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The
Gospel Observer
"Go therefore
and make disciples of all the nations...teaching them to observe
all that I commanded you; and lo, I am with you always, even to
the end of the age" (Matt. 28:19-20, NASB).
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November 17, 2019
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Contents:
1) A Study of Authority in Religion (Bob Myhan)
2) News & Notes
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-1-
A Study of Authority in Religion
Bob Myhan
It is regrettable that many people do not even think about
"authority” in the realm of religion. Perhaps that is why there is
so much disagreement among the religious groups. Even some in the
Lord’s church do not understand the difference between authority and
expediency, for unscriptural practices are defended on the basis of
"expediency." However, a thing must be authorized before the
question of its expediency can even be discussed (see 1 Corinthians
6:12). The word "authority” means, "the power of rule or government,
the power of one whose will and commands must be obeyed by others" (Vine’s
Expository Dictionary of New Testament Words, p. 91). The word
"expedient” means, "to be an advantage, profitable" (Vine's,
p. 402). Nothing can be spiritually profitable, if it is not
first authorized.
There are two kinds of authority: general (or generic) and special
(or specific). When Jesus told the apostles, "Go ye into all the
world" (Mark 16:15), He authorized every mode of travel [walking,
sailing, riding in a chariot, riding on a beast, etc.] because He
did not stipulate (or specify) as to method. On the other hand, when
He told them, "Preach the gospel," He stipulated what they were to
preach; hence they were not free to choose something else to
"preach," although they were free as to method.
There are two possible sources of authority -- divine and human
[please read Matthew 21:23-27]. The chief priests and elders asked
Jesus, "By what authority doest thou these things? and who gavest
thee this authority?" (v. 23). Not only did they recognize the need
for authority, but they also recognized that authority must come
from the proper source. It was not their question, therefore, but
their attitude that was wrong.
Jesus asked them if the baptism of John was "from heaven or of men?"
(vv. 25, 26). They couldn't say "from heaven" because they would
look inconsistent, not having been baptized by John. But neither
could they say, "of men" because they feared the people. Thus, they
answered, "we cannot tell."
Every religious practice is either "from heaven" or "of men." Either
God authorized it or men took it upon themselves to do it. If it is
"from heaven" the scriptures will furnish us unto it (2 Peter 1:1-3;
2 Timothy 3:16,17). Anything that is not furnished by the scriptures
is "of men" (1 Peter 4:11; 1 Corinthians 4:6).
During the present New Testament age, Jesus has all authority both
in heaven and on earth (Matthew 28:18-20). Thus, He is the only one
"whose will and commands must be obeyed by others." Thus, in writing
to the church at Colosse, Paul commanded, "Whatsoever ye do, in word
[teaching] or deed [practice], do all in the name of the Lord Jesus"
(Colossians 3:17). To do something "in the name of Jesus" means to
do it "in recognition of His authority." Hence, we must recognize
the authority of the Lord Jesus in everything we teach and practice!
Otherwise, He is not really our Lord. This means that authority must
come from the New Testament, not from the Old Testament (Hebrews
9:15-17; 10:1-9).
One can ill afford to take it upon himself to do that which the Lord
has not authorized. This is well illustrated in the account of seven
Jewish men to whom had not been given the miraculous ability to cast
out evil spirits (Acts 19:11-16). For this reason, they did not have
the authority to demand the demons to leave the one whom they had
possessed, but took it upon themselves to do so. The result was
disastrous. Jesus, Paul, the other apostles and some upon whom the
apostles had laid their hands, however, had such authority and were
always successful.
The New Testament authorizes in three ways—direct statement [such as
a command], approved example, and implication. Jesus used all three
methods to establish authority for His teaching and practice. He
taught what His Father commanded Him to teach (John 12:48-50), He
did what He saw His Father do (John 5:17-19), and He taught what was
implied in God’s word (Matthew 22:23-34). [This writer knows of no
fourth method ever used by Jesus to establish authority for either
His teaching or His practice, but will accept any method that either
is self-evident or can be established by one of the these three.]
By their very nature, commands [and other direct statements] MUST BE
authoritative (Matthew 8:5-13)! Since Jesus has all authority
(Matthew 28:18), His commands MUST BE authoritative. Since those who
receive/reject His apostles receive/reject Him (Matthew 10:40), the
apostles’ commands MUST ALSO BE authoritative. Since the New
Testament prophets had "the mystery of Christ" revealed unto them
(Ephesians 3:1-5), their commands MUST BE authoritative, as well.
The commands of Moses and the Old Testament prophets are no longer
authoritative (Matthew 17:1-8; Mark 9:1-8; Luke 9:28-36; Hebrews
1:1-3).
We are commanded by the apostles to recognize approved examples as
authoritative (1 Corinthians 4:16; 11:1; Philippians 3:17; 4:9). Of
course, Jesus is the ultimate example (1 Peter 2:21), and He left us
an example of using implication to establish authority (Matthew
22:23-34).
{By way of clarification, a writer or a speaker implies and a
listener or reader infers. Hence, implication is sometimes called
"necessary inference" (which means "inescapable [logically
unavoidable] conclusion"). But a thing cannot be necessarily
inferred unless it is implied. For example, we are specifically told
that Nicodemus “came to Jesus by night” (John 3:2), but the reason
he “came to Jesus by night” is neither directly stated nor implied.
Hence, one reason or another might be inferred, but no reason can be
“necessarily inferred,” for he may have had any number of reasons
for doing so “by night.”]
When questioned by the Sadducees [who believed in neither spirits
nor angels—Acts 23:8] about the resurrection, Jesus quoted from the
Pentateuch [the only part of the Old Testament they accepted] to
defend His teaching. His defense ran thus: Abraham, Isaac and Jacob
had been dead for hundreds of years, when God first appeared to
Moses, but God identified Himself to Moses saying, "I am the God of
Abraham, and the God of Isaac, and the God of Jacob." In saying
this, God implied [and we can necessarily infer] that Abraham, Isaac
and Jacob were alive (in some sense) at the time of Moses. To deny
this is to implicitly affirm that God is "the God of the dead." This
proved that there is a part of man that survives physical death and
can be resurrected. If this is not true, why did Jesus bring it up?
This was such a forceful argument, that it "put the Sadducees to
silence" (v. 34).
If the example of the Lord Jesus is not enough, the apostles also
used implication to establish the fact that Gentiles do not have to
submit to physical circumcision to be saved (Acts 15:1-31). Peter
necessarily inferred [from his experience with the household of
Cornelius, recorded in Acts 10 & 11] that binding circumcision
on the Gentiles would be tempting God and putting a yoke on the neck
of those disciples (vv. 7-11). Barnabas and Paul necessarily
inferred [from their first missionary journey] that Gentile converts
do not need physical circumcision. They never demanded it, yet God
endorsed their preaching with "miracles and wonders" (v. 12). James
stated that Peter's inference was in agreement with the prophets. He
then quoted from Amos 9:11,12, and concluded that to bind
circumcision would be to "trouble...them, which from among the
Gentiles are turned to God" (vv. 13-18). "The apostles and elders,
with the whole church" implied in their letter that physical
circumcision was not essential to salvation, by stating that those
who were binding circumcision were "subverting…souls" in so doing
(vv. 22-24). Finally, the disciples at Antioch used necessary
inference when they read the letter and “rejoice for the
consolation” (vv. 30,31).
We have shown three methods of establishing religious authority. (1)
It is self-evident that commands and other direct statements [of one
who is in authority] are authoritative, (2) we are commanded to
follow the approved examples of the apostles and others and (3) we
have approved examples of Jesus and the apostles using implication,
or necessary inference. Is there a command, approved example, or
necessary inference that shows a fourth method may be used? If so,
what is that fourth method? We have also shown that Jesus used these
same three methods. Did either He or His apostles use a fourth
method? If so, what was it?
— Via articles of the Forest Hills church of Christ, Macon, Georgia
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-2-
News & Notes
Shirley Davis is now having three different kinds of in-home
therapy treatments every week, as she recovers from her recent
stroke.
Myrna Jordan continues to slowly get better from her
shingles. She mentioned yesterday that she had made a “slight
improvement” that week.
Olivia McCarthy had a dental procedure Friday that required
being put to sleep for 3 hours. All went well.
Bud Montero has not yet found out the reason for the
dizziness and spinning he has been experiencing from time to time.
Also for prayer: the family and friends of Mary Vandevander,
Melotine Davis, A.J. & Pat Joyner, the Medlocks, Jan Bartlett,
Joyce Rittenhouse, Jim Lively, Rick Cuthbertson, Rex & Frankie
Hadley, and Brandon Mullis.
WordPress version of this week's bulletin:
https://thegospelobserver.wordpress.com/2019/11/17/the-gospel-observer-november-17-2019/
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The
Steps That Lead to Eternal Salvation
1) Hear the gospel, for that is how
faith comes (Rom. 10:17; John 20:30-31).
2) Believe in the deity of Christ (John
8:24; John 3:18).
3) Repent of sins (Luke 13:5; Acts 17:30).
4) Confess faith in Christ (Rom. 10:9-10; Acts
8:36-38).
5) Be baptized in water for the remission of
sins (Mark 16:16; Acts 2:38; 22:16; Rom. 6:3-4; Gal.
3:26-27; 1 Pet. 3:21).
6) Continue in the faith, living for the Lord; for, if
not, salvation can be lost (Heb. 10:36-39; Rev. 2:10; 2
Pet. 2:20-22).
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Tebeau Street
CHURCH OF CHRIST
1402 Tebeau Street, Waycross, GA 31501
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a.m. (Bible class); 10 a.m. & 5 p.m. (worship)
Wednesday: 7 p.m. (Bible class)
evangelist/editor: Tom Edwards (912) 281-9917
Tom@ThomasTEdwards.com
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