April 8, 2019

Rejoice by Gary Rose



Discouraged? Things bothering you a lot lately? Do your problems seem overwhelming and there is nowhere or anyone to turn to for help? Think again. Jesus has been and always will be there. If you are a child of God, you have a guarantee, paid for by the very life of the Savior of the world – JESUS. No matter what the problem, no matter how big, God has made a way for you. Read on to see the scope of God’s provision…


Romans 8 ( World English Bible )
Rom 8:28, We know that all things work together for good for those who love God, to those who are called according to his purpose. (emphasis added)
Rom 8:29, For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers.*
Rom 8:30, Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified.
Rom 8:31, What then shall we say about these things? If God is for us, who can be against us?
Rom 8:32, He who didn’t spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things?
Rom 8:33, Who could bring a charge against God’s chosen ones? It is God who justifies.
Rom 8:34, Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us.
Rom 8:35, Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword?
Rom 8:36, Even as it is written, “For your sake we are killed all day long. We were accounted as sheep for the slaughter.”*
Rom 8:37, No, in all these things, we are more than conquerors through him who loved us.
Rom 8:38, For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers,
Rom 8:39, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord(emphasis added)


I always thought about God’s provision in a way that reflected my understanding of the world around me, but this passage from Paul’s letter to the Romans shows me that my thinking was just way to small. God’s power extends beyond my imaginings; things in heaven and beyond, things that I will never, ever be able to comprehend. In a word – EVERYTHING.

Now, EVERYTHING does not just include those things that will happen to you, it means all your past (whether good or bad) as well. God can use it all to mold you into everything HE desires, and HE desires the very best for you. Today, think on these things and rejoice, for you are loved more than you will ever know! Again, I say – REJOICE!

Bible Reading April 8,9 by Gary Rose


Bible Reading April 8,9

World  English  Bible

Apr. 8
Numbers 7, 8

Num 7:1 It happened on the day that Moses had finished setting up the tabernacle, and had anointed it and sanctified it, with all its furniture, and the altar with all its vessels, and had anointed and sanctified them;
Num 7:2 that the princes of Israel, the heads of their fathers' houses, offered. These were the princes of the tribes. These are they who were over those who were numbered:
Num 7:3 and they brought their offering before Yahweh, six covered wagons, and twelve oxen; a wagon for every two of the princes, and for each one an ox: and they presented them before the tabernacle.
Num 7:4 Yahweh spoke to Moses, saying,
Num 7:5 "Accept these from them, that they may be used in doing the service of the Tent of Meeting; and you shall give them to the Levites, to every man according to his service."
Num 7:6 Moses took the wagons and the oxen, and gave them to the Levites.
Num 7:7 He gave two wagons and four oxen to the sons of Gershon, according to their service:
Num 7:8 and he gave four wagons and eight oxen to the sons of Merari, according to their service, under the direction of Ithamar the son of Aaron the priest.
Num 7:9 But to the sons of Kohath he gave none, because the service of the sanctuary belonged to them; they carried it on their shoulders.
Num 7:10 The princes gave offerings for the dedication of the altar in the day that it was anointed, even the princes gave their offerings before the altar.
Num 7:11 Yahweh said to Moses, "They shall offer their offering, each prince on his day, for the dedication of the altar."
Num 7:12 He who offered his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah,
Num 7:13 and his offering was: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering;
Num 7:14 one golden ladle of ten shekels, full of incense;
Num 7:15 one young bull, one ram, one male lamb a year old, for a burnt offering;
Num 7:16 one male goat for a sin offering;
Num 7:17 and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Nahshon the son of Amminadab.
Num 7:18 On the second day Nethanel the son of Zuar, prince of Issachar, gave his offering.
Num 7:19 He offered for his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering;
Num 7:20 one golden ladle of ten shekels, full of incense;
Num 7:21 one young bull, one ram, one male lamb a year old, for a burnt offering;
Num 7:22 one male goat for a sin offering;
Num 7:23 and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, five male lambs a year old. This was the offering of Nethanel the son of Zuar.
Num 7:24 On the third day Eliab the son of Helon, prince of the children of Zebulun
Num 7:25 gave his offering: one silver platter, the weight of which was a hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering;
Num 7:26 one golden ladle of ten shekels, full of incense;
Num 7:27 one young bull, one ram, one male lamb a year old, for a burnt offering;
Num 7:28 one male goat for a sin offering;
Num 7:29 and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Eliab the son of Helon.
Num 7:30 On the fourth day Elizur the son of Shedeur, prince of the children of Reuben
Num 7:31 gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering;
Num 7:32 one golden ladle of ten shekels, full of incense;
Num 7:33 one young bull, one ram, one male lamb a year old, for a burnt offering;
Num 7:34 one male goat for a sin offering;
Num 7:35 and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Elizur the son of Shedeur.
Num 7:36 On the fifth day Shelumiel the son of Zurishaddai, prince of the children of Simeon
Num 7:37 gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering;
Num 7:38 one golden ladle of ten shekels, full of incense;
Num 7:39 one young bull, one ram, one male lamb a year old, for a burnt offering;
Num 7:40 one male goat for a sin offering;
Num 7:41 and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old: this was the offering of Shelumiel the son of Zurishaddai.
Num 7:42 On the sixth day, Eliasaph the son of Deuel, prince of the children of Gad
Num 7:43 gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering;
Num 7:44 one golden ladle of ten shekels, full of incense;
Num 7:45 one young bull, one ram, one male lamb a year old, for a burnt offering;
Num 7:46 one male goat for a sin offering;
Num 7:47 and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Eliasaph the son of Deuel.
Num 7:48 On the seventh day Elishama the son of Ammihud, prince of the children of Ephraim
Num 7:49 gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering;
Num 7:50 one golden ladle of ten shekels, full of incense;
Num 7:51 one young bull, one ram, one male lamb a year old, for a burnt offering;
Num 7:52 one male goat for a sin offering;
Num 7:53 and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Elishama the son of Ammihud.
Num 7:54 On the eighth day Gamaliel the son of Pedahzur, prince of the children of Manasseh
Num 7:55 gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering;
Num 7:56 one golden ladle of ten shekels, full of incense;
Num 7:57 one young bull, one ram, one male lamb a year old, for a burnt offering;
Num 7:58 one male goat for a sin offering;
Num 7:59 and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Gamaliel the son of Pedahzur.
Num 7:60 On the ninth day Abidan the son of Gideoni, prince of the children of Benjamin
Num 7:61 gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering;
Num 7:62 one golden ladle of ten shekels, full of incense;
Num 7:63 one young bull, one ram, one male lamb a year old, for a burnt offering;
Num 7:64 one male goat for a sin offering;
Num 7:65 and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Abidan the son of Gideoni.
Num 7:66 On the tenth day Ahiezer the son of Ammishaddai, prince of the children of Dan
Num 7:67 gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering;
Num 7:68 one golden ladle of ten shekels, full of incense;
Num 7:69 one young bull, one ram, one male lamb a year old, for a burnt offering;
Num 7:70 one male goat for a sin offering;
Num 7:71 and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Ahiezer the son of Ammishaddai.
Num 7:72 On the eleventh day Pagiel the son of Ochran, prince of the children of Asher
Num 7:73 gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering;
Num 7:74 one golden ladle of ten shekels, full of incense;
Num 7:75 one young bull, one ram, one male lamb a year old, for a burnt offering;
Num 7:76 one male goat for a sin offering;
Num 7:77 and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Pagiel the son of Ochran.
Num 7:78 On the twelfth day Ahira the son of Enan, prince of the children of Naphtali
Num 7:79 gave his offering: one silver platter, the weight of which was one hundred thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary; both of them full of fine flour mixed with oil for a meal offering;
Num 7:80 one golden spoon of ten shekels, full of incense;
Num 7:81 one young bull, one ram, one male lamb a year old, for a burnt offering;
Num 7:82 one male goat for a sin offering;
Num 7:83 and for the sacrifice of peace offerings, two head of cattle, five rams, five male goats, and five male lambs a year old. This was the offering of Ahira the son of Enan.
Num 7:84 This was the dedication of the altar, on the day when it was anointed, by the princes of Israel: twelve silver platters, twelve silver bowls, twelve golden ladles;
Num 7:85 each silver platter weighing one hundred thirty shekels, and each bowl seventy; all the silver of the vessels two thousand four hundred shekels, after the shekel of the sanctuary;
Num 7:86 the twelve golden ladles, full of incense, weighing ten shekels apiece, after the shekel of the sanctuary; all the gold of the ladles weighed one hundred twenty shekels;
Num 7:87 all the cattle for the burnt offering twelve bulls, the rams twelve, the male lambs a year old twelve, and their meal offering; and the male goats for a sin offering twelve;
Num 7:88 and all the cattle for the sacrifice of peace offerings twenty-four bulls, the rams sixty, the male goats sixty, the male lambs a year old sixty. This was the dedication of the altar, after it was anointed.
Num 7:89 When Moses went into the Tent of Meeting to speak with Yahweh, he heard his voice speaking to him from above the mercy seat that was on the ark of the Testimony, from between the two cherubim: and he spoke to him.

Num 8:1 Yahweh spoke to Moses, saying,
Num 8:2 "Speak to Aaron, and tell him, 'When you light the lamps, the seven lamps shall give light in front of the lampstand.' "
Num 8:3 Aaron did so. He lit its lamps to light the area in front of the lampstand, as Yahweh commanded Moses.
Num 8:4 This was the workmanship of the lampstand, beaten work of gold. From its base to its flowers, it was beaten work: according to the pattern which Yahweh had shown Moses, so he made the lampstand.
Num 8:5 Yahweh spoke to Moses, saying,
Num 8:6 "Take the Levites from among the children of Israel, and cleanse them.
Num 8:7 You shall do this to them, to cleanse them: sprinkle the water of cleansing on them, let them shave their whole bodies with a razor, and let them wash their clothes, and cleanse themselves.
Num 8:8 Then let them take a young bull, and its meal offering, fine flour mixed with oil; and another young bull you shall take for a sin offering.
Num 8:9 You shall present the Levites before the Tent of Meeting. You shall assemble the whole congregation of the children of Israel.
Num 8:10 You shall present the Levites before Yahweh. The children of Israel shall lay their hands on the Levites,
Num 8:11 and Aaron shall offer the Levites before Yahweh for a wave offering, on the behalf of the children of Israel, that it may be theirs to do the service of Yahweh.
Num 8:12 The Levites shall lay their hands on the heads of the bulls, and you shall offer the one for a sin offering, and the other for a burnt offering to Yahweh, to make atonement for the Levites.
Num 8:13 You shall set the Levites before Aaron, and before his sons, and offer them as a wave offering to Yahweh.
Num 8:14 Thus you shall separate the Levites from among the children of Israel, and the Levites shall be mine.
Num 8:15 "After that, the Levites shall go in to do the service of the Tent of Meeting: and you shall cleanse them, and offer them as a wave offering.
Num 8:16 For they are wholly given to me from among the children of Israel; instead of all who open the womb, even the firstborn of all the children of Israel, I have taken them to me.
Num 8:17 For all the firstborn among the children of Israel are mine, both man and animal. On the day that I struck all the firstborn in the land of Egypt, I sanctified them for myself.
Num 8:18 I have taken the Levites instead of all the firstborn among the children of Israel.
Num 8:19 I have given the Levites as a gift to Aaron and to his sons from among the children of Israel, to do the service of the children of Israel in the Tent of Meeting, and to make atonement for the children of Israel; that there be no plague among the children of Israel, when the children of Israel come near to the sanctuary."
Num 8:20 Moses, and Aaron, and all the congregation of the children of Israel did so to the Levites. According to all that Yahweh commanded Moses concerning the Levites, so the children of Israel did to them.
Num 8:21 The Levites purified themselves from sin, and they washed their clothes; and Aaron offered them for a wave offering before Yahweh; and Aaron made atonement for them to cleanse them.
Num 8:22 After that, the Levites went in to do their service in the Tent of Meeting before Aaron, and before his sons: as Yahweh had commanded Moses concerning the Levites, so they did to them.
Num 8:23 Yahweh spoke to Moses, saying,
Num 8:24 "This is that which belongs to the Levites: from twenty-five years old and upward they shall go in to wait on the service in the work of the Tent of Meeting;
Num 8:25 and from the age of fifty years they shall cease waiting on the work, and shall serve no more,
Num 8:26 but shall minister with their brothers in the Tent of Meeting, to perform the duty, and shall do no service. You shall do thus to the Levites concerning their duties."

Apr. 9
Numbers 9, 10

Num 9:1 Yahweh spoke to Moses in the wilderness of Sinai, in the first month of the second year after they had come out of the land of Egypt, saying,
Num 9:2 "Moreover let the children of Israel keep the Passover in its appointed season.
Num 9:3 On the fourteenth day of this month, at evening, you shall keep it in its appointed season--according to all its statutes, and according to all its ordinances, you shall keep it."
Num 9:4 Moses spoke to the children of Israel, that they should keep the Passover.
Num 9:5 They kept the Passover in the first month, on the fourteenth day of the month, at evening, in the wilderness of Sinai. According to all that Yahweh commanded Moses, so the children of Israel did.
Num 9:6 There were certain men, who were unclean because of the dead body of a man, so that they could not keep the Passover on that day, and they came before Moses and before Aaron on that day.
Num 9:7 Those men said to him, "We are unclean because of the dead body of a man. Why are we kept back, that we may not offer the offering of Yahweh in its appointed season among the children of Israel?"
Num 9:8 Moses answered them, "Wait, that I may hear what Yahweh will command concerning you."
Num 9:9 Yahweh spoke to Moses, saying,
Num 9:10 "Say to the children of Israel, 'If any man of you or of your generations is unclean by reason of a dead body, or is on a journey far away, he shall still keep the Passover to Yahweh.
Num 9:11 In the second month, on the fourteenth day at evening they shall keep it; they shall eat it with unleavened bread and bitter herbs.
Num 9:12 They shall leave none of it until the morning, nor break a bone of it. According to all the statute of the Passover they shall keep it.
Num 9:13 But the man who is clean, and is not on a journey, and fails to keep the Passover, that soul shall be cut off from his people. Because he didn't offer the offering of Yahweh in its appointed season, that man shall bear his sin.
Num 9:14 If a foreigner lives among you, and desires to keep the Passover to Yahweh; according to the statute of the Passover, and according to its ordinance, so shall he do. You shall have one statute, both for the foreigner, and for him who is born in the land.' "
Num 9:15 On the day that the tabernacle was raised up, the cloud covered the tabernacle, even the Tent of the Testimony: and at evening it was over the tabernacle as it were the appearance of fire, until morning.
Num 9:16 So it was continually. The cloud covered it, and the appearance of fire by night.
Num 9:17 Whenever the cloud was taken up from over the Tent, then after that the children of Israel traveled; and in the place where the cloud remained, there the children of Israel encamped.
Num 9:18 At the commandment of Yahweh, the children of Israel traveled, and at the commandment of Yahweh they encamped. As long as the cloud remained on the tabernacle they remained encamped.
Num 9:19 When the cloud stayed on the tabernacle many days, then the children of Israel kept Yahweh's command, and didn't travel.
Num 9:20 Sometimes the cloud was a few days on the tabernacle; then according to the commandment of Yahweh they remained encamped, and according to the commandment of Yahweh they traveled.
Num 9:21 Sometimes the cloud was from evening until morning; and when the cloud was taken up in the morning, they traveled: or by day and by night, when the cloud was taken up, they traveled.
Num 9:22 Whether it was two days, or a month, or a year that the cloud stayed on the tabernacle, remaining on it, the children of Israel remained encamped, and didn't travel; but when it was taken up, they traveled.
Num 9:23 At the commandment of Yahweh they encamped, and at the commandment of Yahweh they traveled. They kept Yahweh's command, at the commandment of Yahweh by Moses.

Num 10:1 Yahweh spoke to Moses, saying,
Num 10:2 "Make two trumpets of silver. You shall make them of beaten work. You shall use them for the calling of the congregation, and for the journeying of the camps.
Num 10:3 When they blow them, all the congregation shall gather themselves to you at the door of the Tent of Meeting.
Num 10:4 If they blow just one, then the princes, the heads of the thousands of Israel, shall gather themselves to you.
Num 10:5 When you blow an alarm, the camps that lie on the east side shall go forward.
Num 10:6 When you blow an alarm the second time, the camps that lie on the south side shall go forward. They shall blow an alarm for their journeys.
Num 10:7 But when the assembly is to be gathered together, you shall blow, but you shall not sound an alarm.
Num 10:8 The sons of Aaron, the priests, shall blow the trumpets. This shall be to you for a statute forever throughout your generations.
Num 10:9 When you go to war in your land against the adversary who oppresses you, then you shall sound an alarm with the trumpets. Then you will be remembered before Yahweh your God, and you will be saved from your enemies.
Num 10:10 "Also in the day of your gladness, and in your set feasts, and in the beginnings of your months, you shall blow the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; and they shall be to you for a memorial before your God. I am Yahweh your God."
Num 10:11 It happened in the second year, in the second month, on the twentieth day of the month, that the cloud was taken up from over the tabernacle of the testimony.
Num 10:12 The children of Israel went forward according to their journeys out of the wilderness of Sinai; and the cloud abode in the wilderness of Paran.
Num 10:13 They first went forward according to the commandment of Yahweh by Moses.
Num 10:14 First, the standard of the camp of the children of Judah went forward according to their armies. Nahshon the son of Amminadab was over his army.
Num 10:15 Nethanel the son of Zuar was over the army of the tribe of the children of Issachar.
Num 10:16 Eliab the son of Helon was over the army of the tribe of the children of Zebulun.
Num 10:17 The tabernacle was taken down; and the sons of Gershon and the sons of Merari, who bore the tabernacle, went forward.
Num 10:18 The standard of the camp of Reuben went forward according to their armies. Elizur the son of Shedeur was over his army.
Num 10:19 Shelumiel the son of Zurishaddai was over the army of the tribe of the children of Simeon.
Num 10:20 Eliasaph the son of Deuel was over the army of the tribe of the children of Gad.
Num 10:21 The Kohathites set forward, bearing the sanctuary. The others set up the tabernacle before they arrived.
Num 10:22 The standard of the camp of the children of Ephraim set forward according to their armies. Elishama the son of Ammihud was over his army.
Num 10:23 Gamaliel the son of Pedahzur was over the army of the tribe of the children of Manasseh.
Num 10:24 Abidan the son of Gideoni was over the army of the tribe of the children of Benjamin.
Num 10:25 The standard of the camp of the children of Dan, which was the rearward of all the camps, set forward according to their armies. Ahiezer the son of Ammishaddai was over his army.
Num 10:26 Pagiel the son of Ochran was over the army of the tribe of the children of Asher.
Num 10:27 Ahira the son of Enan was over the army of the tribe of the children of Naphtali.
Num 10:28 Thus were the travels of the children of Israel according to their armies; and they went forward.
Num 10:29 Moses said to Hobab, the son of Reuel the Midianite, Moses' father-in-law, "We are journeying to the place of which Yahweh said, 'I will give it to you.' Come with us, and we will treat you well; for Yahweh has spoken good concerning Israel."
Num 10:30 He said to him, "I will not go; but I will depart to my own land, and to my relatives."
Num 10:31 He said, "Don't leave us, please; because you know how we are to encamp in the wilderness, and you can be our eyes.
Num 10:32 It shall be, if you go with us, yes, it shall be, that whatever good Yahweh does to us, we will do the same to you."
Num 10:33 They set forward from the Mount of Yahweh three days' journey. The ark of the covenant of Yahweh went before them three days' journey, to seek out a resting place for them.
Num 10:34 The cloud of Yahweh was over them by day, when they set forward from the camp.
Num 10:35 It happened, when the ark went forward, that Moses said, "Rise up, Yahweh, and let your enemies be scattered! Let those who hate you flee before you!"
Num 10:36 When it rested, he said, "Return, Yahweh, to the ten thousands of the thousands of Israel."

Apr. 8, 9
Luke 6

Luk 6:1 Now it happened on the second Sabbath after the first, that he was going through the grain fields. His disciples plucked the heads of grain, and ate, rubbing them in their hands.
Luk 6:2 But some of the Pharisees said to them, "Why do you do that which is not lawful to do on the Sabbath day?"
Luk 6:3 Jesus, answering them, said, "Haven't you read what David did when he was hungry, he, and those who were with him;
Luk 6:4 how he entered into the house of God, and took and ate the show bread, and gave also to those who were with him, which is not lawful to eat except for the priests alone?"
Luk 6:5 He said to them, "The Son of Man is lord of the Sabbath."
Luk 6:6 It also happened on another Sabbath that he entered into the synagogue and taught. There was a man there, and his right hand was withered.
Luk 6:7 The scribes and the Pharisees watched him, to see whether he would heal on the Sabbath, that they might find an accusation against him.
Luk 6:8 But he knew their thoughts; and he said to the man who had the withered hand, "Rise up, and stand in the middle." He arose and stood.
Luk 6:9 Then Jesus said to them, "I will ask you something: Is it lawful on the Sabbath to do good, or to do harm? To save a life, or to kill?"
Luk 6:10 He looked around at them all, and said to the man, "Stretch out your hand." He did, and his hand was restored as sound as the other.
Luk 6:11 But they were filled with rage, and talked with one another about what they might do to Jesus.
Luk 6:12 It happened in these days, that he went out to the mountain to pray, and he continued all night in prayer to God.
Luk 6:13 When it was day, he called his disciples, and from them he chose twelve, whom he also named apostles:
Luk 6:14 Simon, whom he also named Peter; Andrew, his brother; James; John; Philip; Bartholomew;
Luk 6:15 Matthew; Thomas; James, the son of Alphaeus; Simon, who was called the Zealot;
Luk 6:16 Judas the son of James; and Judas Iscariot, who also became a traitor.
Luk 6:17 He came down with them, and stood on a level place, with a crowd of his disciples, and a great number of the people from all Judea and Jerusalem, and the sea coast of Tyre and Sidon, who came to hear him and to be healed of their diseases;
Luk 6:18 as well as those who were troubled by unclean spirits, and they were being healed.
Luk 6:19 All the multitude sought to touch him, for power came out from him and healed them all.
Luk 6:20 He lifted up his eyes to his disciples, and said, "Blessed are you who are poor, for yours is the Kingdom of God.
Luk 6:21 Blessed are you who hunger now, for you will be filled. Blessed are you who weep now, for you will laugh.
Luk 6:22 Blessed are you when men shall hate you, and when they shall exclude and mock you, and throw out your name as evil, for the Son of Man's sake.
Luk 6:23 Rejoice in that day, and leap for joy, for behold, your reward is great in heaven, for their fathers did the same thing to the prophets.
Luk 6:24 "But woe to you who are rich! For you have received your consolation.
Luk 6:25 Woe to you, you who are full now, for you will be hungry. Woe to you who laugh now, for you will mourn and weep.
Luk 6:26 Woe, when men speak well of you, for their fathers did the same thing to the false prophets.
Luk 6:27 "But I tell you who hear: love your enemies, do good to those who hate you,
Luk 6:28 bless those who curse you, and pray for those who mistreat you.
Luk 6:29 To him who strikes you on the cheek, offer also the other; and from him who takes away your cloak, don't withhold your coat also.
Luk 6:30 Give to everyone who asks you, and don't ask him who takes away your goods to give them back again.
Luk 6:31 "As you would like people to do to you, do exactly so to them.
Luk 6:32 If you love those who love you, what credit is that to you? For even sinners love those who love them.
Luk 6:33 If you do good to those who do good to you, what credit is that to you? For even sinners do the same.
Luk 6:34 If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive back as much.
Luk 6:35 But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be children of the Most High; for he is kind toward the unthankful and evil.
Luk 6:36 Therefore be merciful, even as your Father is also merciful.
Luk 6:37 Don't judge, and you won't be judged. Don't condemn, and you won't be condemned. Set free, and you will be set free.
Luk 6:38 "Give, and it will be given to you: good measure, pressed down, shaken together, and running over, will be given to you. For with the same measure you measure it will be measured back to you."
Luk 6:39 He spoke a parable to them. "Can the blind guide the blind? Won't they both fall into a pit?
Luk 6:40 A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher.
Luk 6:41 Why do you see the speck of chaff that is in your brother's eye, but don't consider the beam that is in your own eye?
Luk 6:42 Or how can you tell your brother, 'Brother, let me remove the speck of chaff that is in your eye,' when you yourself don't see the beam that is in your own eye? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck of chaff that is in your brother's eye.
Luk 6:43 For there is no good tree that brings forth rotten fruit; nor again a rotten tree that brings forth good fruit.
Luk 6:44 For each tree is known by its own fruit. For people don't gather figs from thorns, nor do they gather grapes from a bramble bush.
Luk 6:45 The good man out of the good treasure of his heart brings out that which is good, and the evil man out of the evil treasure of his heart brings out that which is evil, for out of the abundance of the heart, his mouth speaks.
Luk 6:46 "Why do you call me, 'Lord, Lord,' and don't do the things which I say?
Luk 6:47 Everyone who comes to me, and hears my words, and does them, I will show you who he is like.
Luk 6:48 He is like a man building a house, who dug and went deep, and laid a foundation on the rock. When a flood arose, the stream broke against that house, and could not shake it, because it was founded on the rock.
Luk 6:49 But he who hears, and doesn't do, is like a man who built a house on the earth without a foundation, against which the stream broke, and immediately it fell, and the ruin of that house was great."

RESPECTING THE SILENCE OF SCRIPTURE By Dub McClish

http://www.oldpaths.com/Archive/McClish/Henry/WardenJr/1938/RESPECTING-THE-SILENCE-OF-SCRIPTURE.html


RESPECTING THE SILENCE OF SCRIPTURE

BY DUB MCCLISH

 

INTRODUCTION

Some 3,500 years ago, Moses explained the tragic enslavement of Israel in Egypt in a single, succinct statement: “Now there arose a new king over Egypt, who knew not Joseph” (Exo. 1:8). A vast portion of what was once the church of our Lord has fallen victim in the past half-century to the spiritual enslavement of liberalism, resulting in countless innovations. We can lay much of the blame for the apostasy at the feet of a two-fold ignorance. First, people in the pews substituted drinking whatever religious Kool-Aid their elders or preacher dispensed for their personal Bible study and stopped “examining the scriptures daily, whether these things were so” (Acts 17:11).
Second, as with the Pharaoh Moses described, a few decades ago a generation of the Lord’s people “arose who knew not” any uninspired church history (especially that of the two previous centuries). As it did in 1500 B.C. Egypt, so in the church in our time, ignorance of history has resulted in indescribable tragedy for God’s spiritual Israel.
There were plenty of preachers, professors, and writers with a change agenda who were quite willing to take advantage of this two-fold ignorance to advance their schemes. They have done so with devastating force. Along with their demonstrable general disrespect for the authority of Scripture, a major tactic of these ”new hermeneutic” apostates has been the destruction of respect for the silence of Scripture. They know that only by eliminating (if possible) adherence to this necessary hermeneutical principle will they be able to accomplish fully their wicked intent.
A study of this subject requires reviewing some church history, some of which some readers may not know and which others may have forgotten (though they once knew it). In the course of this study it will be necessary to mention the names of various men and of some religious bodies for the sake of identity and documentation. After laying a historical foundation relative to respect for Scriptural silence, we will then consider what the Bible says about its own silence.

 

A HISTORIC STATEMENT CONCERNING SCRIPTURAL SILENCE

In the early summer of 1809, a small group of acquaintances met for Bible study in the farmhouse of Mr. Abraham Altars near Washington, Pennsylvania. The leader of the study and discussion concluded with a “rule” he suggested they all follow: “Where the Bible speaks, we speak; where the Bible is silent, we are silent” (West 1:47). The devout, learned author of this statement was Thomas Campbell, who had not long before studied, preached, and practiced himself out of the Presbyterian Church. He had come to our very young, fledgling nation from Ireland two years earlier, on the advice of his doctor. He had lived with his family in both Scotland and Ireland, and was a licensed preacher in the Old-Light, Anti-Burgher, Seceder wing of the Scottish Presbyterian Church. He immediately gained his credentials to preach in Seceder churches in his new homeland, but by 1809, Presbyterian authorities closed their pulpits to him because he preached and practiced too much Bible and too little of the Presbyterian creed.
Campbell’s affirmation concerning the bounds of Scripture, particularly the silence of the Bible, became the watchword of the effort and plea to restore New Testament Christianity in early nineteenth-century America. His statement was unique in at least two respects. First, while other uninspired men before Campbell had called attention to the significance of Scriptural silence (Mattox 256), they applied the principle only to the abuses and innovations of Roman Catholicism (West 1:47). Thomas Campbell and his associates correctly applied the principle both to Protestant and Catholic departures. Second, Campbell distilled the principle to an easily-remembered slogan: “Where the Bible speaks, we speak; where the Bible is silent, we are silent.”
To correctly determine what God authorizes, must we respect the silence as well as the statement of Scripture, or is this merely another man-made rule in religion, formulated in a clever slogan? We will address and answer this question in the course of our study, but before doing so, we need to consider another issue: the meaning of the phrase, where the Bible is silent, we are silent.

 

OPPOSING SCHOOLS OF THOUGHT

Two opposing schools of thought have answered the following question differently: “Is the Silence of the Bible permissive or is it prohibitive?”

 

Is Silence Permissive?

Less than half a century after Campbell uttered his famous motto, some brethren began, as did Lot’s wife, to look back and lust for certain unauthorized doctrines and practices they and their fathers had escaped.
These brethren asserted (and their disciples still assert) that Campbell and his early associates meant that silence is permissive—that where the Bible is silent, we have freedom to act. The first symptom of this attitude surfaced in 1849 with the establishment of an extra-church evangelistic organization, the American Christian Missionary Society. Clamor for this society implied that the church, as commissioned by the Lord (Mark 16:15–16, et al.), was inadequate for the task. When faithful brethren opposed it as unauthorized, its defenders responded that, since the Scriptures were silent concerning such, it was permissible (West 1:203).
As early as 1851, scattered congregations began using musical instruments in worship assemblies (West 1:312), but the controversy over them did not become heated until soon after the end of the Civil War. As had those who justified the Missionary Society a few years before, apologists for instrumental music freely admitted the silence of the New Testament concerning instruments, but presumed upon that silence permission to employ them. This approach implied (and implies) that the Scriptures prohibit and exclude doctrines or practices only by explicit thou shalt not statements(Incidentally, political/social liberals make the same argument in their efforts to justify such things as homosexual “marriages”: “The law doesn’t explicitly forbid it.”)
This attitude toward Scripture allows human desires and opinions to determine the work, worship, and organization of the church (as well as personal behavior). Desire became the father of doctrine, rather than Biblical doctrine controlling desires—a disastrous reversal of direction.
Jacob Creath, Jr., one of the stellar restoration preachers of the middle years of the nineteenth century, recognized the “slippery-slope” nature of this approach to Biblical authority. In an 1875 Gospel Advocate article, he wrote:
When a man leaps the fall of Niagara, can he stop before he touches the bottom over the falls. When a man leaves the Bible alone, there is no rest for him this side of Rome. The most that can be said for all those persons who ceased to the silence of the Bible is that they are only partly in the reformation [emph. in orig.] (West 2:240–41).
Those who pushed these innovations were so determined to have them that they forced a wide-ranging division upon the Lord’s church, a division recognized in separate census figures in 1906 for churches of Christ and the Christian Church/Disciples of Christ. These figures revealed that 86% of what was once a united brotherhood had chosen to embrace the liberal innovations, leaving the remaining 14% of faithful brethren to begin with almost nothing except the Truth and their dedication to it (West 3:25). The liberals took the lion’s share of the buildings, bank accounts, schools, and periodicals.
The digressives divided within a few years, as some who had clamored for the innovations were also outright skeptics, denying such fundamentals as inspiration and the Lord’s virgin conception and resurrection. Most of the innovators merely wanted the instrument and the society. Unable to stomach the blatant infidelity, they broke from their unbelieving brethren. The modernists became the “Disciples of Christ Christian Churches, which has been in the vanguard of liberalism and modernism ever since. The other group prefer to be called the Independent Christian Churches (hereafter, ICC), though in some sections of the country they employ Church of Christ, sometimes with Instrumental also on their signs.
Both wings of the Christian Church retain one thing in common: They hold the silence of Scripture in contempt, as did their forebears who began to abandon the Truth in the mid- nineteenth century. In 1984 some men from the ICC, along with some of our liberal brethren, fashioned what they called a “Restoration Summit” in Joplin, Missouri. One of the speakers from the ICC was W.F. Lown. In the course of his speech, he affirmed that “silence gives us freedom to speak” and “liberty begins where Scripture stops.” Predictably, this disdain for Scriptural authority has led the ICC to introduce numerous other innovations and departures from the faith besides the use of instrumental music in worship.
The utter lack of recognition (whether through ignorance or contempt) of the significance of Scriptural silence is universal in denominationalism. This fact explains the existence of thousands of denominations and their varied and multiplied unauthorized doctrines and practices. Ignoring the silence of Scripture leaves religion resting on the ever-shifting sands of human desire, judgment, and subjectivism.

 

Is Silence Prohibitive?

The other school of thought understood (and understands) that the Bible does not authorize doctrines or practices by its silence concerning them. Biblical silence therefore has a prohibitive force. That Thomas Campbell and his early associates thus meant it is proved by the fact that they gave up such denominational practices as infant “baptism,” instrumental music in worship, centralized church government, and host of other human trappings. The Bible was silent on these things in which they had participated in their earlier religious involvements. As one unlettered, but Bible-wise nineteenth-century brother from the hills of East Tennessee was reported to have said about why the church of Christ did not use a piano, “There ain’t no Bible fer it.”
Campbell and his cohorts, sick of the sectarian divisions of Protestantism (to say nothing of the totally apostate Roman Catholic religion) were intent on restoring the church of which they read in the New Testament. Restoremeans to bring the entity involved back to its original state. I learned to drive in a Ford pickup truck that “discovered America” the same year I did (1938). I got my driver’s license driving that old truck when I was fourteen yearsold. It was pretty beat up by the time my dad bought it, but I took a great liking to it since it was the only thing I was permitted to drive at that age. I’ve thought at times that it would be gratifying to find what was left of one of those old trucks and restore it for sentimental reasons. To do so I would need to secure from the Ford Motor Company the original specifications, detailing its equipment and specifications. Then I would need to find and assemble all of the missing or degraded parts. If a pure restoration were my aim, I would not be able to include an automatic transmission, air conditioning, power steering, an entertainment/GPS system, or so many other things we take for granted on modern vehicles.
I would have to omit such innovations, not because the original specifications explicitly prohibited them, but because they were silent about them—and with good reason: they did not exist at the time the original was built. To restore the truck I would have to include everything that originally composed it and leave out anything that was not originally part of it, regardless of how badly I might want to do otherwise. If I decided to add things not in the original or omit things from the original truck, I would not be restoring it, but customizing it (according to my own tastes). One cannot restore either a truck or the church if he is intent on adding things that were not part of it originally. Lamentably, when it comes to the church, men have almost universally preferred to customize rather than restore.
The early restorers did not understand or accept the claims of liberals of their day that silence gives consent or freedom to act. Nathan J. Mitchell was a confidant of Thomas Campbell’s who accompanied him on many preaching trips, hearing him preach many times. As nineteenth-century liberals increasingly averred that Campbell agreed with their silence-gives- freedom-to-act-or-speak dictum, Mitchell responded in an 1879 article in American Christian Review by quoting a statement he said he had often heard Thomas Campbell make:
The order of the primitive churches, as to worship of God, under the immediate personal teaching and supervision of the inspired apostles, was equivalent to a command to us moderns; and that the silence of the inspired apostles, on any theme, was to be sacredly and scrupulously regarded as much as the positive teaching (West 2:242).

Six years earlier, John H. West wrote David Lipscomb, editor of Gospel Advocate, asking for help with problems regarding instruments in the church in Murray, Kentucky. Lipscomb stated in reply:

Our worship to God is regulated by laws of God. We have no knowledge of what is well-pleasing to God, in worship, save God has revealed it to us. The New Testament is at once the rule and limit of our faith & worship to God. This is the distinctive difference between us and other religious bodies. Others accept the New Testament as their rule of faith, but do not make it the limit of their faith…. We seek for things authorized, they for things not prohibited. Our rule is safe—theirs is loose and latitudinarian. Ours confines us to God’s appointments. Theirs opens the worship and service of God to whatever will please men (West 2:241).
By any standards, Ben Franklin (descendant of the eighteenth-century statesman) was one of the most influential writers and preachers among the mid-nineteenth-century restorers. When the battle was raging over the roleof Biblical authority and silence, he weighed in with a powerful exposure of the folly of assuming that silence confers liberty and permission to act:
Where has God forbidden sprinkling for baptism? Where has He forbidden the offering of incense, the counting of beads, in worship? What harm is there in all this? This is sophistry, deception, delusion, and that, too, of a very low and unworthy order at that. Where is the Divine authority for doing this or that? If there is no Divine authority for doing this or that in religion or worship, that very circumstance is Divine authority against it.…
Those who consider themselves free to do anything not forbidden in Scripture are out at sea, pretty much cut loose from the Bible. They have in their horizon a broad range. They are not in search of Divine authority, not engaged in that for which there is Divine authority, but things for which there is no Divine authority—things not forbidden.… If there is no Divine authority for a thing, that is enough. We need no Scripture forbidding it [emph. in orig.] (290– 91).
Those who argued then that the early restorers, beginning with Thomas Campbell and his famous motto, meant that Biblical silence gives freedom and permission to act were history revisionists. So are those who now make the same allegations about the convictions of those dedicated men. As we shall see, they were Scripturally mistaken as well.

 

BEING SILENT WHERE THE BIBLE IS SILENT IS BASIC TO BIBLICAL AUTHORIZATION

We may refer to this principle as a law of inclusion and exclusion or authorization and non-authorization. A key passage regarding Biblical authority is Colossians 3:17: “And whatsoever ye do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.” The phrase, In the name of the Lord Jesus, means “by the authority of the Lord Jesus” (cf. Acts 4:7). This subject is no more complex than men choose to make it. We must do and say only those things the Lord authorizes through His Word, which authorization is established by the statement, not the silence of Scripture. When God and His Son are silent regarding any action, there is no authority for it; that is, it is implicitly unauthorized and thus prohibited, without His having to explicitly forbid it.

 

Some Common Applications of This Principle

We understand and employ this principle so naturally every day that we are likely not even conscious of it most of the time. In fact, effective communication would be all but impossible without acknowledgement of the validity of this principle. When a song leader in worship announces a song number, he ”authorizes” us to join him in that song alone. Just as surely, he also implicitly excludes every other song without having to say so. Men and Ladiessigns on restroom doors likewise indicate exclusions without saying so. When a doctor writes a prescription for me, I do not expect him to list all of the medications he is not prescribing. When the pharmacist fills the prescription, I would seek another pharmacist if he should hand me twenty others, explaining that I did not tell him not to prepare those for me. In all such cases, that which was stated was authorized or allowed, while things not stated were implicitly not authorized or allowed—without any explicit “thou shalt not” being necessary.
We see this principle illustrated in various Old Testament occurrences, which are recorded for our instruction (Rom. 15:4). The Bible begins early to emphasize the significance of God’s silence in order that we might not miss it.
Genesis 4 tells us that Cain substituted an offering of his choice in place of what God authorized/specified. We have no hint that God issued to Cain or Abel any prohibition of that which either of them was to offer. Abel heard and honored God’s stated will in his offering. Cain doubtless had access to the same instructions, but seems to have reasoned, “I have raised this good produce from my field, and God did not say I could not offer it.” God apparently expected both Cain and Abel to understand He authorized only what He specified (cf. Heb. 11:4; Rom. 10:17).
Genesis 6 tells us that Noah understood and honored this principle as he used only the God-specified gopher wood in building the ark: “Thus did Noah; according to all that God commanded him, so did he” (v. 22). He did not reason, “God did not forbid me to use pine, cedar, and fir….”
God summarily executed Nadab and Abihu, the sons of Aaron and nephews of Moses, for offering “strange fire” in their censers (Lev. 10:1–2). The description of the reason this fire was called “strange” is noteworthy. It was not because God had explicitly forbidden it, but because it was fire that He “commanded them not”—God was utterly silent about such fire, making it unauthorized. Other occasions in Scripture also illustrate this idea, but these suffice to demonstrate that God operates on the basis of this principle of authorization and non- authorization, and He expects men to understand and honor it.

 

Some New Testament Applications of This Principle

Jesus taught, “He that believeth and is baptized shall be saved” (Mark 16:16a; believeth in this context refers to believing the Gospel, v. 15). He thus sets forth who is an authorized candidate for Scriptural baptism that brings salvation. His statement of inclusion also excludes the baptizing of infants, infidels, and/or those who are mentally incompetent (though “adults” in age). Likewise, sprinkling or pouring water on a person as “baptism” is excluded because baptized demands dipping, plunging, overwhelming, or immersing the believer. The foregoing “baptisms” are “strange” baptisms for the same reason the fire of Nadab and Abihu was “strange” fire—they are alike unauthorized. Note, however, that the “baptisms” (as the fire) are prohibited not by explicit statement, but because the Lord (as well as the remainder of the New Testament) is utterly silent about baptizing unbelievers or substituting sprinkling or pouring for immersing believers.
When the Lord instituted His memorial supper, He placed in it the elements of unleavened bread (of the Passover supper) and fruit of the vine (i.e., grape juice) (Mat. 26:26– 29). All other items of food and drink are thereby excluded—thus unauthorized—not by any statement of prohibition, but by the silence of Scripture. Otherwise, coffee and donuts or any number of other food and drink items are permissible. Other elements besides the unleavened bread and fruit of the vine constitute “strange” elements, like unto Nadab and Abihu’s “strange” fire.
In our worship assemblies, the New Testament authorizes (yea, commands) that each of us sing spiritual songs and hymns whereby we praise and glorify God and His Son and teach and admonish one another (Eph. 5:19; Col. 3:16). These passages authorize only congregational singing that fulfills these functions. No other sort of music-making is authorized, whether it is instrumental music, mimicking the sounds of instruments with the voice, humming, whistling, emitting prolonged “ahhs,” hand-clapping, or employing a choir or other special group that sings to the congregation. These all constitute “strange” music and are prohibited on the principle of inclusion/exclusion: The Holy Spirit included the kind of music He authorizes in Christian worship, and simultaneously, without having to explicitly say so, by His silence, excluded every other sort of music.

 

DEMONSTRATING THE VALIDITY OF THIS PRINCIPLE

By implication, the foregoing examples in and statements from Scripture, along with ordinary human experience, serve to demonstrate the prohibitive force of the silence of Scripture. However, let us now specifically summarize various ways by which we can determine the validity of this principle.
1.       Being silent where the Bible is silent is not valid merely because Thomas Campbell and other great and dedicated men advocated this principle. Rather, they advocated it because they, through their study, recognized its Scriptural validity.
2.       It is reasonable to follow this principle. Ignoring it is unreasonable and creates impossibilities in both profane and sacred matters. The only alternative to recognizing the excluding force of silence is to demand that every possible exclusion be specified in every circumstance—an absolute impossibility. A song leader in worship could never know, much less name, every song the congregation is not to sing. We do not expect our doctor to specify every medication we are not to take. We do not expect a listing of all exclusions as we deal with one another, so why should anyone expect it of God? Doubtless, He could make such a list, but what man or men could be found smart enough or live long enough to read or learn all of it? He has made it simple for us by means of His axiomatic, universal law of authorization/non-authorization, inclusion/exclusion. Respecting the silence of Scripture is reasonable; requiring the naming of every prohibited action or element is both unreasonable and impossible.
3.       It is disastrous to ignore this principle. We saw it in the case of Cain’s illegitimate and “strange” sacrifice. We saw it in the sad ending of Nadab and Abihu because of the “strange” fire they offered. We briefly traced the folly wrought in the church when some brethren in the nineteenth century began to deny the significance of Scriptural silence. This denial was their principal justification for their innovation in the worship (instrumental music) and in the work (establishment of the missionary society) of the church. Their denial, moreover, opened a “Pandora’s Box” that paved the way for almost unending additional innovations.
Denial of this principle produced tragic and heartbreaking division. Brethren who had sacrificed greatly to establish congregations and erect buildings were rudely shown the door when they would not compromise with the innovators. Contempt for Scriptural silence produced two new denominations, both taking the name, Christian Church, and both wedded to their principal idol (i.e., instrumental music) on the pretext, the Bible doesn’t forbid it. There is no Scriptural or logical way to oppose coffee and donuts on the Lord’s table, infant baptism, praying with rosary beads, burning incense, dancing in the aisles, or a hundred other things (including instrumental music in worship) if the silence as well as the statement of Scripture is not duly respected. Spiritual disaster follows in the wake of contempt for Scriptural silence.
4.       Respecting Scriptural silence produces only good fruit. We saw this fact regarding Noah, who did all that God commanded and did not presume upon that which God did not say concerning preparation for the flood. He thereby saved all of his family and the human race from that catastrophic event. The church of the Lord was restored and its first-century purity has been maintained wherever devout disciples have adhered to this principle. If thechurch ever completely apostatized so that for a century it ceased to exist, it could be restored as long as the New Testament still existed. However, the church could not be restored apart from respect for its silence as well as its statement. Only good fruit can come from faithful application of this principle, for it is God-ordained.
5.       God and His inspired writers employed this principle. A case once came to trial, but the defendant, who was out on bail, failed to appear. The judge asked if anyone in the courtroom might know why he was not present or where he might be. When the defense attorney did not know, the judge turned to the gallery. A spectator indicated that he had known the defendant for several years, and he knew of more than one reason he might not be present. The judge asked him to name some of them. The man began his list by saying the defendant had died six weeks earlier. The judge interrupted him, saying, “You don’t need to name any more.” Likewise, if one respects the Bible as the Word of God, one need not remember any other factors that demonstrate the validity of this principle.
Hebrews 1 contains two arguments that demonstrate the prohibitive, excluding force of Scriptural silence:
For unto which of the angels said he at any time, Thou art my Son, This day have I begotten thee? and again, I will be to him a Father, And he shall be to me a Son? … But of which of the angels hath he said at any time, Sit thou on my right hand, Till I make thine enemies the footstool of thy feet? (vv. 5, 13).
Both passages declare and demonstrate the supremacy of the Christ over the angels by arguing from God’s silence concerning the angels. He did not have to point to every angel in Heaven and say, “You are not my Son.” His identification of His Son and His silence relative to any other Son excluded and forbade any angel to claim that unique Sonship, without having to exclude even one of them explicitly. In both passages, the entire argument for the exclusion of angels from Sonship of God rests upon God’s silence.
Hebrews 7 and 8 contain an inspired argument, as clear as it is powerful, demonstrating the Holy Spirit’s evaluation of the implications of Scriptural silence:
For it is evident that our Lord hath sprung out of Judah; as to which tribe Moses spake nothing [was silent] concerning priests.” …Now if he were on earth, he would not be a priest at all, seeing there are those who offer the gifts according to the law (7:14; 8:4, emph. DM).
The latter verse observes that Jesus was not authorized to be a priest under the law of Moses, the reason being that He was of the tribe of Judah (v. 7). But where did the law state, “Thou shalt not appoint a priest of Judah?” There is no such explicit prohibition, but a prohibition nonetheless, based on two factors: (1) Moses’ specification that only the Levites were to “offer gifts according to the law” (v. 8) and upon the fact that “Moses spake nothing” concerning priestly appointments from Judah (v. 7). The inspired writer undeniably believed that where the Bible (Moses, in this case) is silent, we must be silent.
If God revealed His will by His silence as well as by His statements (and He clearly did), then we are bound to respect both of these vehicles of revelation. Further, if inspired men respected the prohibitive force of Scriptural silence, then we not only may, but must, likewise respect it to “handle aright the word of truth” (2 Tim. 2:15). Further still, if inspired men established obligatory prohibitions based on the silence of Scripture, so must we.

 

CONCLUSION

Those brethren in the nineteenth century who foolishly began showing contempt for the silence of Scripture likely would never have done so had they not first determined to introduce their innovations and then scrambled, after the fact, to find some justification for them. When they abandoned their respect for God’s silence in an effort to defend their innovations, they opened the door for all other things that are not explicitly forbidden.
Many important principles of Biblical hermeneutics and interpretation exist, but none is more important than this one. Those who give it up or never learn it forfeit the ability to find, much less follow, the New Testament pattern for the church. Lipscomb was right: “This is the distinctive difference between us and other religious bodies.”
It is right to inquire of a matter, “Does the Bible forbid it?” in an explicit way (which the Bible does regarding various things). The more important question is, however, “Does the Bible authorize it?” concerning all things we teach and practice (cf. Col. 3:17). When men a century from now read the history we are making, they will see that the change agents of our day have aimed their attacks squarely at the “silence principle” more than at any other rule of Bible interpretation. Destroying respect for Scriptural silence is a principal aim of the so-called “new hermeneutikers.” These destroyers know that, only by so doing will they be able to perfect the agenda of ultimate apostasy that will drown the church in the cesspool of denominationalism.
Restoring and maintaining the New Testament church stands or falls on faithful and equal respect for the statement and the silence of Scripture. Peter’s exhortation of twenty centuries ago was never more appropriate than at the present: “If any man speak, let him speak as the oracles of God…” (1 Pet. 4:11a, KJV). How dare any mortal presume to speak (or act) in matters concerning which God has been silent.

 

WORKS CITED

Franklin, Benjamin. A Book of Gems. Ed. J.A. Headington, Joseph Franklin. Nashville, TN: Gospel Advocate Co., 1960 (orig. copyright, 1879).
Mattox, F.W. The Eternal Kingdom. Delight, AR: Gospel Light Pub. Co., 1961.321nedrawb West, Earl Irvin. The Search for the Ancient Order, Vol. 1Nashville, TN: Gospel Advocate Co., 1949.
West, Earl Irvin. The Search for the Ancient Order, Vol. 2. Indianapolis, IN: Religious Book Service, 1950.
West, Earl Irvin, The Search for the Ancient Order, Vol. 3. Indianapolis, IN: Religious Book Service, 1979.

[Note: I wrote this MS for and I presented a digest of it orally at the Bellview Lectures, hosted by the Bellview Church of Christ, Pensacola, FL, June 7–11, 2013. It was published in the book of the lectures, Innovations, ed. Michael Hatcher (Bellview Church of Christ, Pensacola, FL)].

Published in The Old Paths Archive
(http://www.oldpaths.com)