Before we conclude this brief study of hermeneutics, I want us to review what we have learned. God has revealed His word in such a way that we can understand it. Paul affirmed this in his letter to the Ephesians: “By referring to this, when you read you can understand my insight into the mystery of Christ” (Ephesians 3:4). He expected them to be able to take what he wrote and arrive at the same understanding of God’s will that he had. We should be able to do the same thing today.

This begins by recognizing that Jesus has “all authority” (Matthew 28:18) and that His will is expressed in His word (the Scriptures). Because He possesses all authority, we are to act with His authority in all that we do. As Paul wrote, “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).

However, just because we recognize the authority of Christ does not automatically mean we will interpret His word correctly. We can acknowledge the Lordship of Christ but still act contrary to His will. Jesus Himself described this at the end of His Sermon on the Mount: “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).

Jesus asked, “Why do you call Me, ‘Lord, Lord,’ and do not do what I say?” (Luke 6:46). Those He addressed on this occasion acknowledged Him as Lord, but they did not follow His teachings. Lest we be guilty of failing to do what He said, we need to understand His word. This includes:

• Understanding how authority is established – This is done by examining direct commands or statements, approved examples, and divine implications (from which we draw necessary inferences). As we noticed, this is how all communication works.
• Recognizing the difference between generic and specific authority – Sometimes God was specific about what He wants us to do, in which case we must do just what He said. Other times He has given us options for how to carry out His will.
• Properly interpreting the silence of the Scriptures – Just because the Bible says nothing about a particular practice does not mean it is acceptable for us to do. Claiming that “the Bible doesn’t say not to” does not justify a practice.
• Knowing how to follow the New Testament pattern – We do not go to the Old Testament for our authority, but we follow the pattern revealed in the New Testament. By putting various passages together, we see a complete picture of what God expects us to do.
• Understanding the difference between what has been bound and loosed – The things that God has required, we must do. The things that God has permitted, we may do. But we cannot get these confused, lest we treat God’s requirements as optional and create man-made laws for others to follow regarding matters of liberty.

As we studied these points, we considered some examples of things that we do and how we know we have authority for them (such as the practice of the Lord’s Supper), or things we do not do and how we know they are unauthorized (like using instrumental music in worship to God).

However, there are many other practices that were not addressed specifically in this study. To adapt the inspired words of the apostle, “I suppose that even the world itself would not contain the books that would be written” (John 21:25) if we were to address every possible practice to see whether it is authorized or unauthorized. Yet the principles we discussed can be used to address any question that arises about what we have authority to do.

Paul declared that the Scriptures, which have been given by divine inspiration, equip us for every good work (2 Timothy 3:16-17). Therefore, we need to go to the Scriptures and show that Christians are commanded or authorized to do something before we assume that the Lord will accept the service we offer. We do not want to be like those who claimed to do things in His name but were condemned for practicing lawlessness (Matthew 7:22-23). Therefore, we need to take the proper approach to interpreting the Bible so that we can “accurately [handle] the word of truth” and be “approved to God” (2 Timothy 2:15).

So let us always approach the Bible with humility toward God, eagerness to obey Him, and carefulness to arrive at a proper understanding of His will.

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

In our study of hermeneutics, we have spent a lot of time discussing the need for authority and how to establish it. However, in a study like this, we must make a distinction between what is required and what is permitted. Understanding the message God has revealed in His word is not just about what we must do; it also includes what we may do. What is the difference? And what does it mean for churches and individual Christians? We will consider this in the final part of our study.

Bound: What We Must Do

When Jesus promised to build His church, He spoke to His apostles about their role of binding and loosing:

“I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades will not overpower it. I will give you the keys of the kingdom of heaven; and whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven” (Matthew 16:18-19).

The apostles’ power to bind and loose was not given to them independently of any higher standard. They were not permitted to make any rules they wanted to. Instead, they would bind and loose whatever had already been bound and loosed “in heaven.” If their teaching were to have any authority, it would originate there.

When Jesus gave His apostles the Great Commission, He told them to teach the disciples to “observe all that I commanded” (Matthew 28:20), and they did this. In his second epistle, Peter explained that “the commandment of the Lord and Savior [was] spoken by your apostles” (2 Peter 3:2). They were teaching God’s people what they were required to do. Notice a few examples:

• The church MUST teach a certain doctrine – This was the gospel that was to be preached in all the world (Mark 16:15). They were not to fail in teaching this, and were not permitted to teach anything else [we discussed this in our lesson on generic and specific authority].
• The church MUST worship a certain way – This includes singing, praying, preaching, observing the Lord’s Supper, and giving (1 Corinthians 14:15, 26; 11:23-26; 16:1-2) [we discussed this in our previous lesson on the New Testament pattern].
• The church MUST be engaged in certain works – These are outlined in the New Testament and include evangelism (1 Timothy 3:15), edification (Ephesians 4:16), and benevolence (1 Corinthians 16:1).*

These have been “bound in heaven,” so the apostles were to bind them upon the church, and we are to follow these instructions today.

Loosed: What We Are Permitted to Do

When the apostles delivered the Lord’s message, it would not just be about what was required, but also what was permitted:

“I will give you the keys of the kingdom of heaven; and whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven” (Matthew 16:19).

This does not include those things which have been bound [previous point]. Those are not optional. When Jesus spoke of things that were “loosed,” He was not referring to things that could be bound. In other words, we cannot make them into a requirement since God never did so.

There are two ways we can look at what we are permitted to do. One is by considering generic authority, and the other is to look at individual liberty.

1. Generic authority – This involves options that are available to us to carry out God’s commands [we discussed in the third lesson]. For example, in carrying out the work of evangelism, we may use tracts, the radio, the internet, gospel meetings, door-knocking, and so on. All of these are ways we can carry out our responsibility to evangelize.
2. Individual liberty – These are things that I am permitted to do but are not required by God. Brethren may have different opinions on a matter, but God has not required it. Paul discussed this in his letter to the Romans. Some would eat meat, and others would eat only vegetables. Some would observe certain days, and others would observe every day alike. But these were different “opinions,” not divine requirements, because “God accepted” both, regardless of the position they took (Romans 14:1-6). In matters of individual liberty, we must respect the consciences of others (1 Corinthians 8:4-9).**

Causes of Confusion

There are a few ways in which we might misunderstand and, therefore, misapply the teachings of the New Testament.

First, we may loose where God has bound. We do this when we permit something different from what God instructed. This goes against the principle of specific authority. As we discussed earlier in this series, Jesus could not be a priest under the Law of Moses because the law specified that priests were to come from the tribe of Levi (Hebrews 7:11-14). An example of this is the use of instruments of music in our worship. Many churches permit this, but God has not permitted His church to do so. Paul wrote, “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. 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 3:16-17). When it comes to the music we use in our worship, we are authorized to sing – that has been bound upon us. We cannot loose God’s instructions and say that we can also do other things (such as use instruments). [This was discussed in more detail in the article about the silence of the Scriptures.]

Second, we may bind where God has loosed. This is when we make additional rules that God never made. We have no right to elevate our words to the same level as God’s. The Pharisees did this, and Jesus condemned them for it: “This people honors Me with their lips, but their heart is far away from Me. But in vain do they worship Me, teaching as doctrines the precepts of men” (Matthew 15:8-9). Some brethren do this when they require churches to use a single loaf and cup for the Lord’s Supper. However, observing the Lord’s Supper necessarily requires some means of distributing the emblems, even to a group of three thousand as we saw when the church was established (Acts 2:41-42). While a congregation is permitted to use a single loaf and cup to distribute the emblems of the Lord’s Supper, we cannot make this a requirement.***

Third, we might ignore the role of the conscience. God designed our conscience to help protect us from sin. The Hebrew writer described how we can have our “senses trained to discern good and evil” (Hebrews 5:14). However, this will not work if our conscience has been damaged. Paul spoke of those who had been “seared in their own conscience as with a branding iron” (1 Timothy 4:2). If we continue to do what is wrong, even when we know it is wrong, our conscience will eventually become seared, and we will no longer feel guilt for sin. The same thing happens when we do things we believe to be wrong, even if they do not violate God’s law. Paul explained, “But he who doubts is condemned if he eats, because his eating is not from faith; and whatever is not from faith is sin” (Romans 14:23). Willfully doing what we believe is wrong, even if it may be a matter about which God is indifferent, still sears our conscience, making it easier for us to continue moving further away from the Lord.

However, this is not just something we need to consider for ourselves, but also how this affects our brethren. As we noted earlier, we are to respect the consciences of others, because if we encourage them to do something they believe is wrong, it could ruin them. When Paul wrote about eating meat sacrificed to idols, he affirmed that the idols are nothing; therefore, if we understand this, we can eat meat previously used in sacrifices to idols without sinning (1 Corinthians 8:4-6). However, he explained that “not all men have this knowledge” (1 Corinthians 8:7), so they cannot separate the eating of meat from the worship of the idol. But if they are emboldened by our example to eat this meat, they could eat meat they connect with idol worship and be “ruined” (1 Corinthians 8:9-11). Therefore, Paul wrote, “Therefore, if food causes my brother to stumble, I will never eat meat again, so that I will not cause my brother to stumble” (1 Corinthians 8:13). Though it may have been a matter of liberty (permitted), they were to refrain from engaging in the practice if it would lead any of their brethren to do something they were not convinced was right.

Fourth, we may fail to distinguish between the individual and the church. Matters of conscience pertain to the individual, not to the church. Individuals have a diversity of opinions (Romans 14:2-3, 5). Churches, on the other hand, are to have uniformity in doctrine and practice. Paul told the brethren in Corinth that he taught the same thing “everywhere in every church” (1 Corinthians 4:17). Even though the individuals who made up that congregation may have had a variety of opinions on different matters, as a church they were to “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). Individuals have more liberty on matters of opinion than churches do. Churches must avoid any practice that forces some of its members to choose between violating their conscience or leaving the congregation because the church is involved in some work that they cannot conscientiously participate in.

Conclusion

Properly interpreting the Bible means differentiating between what God requires and what He allows. That which has been bound, we must do; it is not optional. That which has been loosed, we may do, but cannot make it a requirement for others. Ultimately, the Lord has all authority, so all that we do must be in harmony with His will. As always, we determine His will by going to the Scriptures and properly interpreting them.

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* For more on the work of the church, see the article, Answering Basic Questions (Part 11): What Is the Work of the Church?

** For more about matters of conscience and opinion, see the article, Understanding Romans 14.

*** For more on the question about requiring a single loaf and cup to be used in the Lord’s Supper, see the article, One Loaf and One Cup.

The post Hermeneutics (Part 6): What Has Been Bound and Loosed appeared first on Plain Bible Teaching.

“Remember the sabbath day, to keep it holy. Six days you shall labor and do all your work, but the seventh day is a sabbath of the Lord your God; in it you shall not do any work, you or your son or your daughter, your male or your female servant or your cattle or your sojourner who stays with you. For in six days the Lord made the heavens and the earth, the sea and all that is in them, and rested on the seventh day; therefore the Lord blessed the sabbath day and made it holy” (Exodus 20:8-11).

When God, through Moses, gave His law to the children of Israel, it included the instructions above regarding the Sabbath. In fact, this law was part of the Ten Commandments, which formed the foundation of a society that had just been liberated from Egyptian bondage. Each week, God expected His people to observe a day of rest and treat it as holy.

Christians are not under the Sabbath law today.* However, it was part of the Old Testament that was “written for our instruction” (Romans 15:4). There are principles contained in the Sabbath law that we can learn from and apply today. We will notice five of these principles in this article.

Remember Your Creator

When we talk about the Sabbath, we usually think of rest [we will discuss this later]. Yet it was not just a day without work. This law was patterned after God’s work in creation (Exodus 20:11; Genesis 1:31-2:3) in which He worked six days and rested on the seventh. The Israelites were not just to rest; they were to remember God and His work.

The Bible begins with God creating the universe: “In the beginning God created the heavens and the earth” (Genesis 1:1). Without this, or if we forget this, the rest of the Bible is meaningless. Why?

• The creation proves that God is not an invention of man – The psalmist acknowledged this: “Know that the Lord Himself is God; it is He who has made us, and not we ourselves…” (Psalm 100:3). Therefore, He is unlike any other “god.”
• The creation reminds us what a privilege it is for God to care for us – The psalmist recognized this when he wrote, “When I consider Your heavens, the work of Your fingers, the moon and the stars, which You have ordained; what is man that You take thought of him, and the son of man that You care for him?” (Psalm 8:3-4). God made the universe, yet He still takes an interest in and cares for us.
• The creation shows that God’s love and favor actually matter – John stated plainly, “God is love” (1 John 4:8), and Jonah declared that He is “a gracious and compassionate God” (Jonah 4:2). These characteristics are important because of God’s power, which He demonstrated in the creation.

The Sabbath reminded them that God was their creator and that they should appreciate the blessings that are based on this truth.

Do Not Conform to the World

They were to remember the Sabbath day and “keep it holy” (Exodus 20:8), and they did this as God’s own special, holy people: “For you are a holy people to the Lord your God; the Lord your God has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth” (Deuteronomy 7:6). They were to be different, and this was one practice that set them apart. No other nation observed the Sabbath like the Israelites did.

Today, we as Christians are God’s special people (1 Peter 2:9). We are called to be “holy…in all [our] behavior” and be holy as He is holy (1 Peter 1:15-16). This means we are to be different from the world, as Paul told the saints in Rome, “And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect” (Romans 12:2).

Christians are to stand out from the world. Peter wrote, “Keep your behavior excellent among the Gentiles, so that in the thing in which they slander you as evildoers, they may because of your good deeds, as they observe them, glorify God in the day of visitation” (1 Peter 2:12). The world believes “the word of the cross is foolishness” (1 Corinthians 1:18) and scoffs at the gospel and our obedience to God’s will. But we must be willing to be different, no matter what the world thinks of us. If we will “come out from their midst and be separate,” we can be “sons and daughters” to God (2 Corinthians 6:17-18), and receipients of all the blessings that come from that position.

Plan Ahead in Your Labors

The Sabbath law required the Israelites to plan ahead so they could rest on the seventh day. They were to gather twice as much on the sixth day (Exodus 16:5) and prepare their food ahead of time (Exodus 16:23) so they could properly observe the Sabbath. After they reached the promised land, this would apply to their regular labors and responsibilities.

This shows the importance of planning our work. The wise man said, “The plans of the diligent lead surely to advantage…” (Proverbs 21:5). But it was not just about planning; they also had to do the extra work that would allow them to rest on the seventh day. When we work, we are to do so “with all [our] might” (Ecclesiastes 9:10), even working morning and evening (Ecclesiastes 11:6), in order to carry out our responsibilities.

Additionally, planning our work helps keep necessary labor from unnecessarily infringing on spiritual activities. We are to put spiritual things first (Matthew 6:33) and not allow work to crowd out our responsibilities before God (Luke 12:16-21). Of course, sometimes conflicts will arise that are out of our control. But many times, we convince ourselves that there is an unavoidable conflict between our work schedule and our spiritual responsibilities when it is really just poor planning on our part.

Make Time for Rest

The Israelites were to observe the Sabbath each week (Leviticus 23:2-3) – not occasionally, but every week. This was so important that the Lord commanded the man who violated this law to be put to death (Numbers 15:32-36). Interestingly, God made it clear this applied even during busier seasons: “You shall work six days, but on the seventh day you shall rest; even during plowing time and harvest you shall rest” (Exodus 34:21).

God created us (Genesis 1:26-27) and knows we need rest. He rested after creating the world (Genesis 2:2), but not because He needed rest. He “does not become weary or tired” (Isaiah 40:28). He did this as an example for us because we need rest.

Work is tiring – physically (Ecclesiastes 4:6), mentally (Ecclesiastes 12:12), and sometimes emotionally (Exodus 18:13-18). Besides this, work is never done. Therefore, we must intentionally make time for rest, just as Jesus told His disciples, “Come away by yourselves to a secluded place and rest a while” (Mark 6:31). We need occasional periods of rest as a break from our regular routine of work.

Work Precedes Rest

When God made the Sabbath law, He put the day at the end of the week (Exodus 20:9-10). This is what He did when He created the universe (Genesis 1:31-2:3) – He created all things in six days, then rested on the seventh.

In our physical labors, we must work before we take time to rest. The wise man admonished the “sluggard” to “go to the ant” and observe how she works in the summer and during the harvest (Proverbs 6:6-8) before the time of rest during the winter months. If we rest when we should be working, we will find ourselves in need (Proverbs 20:4).

Also in our spiritual labors, we must work for the Lord before we receive the promised rest. John wrote, “And I heard a voice from heaven, saying, ‘Write, “Blessed are the dead who die in the Lord from now on!”’ ‘Yes,’ says the Spirit, ‘so that they may rest from their labors, for their deeds follow with them’” (Revelation 14:13). Rest was available, but it would be given after a life of faithful service to the Lord. So we must be diligent during the time we have now. “Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord” (1 Corinthians 15:58). Alluding to the reward of heaven, the Hebrew writer said, “Therefore let us be diligent to enter that rest, so that no one will fall, through following the same example of disobedience” (Hebrews 4:11). In our service to the Lord, work precedes rest.

Conclusion

We are not under obligation to observe the Sabbath today, but there are important lessons for us to learn from it. Let us remember our Creator, be different from the world, and labor diligently to receive the promised rest.

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* For more explanation about the Sabbath law being for the Jews under the Law of Moses, and that it is not a requirement for Christians today living under the new covenant, see the article, Sabbath Keeping.

The post Learning from the Sabbath appeared first on Plain Bible Teaching.

As we have been discussing hermeneutics and how to interpret the Bible, much of our focus has been on what is or is not authorized. In this article, we will study what the Bible teaches about patterns. These patterns allow us to take several things that are authorized and put them together as a complete system, such as how the church is organized or what our worship should look like. God has always used patterns to instruct His people, and we will notice a couple of examples in the Old Testament. But the pattern we follow today is found in the New Testament.

Why the New Testament?

The concept of a “New Testament pattern” is found in Paul’s second letter to Timothy:

“Hold fast the pattern of sound words which you have heard from me, in faith and love which are in Christ Jesus” (2 Timothy 1:13, NKJV).

The “pattern” consisted of what the apostle Paul and the other inspired New Testament writers taught. This message was given by inspiration (2 Timothy 3:16) and received from the Holy Spirit, as Paul explained to the brethren in Corinth:

“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” (1 Corinthians 2:12-13).

Because their message was received from heaven, Paul was able to say, “The things which I write to you are the Lord’s commandment” (1 Corinthians 14:37). And what Paul taught the brethren in Corinth, he taught “everywhere in every church” (1 Corinthians 4:17), which clearly shows that there was a universal teaching for all churches to follow. When Jesus gave His apostles the Great Commission, He told them to teach the “disciples of all the nations…to observe all that I commanded” (Matthew 28:19-20). As disciples of Christ today, we follow the same instructions and, thereby, conform to the same pattern.

But why do we go to the New Testament for this pattern rather than the Old? Paul explained that the old law was “taken…out of the way” and “nailed…to the cross” (Colossians 2:14). We can use the Old Testament for examples (seeing how God dealt with His rebellious people – 1 Corinthians 10:11), definitions (seeing what God expects when He instructs us to dress modestly – 1 Timothy 2:9), or as a reason to take comfort or hope in God’s promises (Romans 15:4); but the Old Testament is not what we use to find authority for a practice as we serve the Lord in His church today. Yet some try to do this. Notice two common examples:

1. Instrumental music – Worship in the temple included the use of instruments, and this was done by “the command… from the Lord” (2 Chronicles 29:25). Yet as we discussed in the previous article, the New Testament contains no such command to use instruments in our worship, and the only instructions relate to singing (Colossians 3:16).
2. Sabbath-keeping – The children of Israel were to “remember the sabbath day” (Exodus 20:8). Those who violated this law by doing work on that day would “surely be put to death” (Exodus 31:15). Yet the law was clear that this requirement was for “the sons of Israel,” as it was a sign between God and them (Exodus 31:16-17). Nowhere is this carried over into the New Testament and made a requirement for Christians.

If we attempt to go to the old law for our authority – for these or other practices – we obligate ourselves to obey all of it, including the instructions about animal sacrifices and dietary laws. James wrote, “For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all” (James 2:10). If we use instruments of music in our worship because they were part of the temple worship authorized under the old law, on what basis could we ignore the laws about the various feast days (including travel to Jerusalem)? The Law of Moses had so many requirements that Peter described it as “a yoke which neither our fathers nor we have been able to bear” (Acts 15:10). Thankfully, we follow the Lord’s commands in the New Testament, which are “not burdensome” (1 John 5:3), and seek to follow the pattern revealed there.

God Has Always Used Patterns

When Moses was to build the tabernacle, God gave him a pattern to follow: “See that you make them after the pattern for them, which was shown to you on the mountain” (Exodus 25:40). The Hebrew writer explained that this was meant to be an example for us:

“…who serve a copy and shadow of the heavenly things, just as Moses was warned by God when he was about to erect the tabernacle; for, ‘See,’ He says, ‘that you make all things according to the pattern which was shown you on the mountain’” (Hebrews 8:5).

To show just how important this pattern was, he explained that Jesus could not serve as a priest under the old law because it would have violated the pattern (Hebrews 8:4). We discussed the example of Jesus and the priesthood in the previous article to show that if something is specified, everything else is prohibited (cf. Hebrews 7:11-14). In this case, the Levitical priesthood was part of the pattern given to Moses, while priests from other tribes did not fit that pattern.

Similarly, God gave Noah a pattern to follow in building the ark, which included the type of wood to use, the dimensions, the number of windows and doors, and the number of animals to bring (Genesis 6:13-7:3). Noah followed this pattern and “did according to all that the Lord had commanded him” (Genesis 7:5). The Hebrew writer cited this as an example of faith (Hebrews 11:7).

Today, we are to follow the pattern revealed by the apostles (2 Timothy 1:13). Paul wrote, “Brethren, join in following my example, and observe those who walk according to the pattern you have in us” (Philippians 3:17). This is not to be done in a formulaic, “check all the boxes,” “going through the motions” kind of way. Instead, we serve God in faith, from the heart, and according to the pattern He has given us in His word.

Examples of Patterns

First, notice the plan of salvation. We obey a “form [pattern, NIV] of teaching” (Romans 6:17). We can read about this pattern in several places in the New Testament:

• In the Great Commission (Matthew 28:19-20; Mark 16:16; Luke 24:47) – In these passages, Jesus described salvation being offered to those who believe, repent, and are baptized.
• In the preaching at Pentecost (Acts 2:36-38, 41) – There, we see that many in the crowd believed, so they were told to repent and be baptized.
• The “form” of teaching we obey (Romans 6:17, 3-4) – The “pattern of teaching” (NIV) we follow was outlined by Paul earlier in this chapter. It included belief (which is implied), repentance (becoming dead to sin), and baptism (which is into Christ).

If we want to be saved, we have to follow this pattern.

Second, consider the worship of the church. We are to worship God “in spirit and truth” (John 4:24). How did the early church worship? We can look to the New Testament to find the pattern:

• Singing and prayer – “What is the outcome then? I will pray with the spirit and I will pray with the mind also; I will sing with the spirit and I will sing with the mind also” (1 Corinthians 14:15).
• Preaching and teaching – “What is the outcome then, brethren? When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification” (1 Corinthians 14:26).
• Observing the Lord’s Supper – “For I received from the Lord that which I also delivered to you, that the Lord Jesus in the night in which He was betrayed took bread; and when He had given thanks, He broke it and said, ‘This is My body, which is for you; do this in remembrance of Me.’ In the same way He took the cup also after supper, saying, ‘This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me.’ For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until He comes” (1 Corinthians 11:23-26). As we noted in an earlier article, they did this on the first day of the week (Acts 20:7).
• Giving (taking up of the collection) – “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 [lay by him in store, KJV], as he may prosper, so that no collections be made when I come” (1 Corinthians 16:1-2).

Notice that all of those are found in Paul’s first letter to the church in Corinth. And remember what we noticed earlier: Paul taught the same things “everywhere in every church” (1 Corinthians 4:17). If we want our worship to be acceptable to God, we must follow the pattern.

Third, let us think about the organization of the church. Paul explained that the body (the church) is ordered as God designed (1 Corinthians 12:18). This includes overseers (elders), deacons, and saints (Philippians 1:1). This pattern was consistent throughout the New Testament (cf. Acts 14:23; 20:17; 1 Peter 5:1-3). However, the church was not to place just anyone in these roles; they had to meet certain qualifications (1 Timothy 3:1-13; Titus 1:5-9). If we want the local church to be structured as God intended, we must follow this pattern.

Conclusion

By rightly dividing the word of God, we can see what He requires of us in the New Testament. By identifying the pattern found in the New Testament, we can see what to do to please Him. By looking at the complete picture of what He has revealed, we can know how to faithfully serve Him.

The post Hermeneutics (Part 5): The New Testament Pattern appeared first on Plain Bible Teaching.

In a recent study, a majority of churchgoers expressed the belief that the Bible was not clear in its teachings about homosexuality. In other words, most of them did not believe the Bible was clear about “whether homosexuality is morally acceptable.”

However, the problem is not that the Bible is unclear; it is that people do not want to accept what the Bible teaches or are afraid of offending those who have given themselves over to this sinful behavior.

Let us be reminded of a few points.

What the Bible Teaches about Sexuality

God created marriage in the beginning with Adam and Eve: “For this reason a man shall leave his father and his mother, and be joined to his wife; and they shall become one flesh” (Genesis 2:24). He designed marriage to be between one man and one woman for life. Jesus explained this: “Have you not read that He who created them from the beginning made them male and female, and said, ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh’? So they are no longer two, but one flesh. What therefore God has joined together, let no man separate” (Matthew 19:4-6). When two people who are eligible to marry enter into this covenant, God joins them together.*

God designed marriage as the relationship in which our sexual desires can lawfully be fulfilled. The Hebrew writer said, “Marriage is to be held in honor among all, and the marriage bed is to be undefiled; for fornicators and adulterers God will judge” (Hebrews 13:4). Sexual relations between a man and woman who God has joined in marriage is good. However…

Sexual Activity Outside of the Bonds of Marriage Is Wrong

As noted above, “fornicators and adulterers” will be judged by God (Hebrews 13:4). This means that those who have sex before marriage are sinning against God because it is outside of the bonds of marriage. It also means that adultery, which is when one has sexual relations with someone other than his/her spouse, is wrong. In fact, adultery was the only cause that Jesus gave that would allow an innocent spouse to put away their mate and remarry (Matthew 19:9).

In addition to these, the Bible is also clear that homosexuality is wrong. It was condemned before the Law of Moses (Genesis 19:4-13, 23-25; cf. Jude 7), under the Law of Moses (Leviticus 18:22; 20:13), and under the law of Christ (Romans 1:26-27; 1 Corinthians 6:9-10; 1 Timothy 1:10). In fact, the New Testament describes homosexuality as being contrary to nature and sound teaching (Romans 1:26-27; 1 Timothy 1:10), and a practice that will prevent one from inheriting the kingdom of God (1 Corinthians 6:9-10). The Scriptures could not be clearer. And for those who argue for the practice of same-sex “marriage,” remember what we already noticed – God designed marriage as a relationship between one man and one woman. Our society may claim that two men or two women can marry, but God does not join them together.

God Made Us As Either Male or Female

In recent years, there has been a push to normalize transgenderism and blur the lines between males and females. However, since the beginning, God made people male and female: “God created man in His own image, in the image of God He created them; male and female He created them” (Genesis 1:27). This has continued ever since.

Not only did God make us, but the Scriptures describe Him forming us in the womb: “For You formed my inward parts; You wove me in my mother’s womb. I will give thanks to You, for I am fearfully and wonderfully made; wonderful are Your works, and my soul knows it very well” (Psalm 139:13-14). No one can change from male to female or vice versa. Each one of us is what God made us to be.

All of This Is Clearly Taught in the Bible

Those who think it is not clear have either (1) not studied their Bible enough, or (2) they want to believe something contrary to the Bible, so they claim the Bible is unclear.

We need to ask ourselves: Do we really want to know the truth? Are we willing to accept the truth no matter what?

Not only do we need to examine ourselves with those questions, but we also need to look at the congregation of which we are members. Churches need to be clearly teaching these things. If we fail to do this, we are contributing to the confusion through our silence or ambiguous message. We need to help people see what the Bible plainly teaches on topics like this.

The world wants to portray the Bible as being unclear on sexuality in order to justify a number of sins (fornication, adultery, homosexuality, transgenderism, etc.). Yet the Bible is clear. Therefore, if we recognize that it is the word of God that will judge us in the last day, we must believe it, practice it, and teach it, no matter what the world thinks about it.

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* For more on this point, see the following articles:

• God’s Marriage Law
• What God Has Joined Together
• Who May Marry, Divorce, and Remarry

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

The post The Bible Is Clear About Sexuality appeared first on Plain Bible Teaching.

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 works 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.

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* The Apostles’ Creed (Wikipedia)

The post The Mystery of Godliness appeared first on Plain Bible Teaching.

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.