Category: Authority

Invitation delivered by: Stan Cox

In Colossians 4:16 Paul encouraged the Colossians to share the epistle he had written with the Christians in Laodicea. The words inspired by the Holy Spirit are relevant for all people, for all time.

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Invitation delivered by: Stan Cox

In 2 Thessalonians 3:6-13, Paul identifies those among them who were walking disorderly, and gives the exhortation to not grow weary in doing good.

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Spring Meeting 2014: Kyle Campbell

There has to be authority for religious practices. Does it come from God? Or Man? The lesson discusses the concept of authority, and affirms that to be acceptable our authority must be derived from God!

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If God said it, that settles it, and we had better believe it. God is sovereign, and His will must be obeyed. Psalm 119:89 says, “Forever, O Lord, Your word is settled in heaven.”

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Powerpoint Slides

I have answered the question many times — “What is your church (congregation) going to do to celebrate Christ’s birth on Christmas?” The answer never fails to surprise. “We are going to do nothing at all.” How can a group that claims allegiance to Jesus as Lord and Savior neglect to celebrate His birth on Christmas day?

The simple and concise answer as to why we do nothing special on Christmas day is because Jesus never indicated He wants us to! We are not so presumptuous to think that He desires it, unless He indicates such a desire in His will for us.

Continue reading “In the News: What are We Doing for Christmas?” →

Divorce is common. Though the rate in America has lessened slightly in the last few decades, it is estimated that 40-50 percent of all marriages will end in a divorce.

We are not the only ones that suffer from that scourge. In Jesus’ day it was common for Jewish men to divorce their wives. The Pharisees asked Jesus about it in Matthew 19. Note his answer:

“Have you not read that He who made them at the beginning ‘made them male and female,’ and said, ‘For this reasona man shall leave his father and mother and be joined to his wife, and the two shall become one flesh’? So then, they are no longer two but one flesh. Therefore what God has joined together, let not man separate” (4-6).

This is God’s pattern for marriage: One MAN, joined to one WOMAN, for LIFE. Those who violate this pattern disobey God. Homosexual marriage is invalidated by Jesus, as is the common practice of divorcing, and remarrying another.

This is borne out by Jesus’ statement in verse 9, “And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery.”

You may note the single exception to the rule. One may divorce and remarry if they divorce for the cause of sexual immorality. (The greek term indicates any type of illicit sexual intercourse). No other reason is acceptable for divorce.

Men commonly violate this pattern. Some couldn’t care less about God’s pattern. Others offer various rationale to explain why it doesn’t apply to them. It does, to all mankind. One man, one woman, for a lifetime. Only one exception. God’s pattern for marriage.

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It is common for denominations to have a centralized authority structure and organization. The Catholic Church has a supreme authority figure in the Pope. The Mormon looks ultimately to Salt Lake City for direction. Even Southern Baptists have an annual convention, the expressed purpose of which is “…eliciting, combining, and directing the energies of the Baptist denomination of Christians, for the propagation of the gospel, any law, usage, or custom to the contrary notwithstanding” (sbc.net/missionvision.asp).

In this, these and others depart from the New Testament pattern. In scripture, each congregation was responsible for its own benevolence, edification and evangelism. There was no hierarchical structure. Each congregation was autonomous. Outside of the authority of Christ Himself, and the finished work of the apostles, the highest authority found in New Testament churches was the work of oversight, where a plurality of qualified men (cf. 1 Timothy 3:1-7; Titus 1:5-9) guided, protected and fed the congregation of which they were a part. “The elders who are among you I exhort, I who am a fellow elder and a witness of the sufferings of Christ, and also a partaker of the glory that will be revealed: Shepherd the flock of God WHICH IS AMONG YOU, serving as overseers…” (1 Peter 5:1-2a).

The word “autonomy” is commonly defined as self-government. As applied to local congregations, this does not mean that every congregation is free to do as it wishes. Rather, autonomy ensures that no outside agent will compel any congregation to depart from Christ’s will (cf. Matthew 28:18).

Man’s compulsion to centralize authority has always led to apostasy. It is unscriptural – an example of men exalting their wisdom above God’s (cf. 1 Corinthians 1:25).

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The Bible emphasizes the work of benevolence. To be benevolent to another is an expression of love. Jesus taught in Luke 10 the importance of benevolence by recounting a certain Samaritan’s actions. The man encountered an unfortunate traveler who had been mugged and left for dead. He bandaged his wounds, took care of him, and made provision for further care. Jesus instructs us to “Go and do likewise” (25-37, esp. 37).

James wrote, “Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world” (1:27). Though we must not reward indolence (cf. 2 Thessalonians 3:10), Christians are to take advantage of the opportunities we have to relieve suffering or want.

God expects benevolence to be accomplished primarily by individuals. He has limited what the church is collectively to do in the practice of benevolence. In every instance where congregational benevolence is practiced, it is directed to indigent saints, (for example, those hit by famine in Judea, Acts 11:29-30. See also, “the collection FOR THE SAINTS,” 1 Corinthians 16:1-2).

This limitation is clearly affirmed by Paul (1 Timothy 5). Though certain qualified Christian widows were to be cared for by the church, those who had believing children were to be cared for BY THE CHILDREN, “and do not let the church be burdened” (3-16, esp. 16).

The work of benevolence is primarily an individual responsibility. The work of congregational benevolence is limited only to certain needy saints. A failure to recognize and respect this pattern has led to apostasy, division and sin.

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When it comes to worshiping God, peculiar views abound. Some believe that EVERYTHING we do is worship. Others believe that man is free to worship God in any way that suits him. The Samaritan woman in John 4 thought the worship of her “fathers” on “the mountain” was acceptable to God. Jesus told her it wasn’t. “You worship what you do not know…” (22). Later he told her, “God is Spirit, and those who worship Him must worship in spirit and truth” (24). Jesus’ words prefaced a change in worship from that offered by the Jews. No longer are we to offer up animal sacrifices, burn incense, or use mechanical instruments of music. Christian worship is simple, reverential and wonderfully edifying.

When Christians come together on the Lord’s day, with God’s approval we do the following:

1. Sing (Eph. 5:19; Col. 3:16)
2. Pray (1 Cor. 14:15)
3. Partake of the Lord’s Supper (1 Cor. 11:23-34; Acts 20:7)
4. Give a portion of our means back to God (1 Cor. 16:1-2)
5. Listen to the teaching of the word of God (Acts 20:7)

By following God’s pattern in worship, we submit to His will. We acknowledge that we are not free to “use our talents” in whatever way we desire. We realize that we are not free to innovate, and depart from the instructions He has given to us. We are not free to worship as the Jews.

Others pursue innovations that appeal to the flesh, or seek to alter in some way the pattern of worship revealed in scripture. Faithful Christians content themselves with worship “in spirit and truth.”

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Having concisely stated the principles used to establish authority from scripture, we now present weekly articles making application. Neither the initial series nor this series are exhaustive. Comments and discussion are welcome.

The Holy Spirit directed New Testament Christians to appoint qualified men as overseers in local churches. The authority is established by example, (Acts 14:23), and command, (Titus 1:5).

Guidelines were given as to who can be chosen. The qualifications are listed in 1 Timothy 3:1-7 and Titus 1:5-9. These qualifications include the necessity of the elder being male, being married, having believing children, having the ability to teach, and possessing maturity, Bible knowledge and a good reputation. While men may struggle with what these qualifications entail, they are not free to disregard them.

The Bible pattern reveals that in EVERY instance, more than one man was appointed in each congregation. (Note the plurality in the verses above). This conflicts with the “Pastor system” found in the churches of many denominations.

The terms used interchangeably to designate the office indicate the nature of the work. “Pastors” (poimen) are to shepherd the flock (Acts 20:28). “Bishops” (episkopos) are the overseers of the church (1 Peter 5:2). “Elders” (presbuteros) are mature men, responsible for the welfare of the congregation (Hebrews 13:17).

The extent of the elder’s rule is revealed to be the local congregation of which he is a member (1 Peter 5:2). Elders have no authority over any congregation other than their own, and over no humanly devised organization or work.

Religious groups today have one man serving as the sole pastor over an entire congregation; or, unqualified men and women serving in the office; or, men exercising oversight over many congregations; or, elders supervising man devised works and organizations. All of these are violations of the Biblical pattern, and thus are unacceptable to God.

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Men seldom fail to recognize the rightness or wrongness of an issue when God has revealed Himself. If God has explicitly condemned an action, they know it to be wrong. They may do it anyway, but they know it is wrong. If God has given a positive commandment, it is understood that man has permission (and is even obligated) to do what has been commanded.

But what if God is silent? Some suggest (for example) that it is acceptable to use mechanical instruments of music in worship because God “didn’t say we couldn’t.” They contend that where God has not spoken, we are free to follow our own opinions. They believe God’s silence is permissive, not restrictive.

Problem is, the Bible says otherwise. First, consider Proverbs 14:12, “There is a way that seems right to a man, But its end is the way of death.” Man’s perceptions and opinions are not dependable. We can’t KNOW God is pleased with our actions unless He says so!

Second, Jesus clearly states that when we go beyond His expressed will, what we do is iniquitous (cf. Matthew 7:21-23). The one who does “the will of” God is acceptable. As for the other, “And then I will declare to them, ‘I never knew you; depart from me, you who practice lawlessness’” (vs. 23).

There is a slogan that has been associated with God’s people in the last 200 years. “Speak where the Bible speaks, and be silent where the Bible is silent.” It is a good slogan because it expresses a scriptural principle. A proper respect for God and His will precludes our acting on our own authority. God’s silence restricts!

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“Expedient” is defined as: a means of attaining an end. When choice is granted us by God, we often use the term “expedient” to designate that choice.

Using Ephesians 5:19 for an example, the Holy Spirit authorizes us to speak “to one another in psalms, hymns and spiritual songs, singing and making melody in your heart to the Lord.” The authorization to sing comes with choices, or expediencies. We can utilize song books, or project the notes and lyrics on a screen. We can get the proper pitch, using a pitch pipe. We can appoint a man to start the song, and maintain the proper tempo. All of these things are choices that expedite, help carry out, the command to sing.

Paul wrote, “All things are lawful unto me, but all things are not expedient” (1 Corinthians 6:12). Not everything that is allowed (lawful) helps in carrying out God’s commands. However, in order for something to expedite the carrying out of such commands it must FIRST be LAWFUL!

Expedients are choices allowed within a thing authorized by God. In contrast to the choices mentioned above, a mechanical instrument of music is not an expedient to singing. It is not a choice made to aid in carrying out God’s command to sing. Instead, it is an ADDITION to God’s command, something different.

If song books or four part harmony are used in carrying out the command, all we do is sing. However, when an instrument is used, we sing AND PLAY.

The difference is stark and easily comprehended. For a thing to be EXPEDIENT it must first be LAWFUL.

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Sometimes when Jesus gives authority through His word, what He commands is specific in nature. In these instances, no discretion is available to His disciples. It is their place simply to heed and obey His command.

As we demonstrated in our article on the general nature of authority, the principle can be plainly demonstrated in God’s command to sing. In Ephesians 5:19 Paul wrote, “speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord.” When it comes to musical worship in the Lord’s church, God specified singing.

While the command to sing is generic in that it allows various styles and types of singing (unison, chanting, four part harmony), it is specific in that it identifies the type of worship – singing as contrasted to playing mechanical instruments of music.

The pattern of musical worship in Christian adoration to God is limited to that specific act. New Testament scriptures command us to sing. New Testament examples of worship reveal that Christians sang. The assertion that the commands to, and examples of Christians singing could lawfully include the use of mechanical instruments of worship is both illogical and without scriptural basis. It is an addition and iniquitous (cf. Matthew 7:21-23).

When adding to God’s specific pattern, innovators are forced to the simplistic cry, “It doesn’t say we can’t!” They have gone beyond the pattern, and rest their hope in God’s acceptance of that willful act. This hope is vain.

Apostasy is the end of those who do not fully understand this simple principle.

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Sometimes when Jesus gives authority through His word, what He commands allows for the exercise of some limited discretion by His disciples. The command is general in nature, allowing choices. A good example of this is the command to sing, as revealed in Ephesians 5:19, “speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord.”

While the command to sing is specific in that it identifies the type of worship – singing as contrasted to playing; it is general in that choice is given regarding the type of singing. Nowhere in scripture has God identified a specific type of singing (unison, chanting, four part harmony). So, Christians are given choice in the matter.

Of course, the choice is not unlimited. A style of singing lacking in reverence, causing confusion, or interfering with proper edification would be excluded based on other guidelines given by inspiration regarding acceptable worship.

Continuing the example, other choices we make in singing include the use of song books, projection screens, pitch pipes, an appointed leader, etc. When such choices are made, they aid in the command to sing, and in no way violate the command or parameters set by the Holy Spirit. Such choices merely expedite our fulfilling God’s requirements for us. Please note that such choices must themselves be inherently lawful. They must not violate other principles established in God’s word.

Objections may be raised to an acceptable religious practice because this principle of general authority is not fully understood.

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The third principle we affirm is authority is established through Divine implication. The principle is wrongly under attack as an arbitrary invention of man rather than a God ordained principle.

By “Divine implication,” we mean truths to be found in God’s word that are not explicitly stated. Instead, they are implicit in the text of scripture. We use our God given ability to reason to INFER the truth that is IMPLIED.

A simple example of this principle is Jesus’ debate with the Sadducees in Matthew 22. They denied the resurrection. Jesus answered, “You are mistaken, not knowing the Scriptures nor the power of God” (29). He then established the truth about the resurrection by appealing to Exodus 3:6. He argued the phrase, “I am the God of Abraham, the God of Isaac and the God of Jacob” implied a resurrection. Though Abraham, Isaac and Jacob were physically dead at the time God spoke these words, the words “I AM” are used rather than “I was.”

The inference Jesus made? “God is not the God of the dead, but of the living” (32). The text does not explicitly mention the resurrection. Rather, it is implied.

One caveat, the implication must really be there. Our inference must be necessary as we examine the text. It is not acceptable to say that it MAY be so. We are not to read possibilities into the text. That is eisegesis. Instead, we take out only what is actually there. That is exegesis, our goal.

We must not deny the validity of a principle used by the Lord Himself as we seek to establish authority.

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