Baptism of the Holy Spirit by Bill Blue

Some people believe that water baptism for the remission of sins is unnecessary because we supposedly receive the baptism of the Holy Spirit. Although the baptism of the Holy Spirit did occur three times in the First Century, today we are baptized in water (Acts 8:36-39, 10:47) for the remission of sins (Acts 2:38, 22:16) in the name of the Father, Son, and Holy Spirit (Matt. 28:19).

The Bible only describes three incidents of Holy Spirit baptism:

Jesus, who was also baptized in water (Matt. 3:13-17; Mk. 1:9-11; Luke 3:21-22; John 1:29-34).
The Apostles in Jerusalem at Pentecost (Acts 1:4-5, 2:3,14); and
The Gentiles with Cornelius of Caesarea (Acts 10:44-46, 11:14-17), who were also baptized with water (Acts 10:47-48).
When one examines these incidents, we learn the following about the baptism of the Holy Spirit:

Men did not administer the baptism of the Holy Spirit. In each case, the Holy Spirit comes of His own accord. In each case, the falling of the Holy Spirit appears to be an unexpected occurrence.

Something audible occurred. When Jesus was baptized, "a voice came from heaven, saying, ‘This is My beloved Son, in whom I am well pleased’" (Matt. 3:17). When the Apostles at Pentecost received the baptism of the Holy Spirit, "a sound from heaven" suddenly came that was so loud that it "filled the whole house" and attracted the attention of a multitude of people (Acts 2:1-6).

Something visible occurred. At Jesus’ baptism, John the Baptist observed, "the Spirit descending from heaven like a dove, and He remained upon Him" (John 1:32). At the Apostles’ baptism of the Holy Spirit, "divided tongues, as of fire," appeared and sat upon each of the Apostles (Acts 2:3).

Something miraculous occurred. Obviously, both the sounds and sights referenced above were miraculous. However, note also that after both the Apostles and Cornelius received the baptism of the Holy Spirit, they also miraculously received the ability to speak foreign languages (Acts 2:4-11, 10:46).

The baptisms of the Holy Spirit occurred at the beginning of something significant. Christ was baptized before he began his ministry. The Apostles at Pentecost were baptized before they began their ministry. Before Cornelius was baptized with the Holy Spirit, the Gospel had not been shared with the Gentiles (Acts 11:18).

The baptisms of the Holy Spirit served to confirm God’s will. When Jesus was baptized with the Holy Spirit, John – whose mission was to prepare the way for the Messiah (John 1:23) – learned that Jesus was the Messiah (John 1:29-34). When the Apostles received the baptism of the Holy Spirit, the multitude that heard the first Gospel sermon could not deny that the Apostles were speaking by God’s authority; being so convinced and convicted by Peter’s sermon 3,000 listeners were baptized (Acts 2:41). The fact that Cornelius and other Gentiles received the baptism of the Holy Spirit convinced many Jewish brethren that God intended to share the Gospel with the Gentiles (Acts 10:45, 11:18).

The baptism of the Holy Spirit did not preclude the necessity of water baptism for the remission of sins. Though sinless, Christ submitted to water baptism (Matt. 3:13-17; Mk. 1:9-11; Luke 3:21-22) "to fulfill all righteousness" (Matt. 3:15). Although Cornelius and the others received the baptism of the Holy Spirit, Peter still "commanded them to be baptized" with water (Acts 10:47-48).

Years after these incidents, Paul wrote to the Ephesians that there is only "one baptism" (Eph. 4:5). While in Ephesus, Paul baptized some disciples (Acts 19:1-5). After the disciples were baptized, Paul had to lay his hands on them in order for them to receive the Holy Spirit and speak in tongues (Acts 19:6). If they were baptized in the Holy Spirit – if that was the "one baptism" – why didn’t they receive the Holy Spirit and miraculous gift during baptism just as in the previous examples?

Paul submitted to baptism pursuant to the command of Ananias (Acts 22:16). Thus, Paul’s baptism was something Paul did, and not something the Holy Spirit did. Ananias administered the baptism; it was not something that fell miraculously upon Paul by the Holy Spirit.

When we are baptized today, we do not hear miraculous sounds from heaven, see miraculous tongues of fire, or observe people miraculously speaking in languages they did not know immediately before baptism. Unlike the Biblical accounts of Holy Spirit baptism, no one observes these things today - neither the person baptized, the other people in the building, nor anyone outside the building (Cf. Acts 2:6). Thus, we are not baptized in the Holy Spirit today.

There is a Holy Spirit and when we submit to water baptism for the remission of sins we receive a gift from Him (Acts 2:38), but we are not baptized in the Holy Spirit.

Grace, Faith and Baptism by Bill Blue

I have observed at least five different interpretations of Mark 16:16:


The Catholic "He who believes not and is baptized shall be saved."
The Atheist "He who believes and is baptized shall not be saved."
The Universalist "He who believes not and is not baptized shall be saved."
The Protestant "He who believes and is not baptized shall be saved."
The Bible "He who believes and is baptized will be saved."


Saved by Grace through Faith

Protestants, citing Eph. 2:8-9, argue that we are saved by grace, and because baptism is a work (something we do as opposed to simply believing) it cannot save. Ephesians 2:8-9 says, "For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast."

We are saved by grace, but grace is conditional (Rom. 5:2). Grace (literally "unmerited favor") is the free gift of God, free because we have done nothing on our own to deserve it, yet "while we were still sinners, Christ died for us" (Rom. 5:8; see also Eph. 2:5). By God’s grace, we are justified (literally "acquitted," or declared not guilty of sin) "through the redemption that is in Christ Jesus" (Rom. 3:24; 5:16, 18). Because sin demands a sacrifice, God made Christ the propitiation (or "atoning sacrifice") for our sins (Rom. 3:25).

Although grace is universally available to all, it is conditional in that we only have access to God’s grace through faith (Rom. 5:2) and humble submission to His will (James 4:6-10). Thus, the Universalist’s view that, "He who believes not and is not baptized shall be saved," is wrong.

Faith Alone?

Ephesians 2:8-9 is not a license to ignore Scriptures that require confession (Rom. 10:9-10), repentance (Acts 2:38), or baptism. Paul is simply saying that merely because we choose to accept God's grace by "submitting to the righteousness of God" (Rom. 10:4) and doing the things commanded, we do not save ourselves. God saves us. To view the verse otherwise is to equate faith with saving ourselves, or to deny all other Christian responsibilities such as confession, repentance, baptism, and continued obedience. We do not save ourselves through faith or baptism, but we accept God's saving grace by doing the things He has commanded.

In John 6:28-29, Jesus said that belief in Him is "the work of God." If Eph. 2:8-9 precludes works from playing a role in our salvation, does it also preclude belief, which Jesus said is a work?

If faith only saves, does this mean Paul was wrong when he wrote that confession is necessary for salvation (Rom. 10:9-10; see also Matt. 10:32-33)? If belief and confession are the same thing, then are the rulers who believed Jesus, but refused to confess Him saved (John 12:42)? Obviously, belief and confession are not the same thing and both are required for salvation (Rom. 10:9-10). Thus, faith "only," is wrong also.

Consider also Rom. 4:3. When Paul, quoting Genesis, said "Abraham believed God, and it was accounted to him for righteousness," (Rom. 4:3) Paul was arguing that the "deeds of the law," (i.e., the Law of Moses) do not justify (Rom. 3:27-28).

Of course, another way to know that Paul isn’t arguing that we are saved by faith alone is to read more of the Bible. If a passage says baptism is necessary for salvation (Mark 16:16; 1 Pet. 3:21), then that should resolve the matter because God has spoken.

We know that the Bible is the inspired word of God (2 Tim. 3:16). Thus, irreconcilable conflicts do not exist in its passages. Otherwise, one verse or the other would be wrong, not infallible, and logically not inspired of God. If this was true, how could we trust any passage in the Bible?

Martin Luther (1483-1546), the father of Protestantism, faced this dilemma when he read the following passages in the Book of James:

14 What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him? *** 17Thus also faith by itself, if it does not have works, is dead.
* * *. 19You believe that there is one God. You do well. Even the demons believe--and tremble! 20But do you want to know, O foolish man, that faith without works is dead? 21Was not Abraham our father justified by works when he offered Isaac his son on the altar? 22Do you see that faith was working together with his works, and by works faith was made perfect? 23And the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him for righteousness." And he was called the friend of God. 24You see then that a man is justified by works, and not by faith only.

James 2:14-24


For those who believe in faith only, there is an apparent conflict between what Paul and James believe with respect to salvation even though both Apostles write that "Abraham believed God, and it was accounted to him for righteousness" (Rom. 4:3; James 2:23). Knowing that no Scripture could irreconcilably conflict with any other Scripture (or else the entire Bible would be untrustworthy), Martin Luther arrived at a novel approach to resolve his dilemma; he denied that the Book of James was divinely inspired, or properly a part of the Bible:

"I maintain that some Jew wrote it [the Book of James] who probably heard about Christian people but never encountered any. * * * Many sweat to reconcile St. Paul and St. James, but in vain. 'Faith justifies' and 'faith does not justify' contradict each other flatly. If any one can harmonize them I will give him my doctor's hood and let him call me a fool. * * * This defect proves that the epistle is not of apostolic [origin]... He does violence to Scripture, and so contradicts Paul and all Scripture. He tries to accomplish by emphasizing law what the apostles bring about by attracting men to love. I therefore refuse him a place among the writers of the true canon of my Bible."


Luther’s words must be read in the context of the problems he was dealing with at the time the words were written. Luther was concerned about indulgences and the Catholic notion of salvation by works apart from faith. He erred, however, by swinging the pendulum too far. He was right in his belief that works without faith do not save, for "without faith it is impossible to please [God]" (Heb. 11:6). However, he refused to acknowledge that man is not justified by "faith only" (James 2:24).

Paul himself did not believe in faith only. The book of Romans begins and ends by stating that the Gospel was something that must be obeyed (Rom. 1:5, 16:26). Paul writes that the goodness of God is supposed to lead us to an action – repentance (Rom. 2:4). He continues by saying that God "will render to each one according to his deeds" (Rom. 2:6) and then states that "glory, honor, and peace" are the rewards for "everyone who works what is good" (Rom. 2:10).

If a person is saved by faith only he is saved before he becomes a child of God, for John 1:12 says faith gives a person the right to become a child of God. Faith doesn’t make you a child of God. A person saved by faith only is saved before he turns to God (compare the distinction in faith and turning in Acts 11:21 with the rulers of John 12:42). He is also saved without having to confess Christ (John 12:42) and he is saved while being no better than a demon (James 2:10).

Baptism

Baptism saves us (Mark 16:16; 1 Pet. 3:21). It is only through baptism that we "put on Christ," (Gal. 3:27). Thus, without baptism we are not saved and our sins are not forgiven (Acts 2:38; 22:16). Furthermore, without baptism we do not have access to the death, burial and resurrection of Christ (Rom. 6:3-4), and thus do not gain access to the following (notice that all of these precede Rom. 6:3-4):

God’s grace and the redemption that exists in Christ (Rom. 3:24).
Christ’s atoning sacrifice that makes amends for us with God (Rom. 4:25, 5:8).
Christ’s death that reconciles us to, and makes peace with, God (Rom. 5:10).
Christ’s blood, which justifies us (Rom. 4:25, 5:9).
Christ’s obedience, which makes us righteous (Rom. 5:19).
Christ’s resurrection, which justifies us and provides us eternal life (Rom. 4:25, 5:10).
If someone tells you that baptism isn’t necessary for salvation, ask him the following questions:

How can anyone say faith only saves when James 2:24 explicitly says it doesn’t?
If we can be saved without baptism can we be saved while in sin (for baptism washes away sin, Acts 22:16), without becoming a new creature in Christ (Rom. 6:4ff), and without being "in Christ" (Gal. 3:27)? How is this possible?
If baptism doesn’t save why does the Bible say it does in Mark 16:16 and1 Peter 3:21?
How do they define "necessary?"
Through baptism we do not deny faith, but demonstrate it. We cannot "save ourselves" through baptism anymore than we can save ourselves through faith. God saves us through grace (Eph. 2:8). Of course baptism without faith is as worthless as faith without baptism. It is through both belief and baptism that we take advantage of the grace that is available to us. Thus, "He who believes and is baptized will be saved" (Mark 16:16).

Martin Luther

What is Baptism? by Jeff Himmel

The Greek word rendered baptize means to dip or immerse. But you don’t have to know Greek to know that baptism is immersion. Consider these indicators.

John 3:23 says that John the baptizer was baptizing at Aenon near Salim "because there was much water there."

Acts 8 tells of Philip teaching the gospel to a man from Ethiopia. The man’s baptism is described in verses 38-39. They both went down into the water, Philip baptized him, and they came up out of the water.

Baptism is a burial, a likeness of Jesus’ burial and resurrection following His death. "Therefore we have been buried with Him through baptism into death, in order that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life" (Romans 6:4). "[H]aving been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead" (Colossians 2:12).

Some religious groups "baptize" people by sprinkling or pouring water on them. But that is not the same thing as dipping or immersing. Nothing in these verses or any others even remotely suggests sprinkling or pouring as the action in baptism. Those practices did not begin until several centuries after the time of Jesus.

What Is Its Purpose?

Again, let the Bible answer.

"He who has believed and has been baptized shall be saved" (Mark 16:16).

"Repent, and let every one of you be baptized in the name of Jesus Christ for the forgiveness of your sins" (Acts 2:38).

"Arise, and be baptized, and wash away your sins, calling on His name" (Acts 22:16).

"Or do you not know that all of us who were baptized into Christ Jesus have been baptized into His death?" (Romans 6:3).

"For by one Spirit we were all baptized into one body . . ." (1 Corinthians 12:13).


"For all of you who were baptized into Christ have clothed yourselves with Christ" (Galatians 3:27).

"And corresponding to that, baptism now saves you . . ." (1 Peter 3:21).

Baptism is an act of faith which puts us into Christ, whose blood washes our sins away. It unites us with Christ; we die to sin and are raised to "newness of life" (Romans 6:4-5). We become members of His body, which is the church (Ephesians 1:22-23). Our sins are forgiven; we are saved.

Who Is It For?

The purposes of baptism are to save or wash away sins, and to add one to Christ or to His body, the church. These purposes indicate that baptism is for the lost -- those outside of Christ. Yet not every lost person is ready to be baptized. Other things must come first.

When the Ethiopian asked, "What prevents me from being baptized," Philip answered that he could if he believed (Acts 8:36-37). So baptism is for those who believe. Belief or faith comes by hearing God’s word (Romans 10:17). Before a person is ready to be baptized, he must hear and believe the gospel. Baptism without faith is just getting wet.

On the day of Pentecost, Peter told those who believed in Jesus to repent and be baptized (Acts 2:38). So baptism is for those who repent. Repentance is a change of heart, a determination to turn away from sin. One who is not ready to live as Jesus directs is not yet ready to be baptized. Baptism without repentance is just getting wet.

Applications

The practice of baptizing babies is foreign to the New Testament. As we’ve seen, baptism is for penitent believers. Babies have no capacity to understand or believe the gospel, nor have they committed any sins of which to repent.

The practice of being baptized to show that one is already saved is also contrary to the Bible. Not a single passage says that is baptism’s purpose. Besides, salvation is only in Christ, and baptism is what puts the believer into Christ (Romans 6:3). If a person is saved without baptism, then he is saved outside of Christ.

The Ethiopian confessed his faith in Christ, as all who would be saved must (Romans 10:9-10). At that point nothing prevented him from being baptized and enjoying salvation in Christ. He took advantage of the first opportunity. How about you? What prevents you from being baptized?

What is Baptism? by Jeff Himmel

The Greek word rendered baptize means to dip or immerse. But you don’t have to know Greek to know that baptism is immersion. Consider these indicators.

John 3:23 says that John the baptizer was baptizing at Aenon near Salim "because there was much water there."

Acts 8 tells of Philip teaching the gospel to a man from Ethiopia. The man’s baptism is described in verses 38-39. They both went down into the water, Philip baptized him, and they came up out of the water.

Baptism is a burial, a likeness of Jesus’ burial and resurrection following His death. "Therefore we have been buried with Him through baptism into death, in order that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life" (Romans 6:4). "[H]aving been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead" (Colossians 2:12).

Some religious groups "baptize" people by sprinkling or pouring water on them. But that is not the same thing as dipping or immersing. Nothing in these verses or any others even remotely suggests sprinkling or pouring as the action in baptism. Those practices did not begin until several centuries after the time of Jesus.

What Is Its Purpose?

Again, let the Bible answer.

"He who has believed and has been baptized shall be saved" (Mark 16:16).

"Repent, and let every one of you be baptized in the name of Jesus Christ for the forgiveness of your sins" (Acts 2:38).

"Arise, and be baptized, and wash away your sins, calling on His name" (Acts 22:16).

"Or do you not know that all of us who were baptized into Christ Jesus have been baptized into His death?" (Romans 6:3).

"For by one Spirit we were all baptized into one body . . ." (1 Corinthians 12:13).


"For all of you who were baptized into Christ have clothed yourselves with Christ" (Galatians 3:27).

"And corresponding to that, baptism now saves you . . ." (1 Peter 3:21).

Baptism is an act of faith which puts us into Christ, whose blood washes our sins away. It unites us with Christ; we die to sin and are raised to "newness of life" (Romans 6:4-5). We become members of His body, which is the church (Ephesians 1:22-23). Our sins are forgiven; we are saved.

Who Is It For?

The purposes of baptism are to save or wash away sins, and to add one to Christ or to His body, the church. These purposes indicate that baptism is for the lost -- those outside of Christ. Yet not every lost person is ready to be baptized. Other things must come first.

When the Ethiopian asked, "What prevents me from being baptized," Philip answered that he could if he believed (Acts 8:36-37). So baptism is for those who believe. Belief or faith comes by hearing God’s word (Romans 10:17). Before a person is ready to be baptized, he must hear and believe the gospel. Baptism without faith is just getting wet.

On the day of Pentecost, Peter told those who believed in Jesus to repent and be baptized (Acts 2:38). So baptism is for those who repent. Repentance is a change of heart, a determination to turn away from sin. One who is not ready to live as Jesus directs is not yet ready to be baptized. Baptism without repentance is just getting wet.

Applications

The practice of baptizing babies is foreign to the New Testament. As we’ve seen, baptism is for penitent believers. Babies have no capacity to understand or believe the gospel, nor have they committed any sins of which to repent.

The practice of being baptized to show that one is already saved is also contrary to the Bible. Not a single passage says that is baptism’s purpose. Besides, salvation is only in Christ, and baptism is what puts the believer into Christ (Romans 6:3). If a person is saved without baptism, then he is saved outside of Christ.

The Ethiopian confessed his faith in Christ, as all who would be saved must (Romans 10:9-10). At that point nothing prevented him from being baptized and enjoying salvation in Christ. He took advantage of the first opportunity. How about you? What prevents you from being baptized?

Are Denominational Differences Minor? by Jeff Himmel

A while back, someone wrote to Billy Graham asking if he thought all the churches would ever get together. The questioner complained that he was confused by all the different churches and did not know which one to believe.

The answer included this statement "Don’t let minor differences between denominations confuse you, for they are just that -- minor." Is that true?

Denominations differ on the standard of morality. Some permit homosexuality; others disapprove (1 Corinthians 6:9). Some condone divorce and remarriage for most any reason (but see Matthew 19:1-9); others (at least officially) do not allow it at all. Some march in favor of abortion, others march across the street against it. Some oppose gambling; others make it a regular part of their fund-raising.

In view of the fact that sin separates us from God, I have a difficult time categorizing questions of what constitutes sin as "minor differences." What do you think?

Churches disagree about what we must do to be saved. Some say we can do nothing; it is wholly a matter of divine predestination, a choice God made irrespective of any response on our part. Some say all will be saved (but see Matthew 7:13-14, 21-23). Some say we must receive the sacraments. Some say we are justified by faith only (but see James 2:14-26). Some say we need to be baptized in the Holy Spirit. Many say all we have to do is accept Jesus as our personal Savior, without ever explaining exactly how to do that. One church says that people can be saved for their ancestors who did not themselves obey the gospel.

In view of the fact that my eternal destiny hangs in the balance, I have a difficult time considering the question, "What must I do to be saved?" as a minor matter. What do you think?

Religious groups do not agree about the condition of the saved, either. Some affirm that once you are saved, you cannot subsequently ever do anything that would cause you to be lost. Others say the opposite. Some teach that you may go through a partial punishment after this life for your lesser wrongs, but following that you can go to heaven.

Again, in view of the fact that this issue directly affects my eternal destiny, I have a difficult time putting it into the realm of "minor differences." What do you think?

Worship is another matter of discrepancy. Not all churches worship on the same day. Some limit music to singing, others use instruments. Some say God requires a tithe; others say He does not. Some eat the Lord’s Supper weekly, others quarterly or even less often. Some allow their members to eat only the bread, and one or two omit it altogether. Some have only men preachers; others use women in that role. Some leap and shout, others are quite stoic. Some pray to Jesus’ mother. Some have people speaking gibberish that no one can understand.

In view of the fact that the Bible plainly teaches that not all worship is acceptable to God, and some is even an abomination to Him, I have a difficult time dismissing these contradictions as "minor differences." What do you think?

Conclusion

The attempt to sweep away the problem of religious division as "minor differences" is futile. These are major disagreements on matters of the greatest import. Do not be deceived. Read your Bible and learn the truth about these and similar questions. Abandon the false religions of men and follow Jesus. He will add you to His church, the saved.

If you want to know what the Bible says about the answers to these questions, please email me.

What the Bible Says About What the Bible Doesn’t Say by Jeff Himmel

What the Bible says is important. Our attitude toward what it says is important. So is our disposition toward what it does not say. What does the Bible say about what the Bible doesn’t say?

There is a reason for silence

God had a purpose in speaking to us through the written word. He hasn’t spoken just to satisfy our curiosity. He has spoken to guide us: "I know, O Lord, that a man’s way is not in himself; nor is it in man who walks to direct his steps" (Jeremiah 10:23). He has spoken to show us how to be acceptable to Him: "For since in the wisdom of God the world through its wisdom did not come to know God, God was well-pleased through the foolishness of the message preached to save those who believe" (1 Corinthians 1:21).

Since the Scriptures are sufficient to equip us for every good work (2 Timothy 3:16ff), we can reasonably conclude that if the Bible doesn’t tell us something, it isn’t essential to our happiness or living to please God. Deuteronomy 29:29 sums it up: "The secret things belong to the Lord our God, but the things revealed belong to us ...."

Speculation is foolish

Many discussions about religious matters are filled with conjecture about some detail that God has not revealed. People often get "hung up" on such things. Many disagreements in religious teaching and practice are over matters about which the Bible is silent. People are divided less over what is in the Bible than over what isn’t in it.

This problem is evidently not new. Consider these warnings from Paul to Timothy and Titus: "For some men . . . have turned aside to fruitless discussion, wanting to be teachers of the Law, even though they do not understand either what they are saying or the matters about which they make confident assertions" (1 Timothy 1:6ff). "But refuse foolish and ignorant speculations, knowing that they produce quarrels" (2 Timothy 2:23). "But shun foolish controversies and genealogies and strife and disputes about the Law; for they are unprofitable and worthless" (Titus 3:9).

Silence is prohibitive

Sometimes people try to use the silence of the Scripture to justify what they do in religion: "The Bible doesn’t say not to." Does that mean we are free to do anything and everything that God does not specifically prohibit? Is silence permissive?

We certainly don’t think so in other areas. I ordered a part from a tool company a few weeks ago. I simply told them which part I wanted. Happily, I didn’t have to go through the entire parts inventory list and say, "I don’t want that, or that, or that, . . ." The company understood, as we all do, that I wanted only what I asked for.

Now apply that common sense to the Bible. God does not need to specify everything He does not want. He simply tells us what He does desire, and that rules out everything else. If not, why not? Remember, the purpose of revelation is to guide us, to let us know how to please Him.

The Bible itself confirms that this is the correct approach. Consider a couple of examples.

Under the Mosaic Law, God specified the tribe of Levi as the tribe from which the Jewish priests were to be taken. He did not itemize all the other tribes as unqualified; He just instructed that Aaron and his sons (of the tribe of Levi) be set apart as priests (Exodus 28:1). Yet the author of Hebrews, writing by inspiration, affirmed that God’s silence with reference to the other tribes banned anyone from their number being a priest (Hebrews 7:13-14). Thus God’s silence is prohibitive.

Many direct statements of Scripture warn against acting outside the bounds of God’s revealed will. "Every word of God is tested . . . Do not add to His words lest He reprove you, and you be proved a liar" (Proverbs 30:5-6). God cautioned the Israelites, "You shall not add to the word which I am commanding you, nor take away from it" (Deuteronomy 4:2). As John concluded his prophecy in Revelation, he wrote, "I testify to everyone who hears the words of the prophecy of this book: if anyone adds to them, God shall add to him the plagues which are written in this book" (Revelation 22:18). If our teaching and practice go beyond God’s revelation, we "add to" His words — and we act presumptuously. "For who has known the mind of the Lord, that he should instruct Him?" (1 Corinthians 2:16).

Many churches do things in their work and worship which the New Testament gives us no authorization to do. "The Bible doesn’t say not to" is not sufficient reason for us to engage in this or that activity. Let’s be content to focus on what God has commanded.

Study carefully what God says. Don’t fret over what He chose not to reveal. And in the words of Paul, "Learn not to exceed what is written" (1 Corinthians 4:6).

How to Establish Bible Authority by Bill Blue

The U.S. Census Bureau’s Statistical Abstract dated September 29, 1998, lists 76 faiths in America that had 60,000 or more members. Of this number, 59 considered themselves Christian. Of the 59 "Christian" faiths, there are no two that agree 100% of the time on all issues.

Considering such diversity, one must ask, "How can I be sure that I am interpreting the Bible correctly?" One church uses instrumental music in worship; another does not. Some churches have gymnasiums and dinners on the grounds; other churches condemn such practices. Women preach in some churches; in other churches women are not permitted to preach. How do we establish Bible authority to determine which of these practices, if any, are permitted?

Jesus provides us an example. When confronted by Satan and tempted in the wilderness, Jesus answered each temptation with the phrase, "It is written" (Matt. 4:4, 7, 10). Thus, we should seek to answer Bible questions with Bible answers because, "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work" (2 Tim. 3:16-17).

Knowing where to find the answer is only half the battle. Knowing which Scriptures to use and how to apply them is the other half. Fortunately, Jesus and the Apostles provide us with additional examples of how they interpreted Scripture. When referring to the Scriptures to answer Bible questions, Jesus and the Apostles used direct statements or commands, examples, and necessary inferences.

For example, in Acts 11 Peter was confronted by Jews who were unhappy about the fact that Peter had shared the Gospel with Cornelius and other Gentiles. To resolve the controversy, Peter referred to the command of the Holy Spirit to go to Cornelius (Acts 11:12). Peter then tells the Jewish brethren that the Holy Spirit fell upon Cornelius and the others as it had fallen, "upon us at the beginning," (Acts 11:15) referring to the example of the Apostles’ baptism of the Holy Spirit in Acts 2. Peter then necessarily inferred that because Cornelius and the others received the baptism of the Holy Spirit in the same manner as the Apostles, that God intended for the Gentiles to hear the Gospel (Acts 11:17). After hearing Peter’s use of command, example, and necessary inference authority, "those of the circumcision" (Acts 11:2) believed that "God has also granted to the Gentiles repentance to life" (Acts 11:18).

Consider the acts and practices of your local church. Most churches meet on Sunday because that is when the Christians in the First Century, under the guidance of the Apostles, met to share the Lord’s Supper and collect the contribution of the saints (Acts 20:7, 1 Cor. 16:2). Most churches share unleavened bread and fruit of the vine when taking the Lord’s Supper because those are the materials used by Christ when He instituted the observance (Matt. 26:26-28, Luke 22:19-20) and Paul instructs us to follow the same command (1 Cor. 11:23-29). Churches sing during worship because Paul commanded Christians to sing (Eph. 5:19, Col. 3:16).

Whether or not one realizes it today, churches participate in these activities in these ways because someone sometime ago was concerned with authority. Churches observed the commands and examples of the Apostles because they realized that the commands were written for all churches (2 Pet. 3:15-16). Churches also realized that the commands were recorded in the New Testament so that they would be preserved after the Apostles died (2 Pet. 1:15). Over time, however, authority gave way to traditions, and in some corners, traditions have given way to convenience and preferences (2 Tim. 4:3-4).

Consider all of the acts and practices of your local church. Look at each worship activity in minute detail. What is being done, by whom, and in what manner? Can you cite Scriptural authority for the practice? Is there a command, example, or necessary inference that supports the activity? Can you answer, "Because ‘it is written’?"

Although there are more than 59 "Christian" faiths, unity is not only possible, but expected (1 Cor. 1:10). Unity, however, can only come through God’s divine standard – the Scriptures. Unity will come when we decide to set tradition, preference and convenience aside, do Bible things in Bible ways, and honor Paul’s admonition that, "whatever you do in word or deed, do all in the name of the Lord Jesus" (Col. 3:17).