Truth Magazine

By Richard Boone

The extent to which more and more churches of Christ are departing from the faith is astounding. Reports regularly come of further apostasy. Nothing is surprising anymore. Of equal concern are those smaller departures which head a group in the direction of total digression. Even innocent activities could ultimately lead to forsaking of the old paths. Therefore, we must soberly watch and hold such things in check (1 Pet. 5:89).

Common to any deviation from truth is the failure to properly understand, respect and/or apply Bible authority. This failure may be out of ignorance or done knowingly, unintentionally or highhandedly. It is about the proper understanding and application of Bible authority that this special issue has been prepared. The time has come for us to revisit these issues.

An Overview

This special edition begins by establishing some fundamental principles about Bible authority. The failure to properly apply authority is often the result of a misunderstanding of the fundamentals. This material is written with the goal of helping us to better understand some vital aspects of the basics.

Furthermore these principles are applied to the issues which divided the church in the 1950s. Included are discussions of the all sufficiency of the church, and the implications of this on human institutions and their relationship to local churches. From a historical perspective, there were positions advocated and reasoning done which opened the door for departures in later years, a fact which we have sadly seen come to pass.

The last section deals with the new set of problems which have arisen during the last ten years or so with the call for a New Hermeneutics, a new approach to Bible interpretation. A thorough, well documented explanation of the New Hermeneutics is given, as well as those avenues through which this philosophy is championed. The challenge before us now is whether the church should abandon scriptural standards to follow the call of cultural dictates. This is one plea of the New Hermeneutics call. Finally, a warning for all to heed is given.

The Writers

The participants in the special issue are from across the United States – Alabama, California, Florida, New Mexico, Ohio, South Carolina, Tennessee and Texas. The writers have to deal with these problems wherever they are; these are not just regional problems. They are of the younger generation of preachers now on the scene, those who will go into the next century and be in the forefront of the battle on these and other problems. Let us hold up their hands as they wage the battle (1 Tim. 1:1819; 2 Tim. 2:34). May their tribe increase!

It is our hope that this special issue will be of much benefit to all. Foremost is our desire that God be pleased with these efforts (2 Cor. 5:9; 10:18).

Guardian of Truth XXXVIII: 19, p. 1
October 6, 1994

By Luther W. Martin

Down through the ages, mankind has been curious about when things were going to occur. The Jews sought the restoration of a political and military government! The Israelites developed a complicated mathematical scheme in an effort to determine when Messiah would come upon the scene, and re-establish the glory and grandeur of their former kingdom? When the almost total devastation of Jerusalem occurred in A.D. 70, and again about A.D. 135, the Jews diminished their speculations and calculations concerning the coming Messiah. (Remember, they did reject Christ!)

But, it wasn’t long until the Christians began to engage in speculations as to the return of Christ. No doubt some of the faithful had expected or anticipated that Christ would return quite soon, in point of time, after his ascension into heaven. However, as the years continued to pass, some obviously began to lose faith; their confidence began to wane. Some of the Corinthians were beginning to doubt and question the resurrection (1 Cor. 15:12). To respond to this doubt, Paul devotes most of what has been divided into the 15th Chapter of 1st Corinthians, to a logical discussion, designed to restore their confidence in the fact and truth of the resurrection.

When the Bible reader recognizes what Paul is discussing, he/she will understand that Paul is reasoning . . . “if Christ is not risen, then is our preaching useless” (v.14); “… if the dead do not rise, then Christ is not risen”(v.16); “… if Christ, then, is not risen, your faith is futile” (v.17). Now, keeping in mind Paul’s argumentation, drop down to v.29: “Else, what will they do who are baptized for the dead, if the dead do not rise?” Paul simply carried his logic further, pointing out that if Christ was still in his grave, then why be baptized into Christ? I point this out, because the Mormons have built up a large body of false teaching of proxy baptism, due to their having completely missed Paul’s reasoning to the Corinthians.

The congregation in Thessalonica was another assembly that was discouraged over the fact that Christ has not returned as soon as they had anticipated. Therefore, Paul writes: “I do not want you to be ignorant, brethren, concerning those who have fallen asleep, lest you sorrow as do the hopeless” . . . “For the coming of the Lord will not precede them which are asleep” (1 Thess. 4:13, 15) “Comfort one another with these words” (v.18).

So, the question was: When shall these things be? The destruction of the Temple? The fall of Jerusalem? The 2nd coming of Christ? The end of time? The Day of Judgment? “But of that day and hour no one knows, not even the angels of heaven, but My Father only” (Matt. 24:36).

These were the questions uppermost in the minds of the disciples. “`Lord, will You at this time restore the kingdom to Israel?’ And He said to them, `It is not for you to know times or seasons which the Father has put in His own authority (Acts 1:6-7).

Sample of Jewish Date Setting!

Theudas, about A.D. 44, declared himself to be the Messiah, and some 400 men followed him into the desert. Theudas was beheaded by Roman soldiers and the grisly trophy carried into Jerusalem. Josephus tells of this, and Acts 5:36 makes a reference. Any Messianic activity always upset the Romans.

An Egyptian Jew (not named) also caused trouble for the Romans. Mentioned in Acts 21:38.

The Jews anticipated some kind of Messianic activity at the time of the beginning of what they termed the fifth millennium. The closing chapter of IV Ezra, an apocryphal work, specified: “And I did so in the seventh year of the sixth week of5,000 years of the creation, and three months and twelve days.”

Josephus (born 37 A.D.), in his Antiquities, gives an historical account from Creation to 66 A.D., a period of about 5,000 years. This represented the views of the Pharisees in the first century A.D. So, with the destruction of Jerusalem (70 A.D.), the Rabbis thought they were in the final cycle of the fifth millennium.

Yohanan ben Zakkai (1st Century, A.D.) thought Hezekiah was the coming Messiah.

Ben Zakkai (died 80, A.D.) was expecting the Messiah about the time of his death.

Rabbi Eliezer ben Hyrcanus (1st-2nd Century, A.D.) thought that the “days of the Messiah” (Ps. 95:10), would last forty years. Generally, before the Bar Kochba (132-135 A.D.) uprising, the Rabbis expected the `Messianic age’ to be brief. After Bar Kochba the `Messianic age’ became longer in their thinking. This was the last military effort of the Jews against Rome. The Jews killed many Christians who refused to assist them in their revolt.

Rabbi Jose, the Galilean, a contemporary of both Hyrcanus and Azariah, thought the Messiah would come in three generations (60 years), after the destruction; namely, 130 A.D.

Rabbi Pleazar ben Azariah thought the Messiah would come 70 years after the destruction; i.e., 140 A.D.

Fifth Century Speculations

It seems that after the failures in Messianic speculation of the 1st and 2nd centuries, the expectations resumed for the fifth century.

Rabbi Dosa (2nd-3rd Century, A.D.) said the Messiah would come at the end of 400 years. This was based (?) upon Genesis 15:13.

Rabbi Judah ha-Nasi (135-220 A.D.) believed the Messiah would come 365 years after the destruction: i.e., 435 A.D.

Rabbi Hanina (3rd Century, A.D.) thought the Messiah would come 400 years after the destruction: i.e., 470 A.D.

Second Coming of Christ

Justin (2nd Century, A.D.) debated with Trypho, the Jew, the meaning of “time, times, and half a time.”

Clement of Alexandria (2nd-3rd Century, A.D.) wrote an explanation of Daniel 12. The seventy weeks are seventy the years which elapsed from Christ’s birth to Jerusalem’s destruction. The 2300 evenings and mornings are the six years and four months during the half of which Nero, ruled; and the other half, Vespasian, Otho, Galba and Vitellus reigned.

Tertullan (2nd-3rd Century, A.D.) argued that Daniel’s prophecies applied to Jesus.

Origen (2nd-3rd Century, A.D.) also applied Daniel’s prophecies to Christ.

Hippolytus (2nd-3rd Century, A.D.) urged his students not to be too curious about the end, but, himself, indicated that the Messianic time was not at hand.

Jews Used Five Methods of Calculating 1. Primarily the Book of Daniel. Biblical passages, other than Daniel.

4. Based upon the years of exile; Egypt, Babylon. Relative circumstances might provide the secret of any later exile. There was some divine logic in the fixing of the term of the exile in Egypt (430 years, 210 years?); Babylon (70 years, 52 years?).

5. Gematria  the interpretation of a word or phrase, based upon the Hebrew numerical value of the letter(s). Under the general heading of Gematria are at least three sub-divisions. (1) Notarikon  the use of each letter of a word, as an initial (acrostic) of some other word. (2) Ziruf or Hiluf  interpreting a word by crossing or transposing its letters (anagram). And, (3) Temurah  the substitution of one letter for another. Thus, Gematria was an age-old device among the Hebrews. It was looked upon as providing information from on High; limited solely by the wisdom and skill of the speculator.

6. Astrology  generations of dwelling out under the stars, contributed toward Bedouin (desert dweller) familiarity with the heavens. Nomadic Hebrews did not `worship the heavens’ as there be “lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years: . . .” (Gen. 1:14); the study of the astral bodies was considered appropriate in determining important events; such as the appearance of some brighter than usual star.

Sununary of Jewish Viewpoint!

David ben Solomon bin Abi Zimri (1479-1589 A.D.), an author of the mystic significance of the Hebrew alphabet, quotes Maimonides’ opinion that “The script which we now employ is the Assyrian script,” “and that it is the script in which God wrote the Torah.” “This is the script,” writes Radbaz, Edited, Amsterdam, 1713, “in which the Torah and Tables were given; and all the secrets of their forms, their flourishes and their crownlets, majuscule letters and minuscular, crooked and looped, bent and straight, and all their intimidations and mysteries were revealed to Moses, just like all the rest of the oral law, and this script has a sanctity all of its own.”

As recently as 1863, Aaron Kornfeld wrote a book, in which he catalogues over 300 Rabbinic laws and interpretations derived per Gematriam from biblical verses, Edition, Prague, 1865.

Thus, with all of the speculation of the Jews, both before and after Christ, it is not surprising that many claiming to be `Christians,’ adopted similar philosophies, which led them to set dates for his return.

Date-Setting for Christ’s Return!

Tichonius (381), a religious writer of the 4th Century, said Christ would return in 381.

Hippolytus (170-236 A.D.) and Lactantius (250-330 A.D.) both predicted that 500 A.D. would be the time for the second coming of Christ.

1000A.D.  That date seemed to attract many prognosticators, but they all missed it! In fact, since the calendar was known to be in error as to the exact birth-year of Christ, one thousand years from his birth was the important date, and that ranged from 994 A.D. to 1003 A.D.

Benedictus Aretius of Berne (1505-1547) calculated that 1260 years added to the year of Constantine’s making Christianity the official religion of the Roman Empire in 312 A.D. (312 + 1260 = 1572), that 1572 should be the year!

Michael Stiefel (1486-1567), an acquaintance of Martin Luther, concluded that Christ would come, and Judgment would begin, 8:00 AM., October 19, 1533. Stiefel missed it! Some folks had neglected raising a crop that year; Stiefel had given away all his possessions, so M. Luther took him into his home. The same year, a group of Anabaptists had taught that the Millennium would start that year.

1666 was a year that attracted much speculative attention. It was 1,000 years, plus the `number of the Antichrist’ (666).

Isaac Newton, noted for his research concerning the Law of Gravity, predicted that Christ would come in 1715.

William Whiston, held to the same date: i.e., 1715. Whiston succeeded Newton as Professor of Mathematics at Cambridge, translated the works of Flavius Josephus into English, and also translated the New Testament into English. He was quite controversial, and was ultimately removed from his professorship.

Johann Albrecht Bengel (1687-1752), thought that 666 years was the length of years that the `beast’ would rule. Another passage said `forty-two months.’ He divided one into the other and came out with each month’s being equal to 15 6/7 years. So, Bengel concluded that the Millennium would begin June 18, 1836.

John Wesley, the founder of Methodism, favored the 1836 date, also.

William Miller (1844), a Baptist, became an ancestor of Seventh Day Adventists; saying the present world would end about 1843. He missed it! But then predicted, October 22, 1844. Missed again! The last `general conference’ of this movement met in 1849, at Albany, NY. In 1861 the Advent Christian Church was organized; and in 1863, the Seventh-Day Adventist church started; plus a few smaller 7th Day groups. Mrs Ellen G. White, a follower of Miller, took over the reins of the Seventh Day Adventist movement.

Joseph Wolff (1795-1862) journeyed across America, Europe, Africa, and Asia; proclaiming the soon appearance of Christ. He had picked 1847.

Johaan Philipp Petri (1774) used the same method of calculation that was later used by William Miller, and Petri chose 1847.

The Irvingites of England selected the year 1864.

Hans Wood, who passed away in 1803, had selected the year 1880.

Charles Hindley picked the year 1881.

Joanna Southcott, a woman given to `visions,’ said Christ would come October 19, 1884.

Charles Taze Russell (1914), writing about 1888, asserted, that by the year 1914 “all present governments will be overthrown and dissolved” (Studies in the Scriptures, Vol. 2, page 99).

Russell also declared; that Jesus “will then be present as earth’s new Ruler”; and that “neither Israel nor the world of mankind . . . will any longer be trodden down, oppressed and misruled by beastly Gentile powers. The Kingdom of God and his Christ will then be established in the earth” (Ibid., 98). It appears that Russell was not aware that the Apostle Paul had written in the 1st century, A.D.: “. . . and hath translated us into the kingdom of his dear Son” (Col. 1:13).

When Russell’s prophecy failed, he boldly stated that Christ did too, come . . . but “only the faithful saw him!” Here again, Russell was unaware of the Apostle John’s statement concerning the future: “. . .He cometh with clouds; and every eye shall see Him, and they also which pierced Him” (Rev. 1:7). So, every time Russell utters a false statement, the Bible hems him into a corner!

When the First World War’s Armistice came at the 11th hour, of the 11th day, of the 11th month (Nov. 11, 1918), a goodly number of folk concluded that the “midnight” hour of Matthew 25:6 was not far behind.

Edward D. Griffin, proclaimed in 1813, “the complete establishment of the millennial kingdom” in about 1921 or 22.

Joseph Franklin Rutherford (1925) (the successor to Russell), wrote a book in 1920, entitled Millions Now Living Will Never Die, in which he wrongly foretold that Abraham, Isaac, and Jacob would be resurrected in 1925, and would become the visible and legal representatives of a new order on earth. In fact, this sect built a fancy mansion in San Diego, CA which was to be the home of these Old Testament worthies. It was named Beth-Sarim, and was built like a fort! Abraham, Isaac, and Jacob, still aren’t there!

Conclusion

The foregoing are by no means the only date-setters that have contributed to religious confusion throughout the earth; even though the Holy Scriptures inform us that only the Father knows,” we seem never to learn our lesson.

Guardian of Truth XXXVIII: 18, p. 17-19
September 15, 1994

By Joshua Gurtler

To view the divisions and disagreements in biblical principle and practice is but to venture a little piece up the road, discovering a wide array of denominational representations seen on their signposts and meeting facilities. “There is no pattern,” they may say, “only a diversity of bodies and beliefs united through the blood of Jesus Christ.” Is this true? Is there no pattern?

What Is a Pattern?

Though Webster defines “pattern” in a number of terms, the two we will deal with are: (1) A model, guide, plan, etc. used in making things, and (2) Definite direction, tendency or characteristics. These definitions will be especially applicable in this study as we will see God does have a model, guide, plan, and pattern today for his church so that we may be “perfectly joined together in the same mind and the same judgment” (1 Cor. 1:10).

God’s Covenants: Patterns

The Old Covenant under which the children of Israel were accountable was delivered by God so as to be a pattern for his people, to be kept with out exception. Hebrews 8:5 is a reminder of this warning given to Moses by God. “See. . . . that you make all things according to the pattern which was shown you on the mountain.” Every aspect of worship and service to Jehovah was thus to conform to the divine standard; yet verse six declared the establishment of a new covenant, “He has now obtained a more excellent ministry… a better covenant.” This is a covenant unto which “all men” (Acts 17:30) are now accountable, and by which all men have received “a pattern to them which should hereafter believe on him to life everlasting” (1 Tim. 1:16).

Authority of Christ

This approved pattern, therefore, must be delivered by Jesus Christ to whom “all authority has been given … in heaven and on earth” (Matt. 28:1820) and who is “head over all things to the church” (Eph. 1:22). God’s people today, being Christ’s church or body (Eph. 4:7), may only act in worship and service to him as far as it conforms to the authorization of the guide, plan and definite direction of Christ. As we have seen established in the New Testament, a “body” under the direction of a “head,” Jesus Christ (Col. 1:17) is the pattern established by God.

Authority of the Apostles

Before coming under this direction, though, the first century believers undeniably had to receive the instruction of Christ. Some might argue that this is impossible. They say Christ’s mission failed insomuch as giving further directions to the church because he “was received up into heaven” (Mk. 16:19). “Since there is no God-given order then there is no disorder; the organization and operation of the church is left up to the opinion of man,” they also say. Is this logical reasoning?

The foresight and wisdom of God is now seen in the refutation of such arguments. God did, in fact, plan the teachings and instructions of the church to continue, even after Christ’s ascension. Christ predicted this time would occur to his apostles, “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” (Jn 16:13).

This word delivered to them was to be preached with power and the authority of Christ as the apostles were given “the keys of the kingdom of heaven and whatever you shall bind on earth shall be bound in heaven and whatever you loose on earth will be loosed in heaven” (Matt 16:19; 18:18). After which the apostles were to “sit… judging” and executing the word even as Christ did from his throne in heaven. “The Son of Man will sit on his glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel” (Matt 19:28). The apostles now had the authority (1 Cor. 14:37).

Uniformity of Their Teaching

From this apostolic authority we see a number of applications and instruction for the first century Christians. “We are of God. He who knows God hears us” (1 Jn. 4:6); “But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed” (Gal. 1:78); “And they “… God does have a model, guide, plan, and pattern today for his church so that we may be `perfectly joined together in the same mind and the same judgment.’ continued steadfastly in the apostles’ doctrine” (Acts 2:42); “For I received from the Lord that which I also delivered to you” (l Cor. 11:23); “Prove all things” (1 Thess 5:21); “Holding fast the faithful word which is in accordance with the teaching that he may be able to. . . refute those who contradict” (Titus 1:9); “But as for you, speak the things which are fitting for sound doctrine” (Titus 2:1); “We are no longer. . . tossed here and there.. . by every wind of doctrine” (Eph. 4:14).

This teaching points toward a oneness, uniformity in conformity to the pattern. Without a pattern such stern admonitions as “hold fast,” “speak … sound doctrine,” and “prove all things” would be nothing short of contradiction within the word itself; for without a pattern what is there to “hold fast”? What doctrine (teaching) would be sound? And what in the realm of scriptural practice would there be to “prove”?

We know in the New Testament churches there was a pattern, a standard for uniformity and unity among the saints and that the apostles taught this uniformly to all the churches. Paul, in his first letter to the Corinthians stated, “He (Timothy) will remind you of my ways which are in Christ, just as I teach everywhere in every church” (1 Cor. 4:17). Peter later commended Paul and all other inspired writers as those of truth (2 Pet. 1:20,21), even after being openly rebuked by him (Gal. 2:1114). One gospel was preached by these men, not a Pauline gospel nor a Petrine gospel but a universal gospel given “once for all” (Jude 3) “in all the churches” (1 Cor. 7:17).

Is That Pattern Binding Today In answer to the question “Is there a pattern today?” we must, as honest truth seeking individuals, proclaim an unwavering “yes.” Ephesians 4:36 states, “There is one body and one Spirit, just as you were called in one hope of your calling one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all.” Not 2 or 3 or 3000 bodies, doctrines or practices but one. This teaching delivered by the “ambassadors for Christ” (2 Cor. 5:20) ought to be clinged to and proclaimed. We need to “test the spirits”. . . because many false prophets have gone out into the world” (1 Jn. 4:1).

Let us then conform to this pattern in the church “which he purchased with his own blood,” (Acts 20:28) and refute any unauthorized organization, innovation or misrepresentation, for, “God is not a God of confusion but of peace, as in all the churches of the saints” (1 Cor. 14:33).

Guardian of Truth XXXVIII: 19, p. 8-9
October 6, 1994

By Mark Mayberry

Bible authority falls into two categories: general and specific authority. We are very familiar with these concepts, and it is easy to see the difference between the two. For example, one father might send his son to the store, saying, “Go buy some groceries.” This is a general command. If the boy comes home with milk and eggs, apples and oranges, cookies, and coke, he has obeyed his father. All those things come within the scope of his father’s commandment. However, another father might send his son to the store saying, “Go buy some milk and eggs.” This is a specific command. If the boy comes home with milk and eggs, and also coke and cookies, he has not faithfully obeyed his father. In purchasing coke and cookies, he went beyond his father’s command.

Some definitions are here in order: The Random House Dictionary defines the word “general” as “1. of or pertaining to all persons or things belonging to a group or category. . . 3. not limited to one class… 5. not specific or definite… ” It also defines the word “specific” as “1. having a special application, bearing, or reference. . . 2. specified, precise, or particular. . . 5. concerned specifically with the item or subject named. . .”

General authority includes all that is necessary to the carrying out of a command. Specific authority excludes everything except that which is precisely stated. Let us see how the concepts of general and specific authority have a role in establishing Bible authority.

A. Generic Authority

At times, God has left the actual method of obedience to the judgment of Christians. When God has not specified what he wants us to do or the method by which we are to obey, we may use any action or method which comes within the realm of the general command or example. General commands and examples include all that is necessary to the carrying out of that command.

When Jesus gave the Great Commission, he commanded the apostles to “go” and “teach” (Matt. 28:1820). How were they to carry out the command to “go”? Since God did not specify, they could ride, walk, sail, etc. The choice of how to go was left up to man. How were they to carry out the command to “teach”? Since Jesus did not specify a given method, they were free to choose. God’s word may be taught in the public assembly, in Bible classes, on radio or television, through door knocking or personal work, by means of gospel meetings, lectureships, etc. All these are acceptable methods of carrying out our Lord’s command to teach, and no man has the right to bind one specific method to the exclusion of others.

Christians have an obligation to regularly assemble together for worship (Heb. 10:25). However, some would ask the question, “Where are we to assemble?” Since God did not specify, we are free to choose the most expedient place. We could meet in a private home, a rented hall, under a brush arbor, or in a building owned by the church. Because this is a general command, no man has the right to bind one particular method of obedience.

Prayer should be an essential part of Christian life (Phil. 4:6). Yet, some would ask the question, “What posture should we take in prayer?” A reverential attitude is essential, but the Bible does not restrict worshippers to a particular stance in prayer. Instead, we read that various postures are acceptable. Prayers can be offered while bowing one’s head (Lk. 18:13), falling prostrate (Rev. 4:10), standing (Mk. 11:25a), kneeling (Lk. 22:41; Eph. 3:14), lifting up hands (1Tit. 2:8). Since there are many different ways of praying, no man has the right to bind a single posture in prayer.

God has commanded us to worship in song (Eph. 5:19; Col. 3:16). How are we to go about obeying this command? We could sing songs from memory, with the aid of a book, or with the words projected on a screen. What part shall we sing? Shall we all sing soprano, alto, tenor, or bass? Since God did not specify which part we are to sing, we have a choice in the matter. We can sing whatever part that we please. No man has the right to legislate in this area.

B. Specific Authority

At times, when teaching by command or example, the Lord would specify the particular aspects of obedience he required. When God specifies what he wants us to do, or the method by which we are to obey, we are limited to what he says. In such cases we are not free to use any other methods. Specific statements or examples exclude anything outside the scope of that which is specified (Num. 24:1213; 2 Jn. 9; Rev. 22:1819). We must learn to respect the silence of God’s word. The silence of God often prohibits rather than permits.

God chose the tribe of Levi to serve as priests in the tabernacle (Num. 3:57). Furthermore, God warned that only Aaron and his seed were to serve in this capacity (Num. 16:40). The fact that God specified Levi as the priestly tribe eliminated all others. He did not have to individually name each tribe and say, “You cannot serve as priests.” Those who ignored this stipulation were condemned. Even Christ could not serve as priest under the law of Moses, for he was of the tribe of Judah. The writer of Hebrews argues this point as he seeks to prove that the old covenant has been superseded by the new (Heb. 7:14).

The New Testament specifies singing as the type of music God desires in Christian worship (Eph. 5:19; Col. 3:16). This excludes other types of music, such as instrumental music.

The mode of New Testament baptism is immersion in water (Acts 8:3839; Rom. 6:45). There is no Bible authority for any other mode of baptism, such as sprinkling or pouring.

The New Testament specifies that the Lord’s supper is to be observed with unleavened bread and the fruit of the vine 1 Cor. 11:2325). This excludes any other element, such as coke and cookies.

The New Testament records that each congregation was independent and autonomous. The apostles appointed elders in every church (Acts 14:23). Furthermore, the oversight of elders is limited to the local congregation in which they are members (Acts 20:28; 1 Pet. 5:2). This excludes any arrangement in which a local eldership assumes the general oversight of a regional work. Following such a path leads, not to Jerusalem, but to Rome.

C. Expediency

An expedient is simply an advantageous means or method that one may use to accomplish a goal. It signifies that which is suitable for achieving certain ends. Webster defines an expedient as something “useful for effecting a desired result; suited to the circumstances or the occasion; advantageous, convenient.”

As children of God, our goal is to obey and glorify God. Certain things may be allowable in fulfilling his commandments that may not be specifically mentioned in his word. General commands include all that is necessary to the carrying out of that command. For instance, it is reasonable to assume that Noah was allowed to use various tools in building the ark (Gen. 6). How does this principle apply to us? When can a matter be justified as an expedient? The Bible sets forth certain guidelines in this matter, and it is essential that we recognize them. Without such guidelines, men could do anything in religion and justify it as an expedient.

In order for a thing to be an expedient, it must first be lawful. If a thing does not fall within the bounds of what God has authorized, then we have no right to practice it. If no command, approved example, or necessary inference can be found in the Bible to justify a practice, it must be laid aside. Ignoring this principle will jeopardize our relationship with Jehovah God (Matt. 15:79; 2 Jn. 9).

The Old Testament story of Uzzah well illustrates this point (2 Sam. 6:37). When the oxen stumbled, Uzzah surely thought it was expedient to reach out and steady the ark. However, he tragically discovered that an act cannot be an expedient if it is unlawful. God had strictly prohibited anyone from touching the ark of the covenant (Num. 4:15). David is the real villain in this story because he did not make sure the ark was moved as God had directed. The ark of the covenant should not have been carried on an ox drawn cart, however new it might have been. Instead, the law specified that it was to be carried by the Levites. Uzzah was simply in the wrong place at the wrong time. He touched the ark and suffered the consequences.

Today certain denominations claim that it is expedient for them to ordain women preachers. Yet, this practice is inconsistent with New Testament teaching. In spite of the powerful influence that can be exerted by a woman, it is unlawful for her to teach in the public assembly (‘1 Cor. 14:3435; 1 Tim. 2:1112).

An expedient has to do with a best choice among various options. Yet, we have no options when God specifies exactly what he wants done. In such cases we are not free to do something else and call it an expedient. When God’s commandments are clear and precise, we have no choice but to obey. To go beyond this is to add to his Word (Deut. 4:2; Rev. 22:1819).

The case of Nadab and Abihu well illustrates this point (Lev. 10:12). These two sons of Aaron died because they offered “strange fire” unto the Lord. The RSV translates this expression as “unholy fire” while the NIV renders it “unauthorized fire.” They did not follow the procedure that God had specified regarding this aspect of temple service (Exod. 30:3438). They suffered the consequences of rebellion.

This point is also illustrated in the matter of baptism. In the New Testament, baptism is repeatedly pictured as a “burial” (Acts 8:3839; Rom. 6:34; Col. 2:12), and the Greek word itself means to dip, plunge, or immerse. Some would claim that sprinkling is a means of carrying out God’s command concerning baptism. Not true! Sprinkling is a substitute. God has specified the “mode” of baptism he desires, and no other will do. On the other hand, whether the immersion takes place in a river, lake, pool or baptistry would be a matter of expediency. God has not spoken in this area, so man is free to choose.

When God commanded us to make music in worship, he specified the type music that he desires: We are to “sing” (Eph. 5:19; Col. 3:16). Thus we cannot justify instrumental music as an expedient. It is not merely an aid, but is in fact an addition to God’s commandment. The use of instrumental music is unauthorized and cannot be practiced “by faith.”

There are churches that claim that it is expedient for one set of elders to oversee all or part of the work of other churches. This practice cannot be an expedient because God has specified that elders are to oversee only the church of which they are members (Acts 14:23; 20:28; 1 Pet. 5:14).

True expedients deal with matters of wisdom, judgment, and choice. When dealing with a matter of choice or human judgment, we should never select a path that tears down rather than builds up (1 Cor. 14:26). We must not create strife and division by insisting upon our own way (Phil. 2:34).

Likewise, a thing cannot be considered an expedient if, when implemented, it causes someone to sin. One should not insist on exercising his personal liberty in nonessential matters if weaker Christians would feel compelled to follow his example and thus violate their conscience, and sin (1 Cor. 10:2333; Rom. 14).

Conclusion

The question of authority in religion is the most fundamental of all issues. In Christianity, it is the supreme question. We are treading on dangerous ground when we act without divine authority (2 Jn. 9). When individuals or congregations engage in practices not authorized by the New Testament, they act without divine authority, and are judged as sinners (1 Jn. 3:4). Churches that reject God’s law in favor of human traditions risk forfeiting their right to be lights of the world (Rev. 2:5). Individuals that substitute the will of self for the will of God are in danger of eternal condemnation (Matt. 7:2123). It is important that we “learn not to go beyond the things which are written” (1 Cor. 4:6, ASV). Let’s be able to give “Book, Chapter and Verse” for those things that we teach and practice (1 Pet. 4:11).

Guardian of Truth XXXVIII: 19, p. 5-7
October 6, 1994