Category Archives: doctrine

In search of the Ancient Order (2)

“Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein” (Jeremiah 6:16).

Isaiah is often referred to as the Messianic prophet because he so often speaks of the coming Annointed One. One such familiar passage is found in Isaiah 9:6,7. The passage reads:

For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.

No serious Bible student can doubt the Messianic import of these verses. Yet these words describe in no uncertain terms a divine “order” to the kingdom of the Prince of Peace. First, Messiah is described as having the government resting upon His shoulders. Can anyone seriously conceive of an empire that has no order, no law, no form, no pattern to its government? The “key to the House of David” rested upon His shoulders, the emblem signifying the authority of the one who had the key to order His kingdom (Is. 22:22). Having this authority, He can open and no man can shut, and shut and no man can open (Rev. 3:7). Thus, having the authority of the divine government (Matt. 28:18-20), He permits some things and forbids others. This is the very essence of a pattern.

Second, this Prince has a kingdom (a dominion, a rule, a realm). Again the question needs to be asked can a kingdom exist without order or form (Matt. 12:25)? Jesus said to Peter and the apostles, “And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven” (Matthew 16:19). In the Lord’s kingdom there are things that are binding, things that are obligatory. Indeed, the very terms for entrance into this kingdom are restrictive (John 3:3,5).

Third, please note very carefully that Isaiah said Messiah would sit upon the throne of David to order His kingdom. Peter said the Lord sat on the throne of David, the throne of His kingdom, when He was resurrected from the dead (Acts 2:25-31; cf. Acts 13:32-37). From that time on, at the establishment of the kingdom on the first Pentecost after the Lord’s resurrection, the disciples “continued steadfastly in the apostle’s doctrine” (Acts 2:42). Those who keep not this doctrine are not to be fellowshipped (II John 9-11). Paul instructed young Timothy to “in all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness” (Titus 2:7).

Finally, observe the word judgement (a verdict, either favorable or unfavorable, pronounced judicially, especially a sentence or formal decree; a human or divine law). This word is found over three hundred sixty times in the Old Testament and is used in various ways. For instance, this word is translated “ordinance” in Exodus 15:25. In Exodus 21:1 the word is used of a series of laws regulating the treatment of others, including slaves. God set forth a pattern for the building of a tabernacle which was to be made after a certain “fashion” (Exodus 26:30). Indeed, there is no righteousness without God’s judgement (Isa. 26:9), and a people who refuse to accept God’s pattern are backsliders (Jer. 8:4-7) because God is known by His judgements (Ps. 9:16; 89:14).

Clearly, then, we can see and understand that even the Old Testament prophets foretold of a kingdom that would be ordered by Messiah. In our next installment we shall notice what the New Testament says about the order of the kingdom, the church of Christ.

Eric L. Padgett

In search of the Ancient Order

“Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein” (Jeremiah 6:16).

Some in the past have made the utterly fantastic claim that the effort to “restore the ancient order” is in “opposition to the spirit of God.”  Furthermore, it is said, seeking a pattern in the New Testament for the church is an effort to climb up to God “some other way.”  They ask: “If there really is a ‘pattern’ for the church, or one that details man’s approach to God, just where is it?”  They dismiss the desire to return to the ancient order as just another subjective expression of dissatisfaction with the present condition of things.

In truth, everyone who loves the Truth should be completely dissatisfied with denominationalism, liberalism, rejection of God’s word, and general ignorance of God’s will.  We should always be completely dissatisfied with anything other than what God commands.  Obviously, those who make such outrageous claims as those mentioned above are not.  But in opposition to the sentiments expressed above Paul addressed these words to the Galatians:

“But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, if any man preach any other gospel unto you than that ye have received, let him be accursed” (Galatians 1:8,9).

Certainly Paul thought there was a set of doctrines to be preached and obeyed and attached to them an importance such that he expressed a divine imprecation on those that thought and practiced otherwise.  Indeed, the church is the very means by which man approaches God (Matt. 16:16-19; Heb. 10:1-27).  The church is not merely a part of the plan of salvation, the church is the plan of salvation (Eph. 5:24-32).  One cannot be saved unless he is a member of the church (Acts 2:47).

Is there a pattern for the church?  The Old Testament prophesies the establishment of the church many times: II Samuel 7:12-17; Isaiah 2:1-4; Daniel 2:44; etc.  Is it not of signal importance that these were prophecies of a kingdom with a throne and a law?  It would be interesting to hear an explanation of these verses, especially of words such as “set,” “establish,” and “build” found so many times in these passages, from those who deny that there is a pattern for the church.

(To be continued…)

Eric L. Padgett

Doctrine of Proclamation (4)

This is the final installment on the Biblical Doctrine of Proclamation, our study of the words descriptive of the kind of preaching in which inspired men in the first century engaged and of which God approved. The references are all found in the book of Acts.

Teachers (DIDASKALA) – 13:1: This word is variously translated in the New Testament as master (Matt. 8:19, of Christ; Matt. 10: 24, of any teacher; John 3:10, and of the Jewish Pharisees), teacher, and doctor of the Jewish law (Luke 2:46). According to Thayer it means one who is fitted to teach or thinks himself so. This word does not inherently imply good or bad, only the context can determine which (cf. II Tim. 2:11 with 4:3).  

peter_preachingA master is one who is accomplished in his work.  A master woodwright has reached the point where his knowledge and skill is of the highest quality.  Those who take upon themselves the grave responsibility of teaching publicly, must be masters, hence eminently knowledgeable and skilled, in the use of scripture, language, reason, and persuasion.  A master woodwright whose work is shabby would not last long in his trade.  A preacher who unskillfully uses the tools of his trade can cause untold eternal harm to precious and growing souls.

Reasoned (DIELEGETO) – 17:2: The Analytical Greek Lexicon defines this word as “to discourse, argue, reason; to address, speak to; contend, dispute.” Preachers of the gospel are to reason “out of the scriptures” (Acts 17:2), reason daily (Acts 19:9), and reason with others as long as it takes (Acts 20:9- cf. I Tim. 4:2).   Paul reasoned of righteousness, temperance, and of judgment to come and it caused Felix to tremble (Acts 24:25; II Tim. 4:2).

This word justifies logical, necessary inference from what the scriptures imply.  To reason is to be in a mental confrontation.  Paul compares the Christian life to warfare. Hence we are to put on the whole armor of God, including the sword of the Spirit, “which is the word of God” (Eph. 6:17).  We are to battle against “spiritual wickedness in high places (Eph. 6:12; II Cor. 10:4,5).

The Lord’s church grew when it engaged in rigorous, spiritual battle with the religious error that surrounded the camp of the saints.  The Lord’s church today has ceased to grow as it has in the past not because it hasn’t compromised, but because it has called a truce with error and the errorists have infiltrated–no, rather, have been invited into–the city of God.  We need more men skilled in the ability to reason and who will confront, not coddle, the pervasive errors of the day.

Opening (DIANOIGO) – 17:3: This word means to “open thoroughly, literally (as a firstborn) or figurative (to expound).  It is also used of the ears of the deaf being opened (Mark 7:34).  Gospel preaching should enlighten the hearer with a better understanding of God’s will.  Preaching should be plain enough for all to understand (Hab. 2:2).

Alleging (PARATITHEMI) – 17:3:  In Acts 16:34 the Philippian jailer is said to set meat before Paul and Silas. The ideal then, is to “set before.”  Gospel preachers are to make plain (DIANOIGO) the message and set it before the hearers.  While, as stated earlier, the sermon should not be aimed at simpletons, neither should one try to overwhelm the hearer with verbiage.  And yet, the sermon should challenge the hearer to grow in grace and knowledge (II Pet. 3:18).  If the gospel is plainly set before the hearers, then it becomes their responsibility to respond to it (Rom. 10:13-17).

Declare (KATANGELLO) – 17:23: To “declare” is “to announce, proclaim, laud, celebrate.” Thayer defines it as “to announce, declare, promulgate, make known, to proclaim, publish with the intended idea of celebrating, commending, openly praising.” We should never apologize for the preaching of the gospel regardless of who it may offend. What should we be ashamed to preach? The resurrection (Acts 4:2), the word of God (Acts 13:5), that men have sins and that there is a plan by which they can be forgiven (Acts 13:38), Jesus (Acts 17:3), God (Acts 17:23), faith (Rom. 1:8), the testimony of God (I Cor. 2:1), the gospel (I Cor. 9:14), and the Lord’s death {Lord’s supper} (I Cor. 11:26)?  How can we be ashamed to speak these things? “And oh may this my glory be, that Christ is not ashamed of me!” (Tillet S. Tedlie).  

In a world where even the most offensive acts are celebrated on the air waves, in magazines, by educational institutions, and even in the highest political offices in the land, gospel preachers need now, as much as ever, to publish the good news of the glad tidings of salvation. Preaching the gospel of Christ is an awesome responsibility that no one should take lightly. Precious souls lie in the balance. When the truth of the gospel is forcefully proclaimed today with the same fervor, strength of reason, fearless confidence, and sober dignity that it was proclaimed with in the first century, souls will be added to the Lord’s church and God will be exalted in the minds and hearts of men. May the Lord raise up gospel preachers who will, with great courage, publish the message throughout the land.

Eric L. Padgett

Doctrine of Proclamation (3)

We continue our study of the words descriptive of the kind of preaching in which inspired men in the first century engaged and of which God approved. The references are all found in the book of Acts.

20400pPreached (EUENGELISATO) – 8:35: This word “is almost always used of the good news concerning the Son of God as proclaimed in the gospel” (except in I Thess. 3:6).  Observe that the preaching was from the scriptures. The scriptures make us wise unto salvation (II Tim. 3:15). The completed revelation of God’s word forms the body of doctrine from which sermons are to be preached (Eph. 4:11-15; Rom. 6:16,17; Tit. 2:1; Gal. 1:6-9, 23; Jude 3; II Tim. 4:1-5; 3:16,17). Note, too, that Jesus was preached from the OT. This teaching from the Old Testament about Jesus led to teaching doctrine (e.g., the necessity of baptism).  Preaching Jesus means preaching the good doctrine.  Those who teach other than wholesome doctrine are to be withdrawn from (I Tim. 6:3-5).

Proving (SUMBIBAZON) – 9:22: According to Thayer this means to put together in one’s mind, to prove, to demonstrate. Paul so thoroughly constructed an undeniable argument for the deity of Jesus that it confounded the Jews. Christians are commanded to prove all things (I Thess. 5:21). Thus, Christianity is rational and logical (Rom. 12:1,2). Preachers of the gospel must give sufficient thought to the sermon they preach to make it logically coherent.  The sermon is to come to a point.  They must also prepare to deliver it in a way that convinces and moves the hearer to respond.  Unprepared delivery takes away from even the most well designed lesson.

Disputed (SUNEZETEI) – 9:29: To dispute is to seek, ask, or inquire with another; deliberate, debate, to hold discourse with, argue, reason, to question, dispute, cavil. This word is used of the Pharisees as they “questioned” with Jesus, tempting Him by seeking a sign (Mark 8:11). It is also used of Stephen in Acts 8:9. Verse 10 states, “And they were not able to resist the wisdom and the spirit by which he spake.” It is not wrong to debate, as long as the truth is preached in love, both for the truth itself and for the souls of men (Eph. 4:15). Alexander Campbell wrote of the controversial nature of Jesus in the very first issue of the Millennial Harbinger that Jesus “never sheathed the sword of the Spirit while He lived; He drew it in the banks of the Jordan and threw the scabbard away.”

Rehearsed (ARXAMEVOS) – 11:4: “Peter confines himself to a careful recital of those incidents mentioned in the preceding chapter…” There is great good accomplished by the rehearsal or review of past events. It is especially scriptural to preach the same lessons once and again. Paul wrote, “To write the same things to you, to me indeed is not greivious, but for you it is safe” (Phil. 3:1). Every preacher should only have one gospel sermon. There may be different ways of presenting the same message, but the message of salvation should always be there, always designed to instruct the hearer to render obedience to Christ.  

Paul’s wrote: “And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know any thing among you, save Jesus Christ, and him crucified” (I Cor. 2:1-2). Preachers should not let their desire for novelty or style interfere with the simple proclamation of the good news of Jesus Christ. Never sacrifice truth for invention or entertainment. Worship is not a spectator’s sport or a sport of any sort. If the hearer is not moved by the stirring truth of the gospel powerfully and rationally delivered, regardless of how many times it has been heard, then anything else that may move the hearer, moves the hearer for the wrong reason.

Expounded (EXETITHETO) – 11:4: According to the Analytical Greek Lexicon, this word means “to place outside, put forth; to expose; to set forth, declare, explain.” This word gives authority for interpretation. Indeed, without interpreting the Bible we could not understand it. Preachers are in the business of explaining the scriptures (cf. Neh. 8, esp, v. 8). Aquilla and Priscilla expounded the way of God more perfectly to Apollos (18:26) and Paul expounded the truth to all that would come unto him in Rome when he was in his first captivity (28:23). This all implies that one has studied the word and has garnered something from it to present.

More next week.

Eric L. Padgett

Doctrine of Proclamation (1)

Those who teach and preach the gospel publicly have an awesome responsibility placed upon their shoulders (James 3:1).  It is instructive and beneficial to gospel preachers today, as well as to every obedient child of God, to carefully study the words chosen by the Holy Spirit to describe God-approved preaching.  The book of Acts, replete with examples of approved gospel preaching by men who were taught by the Master and led by the Spirit of God, provides for us perhaps the richest description of acceptable proclamation of truth. While the following list is certainly neither exhaustive nor complete in its application, it is hoped that it might form the basis for further reflection by those interested in conforming their preaching to the pattern revealed in the New Testament.
preachingthegospel
Lifted (EPERE) – 2:14: This word is used of the eyes (Matt. 17:8), head (Luke 21:28), hands (Luke 24:50), a sail (Acts 27:40), man (II Cor. 11:20), and “every high thing” (II Cor. 10:5), as well as the voice (Acts 2:14 et. al.).  It means to lift up, raise, elevate; to hoist; and when used of the voice, to lift up the voice, to speak in a loud voice. Although his sorrowful sobs of denial had filled Jerusalem earlier, Peter’s voice was now raised in prophecy and praise.

This word is not suggestive of “yelling” or “hollering” as so many modern, denominational preachers–and, unfortunately, even many in the Lord’s church–are wont to do, but of confidence.  Christians carry a message that is desperately needed by the world.   Peter, along with the other apostles, with a confidence that grew out of knowing the Lord was resurrected from the grave, raised the volume of his voice that he might be heard above the noise of the crowd.  Just as a sail might be hoisted to catch the winds, or as the eyes are lifted to catch a glimpse, Christians must raise their voice so that the gospel can be heard.

Said (APEPHTHEGXATO) – 2:14: This word is “expressive of the solemnity of the utterance” and shows “that St. Peter’s words were inspired.”  It was not used of ordinary speech in the LXX, but of the speech of prophets and it was used by the Greeks of the sayings of the wise and philosophers.  Thayer says of this word, “belonging to dignified and elevated discourse.”  Gospel preaching is not to be childish or vulgar.  While it is true that a sermon should be able to be understood by common folk (Mark 12:37), there must be a dignity about the lesson.

Just as those who study God’s word are noble (Acts 17:11), those who preach it should be dignified. Nor should God’s word be aimed at simpletons. Gospel preaching should appeal to the intellect (Eph. 5:14-17; II Tim. 2:15) as well as to the emotions (Acts 24:25).  This word is found only three times in the New Testament, all in Acts (Acts 2:4,14; 26:25).  In 2:4 it is used of the Spirit-inspired “utterance” that was given to the apostles in the baptism of the Holy Spirit on the day of Pentecost.  In 26:25 Paul contrasts his speech with that of a madman, which he was accused of being.

(To be continued)

Eric L. Padgett

God is Love

John is often spoken of as the “Apostle of Love.”  And there is no doubt that the word “love” is very much a part of John’s vocabulary.  It is found in his gospel account and in his epistles.  It is in his first epistle that the expression in the title of this entry is found (I John 4:8).  And yet, while John does speak of love, that is not the focus of his epistle.

John was writing to answer an insidious heresy.  If it was not full blown gnosticism it was at least proto-gnosticism.  Gnosticism is the view that all matter is evil.  The body was evil, the world was evil.  The problem this posed for the advocates of gnosticism was what to do with Jesus?  Jesus had a body.  Was it evil?  Some Gnostics, those of the Docetic brand, “solved” the problem by saying that the body of Jesus was only a phantom; it wasn’t real flesh and blood. The Cerinthian brand of gnosticism “solved” the problem by saying the power of Christ came on Jesus at His baptism and left before His crucifixion.  Thus, they denied Jesus had come in the flesh and died.

Their view also posed a problem with their own bodies.  If the flesh was evil, then what could they do with their own bodies?  They “solved ” this problem with one of two positions.  Some claimed because the body was evil, they had to control the body through ascetic practices.  However, others “solved” the problem by saying that because the body was evil, it didn’t matter what they did with it as long as they possessed special knowledge or enlightenment which only they knew.  Because they had this special insight, this “gnosis,” sin was no problem to them.

In his first epistle, John is answering these insidious false doctrines from the outset of the epistle.  John had heard, seen with his own eyes, looked upon and his hands had handled the Word of Life, Jesus.  Jesus was real, flesh and blood real.  Those who denied that Jesus had come in the flesh were “false prophets” and “antichrists” and were to be tried (I John 4:-3).  This is the reason John wrote the letter. 

Furthermore, sin was real.  John writes to make clear that one can sin but that Jesus died as a propitiation for our sins (I John 2:1-3).  If a person was to claim they had no sin, they were liars (I John 2:22).  Remember, this is the “Apostle of Love” who is calling the advocates of gnosticism liars and seducers (I John 2:26)!  Sin, John said, was the transgression of the law (I John 3:4).  Those who said sin was not real were liars and deceivers.

And this is where love comes into the picture.  Because God loved us, this proves Jesus came in the flesh and died for us (I John 3:16).  The reason John speaks about love is not because it is a gooey, blind to all sins, answer to all problems attitude, but because it defeats the Gnostic heresy.  God’s love was manifested when He sent His only begotten Son into the world to die for our sins, so that we might live through Him (I John 4:7-10).  God’s love disproves the notion that sin is not real and that Jesus did not come in the flesh, thus defeating gnosticism.

So when we speak about God being love, we are making a statement about our own spiritual condition, that sin, transgression of God’s law, is real (I John 3:4) and that Jesus really did come in the flesh so that we might be able to overcome sin (I John 5:1-4).

Eric L. Padgett