Monday, April 23, 2012

How to Recognize False Teaching


How to Recognize False Teaching

Francis Chan (born 1967) is an American preacher. He is the former teaching pastor of Cornerstone Community Church in Simi Valley, CA, a church he and his wife started in 1994.[1] He is also the Founder and Chancellor of Eternity Bible College. (Wikipedia)

The Cornerstone Church makes a statement about believing in “the present ministry of the Holy Spirit”, and what that is seen to mean to Francis Chan is that of getting “calls” and urges to do things that do not come from the word of God, but from within his own mind. Thus, when we try to “test the spirits” using the same standard as Chan, we cannot say the Holy Spirit was not really guiding and leading them (that is, if subjective thinking is the standard of measure). Thus, the Holy Spirit could lead two people to do and believe opposite things and no one should challenge whether the Spirit was doing the actual leading in either case. Chan is claiming special (in addition to the revealed word of scripture) Holy Spirit guidance at times as many false teachers do, and this alone would mark him out to me as a false teacher.  Gardner Hall observes some things regarding Chan’s view of Holy Spirit guidance.

* He says, "The Spirit not only inspired the Bible but also illumines it for us today." (p.23) The tricky question is how, apart from the word, does He "illumine?" Does he miraculously "illumine" Francis Chan in one way and a Catholic Charismatic in another? Does He teach him one thing and Oneness Pentecostals something else? The bottom line is that there is no shortcut to an honest and sometimes detailed analysis of the scriptures. Simply praying for the inner illumination of the Spirit regarding a text and then coming up with an interpretation is no guarantee that the interpretation is correct. Thinking that our interpretation is illumined by the Holy Spirit because "we’ve prayed for the Spirit’s guidance" results in close mindedness—"I know my interpretation is correct because God has illumined me about it." It also leads to confusion because one thinks subjectively that the Spirit has illumined him one way regarding a certain text while another subjectively thinks the Spirit illumines the text in a completely different way.



* God does not send us mysterious messages through voices in the night, or feelings about specific places to go, as Chan implies on page 90. He gives us principles and gives us the free will to make our own judgments about where to live or where to go based on those principles.



* On page 55 Chan accepts the "possibility" of God’s speaking supernaturally through people today. Though warning on the following page about such a concept being abused, he has in essence opened the door for the blaring inconsistencies of all the modern prophets vying for our attention, each claiming to be lead by the Spirit. However, the scriptures still teach that "the faith" was delivered once (Jude 3) and that we should accept no additions to it today (Rev. 22:18). Frankly, page 55 teaches false doctrine. http://www.gardnerhall.com/articles/reviewForgottenGod.html

Then, we observe Chan talking about “How to Recognize False Teaching”, and Francis Chan has a video on this, but as I listen to it, I find that this man has some good points to make but really severely misuses Colossians 2. There is death in the pot of what Chan mixes together and serves out to untrained and undiscerning ears.  It seems that he is making an application of the cross of Jesus to ANY sin, and saying not to judge others or let anyone judge you in regard to any “rules”. Jesus died for those sins, so don’t judge anyone about their sins and don’t let anyone judge you about your sins. Is that really what Colossians 2 is saying?



 The context shows that the Law of Moses has been abolished at the cross, so don’t let anyone judge you by a standard that no longer is in force such as Sabbaths, New Moons, and Festivals, etc.  He is not saying don’t let anyone judge you in regard to the righteous standards of Christ in the New Testament.  Paul also says not to let someone judge you by self-imposed religion and doctrines of men, but Paul is NOT saying for us not to judge people such as the man at Corinth who had his father’s wife (1 Cor.5).  Chan is misapplying the point Paul was making, and that makes him a false teacher.  The danger of his logic is that people will excuse all sin and use the grace of God for license (Jude 5).  Neither did Paul use the grace of God to give himself the right to ignore the rule of expediency (1 Cor.9). There are things that are proper and improper, and the grace of God is not to be used to ignore the rules of love and propriety and modesty. In fact, the grace of God is what taught Paul to hold back at times in demanding his own rights. He would not allow someone to impose the law of Moses or the doctrines of men on the church, but he would try to win souls by measuring his behavior in how best to act with the particular people he is with. That is what the rule of love demands.  But, neither love nor grace teaches us to break God’s law which entails commandments and principles.



Now, consider that in the same book of Colossians, Paul has shown that Jesus had paid for sins that have been repented of, and that the law of Moses (the Handwriting of requirements) has been taken out of the way and nailed to the cross (2:14-16). However, God’s wrath will come upon those who are “sons of disobedience”(Col.3:5-10).  Thus, sons of obedience are saved. Paul is not arguing against “rules”.  He is arguing against rules that either no longer apply (law of Moses) or never applied before or after the cross (doctrines and commandments of men).  But, there are rules of righteousness that always apply, and there are rules of conduct in Christ that apply. Paul affirms running our race according to the rules. 2 Tim 2:5  And also if anyone competes in athletics, he is not crowned unless he competes according to the rules .NKJV  You will never find Paul undermining “rules” per se. He will oppose someone trying to impose the rules that have been abolished and rules of human origin, but NEVER the rules of righteousness and service to Christ.  Are there rules that come to us in Christ? Absolutely! “Teach them to observe all things I have commanded you”(Matt.28:20). He that hears these saying of mine and does them will be like a wise man who builds his house upon the rock (Matt.7:24ff).

The grace of God does not teach us that we are free from all “rules”, but that we are free from the bondage of sin, and bondage to the Law of Moses which did not provide the means of forgiveness, and free from the commandments of men.  But, the grace of God teaches us to deny worldly lusts and keep the commandments of God in Christ (Titus 2:11f).

John 14:15-16  "If you love Me, keep My commandments” .  John 14:21 - He who has My commandments and keeps them, it is he who loves Me. And he who loves Me will be loved by My Father, and I will love him and manifest Myself to him." 

John 15:10 - If you keep My commandments , you will abide in My love, just as I have kept My Father's commandments and abide in His love. 

1 Cor 7:19-20  Circumcision is nothing and uncircumcision is nothing, but keeping the commandments of God is what matters.

1 Cor 14:37-38  If anyone thinks himself to be a prophet or spiritual, let him acknowledge that the things which I write to you are the commandments of the Lord.

1 John 2:3-6  Now by this we know that we know Him, if we keep His commandments . 4 He who says, "I know Him," and does not keep His commandments , is a liar, and the truth is not in him. 5 But whoever keeps His word, truly the love of God is perfected in him. By this we know that we are in Him. 6 He who says he abides in Him ought himself also to walk just as He walked.

1 John 3:22-23  And whatever we ask we receive from Him, because we keep His commandments and do those things that are pleasing in His sight.

1 John 5:2-4   By this we know that we love the children of God, when we love God and keep His commandments. 3 For this is the love of God, that we keep His commandments. And His commandments are not burdensome.

Rev 22:14   Blessed are those who do His commandments, that they may have the right to the tree of life, and may enter through the gates into the city.

In all of these verses we are to judge ourselves by whether we are keeping Jesus’ commandments. Jesus did not nail our sins to the cross so that we could ignore His commandments. When someone starts using the grace of God in such a manner as to teach against “rule-keeping” in general, I know that they are misleading people.  This is a dangerous misuse of the text and context, and this is precisely what false-teachers do.  They take something true and misapply it. They seem so nice when they are doing it too.  They are wearing sheep’s clothing, but the words carry misleading ideas.  The grace of God is used to give license that God has not given (Jude 3-4). Beware brethren, because they are in churches of Christ too, not just in denominations. Terry W. Benton
 

Wednesday, April 11, 2012

All Things Are Lawful For Me?

What does “All Things Are Lawful for Me” Mean?

This expression is used twice in 1 Corinthians, in 6:12 and in 10:23.

First, it does not mean:




1.       “I can do whatever I want to”. You can’t. Sin is not lawful. See 1 Cor.5-6.  Saying “I am of Paul” or “I am of Apollos” and creating division was not lawful even though there had been no law that said “Thou shalt not say I am of Paul or Apollos”.(1 Cor.1:10-13).  These divisions were not lawful even before Paul wrote this letter and rebuked them. People cannot do what they want to and start and maintain any denomination.  Such is not lawful.

2.       “I can do anything that God does not specifically forbid”.  If God forbids anything at all then the statement is not really true that “all things are lawful”.  Also, there was no law that specifically said a Judean cannot be a priest (Heb.7:14).  There was a law about where to get fire to light the incense, but there was no law that specifically forbade getting fire from somewhere else.  God killed two men for taking the attitude that “I can do anything God does not specifically forbid”(Lev.10:1-10).  God rebuked David when he took that approach to God’s law. Remember that God told how to transport the ark, but he did not specifically forbid other ways of carrying the ark.  David learned that when God specifies that it automatically forbids any other option.

3.       “All things are literally lawful because we are under no law”. The law of the Lord went forth from Jerusalem (Isa.2:1-4 and Acts 2), and God has written His laws in our hearts (Jer.31:31f and Hebrews 8). We have laws that come to us from God and we are under law to Christ (1 Cor.9:21).  We are to look into the perfect law of liberty and adjust our lives to what it says (James 1:21ff).  This law of liberty requires us to “prove what is acceptable to the Lord”(Rom.12:2; Eph.5:10; 1 Thess. 5:21). We do have to “keep His commands”(1 John 2:3).

So, what does it mean?




It is probably a common argument (proverb or slogan) that some people used in that day.  Sort of like people today will often say “I can do whatever I want”.  Obviously, we cannot take the phrase at face value because all things are not lawful for any of us.  The phrase must be qualified in some way.  It is probably correct that Paul is quoting such an expression and showing that even common sense makes that idea a poor principle to live by because even supposing that it is lawful would not make everything expedient, helpful, or edifying.  The following versions put it in quotation marks because it seems to be more of a quote from men rather than a truth from God.

1 Cor 10:23-24

23 "Everything is permissible"-but not everything is beneficial. "Everything is permissible"-but not everything is constructive. NIV



1 Cor 10:23

23 “Everything is permitted,” you say? Maybe, but not everything is helpful. “Everything is permitted?” Maybe, but not everything is edifying. CJB



1 Cor 10:23-24

23 Some of you say, "We can do whatever we want to!" But I tell you that not everything may be good or helpful. CEV



1 Cor 10:23-24

23 "All things are allowed," you say. But not all things are good. "All things are allowed." But some things don't help anyone. (Holy Bible: Easy-to-Read Version, Revised Edition)



1 Cor 10:23-24

23  "All things are lawful," but not all things are helpful. "All things are lawful," but not all things build up. ESV



1 Cor 10:23-24

23 Someone may say, "I'm allowed to do anything," but not everything is helpful. I'm allowed to do anything, but not everything encourages growth.(from GOD'S WORD Copyright © 1995 by God's Word to the Nations Bible Society. All rights reserved.)



1 Cor 10:23-24

23 "Everything is permissible," but not everything is helpful. "Everything is permissible," but not everything builds up.(from Holman Christian Standard Bible)



1 Cor. 10:23

23 "We are allowed to do all things," but all things are not good for us to do. "We are allowed to do all things," but not all things help others grow stronger.NCV

1 Cor. 10:23

23 "Everything is lawful," but not everything is beneficial. "Everything is lawful," but not everything builds others up.(from The NET Bible)



1 Cor 10:23-24

23 You say, “Everything is permitted.” But not everything is good for us. Again you say, “Everything is permitted.” But not everything builds us up.NIrV



1 Cor 10:23-24

23 "All things are lawful," but not all things are beneficial. "All things are lawful," but not all things build up.NRSV



1 Cor 10:23-24

23 "All things are lawful," but not all things are helpful. "All things are lawful," but not all things build up.

RSV

1 Cor 10:23-24

23 "I have the right to do anything," you say—but not everything is beneficial. "I have the right to do anything"—but not everything is constructive.TNIV

1 Cor 10:23

23 "All things are lawful for me," but not all things are profitable. "All things are lawful for me," but not all things build up.WEB

It seems that the expression “all things are lawful for me” was a common proverb that people used to justify themselves. It is like the proverb of 6:12,13 where some said “Foods for the stomach and the stomach for foods” as a way to justify also justifying sexual intercourse with whomever they wished. Robertson comments on the Greek:

 1 Corinthians 6:12  - Apparently this proverb may have been used by Paul in Corinth (repeated in 1 Cor 10:23), but not in the sense now used by Paul's opponents. The "all things" do not include such matters as those condemned in 1 Cor 5; 6:1-11. Paul limits the proverb to things not immoral, things not wrong per se. But even here liberty is not license.

(from Robertson's Word Pictures in the New Testament)

The UBS new Testament Handbook Series remarks on this verse similarly.



1 Corinthians 6:12

Commentators agree that the clause All things are lawful to me was a slogan used in Corinth at that time. It is repeated in 1 Cor 10:23, where the Greek is the same except that the phrase for me is omitted.

TEV adds the phrases "Someone will say" and "I could say" to show that these clauses in quotes are familiar to the Christians in Corinth. Translators in other languages may find it helpful to add these phrases too.

Are lawful for me: the Greek verb means "it is allowed" and therefore does not raise the question of who gives the permission. Clearly Paul is not thinking of the Old Testament Law. Probably the people who misused this saying thought that because the body did not matter, they could do anything they liked with it. All things are lawful for me may also be expressed as "It is permissible for me to do anything" or "There is no law against anything that I want to do."

(from the UBS New Testament Handbook Series)

So, it seems to have been a proverb or slogan people used to justify anything they wanted to do.  But, the slogan or proverb was not an inspired proverb or slogan. Paul repeats what Corinthians were use to hearing and then cautions against the misuse of it.  Immoral things are not lawful and never are, and even in things that are not immoral there are other considerations and principles such as love and helpfulness and how to edify and build up others.

So,  I think Albert Barnes is likely correct along with all of the above testimony that:

The expression, "all things are lawful," is to be understood as used by those who palliated certain indulgences, or who vindicated the vices here referred to, and Paul designs to reply to them. His reply follows. He had been reproving them for their vices, and had specified several. It is not to be supposed that they would indulge in them without some show of defense; and the declaration here has much the appearance of a proverb, or a common saying-that all things were lawful; that is, "God has formed all things for our use, and there can be no evil if we use them." By the phrase "all things" here, perhaps, may be meant MANY things; or things in general; or there is nothing in itself unlawful.



That there were many vicious persons who held this sentiment there can be no doubt; and though it cannot be supposed that there were any in the Christian church who would openly advocate it, yet the design of Paul was to "cut up" the plea altogether "wherever it might be urged," and to show that it was false and unfounded. The particular flyings which Paul here refers to, are those which have been called "adiaphoristic," or indifferent; that is, pertaining to certain meats and drinks, etc. With this Paul connects also the subject of fornication-the subject particularly under discussion. THIS was defended as "lawful," by many Greeks, and was practiced at Corinth; and was the vice to which the Corinthian Christians were particularly exposed. Paul designed to meet ALL that could be said on this subject; and to show them that these indulgences could NOT be proper for Christians, and could not in ANY way be defended-We are not to understand Paul as admitting that fornication is in any case lawful; but he designs to show that the practice cannot possibly be defended in any way, or by any of the arguments which had been or could be used.

(from Barnes' Notes).

This proverb was a bit misleading then and brought people to false conclusions then, and we are finding that it is still being used today to bring people to false conclusions.  All things really are not lawful and never have been.  Those found making this blanket statement are NOT in agreement with Paul in any way.

Terry W. Benton

Not Under Law But Under Grace

What Does Romans 6:14 Mean?

 Rom 6:14


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

First, it does not mean:

1) You are not under law to Christ (1 Cor.9:

2) You have no commandments to keep (1 John 2:3)

3) You are not obligated to fulfill the righteous requirements of the law. You are. Rom.8:1-3

What it means is:

1) Sin can have no dominion (condemning control and rule) over you (Christians) because:

a. You are not under mere law or a system where law has the only voice or say about your condition.

b. You have been pardoned by the blood of Christ offered for you by the grace of God and you entered into this grace through faith in Jesus, being baptized into His death (Rom.6:4).

c. You are under this system of grace and you left the former system where law had the only legal say about your standing before Holy justice.

d. You entered the system of grace where a legal substitute has bought your pardon.

2) Righteousness has dominion now because:

a. You have become a willing servant of righteousness( Rom.6:6ff), and

b. You have an advocate with the Father when you need further pardon at any time.

Under grace we have all the tools we need to overcome the Accuser(Rev.12:10f). Before our conversion to Jesus we were separated from God and condemned under law. Law was all we had and law does not pardon or have the power to pardon. Sin and condemnation have the upper hand, the dominion. After our conversion to Jesus Christ, we have the means of pardon and the provisions of power to deal effectively with sin and have the rule and dominion over it.

Grace provides wonderful things, but it does not allow us to continue in sin (Rom.6:1f). It frees us FROM sin, but not TO sin. Without Christ a Jew is under law. Law is all he has and mere law has no power to pardon. It only testifies against the Jew as a sinner. Sin has dominion because all the Jew has is law that does not justify but condemns. There is a way for him to leave the situation of being under law and condemnation, and come under grace. But, that is through faith in Jesus. If he does not take the way offered in Christ, he remains under law and condemnation. Without Christ a Gentile is under law. His internal law is all he has, and mere law has no power to pardon. It only testifies against him as a sinner. Sin has dominion just as with the Jew. The source and nature of law may be different in his case, but since it is all he has, it still condemns him. The only way out for him is the same as with the Jews, through faith in Jesus Christ. When one becomes a Christian, they are out from under a law-only situation. They are out from under law that points out sin and leaves us dominated with guilt and condemnation. They have entered grace that provides pardon and leaves them dominated with freedom from guilt and condemnation. They willingly become slaves of righteousness and do not desire to continue in sin. They are under grace that teaches us to deny all ungodliness and worldly lusts (Tit.2:12f). Grace provides a different kind of law, a law of liberty and pardon while calling for righteous standards of behavior.



What does Galatians 3:21 mean?



Gal 3:21- Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.

Law cannot give life. Law can only point out sin. Righteousness or right relation to God comes through the provisions promised in Jesus. Adam Clarke observes:

If any law or rule of life could have been found out that would have given life-saved sinners from death, and made them truly happy, then righteousness-justification, should have been by that law.

(from Adam Clarke's Commentary)

But, that is not what law does. Regarding the Greek text the UBS Handbook Series comments of this verse:

Already he has said that the Law functions as showing what wrongdoing is (verse 19), and later he takes up other functions of the Law: as teacher (verses 23-25) and as guardian (Gal 4:1 ff.). But the function of the Law is not the same as the function of the promise. The function of the promise is to bring life. If the Law could do that, then it would be competing with the promise. But the Law cannot bring life, because it was not given for such a purpose.

And also:

What Paul is saying, then, is: If there is a law that could put men right with God, then eternal life could be achieved through law. In this sense one may often translate as "could cause men really to live," or "could cause men to share the life that comes from God" (as a reference to "spiritual life").

(from the UBS Handbook Series. Copyright © 1961-1997, by United Bible Societies.)

Law does not serve that purpose and does not have that capability. Therefore, we need more than what mere law, any mere law, can provide. That is why the promise was needed. It pointed to something (someone) Who could provide what mere law could not. Jesus provides what mere law never could. Does this mean that we are without any law now? No! But, under Christ we do not have mere law. We have the provisions of pardon, forgiveness of sins, based upon the blood of Jesus Christ. Are we under law to Christ? Absolutely! Are we under mere law? Absolutely not! Are we free to sin? Absolutely not!

Terry W. Benton

Friday, April 6, 2012

The Upper Room Example

The Upper Room Example versus the First Day of the Week Example


I would like to respond to the above linked article. I am concerned for our brother and the direction of his thinking as well as the influence such thinking has on others. It concerns the matter of how to establish biblical authority and whether you can and should consider examples of what others did with God’s approval in consideration of your own practice. I believe that commands, statements, and exampless SHOULD be part of our search for authority, and that some examples help us prove what is acceptable to the Lord.  If the total evidence is consistent with the example, then the example may help us “prove what is acceptable to the Lord”(Eph.5:10; 1 Thess.5:21; Rom.12:2).

Joel ends his article by asserting: “But unless we are prepared to bind the practice of eating the Lord’s Supper in an upper room, we need to be careful of judging those who choose to eat it (the Lords’ Supper –twb) on a day other than Sunday. –JME”

TB: Now, I deny that eating the Lord’s Supper in an upper room is equal to the example of eating the supper on the first day of the week.  There is a command to eat the supper in “one place”.(1 Cor.11:20). That is the only command about where to eat the supper.

Joel responded to this part by saying: 1) 1st Corinthians 11:20 is not a command to eat the Lord’s Supper, either together or not.

TB: Excuse me. It is an approved, Spirit-guided statement that carries the force of telling the will of God about their gathering to eat the Lord’s Supper. “When you come together in one place”. If God Had wanted them to make sure the Supper was taken only in upper rooms, then He would have said “when you come together in an upper room”. He didn’t. He left the only requirement regarding the Supper is that it be held in “one place” wherever you can arrange to meet. Therefore, the two examples of taking the Supper in an upper room was circumstantial and incidental, not a uniform practice at all.

JE: 2) There is no example in the NT of anyone eating the Lord’s Supper anywhere other than an upper room.

TB: Joel is trying to make a point about examples, but his point fell apart because the total evidence is that brethren did not meet always in upper rooms to take the supper. 1 Cor.11 shows that the only requirement was to find a place where the church could come together in one place.  That common architecture of that time made many houses with a large upper room a good candidate for a place to come together in one place, does not limit “come together in one place” to always being in an upper room even in places where that was not a good candidate for a place to come together in one place. Joel did not want to lose his argument so he pretended that 1 Cor.11:20 is not a command. It may not be in the form of a command, but it is a statement that shows that God wanted them to come together in one place and eat the Lord’s Supper.

Secondly,  Acts 2:42 shows that they met at the temple for a time as the “one place” they could share the Supper.  It specifically says they were together, continuing daily with one accord in the temple. The Supper was one of the things they did together in the temple.  It is fallacious to argue that two examples of eating in an upper room dismisses all other evidence.  We do not dismiss all other evidence that brethren took the Supper on other days besides the first day of the week.  We copy the early practice because that is ALL the evidence of when to take the Supper.  Joel, wanting to dismiss all examples as authoritative, thought that he would show how inconsistent it is to follow the example of Acts 20:7 while not following the example of the upper room.  We don’t follow THAT example of meeting in an upper room simply because it was incidental (the one place they found to meet in one place) and not a purposeful pattern that characterized all meeting places. But we see that they purposely waited for the first day of the week to come around because that was when the disciples purposefully came together to break bread.

 Two examples show that a common place where a number could meet together was in an upper room. Other examples show that they also found meeting by a river or in a school and for a while at the temple was a good place to come together in one place. Therefore, the commands and examples show us that it is wide open as long as you can find “one place” to accommodate coming together in one place.  The forced conclusion from all evidence is that it is wherever the church can come together in one place.

On the topic of when to come together in one place to take the supper, all the information points to the first day of the week ( Acts 2:42 was on the first day of the week, and Acts 20:7 makes the observation while Paul waited that it was on the first day of the week when the disciples came together to break bread).  The forced conclusion of all evidence was that the disciples commonly met on the first day of the week for the purpose of breaking bread, and this was the approved time to do so. It is therefore the approved time for us to do so. Since we are under obligation to “prove what IS acceptable to the Lord”, we can use this example to prove it is acceptable to the Lord to take the Supper on the first day of the week AND we can’t prove that I is acceptable to take the Supper on any other day of the week.  We can prove it is acceptable to meet in one place, not just upper rooms, anywhere we can find an adequate place. So, the issues are not equal as our brother would like us to think.

As for judging others, we do that by merely telling the truth and I intend to keep on doing that.  If they judge that they need not follow the divine pattern, I judge that I can have no fellowship with them in what they do. My practice is not questionable. I can prove my practice is acceptable to the Lord. If they choose to “eat it on a day other than Sunday” then let them “prove it is acceptable to the Lord”.  If they don’t or can’t, then I judge that I cannot have fellowship with them (Eph.5:8-11). Neither should others.

Joel further said: “Acts 2:42 does not mention the first day of the week. You are only assuming it must have been because of your conclusions from Acts 20:7.”

TB: No, Pentecost fell on the first day of the week, and that is when they were there after their baptism “continuing steadfastly in the apostles’ doctrine, in fellowship, in breaking of bread, and in prayers”.  We have no reason to assume a break in time has occurred.  So, here is an example of taking the Supper on the first day of the week in the temple area, not in an upper room. 

JE: No one is denying the Lord approves of believers meeting to eat the Lord’s Supper on the first day of every week.

TB: That is correct because that practice can be proven to be correct.  Since everyone is obligated to prove their own practice is correct, then we have to ask those who take the Supper on some other day to prove that it is acceptable to the Lord (Eph.5:10; 1 Thess.5:21; Rom.12:2). The upper room argument Joel made is simply bad exegesis and reasoning.  Now, the examples of upper room meetings just proves that if an upper room is a good place to “come together in one place” then use it. If there are other places to come together in one place, then use them. Examples are not binding just because they are examples, but they may show an approved pattern where the total information on that topic shows a pattern of action that we know is right and cannot be wrong as we strive to “prove all things” that we do are in harmony with the will of God. If you throw out examples from consideration, you would throw out statements as well, and that would leave you with deciding which commands written to someone else applies to you. That approach is very lacking and foolish. We speak the truth in love, and hope that at least others will see the difference between the examples that are incidental and those that show purpose and give us a pattern that we know is acceptable to the Lord. And, we wish only good things for our brother consistent with the will of God.

Terry W. Benton


Wednesday, April 4, 2012

ESTABLISHING SCRIPTURAL AUTHORITY

ESTABLISHING

SCRIPTURAL AUTHORITY



INTRODUCTION:   In talking about establishing authority for our practices in service to God, we are talking about how to apply the scriptures in the appropriate way.  It is really a discussion of how to determine from the complex variety of writings in the Bible the things that God would be pleased for us to do. How can we determine from the poetry, drama, history, wisdom, and prophecy the things that will please God in our lives? Can we understand the will of God for us? How can we determine that will appropriately?



Hermeneutics is the” science of interpreting the Bible” (or any piece of literature). The word comes from a Greek word, “hermeneuo” which means “to interpret or to explain”. (Holman Bible Dictionary, p.179, 180) The way of law, even the law of the land is to look at the legal documents pertaining to the issue, gathering from the statements, commands, and even examples (case studies where previous decisions of law seem pertinent), and drawing the necessary inferences that these sources provide. Jesus and the early apostles seemed to have used these very things in their applications of divine law.



In some circles of fellowship between people, even in churches of Christ, there is the idea that no hermeneutical principle is valid.  There is a growing desire to cast away the old idea that scriptural authority is necessary or that it can be derived from commands, statements, and examples.  The appeal some preachers are making for a “new hermeneutic” ends in never‑never‑land.



CENI is a useful abbreviation for “Commands, Examples, and Necessary Inference”. That is a simple way of looking for authority. However, it is not perfect or exhaustive of all the contextual considerations that must be made along with that formula.  There are some who are overly critical of that formula. Beware of them, because they usually never have any better formulas or offer a better approach to establishing biblical authority. The truth is that they usually do not desire to submit to biblical authority, and they resent those who think authority is essential. (Read II Peter 2 about this mentality).  It is easy to criticize an old way of interpretation by remaining vague and uncommitted as to the right way of interpretation. There is a sense of safety in vagueness because one never has to defend anything and never has to say “this is right and that is wrong”. This vagueness allows one to rub elbows with denominational churches because it doesn’t feel a need to stand for “truth” on anything since no one can really be sure they know the truth on anything (according to them).



How do we establish scriptural authority today?

I.      DETERMINE THE PERIMETERS OF THE “PATTERN” ON THE SUBJECT.


THERE ARE TWO WAYS OR SOURCES FROM WHICH TO ESTABLISH THE PATTERN:

 #1 Commands or direct statements that have a bearing.

 #2 Approved examples that have a bearing.



II.     THE “PATTERN” IS DETERMINED BY ALL THAT IS NECESSARILY INFERRED FROM YOUR SOURCES.

A.  For example: What does the Bible say about baptism?     All the pertinent information on that topic creates the pattern to be followed today. The two sources of information lead to necessary conclusions to be drawn. The totality of that information represents the pattern of sound words on that topic.

B.  The same would be true on the Lord’s supper, church organization, cooperation of churches, the work of the church, worship, music, morals, church discipline,  marriage, divorce, the family, etc.



III.    DETERMINE IF THE PATTERN GIVES GENERAL    AUTHORITY OR LIMITS BY SPECIFICATIONS.


A.   VIOLATORS OF SPECIFIC AUTHORITY:




1. Nadab and Abihu. (Lev.10) Got fire from an unauthorized place.

2.    David, the ark on a cart. The law specified how to transport the ark. (II Sam.6). He ignored the pattern.


3.    Saul, sparing King Agag and the best sheep . . . violated specific instructions. (I Sam.15)


4.    These serve as warnings that we should not do the same kind of things they did. (Rom.15:1‑4; I Cor. 10)


          B. ILLUSTRATIONS OF SPECIFIC AUTHORITY:


1.    Ark of “gopher” wood. Did not allow choice. (Gen.6)


2.    The animal and meal offerings. Again, no choice is allowed. (Lev.1‑3)


3.    Unleavened bread, fruit of the vine. (Matt.26) Choice?


4.    Buried in baptism. (Rom.6; Col.2:12) Choice?


5.    Sing, make melody in heart. (Eph.5:19) Choice?


          C. ILLUSTRATIONS OF GENERAL AUTHORITY:


1.    Abraham – “get out of your country” (Gen.12:1). Walk, ride a horse, ride a camel, ride a wagon. He has general authority to go however he sees fit.


2.    Noah – “make yourself an ark” (Gen.6:14). Use an ax, a hammer, a saw, rope, chisels, etc. He has general authority to use whatever tools he sees fit.


3.    Assemble: find a suitable place and time, rent a place, or buy a place. . . whatever it takes to assemble with the saints. (Heb.10:25)


4.    Sing: learn a song from memory and pass it along, acquire some songs from a song writer, purchase a collection of songs in a book. . . .whatever it takes to sing is authorized.


5.    Teach: designate teachers, times to assemble, learn and teach, acquire teaching tools such as power point, whiteboards, overhead projectors, etc. . . whatever it takes to teach is authorized unless the pattern restricts by specification.


D. DETERMINE WHAT IS AUTHORIZED AND WHAT IS EXPEDIENT IN CARRYING OUT THE WILL OF GOD AS EXPRESSED IN THE PATTERN.


IV.    ARE ALL COMMANDS AND EXAMPLES RELEVANT TOWARD DETERMINING A PATTERN?


A.  using Common sense helps one determine that “INCIDENTALS” are irrelevant TO a pattern.


1.    We find an example of someone learning God’s will while riding in a chariot (Acts 8). Does that imply that we must ride in a chariot to learn the truth? Was that only incidental, unnecessary to the chief purpose of the story?


2.    Was meeting in an “upper room” just incidental? (Acts 20:7f) . . . or is there a “pattern” that suggests a binding purpose?


B. DOES AN EXAMPLE NECESSARILY LEGISLATE A NEW PRACTICE OR REGULATE A CULTURAL PRACTICE . . . CUSTOM?        


1.    Foot washing was cultural custom regulated by divine law but not LEGISLATED regardless of culture.  Feet were commonly dirty due to the nature of shoes and travel and roads.  Clean feet were not the objects of this service. (Jn. 13)


2.    Kissing as a form of greeting.  Did God impose a new way of greeting, or did He legislate that in your customary greeting make sure it is “holy”? (Rom.16:16)


C. IS A PRACTICE LIMITED FROM THE PATTERN BECAUSE IT WAS PART OF A TEMPORARY SYSTEM and had temporary objectives?


1.    Rules concerning spiritual gifts. (I Cor.12‑14) They cannot be copied today. Perhaps principles of order apply, but the gifts specifically discussed cannot be regulated when we do not have them to regulate.


2.    Pray “Thy Kingdom Come”.  After the kingdom came, (Col.1:13) it is more appropriate to pray that it increase, grow, expand, and be realized in more hearts; however, praying for the kingdom to come had a limited context.



D. IS A PRACTICE LIMITED BECAUSE IT WAS PERSONALLY ADDRESSED TO SOMEONE SPECIFIC?



1.    “Bring the books and the parchments” (2 Tim.. 4:13) Can we bring Paul the books?



2.    “Greet Priscilla and Aquila” (Rom. 16:13) Can we obey “greet Priscilla and Aquila”   today?



Conclusion:  There is a common sense way to determine authority from the scriptures just as we would determine what is lawful or “constitutional” under the laws of the land; however, it is not always simple for every subject matter.  We must be willing to search and handle the scriptures appropriately, carefully, and prayerfully.  Those who really want to know the truth can find the “pattern of sound words” pertaining to all issues that pertain to life, godliness, and service to God. -   Terry W. Benton



QUESTIONS:



1.    Can the Bible be understood?  Give scripture to prove it.





2.    What two sources are used to reach necessary conclusions?





3.    Is there a pattern of sound words on the subject of baptism, for example?





4.    How is that pattern determined?





                        Biblical example:





5.    Is there a pattern of sound words on the work of the church?  

                        Biblical example:





6.    Is there a pattern of sound words on church-to-church contributions?

                        Biblical example:





7.    Does one have to have at least general authority for what he does? Why?





8.    Does specific authority limit in any way? How?





9.    What is a New Testament example of something specified?





                        10. What is a simple, but useful, formula to remember in trying to gather proper information to determine a “pattern”?