In the previous articles in our series, we have seen that we need to have authority for what we do in service to God, how to go to the Scriptures to establish authority, and what is the difference between generic and specific authority. So far, our discussion has focused on what the Bible says. But what do we do when the Scriptures are silent on a particular question or topic? We will discuss that in this article.

Two Approaches to Silence

Some view silence as permissive. If a practice is not specifically forbidden, they believe it is allowed. Others consider silence as being prohibitive. They contend that if a practice is not explicitly authorized, then it is forbidden.

Which of these two approaches should we take? Consider what the Hebrew writer said about Jesus and the priesthood:

“Now if perfection was through the Levitical priesthood (for on the basis of it the people received the Law), what further need was there for another priest to arise according to the order of Melchizedek, and not be designated according to the order of Aaron? For when the priesthood is changed, of necessity there takes place a change of law also. For the one concerning whom these things are spoken belongs to another tribe, from which no one has officiated at the altar. For it is evident that our Lord was descended from Judah, a tribe with reference to which Moses spoke nothing concerning priests” (Hebrews 7:11-14).

Under the old law, priests came from the tribe of Levi (Numbers 3:6-10). The high priest descended from Aaron, who was also from the tribe of Levi (Exodus 6:16, 20). Jesus, by contrast, was from the tribe of Judah. Therefore, He could not serve as priest under the old law. Why not? By specifying the tribe of Levi, all other tribes were excluded, even without a specific prohibition. The law’s silence on priests coming from Judah was not permissive, but prohibitive.

The conclusion upon which this principle is derived is so settled that an exception could not be made even for the Son of God. Silence about priests from Judah meant that the law had to change – and only God could do this – in order to allow Jesus to serve as our high priest.

Application: Music in Worship

Remember how we establish Bible authority – we see what God tells us, shows us, and implies to us. When it comes to the music we use in our worship to God, singing is authorized.

• We are told to sing – “Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God” (Colossians 3:16). James said we are to sing when we are cheerful (James 5:13). Paul also told us about singing when he made statements about how we are to sing “with the spirit” and “with the understanding” (1 Corinthians 14:15, KJV).
• We are shown that disciples would sing – When Paul and Silas were thrown in prison in Philippi, they spent their time “praying and singing hymns of praise to God, and the prisoners were listening to them” (Acts 16:25).
• Singing in the assembly is implied – “Speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord” (Ephesians 5:19). The context of that passage is not about an assembly per se (and neither is the parallel passage in Colossians 3:16), but an assembly is included by implication because we follow this instruction by singing “to one another.”

What about using instruments? These are very common in the religious world. In fact, if a church does not use musical instruments in its worship, many consider that to be strange. But are we authorized to use instruments in our worship?

• There is no command or statement in the New Testament about using instruments in our worship.
• There is no example of the early church using instruments in their worship.
• There is nothing that implies that instruments were part of New Testament worship.

The New Testament specifies singing, and everyone who is familiar with the Bible knows this to be true. However, the New Testament is silent about using instruments. What does that mean?

Remember the principle we learned from the passage about Jesus and the priesthood. When God specifies something, everything else is excluded. Someone may point out that instruments were used in the Old Testament, and we will discuss the difference between the Old and New Testaments in the next lesson. We are striving to follow the pattern revealed to us in the New Testament, since this is the message the apostles taught, and the Lord expects us to follow their teaching (Matthew 28:20). Under the new covenant, the use of instruments in worship is unauthorized, even without a specific prohibition.

Aids and Additions

Some might argue that we use other things not mentioned in the New Testament in relation to our singing. The New Testament says nothing about Christians using song books, pitch pipes, or a song leader when they sang “psalms and hymns and spiritual songs” (Colossians 3:16). How are these different from instrumental music?

That is a valid question. The answer is that there is a difference between an aid and an addition.

• An aid helps us carry out what God wants us to do. In other words, it is expedient [we will consider that term in just a moment]. Using song books helps the congregation know the words of the songs so everyone can sing them. Using a pitch pipe helps the brethren start in the same key. Using a song leader helps everyone sing together. What these all have in common is that they help our singing.
• An addition introduces a new practice. In our application about music in worship, instruments introduce playing to our singing. Though some may argue that musical instruments “help” congregational singing, they only do so by introducing a new element into our worship. Song books, pitch pipes, and song leaders do not do this.

Paul talked about expedients in his first letter to the Corinthians:

“All things are lawful for me, but not all things are profitable. All things are lawful for me, but I will not be mastered by anything” (1 Corinthians 6:12).

The word profitable (expedient, KJV) means “to bear together” and to “contribute in order to help” (Thayer). It is what is necessary in order to carry out a particular work. As Paul explained in the verse above, an expedient must first be lawful (authorized) before we can claim it helps us carry out what we are authorized to do. We have already seen that musical instruments in worship are unauthorized. But besides this, they do not help fulfill the purpose of singing.

One reason we sing is to teach: “Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God” (Colossians 3:16). Instruments cannot teach. They do not aid in fulfilling that purpose. Yet something like a song book is different. Song books help us teach; therefore, they are an authorized aid for that practice. Just as we can teach by reading out of a printed Bible, we can sing out of a printed song book.

Conclusion

Understanding what the Bible teaches also means understanding how to interpret its silence. Everything we do must be done by the authority of Christ (Colossians 3:17). Instead of saying, “The Bible doesn’t say not to,” in order to justify a particular practice, we should simply do what the Bible teaches us to do.

The post Hermeneutics (Part 4): The Silence of the Scriptures appeared first on Plain Bible Teaching.

Ask nearly any professed Christian, and they will affirm that one needs to put their trust in Christ in order to be saved. But what exactly does that mean? Interestingly, the New Testament does not use that phrase (trust/trusting in Christ) in reference to salvation, but the concept is certainly there. However, we need to be very careful how we understand and explain this. Just because the New Testament teaches the concept that we must trust in Christ for salvation does not mean that every claim people make about what this means is valid. We want to understand what the Bible – particularly the New Testament – teaches about this. So let us consider it now.

Salvation Is Only in Christ

Jesus came into the world in order to bring salvation to mankind. He explained this to Nicodemus when the ruler of the Jews came to him one night:

“For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. For God did not send the Son into the world to judge the world, but that the world might be saved through Him” (John 3:16-17).

Because Jesus came to save “the world,” anyone can take advantage of His offer of salvation (contrary to the Calvinistic error of limited atonement). However, Jesus did not just offer one possible path to salvation among many. Instead, He provides the only way to salvation. He told His disciples, “I am the way, and the truth, and the life; no one comes to the Father but through Me” (John 14:6). Peter and John affirmed this as well after they were arrested and brought before the Jewish Council:

“And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved” (Acts 4:12).

If we want to be saved, we must go through Christ for salvation. There is no other way but the one He offered.

What It Means to Trust in Christ for Salvation

When many people describe what it means to trust in Christ for salvation, they focus on their belief or faith in Him. This is certainly part of what it means to trust in Christ, but if we conclude that all we need to do is mentally acknowledge who Jesus is as the Son of God, we have misunderstood what it means to have faith. James made it clear that faith is more than just acknowledging Jesus and recognizing who He is.

“What use is it, my brethren, if someone says he has faith but he has no works? Can that faith save him?” (James 2:14).

Many believe that we are saved by faith apart from works. In this passage, James addressed this type of faith – a faith with “no works.” Can such a faith “save” us? Consider what James wrote in response to that question:

• He said faith without works is dead – “Even so faith, if it has no works, is dead, being by itself” (James 2:17). “For just as the body without the spirit is dead, so also faith without works is dead” (James 2:26).
• He said there is no proof of faith without works – “But someone may well say, ‘You have faith and I have works; show me your faith without the works, and I will show you my faith by my works’” (James 2:18).
• He said that even the demons believe in God – “You believe that God is one. You do well; the demons also believe, and shudder” (James 2:19). Surely no one will affirm that the demons have saving faith.
• He said that faith without works is useless – “But are you willing to recognize, you foolish fellow, that faith without works is useless?” (James 2:20).
• He said that faith and works work together – “Was not Abraham our father justified by works when he offered up Isaac his son on the altar? You see that faith was working with his works, and as a result of the works, faith was perfected” (James 2:21-22).
• He said that we are justified by works – “You see that a man is justified by works and not by faith alone” (James 2:24).

Therefore, trusting in Christ for salvation is about more than just believing in Him and acknowledging what He did in His death and resurrection. It also includes:

• Recognizing that He is the source of salvation – “And having been made perfect, [Jesus] became to all those who obey Him the source of eternal salvation” (Hebrews 5:9). We already noticed the apostles’ affirmation that salvation is only in Christ (Acts 4:12). The Hebrew writer’s statement agrees with this, but adds a key provision. Jesus is the source of salvation to those who obey Him, which leads to the next point…
• Following His instructions for obtaining salvation – “Why do you call Me, ‘Lord, Lord,’ and do not do what I say?” (Luke 6:46). Many will heartily agree that Jesus is “Lord,” yet we need to remember what that title means. By calling Jesus “Lord,” we are affirming that He has authority over us and has the right to give us instructions and expect us to do what He says.
• Remaining faithful to Him in order to be saved – “But I discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified” (1 Corinthians 9:27). The apostle Paul recognized that it was possible for him to forfeit his salvation, even after he was once converted to Christ and spent years proclaiming the gospel. The Christians in Smyrna were told to be “faithful until death” in order to receive “the crown of life” (Revelation 2:10).

Those points above – particularly the ones about the need to obey Christ and remain faithful – often receive pushback from professed Christians. Among this group, most will argue that we are saved by faith alone; therefore, they reject any suggestion that obedience or continued faithfulness are necessary for salvation. However, the only verse that mentions “faith alone” is one we cited above: “You see that a man is justified by works and not by faith alone” (James 2:24). That verse explicitly states that “faith alone” will not save anyone. Yet many continue to argue contrary to James and say that we are saved by faith alone. They say we simply need to “trust in Christ,” as if those are not part of trusting in Christ.

What Jesus Said About Who Will Be Saved

Trusting in Christ fundamentally includes believing what He said and accepting His statements as true. What did Jesus say about who will be saved?

“Therefore I said to you that you will die in your sins; for unless you believe that I am He, you will die in your sins” (John 8:24).

“I tell you, no, but unless you repent, you will all likewise perish” (Luke 13:3, 5).

“He who has believed and has been baptized shall be saved; but he who has disbelieved shall be condemned” (Mark 16:16).

The verses above mention three conditions for salvation – belief, repentance, and baptism. You would be hard-pressed to find a professed Christian who would claim that belief in Christ is not necessary for salvation. Many (though not all) will also be comfortable affirming that repentance is also necessary. Yet, for some reason, most professed Christians reject baptism as being necessary for salvation, even though:

• Jesus said that one must be baptized to be saved – “He who has believed and has been baptized shall be saved; but he who has disbelieved shall be condemned” (Mark 16:16).
• Peter told the crowd at Pentecost that they needed to be baptized to receive the remission of sins – “Peter said to them, ‘Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit’” (Acts 2:38).
• Paul was told to be baptized to have his sins washed away – “Now why do you delay? Get up and be baptized, and wash away your sins, calling on His name” (Acts 22:16).
• Paul taught that baptism is how we get into Christ – “Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death?” (Romans 6:3). “For all of you who were baptized into Christ have clothed yourselves with Christ” (Galatians 3:27).
• Peter plainly stated that baptism saves us – “Corresponding to that, baptism now saves you—not the removal of dirt from the flesh, but an appeal to God for a good conscience—through the resurrection of Jesus Christ” (1 Peter 3:21).

There are many other passages about baptism that we could list, but these provide an adequate sample. If we are going to trust in Christ for our salvation, we need to believe what He said about who will be saved. When He and His apostles say that baptism is necessary for us to have our sins washed away, gain entrance into the body of Christ, and be saved, we need to believe that and obey that instruction.

Answering Objections

When discussing this with other religious people, a common objection is that we are trusting in water when we are baptized to be saved, or that we are trusting in our works for our salvation. Yet Peter was not “trusting in water” when he said, “Corresponding to that, baptism now saves you” (1 Peter 3:21). James was not “trusting in works” when he wrote, “You see that a man is justified by works and not by faith alone” (James 2:24). On the contrary, we are trusting in Christ by following what He taught. Remember what the Hebrew writer said:

“And having been made perfect, He became to all those who obey Him the source of eternal salvation” (Hebrews 5:9).

Jesus is the source of salvation to those who obey Him, which includes what He said about baptism. It includes what His inspired apostles taught about this as well. Those who reject what Jesus said are not trusting in Him, despite their claim. Instead, they are trusting in their opinion, their pastor, their church, the internet, etc. Yet salvation is only in Christ (Acts 4:12). Therefore, we need to follow what He has said about it.

Conclusion

Only those who trust in Christ will be saved. But we need to take a complete look at the New Testament to understand what that means. We must believe in Christ, acknowledge who He is as the Son of God, and recognize what He did by dying on the cross for our sins and being raised from the dead. We also need to follow His instructions because we understand that He is the source of salvation for those who obey Him.

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So far in our study of hermeneutics, we have discussed the need for authority and how authority is established. As we continue thinking about the concept of authority, we need to consider the difference between generic and specific authority. If we fail to understand the difference, we can get ourselves into trouble, and we will notice how.

Defining Terms

When we use the terms generic authority and specific authority, what do we mean?

• Generic authority means a particular practice is commanded or authorized, but we have various options regarding how to carry it out. For example, if I tell my son to go to the grocery store, he may have multiple options that would enable him to acceptably carry out that instruction (walk, drive, etc.).
• Specific authority is when God is specific about what He wants us to do, or how He wants it to be done. In that case, we must do it in the way God said to do it – we do not have another option. Using the same example from the point above, if I tell my son to go to the store to buy bread and milk, he is to come home with both bread and milk and nothing else.

What happens when we fail to make the proper distinction? In the previous article, we considered the example of the Lord’s Supper. Let us use that to see what can happen if we fail to distinguish between generic and specific authority.

• If we turn generic authority into specific, we make rules that God never made. This could be done by taking the example of the church in Troas meeting in an “upper room” (Acts 20:8) and arguing that it would be wrong to take the Lord’s Supper on the ground floor of a building. However, an “upper room” was not the only place where Christians observed the Lord’s Supper (cf. Acts 2:42); therefore, we cannot argue that the New Testament establishes that type of location as the rule for all Christians.
• If we turn specific authority into generic, we allow things that God never permitted. As we noticed in the previous article, the New Testament shows, using an approved apostolic example, that the Lord’s Supper was observed “on the first day of the week” (Acts 20:7). Yet many ignore this example and claim that the Lord’s Supper may be observed any day. However, the only day that is authorized for this is the first day of the week.

Now that we have the concept of generic and specific authority, let us notice an example.

An Old Testament Example: Noah and the Ark

The Hebrew writer cited Noah as an example of faith:

“By faith Noah, being warned by God about things not yet seen, in reverence prepared an ark for the salvation of his household, by which he condemned the world, and became an heir of the righteousness which is according to faith” (Hebrews 11:7).

Paul explained that faith comes by hearing the word of God (Romans 10:17). Therefore, when Noah acted by faith, he was following God’s instructions. When we consider this example, we see both generic and specific authority.

What did God specify with regard to the ark?

• The type of wood, that it would be sealed with pitch, the dimensions, that it would have one window and one door, and the number of decks – “Make for yourself an ark of gopher wood; you shall make the ark with rooms, and shall cover it inside and out with pitch. This is how you shall make it: the length of the ark three hundred cubits, its breadth fifty cubits, and its height thirty cubits. You shall make a window for the ark, and finish it to a cubit from the top; and set the door of the ark in the side of it; you shall make it with lower, second, and third decks” (Genesis 6:14-16).
• The number of animals and the food they would bring on board – “And of every living thing of all flesh, you shall bring two of every kind into the ark, to keep them alive with you; they shall be male and female. Of the birds after their kind, and of the animals after their kind, of every creeping thing of the ground after its kind, two of every kind will come to you to keep them alive. As for you, take for yourself some of all food which is edible, and gather it to yourself; and it shall be for food for you and for them” (Genesis 6:19-21). This instruction also included the number of clean animals Noah was to bring – “You shall take with you of every clean animal by sevens, a male and his female; and of the animals that are not clean two, a male and his female; also of the birds of the sky, by sevens, male and female, to keep offspring alive on the face of all the earth” (Genesis 7:2-3).

Noah had to follow those specifications in order to be faithful to God. However, there were other matters that God did NOT specify about the construction of the ark – the tools he would use, where he would get the wood, and how he would transport the wood to the construction site. Noah had to do what was specified in the way God instructed. But if God did not specify, he had the option to do what was most expedient or helpful.

Paul alluded to this principle when he wrote to the church in Corinth:

“All things are lawful, but not all things are profitable. All things are lawful, but not all things edify” (1 Corinthians 10:23).

A thing must first be lawful before it can be claimed as an expedient. For Noah, a saw would have been an expedient way to cut down trees, and it would have been authorized in the command to get gopher wood. But what if oak trees were closer and more convenient? Could Noah say that using oak trees for the ark would be “expedient”? No. Gopher wood was specified; therefore, other types of wood were unlawful and could not be called expedient.

New Testament Applications

The Old Testament was written for our learning (Romans 15:4). God has not commanded us to build an ark as He did with Noah, but we can see the principle of generic and specific authority and apply it to our law today. Let us notice two examples:

• Evangelism – God has specified the gospel as the message we are to preach (Mark 16:15); therefore, we have no authority to teach anything else in our efforts to convert the lost. He has also specified the local church as the organization through which we proclaim the gospel (1 Timothy 3:15); therefore, we have no authority to use another organization (like a missionary society) to do this work. However, there are certain things that were not specified but would be authorized by generic authority. Local churches are to do the work of evangelism, and they have the option of using gospel meetings, tracts, radio programs, correspondence courses, and more to carry out that work.
• Assembling – God was specific about the expectation that Christians assemble with the local church (Hebrews 10:25; 1 Corinthians 11:33). Yet the location is not specified. Therefore, churches have the option to meet in buildings, homes, libraries, schools, and more as they fulfill the instructions in the New Testament about assembling.

These are just a couple of examples, but we can do this with anything that has been commanded or authorized in the New Testament. If God specified something, we cannot turn it into something generic and then decide we can do something that God never specified. Likewise, if God’s instructions are generic, we cannot treat them as specific, making rules that God never made and condemning others for using an option that God would permit.

Conclusion

Everything we do must be by the authority of Christ. For some matters, He has told us, in general terms, what to do and we have options for how to carry it out. For other matters, He has told us specifically what to do, and we must do it just that way. But all of this comes down to us recognizing the authority of Christ, and then faithfully obeying Him in all things.

The post Hermeneutics (Part 3): Generic and Specific Authority appeared first on Plain Bible Teaching.

Many churches have some statement of faith or confession that they adopt as a unifying belief. A common one is the “Apostles’ Creed”* (despite the name, it did not originate with the apostles, but came about in the fourth century). Some churches recite this in their worship services.

We might agree with the content of the Apostles’ Creed if we are careful how we define the terms. However, rather than adopting a man-made confession like this, we should go to the Bible. Paul expressed a statement of faith about Jesus in his first letter to Timothy:

“By common confession, great is the mystery of godliness: He who was revealed in the flesh, was vindicated in the Spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory” (1 Timothy 3:16).

He said this was a “common confession” among Christians, and these points were “without controversy” (KJV) in the first-century church. This is what they believed, and we must believe these things as well.

So what is this “mystery of godliness”? By using the term “mystery,” Paul referred to something that was previously hidden but has now been revealed. They all pertain to spiritual truth. In this article, we will examine this “common confession” and see what we should believe about Jesus.

Revealed in the Flesh

This is about Jesus’ INCARNATION. He was God in the flesh, which is why the angel was able to announce that His name would be called “Immanuel,” which means, “God with us” (Matthew 1:23). Jesus partook of flesh and blood in order to carry out the Father’s work (Hebrews 2:14-15), which included His death on the cross.

The fact that Jesus was “revealed in the flesh” also implies His pre-existence. He was “in the beginning…with God” (John 1:1) before coming to earth. Jesus made this point when He told the Jews, “Truly, truly, I say to you, before Abraham was born, I am” (John 8:58).

Vindicated in the Spirit

This refers to the RESURRECTION of Jesus from the dead. He was “vindicated” or “justified” (KJV) through this. He was “declared the Son of God with power by the resurrection from the dead” (Romans 1:4). Jesus’ resurrection proved that His claims about Himself were true. On one occasion, Jesus claimed to be equal with the Father, and the Jews sought to kill Him for it (John 5:17-18). On another occasion, He described Himself as the “I am” – a title used by God when He appeared to Moses – and the Jews wanted to stone Him to death for saying it (John 8:56-59). Yet His resurrection shows that He was who He claimed to be.

The resurrection of Christ also proves that we have hope after death. He is the “first fruits of those who are asleep” (1 Corinthians 15:20). Paul wrote, “But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit who dwells in you” (Romans 8:11).

Seen by Angels

This occurred IN HEAVEN before Jesus came to earth. While there, the angels saw Him. Then after He came to earth, angels announced His birth: “And suddenly there appeared with the angel a multitude of the heavenly host praising God and saying, ‘Glory to God in the highest, And on earth peace among men with whom He is pleased’” (Luke 2:13-14).

At certain times, angels also ministered to Jesus while He was on the earth. This happened after His temptation in the wilderness (Matthew 4:11) and prior to His crucifixion (Luke 22:43). Then, after His death, they witnessed His resurrection (Matthew 28:1-6) and ascension (Acts 1:9-11).

Proclaimed among the Nations

This is about the apostles’ carrying out the GREAT COMMISSION, in which Jesus told them, “Go into all the world and preach the gospel to all creation” (Mark 16:15). The Jews received this message first (Romans 1:16), but then it went everywhere as the apostles served as Jesus’ “witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth” (Acts 1:8).

This proclamation was a message of salvation. Paul said that “the gospel…is the power of God for salvation” (Romans 1:16), and God welcomes anyone who meets His conditions for salvation. Peter declared this to Cornelius (a Gentile) and his household: “I most certainly understand now that God is not one to show partiality, but in every nation the man who fears Him and does what is right is welcome to Him” (Acts 10:34-35).

Believed on in the World

This describes the GROWTH OF THE CHURCH. As we noted in the previous point, the apostles were to “preach the gospel to all creation” (Mark 16:15), and they did. They were so diligent in their efforts that Paul, writing about thirty years after the church was established, was able to say that the gospel had been “proclaimed in all creation under heaven” (Colossians 1:23).

This belief that spread throughout the world was that Jesus had been made “both Lord and Christ” (Acts 2:36) and that He possessed “all authority” (Matthew 28:18). The proof of this through the resurrection of Christ was so irresistible that many Gentiles believed (1 Thessalonians 1:9-10) as they heard the words of the apostles.

Taken Up in Glory

This refers to Jesus’ ASCENSION into heaven. We already noted that the angels witnessed this, but the apostles were there as well (Acts 1:9). Jesus has been “exalted to the right hand of God” (Acts 2:33), having received authority over His kingdom (cf. Matthew 28:18).

However, Jesus did not just ascend into heaven; He is returning as well. The angels at His ascension told the apostles, “Men of Galilee, why do you stand looking into the sky? This Jesus, who has been taken up from you into heaven, will come in just the same way as you have watched Him go into heaven” (Acts 1:10-11). When He returns, it will be to “judge the world in righteousness” (Acts 17:31). Therefore, we must be ready for our appointment before His judgment seat.

Conclusion

In the Lord’s church, we do not have creeds and confessions that we recite like other churches do. But we do have beliefs that are universally held. They were taught by the apostles and written down in the New Testament. These facts should be “without controversy,” and because of them we have the hope of salvation.

———

* The Apostles’ Creed (Wikipedia)

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Authority Is Established by Going to the Scriptures

Part of the apostles’ role was to teach people to obey Christ’s commandments. Jesus explained this to them when He gave the Great Commission: “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age” (Matthew 28:19-20). They were to teach this because Jesus has “all authority” (Matthew 28:18). The authority of Christ was the foundational truth upon which their commission was based, and was the reason why anyone – from the first century to today – should follow what the apostles taught on Christ’s behalf.

Paul described the apostles as “ambassadors for Christ” (2 Corinthians 5:20). They were His official spokesmen, speaking on His behalf and delivering His message. What they taught was “the Lord’s commandment” (1 Corinthians 14:37; cf. 1 Thessalonians 4:2; 2 Peter 3:2). There are no living apostles today, but the message they delivered on behalf of Christ has been preserved for us in the New Testament. Since Jesus died, this covenant (testament) is now in force (Hebrews 9:15-17), and we must follow what it teaches.

It is important to understand that we cannot know the will of Christ without what is revealed in the Scriptures. Notice what Paul wrote:

“For to us God revealed them through the Spirit; for the Spirit searches all things, even the depths of God. For who among men knows the thoughts of a man except the spirit of the man which is in him? Even so the thoughts of God no one knows except the Spirit of God. Now we have received, not the spirit of the world, but the Spirit who is from God, so that we may know the things freely given to us by God, which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words. […] For who has known the mind of the Lord, that he will instruct Him? But we have the mind of Christ” (1 Corinthians 2:10-13, 16).

Many people claim to know the will of Christ, or assume that what they choose to do is in harmony with His will, but Paul explained that we cannot make such assumptions. The only way to know the Lord’s will is to go to the word that was given by inspiration of the Holy Spirit. Doing anything else, even though we may assume it will be pleasing to God, is not what He wants us to do. Notice what Jesus said:

“Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness’” (Matthew 7:22-23).

Many people claim to do all sorts of things in the name of Jesus, but they are practicing lawlessness. As Paul explained to Timothy, the Scriptures equip us “for every good work” (2 Timothy 3:16-17). Therefore, we should be able to cite book, chapter, and verse for why we do what we do in service to Christ.

The Old Testament also contains this principle of going to the law that God has given to determine what we should do in our service to Him.

“So you shall observe to do just as the Lord your God has commanded you; you shall not turn aside to the right or to the left” (Deuteronomy 5:32).

“To the law and to the testimony! If they do not speak according to this word, it is because they have no dawn” (Isaiah 8:20).

When David attempted to transport the ark, he moved it in a way that was not according to God’s instructions (1 Chronicles 13:5-14). As a result, Uzza was killed by God when he touched the ark, but that would have been avoided if the ark had been transported in the way described in the law. After David consulted the law and learned how the ark was to be transported (Numbers 4:15), he followed God’s instructions and was able to move the ark successfully (1 Chronicles 15:11-15, 25-28).

Understanding the Way God Communicates

If we want to express our will to someone, we can do it in three ways* (or a combination of them):

• Tell them – We do this by providing a direct instruction or command. I can give my kids a direct command (“Go do your chores”), and they know what I expect them to do.
• Show them – In this case, we teach by example. We can show our kids how to wash dishes, clean the bathroom, or mow the lawn. In doing so, we are showing by our example what is expected and how they are to perform those tasks.
• Imply what we mean – This is an instruction that is not directly stated, but clearly intended. If I say to one of my kids, “There’s a piece of trash on the floor,” I am implying that I want them to pick it up and throw it away. They understand the instruction by inferring the meaning of my statement.

God created us in His image (Genesis 1:26-27). He knows how we think, and we communicate as He does. So to understand His will, we need to look to the Scriptures that He revealed and see what He has told us, shown us, and implied to us.

• What He has told us – This can come in the form of commands or direct statements. Peter gave the command to the Jews on Pentecost who believed his message, “Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit” (Acts 2:38). Related to this, Jesus made a direct statement in the Great Commission that declared who will be saved: “He who has believed and has been baptized shall be saved; but he who has disbelieved shall be condemned” (Mark 16:16).
• What His word shows us – When Paul wrote to the brethren in Corinth about how they were to collect funds for the church’s work, he said, “Now concerning the collection for the saints, as I directed the churches of Galatia, so do you also. On the first day of every week each one of you is to put aside and save, as he may prosper, so that no collections be made when I come” (1 Corinthians 16:1-2). In this instance, it was a command for them and an example for us to follow.
• What He has implied in His word – From these implications, we draw necessary inferences. When Paul gave instructions about singing, he wrote, “Speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord” (Ephesians 5:19). Even though nothing is said about these songs being sung in the assembly of the church, that setting is implied because Paul was describing a time when brethren would be gathered together to praise God and encourage one another. Therefore, we know we ought to sing when we assemble.

Looking at what God has told us, shown us, and implied to us is how we establish Bible authority. This is not a “man-made hermeneutic” (as some allege). Rather, this is how all communication works.

Example: The Lord’s Supper

The New Testament teaching about the Lord’s Supper is helpful in showing how this method works.

• We are told what to do – When Paul wrote to the Corinthians about the observance of the Lord’s Supper, he recounted Jesus’ command when he instituted the memorial: “Do this” (1 Corinthians 11:24-25). In the same context, the apostle made statements about the purpose of the Lord’s Supper (to remember Jesus’ death, 1 Corinthians 11:26) and where it is to be observed (in the assembly of the saints, 1 Corinthians 11:18, 33).
• We are shown what to do – While Paul and his companions were traveling to Jerusalem, they stopped in Troas and met with the church in that city. Luke recorded the occasion: “On the first day of the week, when we were gathered together to break bread…” (Acts 20:7). Paul’s participation in this practice shows that it is an approved apostolic example of when Christians are to meet to observe the Lord’s Supper.
• We have certain matters implied to us – The New Testament uses the phrase “break bread” to refer to the observance of the Lord’s Supper. But what kind of bread are we to use? We can infer from Jesus’ institution of the Lord’s Supper that unleavened bread was used for it. Jesus instituted the memorial during the feast of “Unleavened Bread” (Matthew 26:17). The Jews would not have had anything with leaven in their houses at this time (Exodus 12:15). Therefore, we can safely infer that the bread used in the Lord’s Supper is unleavened.

Why do we observe the Lord’s Supper in the way we do? It is because of the authority established for it in the New Testament.

Conclusion

It is important that we recognize the principle of authority. Jesus has all authority, and His will is expressed in His word. However, we need to understand how to use His word to establish authority for what we say and do. We must see what God has told us, shown us, and implied to us in the New Testament, and then act accordingly.

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* I first read the “tell, show, imply” terminology used by Doy Moyer. It is a helpful way to show the logic behind using commands, examples, and necessary inferences to establish Bible authority.

The post Hermeneutics (Part 2): How Authority Is Established appeared first on Plain Bible Teaching.

As we begin our study of hermeneutics, we will start with a discussion of authority, because this is why learning how to interpret Scripture is important. The Bible is not like other works of literature. We may study to understand the works of Homer, Shakespeare, and others for academic reasons, or simply for our own personal enjoyment. Yet the Scriptures are different. The Bible is more than just an interesting, informative, or inspiring book; it contains the very words of God (2 Timothy 3:16-17). This makes it different from other books because of the authority Jesus Christ has over every aspect of our lives. So in the first part of our study, we will consider the need for authority.

The Authority of Christ

“Whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the Father” (Colossians 3:17).

The verse above contains a fundamental principle that must govern everything we do. To do something “in the name of” Christ means we do things by His authority. Merely claiming to do something in His name does not give us a rubber stamp of approval for whatever it is we are doing. Jesus said we can be guilty of practicing “lawlessness” while claiming to do things “in [His] name” (Matthew 7:22-23). In his letter to the Colossians, Paul made it clear that we are to act with Christ’s authority in all that we do.

The authority of Christ was the basis for the Great Commission that Jesus gave to His apostles. Before commissioning them to preach, He said, “All authority has been given to Me in heaven and on earth” (Matthew 28:18). The gospel was preached (Matthew 28:19) because Jesus had all authority. The disciples were to obey the Lord’s commandments (Matthew 28:20) because of His authority.

However, there are some who claim to believe in Christ while minimizing the concept of authority, even though Jesus indicated that it was the foundation for discipleship. An event early in Jesus’ earthly ministry showed that recognizing the principle of authority is rooted in faith.

“And when Jesus entered Capernaum, a centurion came to Him, imploring Him, and saying, ‘Lord, my servant is lying paralyzed at home, fearfully tormented.’ Jesus said to him, ‘I will come and heal him.’ But the centurion said, ‘Lord, I am not worthy for You to come under my roof, but just say the word, and my servant will be healed. For I also am a man under authority, with soldiers under me; and I say to this one, “Go!” and he goes, and to another, “Come!” and he comes, and to my slave, “Do this!” and he does it.’ Now when Jesus heard this, He marveled and said to those who were following, ‘Truly I say to you, I have not found such great faith with anyone in Israel’” (Matthew 8:5-10).

This centurion was very familiar with the concept of authority. As a member of the Roman military, he had to obey the commands of the officers over him, and the soldiers under him were required to follow his instructions without questioning or amending them. He recognized that Jesus had this type of authority as well. In Jesus’ response, He explained that those who have faith will follow His words without questioning them or attempting to change them to suit their desires.

If we really believe who Jesus is, we will do His will. As Jesus asked, “Why do you call Me, ‘Lord, Lord,’ and do not do what I say?” (Luke 6:46).

Bible Authority

Many religious people recognize that Jesus Christ has all authority, but they fail to see how that is connected to the Bible. They believe Jesus is Lord, but are slow to accept the concept of Bible authority. However, this is an important connection to make. Jesus is not here in the flesh, so how can we know what His will is so we can do it?

When Jesus told His apostles He was going away, He promised to send the Holy Spirit to them (John 14:16-17). The Spirit would come as a “Helper,” who would perform three essential tasks to assist them in their work of proclaiming the gospel of Christ:

1. The Holy Spirit would remind them of what Jesus taught – “But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you” (John 14:26).
2. The Holy Spirit would testify about Christ – “When the Helper comes, whom I will send to you from the Father, that is the Spirit of truth who proceeds from the Father, He will testify about Me, and you will testify also, because you have been with Me from the beginning” (John 15:26-27).
3. The Holy Spirit would guide them into all truth – “But when He, the Spirit of truth, comes, He will guide you into all the truth; for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come” (John 16:13).

Because of this, the apostles’ writings would carry the same weight as the words of Christ. The apostle Paul wrote, “If anyone thinks he is a prophet or spiritual, let him recognize that the things which I write to you are the Lord’s commandment” (1 Corinthians 14:37). The teachings of the apostles were given “by the authority of the Lord Jesus” (1 Thessalonians 4:2), and they spoke “the commandment of the Lord” (2 Peter 3:2). When we read the writings of the apostles and other inspired men in the New Testament, we are reading the will of Christ that was delivered through the Holy Spirit, just as Jesus promised. In fact, all Scripture is inspired in this way:

“All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work” (2 Timothy 3:16-17).

This is important to understand. If the Scriptures thoroughly equip us, then they contain all we need to please God. This means we must go to the Bible to determine what is right or wrong in every situation.

• Any question that arises should be answered by going to the Bible. The Bereans were commended for taking this approach with the teachings of Paul: “Now these were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily to see whether these things were so” (Acts 17:11). Before accepting what the apostle taught, they checked the Scriptures to see if it was true.
• Any practice we want to do must be commanded or authorized in the Scriptures. Remember, Jesus warned that many would claim to do things “in [His] name,” but would be guilty of practicing “lawlessness” (Matthew 7:22-23). To practice lawlessness means we are doing things for which we have no law, or that are contrary to God’s law. Therefore, instead of assuming that what we want to do is pleasing to God, we need to use the Scriptures to find out whether God’s word defines it as a “good work” (2 Timothy 3:16-17).
• Anything we want to condemn as sin, we must show where it is condemned. In his letter to the Romans, Paul explained that the law defined sin: “What shall we say then? Is the Law sin? May it never be! On the contrary, I would not have come to know sin except through the Law; for I would not have known about coveting if the Law had not said, ‘You shall not covet’” (Romans 7:7). Rather than condemning something because of our opinion or personal dislike of it, we need to show where God has condemned it in His word.

We must use the Bible to find answers to spiritual questions, determine what to do to please God, and learn what we should avoid because it is displeasing to God. Doing this requires us to interpret the Scriptures properly.

Why Authority Is Important

There are three reasons why the topic of authority is vital to our handling of the Scriptures.

First, it is rooted in the identity of Christ. Again, when Jesus gave the Great Commission, He prefaced it with this statement: “All authority has been given to Me in heaven and on earth” (Matthew 28:18). If we believe that Jesus is who He said He is, we need to do what He taught.

Second, it helps us understand what we are to do to please the Lord. Remember what Jesus said in the Sermon on the Mount: “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter. Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness’” (Matthew 7:21-23). There is a difference between the will of God and what we think will please God. The difference between the two comes down to what has been authorized by the Lord. If something has not been authorized, it is classified as “lawlessness.”

Third, we will be judged based upon what we have done in this life. Paul spoke of the judgment we will all face when the Lord returns: “For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad” (2 Corinthians 5:10). We will be judged by what we do in this life, and we do not want to be surprised at the judgment like the ones Jesus described in the Sermon on the Mount (Matthew 7:22-23). If the Scriptures equip us “for every good work” (2 Timothy 3:16-17), we must follow what they teach and do those things that are authorized in His word.

Conclusion

Hermeneutics is important because how we interpret the Bible matters. Jesus has all authority, and His will is expressed to us in His word. If we hope to interpret the Scriptures properly, we must begin with a respect for Bible authority.

The post Hermeneutics (Part 1): The Need for Authority appeared first on Plain Bible Teaching.

John H. Hundley (1796-1881) was a gospel preacher who spent most of his life in Alabama. Though not as familiar to us as men like Alexander Campbell and Barton W. Stone, Hundley, like them,  sought to go back to the Bible for his authority in religious matters. His open mind and study of the Scriptures (as well as the influence of Walter Scott’s journal The Evangelist) led him to leave the Presbyterian church. He was immersed into Christ and helped found the church of Christ in Mooresville, Alabama.

In 1858, Hundley published a book titled The Plan of Salvation in which he explained what the New Testament taught about what one had to do to be saved. In it, he cited Peter’s words on the day of Pentecost:

Again, on the day of Pentecost, when the three thousand believed, and requested what they should do to be saved, Peter replied, “Repent, and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins.” (The Plan of Salvation, p. 80)

A common misconception that many religious people have is that someone is baptized because his sins have already been forgiven. But Hundley explained that if this were so, then one would have to repent because his sins have already been forgiven. This, Hundley said, was “too absurd a proposition to be entertained for a moment” because no one sorrows (an indication of true repentance, 2 Corinthians 7:10) because his sins are forgiven. Instead, we repent and are baptized in order to obtain forgiveness.

Hundley then addressed the charge that those who believe that baptism is necessary for salvation are putting their trust in water rather than in God. Yet as he cited the conversion of Paul, he explained: “Paul is told to wash away his sins by baptism—not that the virtue is in the water, but simply because God has chosen to make that His ordinance.” He then cited the Old Testament example of the sins being laid upon the scapegoat, which was then released into the wilderness. Notice Hundley’s explanation:

Does any man think the virtue to bear off sins was in a goat? Of course not. It was God’s command, and there lay all the merit. So in the case of water baptism. God has commanded us to perform the ordinance in order to remission, and it is obedience to God’s Word that ensures salvation and cleanses us from all sin, and not the mere washing of water. (ibid., p. 82)

Hundley capably and clearly explained the connection between baptism and salvation, even citing Peter’s statement in his first epistle: “The like figure whereunto baptism doth now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ” (1 Peter 3:21).

However, many people heard Hundley’s teaching on this subject and refused to obey the gospel by being baptized into Christ. Today, we may diligently and earnestly appeal to people to believe in Christ and obey His word. Yet many scoff at the idea of baptism being necessary for salvation, no matter how airtight our arguments are.

This can be discouraging. We may rack our brains trying to figure out a “better” way to explain these passages or a more convincing argument that would persuade people to obey the gospel as the three thousand did on the day of Pentecost (Acts 2:41). However, we should consider a statement Hundley made as he concluded his argument:

This much will suffice on the subject of immersion, for if a man will not believe the Apostle Peter, he will not even listen to anything which I might feel inclined to write. (ibid., p. 82)

We often want to believe that if we are clear, articulate, passionate, and convincing enough, we can lead anyone to be converted. But that is just not the case. The Scriptures are clear enough for those who want to obey the Lord. Jesus said, “If anyone is willing to do His will, he will know of the teaching, whether it is of God or whether I speak from Myself” (John 7:17). Those who are not willing will reject it.

The word of God has been revealed in a way that we can understand it. So in our efforts to teach, we need to “speak as the oracles of God” (1 Peter 4:11, KJV). Because false teaching is so prevalent, we must work to “destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ” (2 Corinthians 10:5, ESV). But in the end, all we can do is point people to the words of Jesus and the apostles that we find in the New Testament. We will not come up with a “better” message than the gospel they taught. If someone is going to be saved, they will have to listen to them.

So let us not get discouraged when we do not see the results we hope to see from our efforts to teach the gospel. Instead, let us continue to faithfully point people to the word of God and pray that it falls on good and honest hearts who are willing to accept the same message that Peter preached on the day of Pentecost: “Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit” (Acts 2:38).

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Read the whole excerpt from Hundley’s book in which he discussed baptism here: Immersion in Water.

The post If a Man Will Not Believe the Apostle Peter… appeared first on Plain Bible Teaching.

Hermeneutics

“Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth” (2 Timothy 2:15).

In that verse, the apostle explained that it requires effort to learn how to handle God’s word accurately. Handling it accurately necessarily requires us to interpret it properly.

However, many believe that we can interpret the Bible however we please, and that no one can say that one person’s interpretation is to be preferred over another. Others may recognize the necessity of interpreting the Bible accurately but do not understand the proper approach for doing so. As a result, there are widely different interpretations of the Bible, even on seemingly plain passages.

The Lord expects us to understand His word. Paul wrote, “By referring to this, when you read you can understand my insight into the mystery of Christ” (Ephesians 3:4). By saying they would “understand,” he did not mean that he would understand the will of God one way and they might hold to conflicting opinions about it. Instead, they could have the same “insight” as the apostle.

Paul explained to the Corinthians that they could have unity based on a common understanding of the will of God: “Now I exhort you, brethren, by the name of our Lord Jesus Christ, that you all agree and that there be no divisions among you, but that you be made complete in the same mind and in the same judgment” (1 Corinthians 1:10). In fact, this was Jesus’ prayer before He was crucified:

“I do not ask on behalf of these alone, but for those also who believe in Me through their word; that they may all be one; even as You, Father, are in Me and I in You, that they also may be in Us, so that the world may believe that You sent Me” (John 17:20-21).

In order to have the type of unity that Jesus prayed for, we need to have a proper understanding of hermeneutics so we can accurately interpret the Scriptures He has given us.

So as we begin this series, let us approach the word of God with an open mind, seek a common understanding, and draw the conclusions that God intended when He revealed His word to us.

The following is a list of the articles that will be included in this series:

1. The Need for Authority
2. How Authority Is Established
3. Generic and Specific Authority
4. The Silence of the Scriptures
5. The New Testament Pattern
6. What Has Been Bound and Loosed

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The post Hermeneutics: Introduction appeared first on Plain Bible Teaching.

In a plot to have Jesus put to death, the chief priests and elders brought Him before the Roman governor Pilate. After examining Him, Pilate found “no guilt in Him” (John 18:38) and knew that it was “because of envy they had handed Him over” (Matthew 27:18). Once he found out that Jesus had claimed to be the Son of God (John 19:7), he “made efforts to release Him” (John 19:12), but the mob demanded His death, such that Pilate was afraid they would turn violent.

“When Pilate saw that he was accomplishing nothing, but rather a riot was starting he took water and washed his hands in front of the crowd, saying, ‘I am innocent of this Man’s blood; see to that yourselves’” (Matthew 27:24).

Pilate knew Jesus was innocent, but refused to stand up to the mob that demanded His death. He washed his hands to signify that he was absolving himself of responsibility. If they wanted to kill Jesus, he would not participate, but neither would he intervene to deliver Him from them.

However, somebody cannot pass off responsibility so easily. Pilate still had an obligation to properly dispense justice. Though written later, Paul’s words about the responsibility of civil authorities applied to Pilate as well:

“For rulers are not a cause of fear for good behavior, but for evil. Do you want to have no fear of authority? Do what is good and you will have praise from the same; for it is a minister of God to you for good. But if you do what is evil, be afraid; for it does not bear the sword for nothing; for it is a minister of God, an avenger who brings wrath on the one who practices evil” (Romans 13:3-4).

Of course, God knew that Pilate would make this choice and used it to carry out His “predetermined plan” (Acts 2:23) for Jesus to go to the cross. But Pilate was wrong. He had a responsibility to protect the one who was being delivered to death, and he refused to step in (or step up) and help.

Today, Christians may see the state of the world and be tempted to throw up their hands and say there is nothing we can do. The world is headed for destruction, for years our society has been speeding down the path of godless secularism, and our neighbors are blissfully ignorant of the fact that they are on the broad way that leads to destruction.

We cannot wash our hands like Pilate and refuse to do something when the world is moving in the direction it is. So what should we do? Notice the words of the wise man:

“Deliver those who are being taken away to death, and those who are staggering to slaughter, Oh hold them back” (Proverbs 24:11).

Whether we are talking about individuals we know personally or society in general, how do we hold them back from destruction?

1. Recognize that evil exists – The apostle John wrote that “the whole world lies in the power of the evil one” (1 John 5:19). Satan has deceived the world, and wickedness abounds. However, more than just recognizing the reality of evil, we need to identify it if we hope to turn anyone away from it. Whether that evil manifests itself in the form of alcoholism, gambling, pornography, homosexuality, transgenderism, or Islam, we need to specifically identify it in order to help those who are tempted to follow after those sins. Remember that David could identify the sin of the man in Nathan’s parable, but was completely blind to his own sin until the prophet pointedly said, “You are the man!” (2 Samuel 12:7).
2. Point the way to life – Sin leads to death, but Christ offers eternal life (Romans 6:23). Paul described how “the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God” (2 Corinthians 4:4). Once people recognize their sin [previous point], the only way to get them out of sin is to point them to Christ. So Paul said in the next statement, “For we do not preach ourselves but Christ Jesus as Lord” (2 Corinthians 4:5). Jesus is “the way, and the truth, and the life; no one comes to the Father but through [Him]” (John 14:6).
3. Warn about destruction – Jesus offered the way to eternal life, but He also warned of the alternative: “Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. For the gate is small and the way is narrow that leads to life, and there are few who find it” (Matthew 7:13-14). We need to point the way to life [previous point]while also warning of “eternal punishment” (Matthew 25:46). Paul described the judgment of the wicked in which the Lord would “[deal] out retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus. These will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power” (2 Thessalonians 1:8-9). God has provided the way to avoid this fate, but many will not appreciate the seriousness of our choice to follow the Lord unless they understand the terrible consequences of rejecting God’s offer of salvation.
4. Stand between the innocent and destruction – On one hand, we could apply this to the importance of turning someone from their sin. James wrote about this at the end of his letter: “My brethren, if any among you strays from the truth and one turns him back, let him know that he who turns a sinner from the error of his way will save his soul from death and will cover a multitude of sins” (James 5:19-20). On the other hand, standing between the innocent and destruction is not limited to turning someone from sin. It can also include standing up for someone being bullied, protecting a child from groomers and transgender cultists, defending an innocent victim from a violent attack, and more.
5. Fight back against wickedness – In his second letter to the Corinthians, Paul described our part in the spiritual battle that is raging around us: “For though we walk in the flesh, we do not war according to the flesh, for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses. We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ” (2 Corinthians 10:3-5). The New Testament repeatedly uses military language to describe our struggle against evil (1 Timothy 6:12; Jude 3; et al.). We cannot passively hope for the best as the forces of evil destroy lives, homes, churches, and society as a whole. We must defend ourselves by putting on the whole armor of God (Ephesians 6:13-17) and defend others against the evil that threatens them (physically and spiritually). However, there are also times to be on the offensive – “taking every thought captive to the obedience of Christ” (2 Corinthians 10:5) – gaining ground against Satan and his forces.

When Pilate thought that the mob was too much for him to stand against, he tried to wash his hands and absolve himself of responsibility. But that did not clear him of his obligation to do what was right. In the same way, we cannot passively sit back and hope for the best while expecting the worst. No matter how strong the forces of evil might seem, we must take up “the sword of the Spirit, which is the word of God” (Ephesians 6:17) and “fight the good fight of faith” (1 Timothy 6:12), not only to protect ourselves but also to help save those around us.

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This article first appeared on Plain Bible Teaching for Today on Substack.

The post Oh Hold Them Back appeared first on Plain Bible Teaching.

“Jesus summoned His twelve disciples and gave them authority over unclean spirits, to cast them out, and to heal every kind of disease and every kind of sickness. Now the names of the twelve apostles are these: The first, Simon, who is called Peter, and Andrew his brother; and James the son of Zebedee, and John his brother; Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus; Simon the Zealot, and Judas Iscariot, the one who betrayed Him” (Matthew 10:1-4).

After spending an extensive amount of time with them over a period of three years, Jesus sent His apostles into all the world to preach the gospel. These men were chosen from various backgrounds. We do not know what all of them did before Jesus called them, but we do know this for a few.

For those whose backgrounds are known, there are some lessons we can learn. We can also see that Jesus offered them (and us) something far better than any earthly employment.

Their Professions Before Becoming Apostles

Fishermen – “Now as Jesus was walking by the Sea of Galilee, He saw two brothers, Simon who was called Peter, and Andrew his brother, casting a net into the sea; for they were fishermen. And He said to them, ‘Follow Me, and I will make you fishers of men.’ Immediately they left their nets and followed Him. Going on from there He saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets; and He called them” (Matthew 4:18-21).

Of the twelve original apostles, a third of them were fishermen. This work was physically demanding and required them to work into the night (cf. Luke 5:1-7). Not everyone was cut out for that type of employment. It was also a dangerous work, as even experienced fishermen could get caught up in a violent storm (cf. Luke 8:22-24). In many cases, it was also a family business (cf. Matthew 4:21-22). This is what they knew, and it was part of their identity.

Tax collector – “After that He went out and noticed a tax collector named Levi sitting in the tax booth, and He said to him, ‘Follow Me.’ And he left everything behind, and got up and began to follow Him” (Luke 5:27-28). Levi, or Matthew (Matthew 10:3), was a tax collector. This work connected him with the Romans, and many looked down on tax collectors for this reason. They were associated with sinners (cf. Luke 5:29-30), and many of them earned a bad reputation by defrauding people (Luke 19:8) and collecting more than they were told to collect (Luke 3:12-13).

Zealot – “…and Matthew and Thomas; James the son of Alphaeus, and Simon who was called the Zealot…” (Luke 6:15). This was not a “profession” in the sense of a job like the others. Instead, it was a profession of allegiance. Unlike the tax collectors who worked for the Romans, the Zealots opposed them. They followed the same ideology as Judas of Galilee who “rose up in the days of the census” (Acts 5:37). However, they were not rebels simply for the sake of being rebellious. They were religiously motivated. As Thayer pointed out, the zealots “endeavored even by a resort of violence to prevent religion from being violated by others.”

Tentmaker – “And because he was of the same trade, [Paul] stayed with them and they were working, for by trade they were tent-makers” (Acts 18:3). Making tents involved skilled labor. It was a step up from the fishermen, but still very much involved in manual labor. It was the type of work that would be useful in every location Paul visited, as he regularly needed to work to provide for himself while he preached the gospel (cf. Acts 20:34; 2 Thessalonians 3:8).

How Jesus Offered Something Better

Fishers of men – Jesus made this connection when He called Peter and Andrew to follow Him: “Follow Me, and I will make you fishers of men” (Matthew 4:19). It is good to be productive in one’s profession, and these men certainly were, but it is far more important to help lead souls to Christ. The wise man wrote, “The fruit of the righteous is a tree of life, and he who is wise wins souls” (Proverbs 11:30). However, if we are going to “win souls” as “fishers of men,” we need to use the right “bait.” To use another analogy, the word of God is the seed we plant in the hearts of men (Luke 8:5, 11) because the gospel “is the power of God for salvation” (Romans 1:16). Therefore, we must remember Paul’s admonition to Timothy as we seek to lead people to Christ: “Preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction” (2 Timothy 4:2).

Citizens of a heavenly kingdom – Unlike the Roman Empire, God’s kingdom would “endure forever” (Daniel 2:44). When Jesus stood before Pilate, He told the Roman governor, “My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm” (John 18:36). As citizens of this kingdom, we must keep our allegiance in the proper place. This is why Peter told the Jewish rulers, “We must obey God rather than men” (Acts 5:29). While we live and work in and among the kingdoms of men today, we need to remember that “our citizenship is in heaven” and “eagerly wait” for the Lord’s return (Philippians 3:20-21).

True freedom – The zealots wanted freedom from their Roman oppressors, but Jesus offered a better freedom. As His disciples, we can be made free from sin (John 8:31-36). Yet Paul explained that we have this freedom if we become slaves of righteousness: “Do you not know that when you present yourselves to someone as slaves for obedience, you are slaves of the one whom you obey, either of sin resulting in death, or of obedience resulting in righteousness? But thanks be to God that though you were slaves of sin, you became obedient from the heart to that form of teaching to which you were committed, and having been freed from sin, you became slaves of righteousness” (Romans 6:16-18). Because we are servants of Christ, we can “act as free men” (1 Peter 2:16) even under a tyrannical government (1 Peter 2:13-15; cf. Acts 5:29).

A house not made with hands – Earthly tents are temporary, no matter how skilled the tentmaker is, but God offers something eternal. The world in which we live is passing away (1 John 2:17) and will one day be destroyed (2 Peter 3:10). Our bodies were not made to last forever, as Paul wrote, “Therefore we do not lose heart, but though our outer man is decaying, yet our inner man is being renewed day by day” (2 Corinthians 4:16). Yet God has prepared for us an eternal home in heaven with Him: “For we know that if the earthly tent which is our house is torn down, we have a building from God, a house not made with hands, eternal in the heavens. For indeed in this house we groan, longing to be clothed with our dwelling from heaven” (2 Corinthians 5:1-2).

Conclusion

One did not need a certain educational or professional background to be called as an apostle. We also do not need these to become a Christian. Instead, we need to believe in Christ and obey His will, just as the apostles did.

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