What Are The Duties Of The Elders Toward Its Members?
1. Take heed to themselves (Acts 20:28).
2. Watch for grievous wolves [i.e. false teachers] (Acts 20:29-30).
3. Stop the mouth of vain talkers (Titus 1:11).
4. Take heed to the flock (Acts 20:32).
5. Feed the flock (Acts 20:28; 1 Peter 5:1,2).
6. Be guided by the word of God (Acts 20:32; Titus 1:9).
7. Oversee/shepherd the local congregation (1 Peter 5:2)
8. Be examples to the flock of God (1 Peter 5:3).
9. Rule well (1 Timothy 5:17).
10. Make decisions in the local congregation concerning matters of judgment (Acts 15:6) and enforce matters of faith (Titus 1:9-15).
11. Admonish the church (1 Thessalonians 5:12).
12. Support the weak (Acts 20:35).
13. Pray for the sick and administer to their needs (James 5:14,15).
14. Watch for the souls of the church (Hebrews 13:17).
1. Take heed to themselves (Acts 20:28).
2. Watch for grievous wolves [i.e. false teachers] (Acts 20:29-30).
3. Stop the mouth of vain talkers (Titus 1:11).
4. Take heed to the flock (Acts 20:32).
5. Feed the flock (Acts 20:28; 1 Peter 5:1,2).
6. Be guided by the word of God (Acts 20:32; Titus 1:9).
7. Oversee/shepherd the local congregation (1 Peter 5:2)
8. Be examples to the flock of God (1 Peter 5:3).
9. Rule well (1 Timothy 5:17).
10. Make decisions in the local congregation concerning matters of judgment (Acts 15:6) and enforce matters of faith (Titus 1:9-15).
11. Admonish the church (1 Thessalonians 5:12).
12. Support the weak (Acts 20:35).
13. Pray for the sick and administer to their needs (James 5:14,15).
14. Watch for the souls of the church (Hebrews 13:17).
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What Is The Identity of The Holy Spirit?
Is the Holy Spirit some impersonal force or is He a Person? What does the Bible teach? There are three Divine personages that make up the one Divine nature. They are not three separate gods but one God (Deuteronomy 6:4). There can be a cumulative case made as to why the Holy Spirit is a personal Divine being.
Is the Holy Spirit some impersonal force or is He a Person? What does the Bible teach? There are three Divine personages that make up the one Divine nature. They are not three separate gods but one God (Deuteronomy 6:4). There can be a cumulative case made as to why the Holy Spirit is a personal Divine being.
- Genesis 1:26,27 states: "Then God said, "Let Us make man in Our image, according to Our likeness..." Even though this passage does not reveal how many persons make up the Divine nature, we know that there are at least two Persons that make up "God".
- John 16:12-15 states: "I still have many things to say to you, but you cannot bear them now. However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come. He will glorify Me, for He will take of what is Mine and declare it to you. All things that the Father has are Mine. Therefore I said that He will take of Mine and declare it to you." Notice that Jesus is going to send this Person who will grant miraculous power to the apostles. This Person is addressed with masculine pronouns. He is a Person and not a thing because He will guide and speak.
- Acts 5:1-4 states: "But a certain man named Ananias, with Sapphira his wife, sold a possession. And he kept back part of the proceeds, his wife also being aware of it, and brought a certain part and laid it at the apostles' feet. But Peter said, "Ananias, why has Satan filled your heart to lie to the Holy Spirit and keep back part of the price of the land for yourself? While it remained, was it not your own? And after it was sold, was it not in your own control? Why have you conceived this thing in your heart? You have not lied to men but to God." Peter, an inspired writer of God, reveals that Ananias had lied to the Holy Spirit. Later on, Peter states that Ananias lied to God. Therefore, the Holy Spirit is a personal Divine being.
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What Is The Sin That Is Leading Unto Death?
This question comes from 1 John 5:16,17: "If anyone sees his brother sinning a sin which does not lead to death, he will ask, and He will give him life for those who commit sin not leading to death. There is sin leading to death. I do not say that he should pray about that. All unrighteousness is sin, and there is sin not leading to death."
This question comes from 1 John 5:16,17: "If anyone sees his brother sinning a sin which does not lead to death, he will ask, and He will give him life for those who commit sin not leading to death. There is sin leading to death. I do not say that he should pray about that. All unrighteousness is sin, and there is sin not leading to death."
The key to answering this question is found near the beginning of the letter in 1 John 1:6-10: "If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth. But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say that we have not sinned, we make Him a liar, and His word is not in us."
The sin that is not leading to death (spiritual death - separation from God , Isaiah 59:1-2) is the sin that is confessed /repented of as we c ontinue to walk in the light of Jesus.
The sin that is leading to death (spiritual death - separation from God) is the sin that is not repented of and confessed. A brother or sister who refuses to give up their sin remains in darkness /spiritual death (Hebrews 10:24-26; James 5:19-20).
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Does The Lord's Supper Change Into Jesus Literal Body And Blood?
"Transubstantiation" is a doctrine which claims that the Lord's Supper actually changes into the literal body and blood of Jesus. Such a view is based on an erroneous understanding of the following statements of Jesus: "This is My body" and "This is My blood" and "Whoever eats My flesh and drinks My blood has eternal life" (Mark 14:22-25; John 6:51-58).
"Transubstantiation" is a doctrine which claims that the Lord's Supper actually changes into the literal body and blood of Jesus. Such a view is based on an erroneous understanding of the following statements of Jesus: "This is My body" and "This is My blood" and "Whoever eats My flesh and drinks My blood has eternal life" (Mark 14:22-25; John 6:51-58).
This doctrine is false for the following reasons:
(1) "This is My body/blood" is a figure of speech (metaphor) meaning "This represents/symbolizes My body/blood" in the same way that "I am" means that Jesus "represents/symbolizes" the lamb, bread, light, door and vine (John 1:29; 6:35; 8:12; 10:9; 15:1).
(2) When Jesus gave His apostles the Supper and made His remarks, the objects He gave did not change into His body and blood. Jesus was still in full possession of His body and blood. Even Jesus called the contents of the cup "the fruit of the vine" and said He would drink it new with the apostles in His Father's kingdom (Matthew 26:29). Jesus was not saying He would eat His own flesh and drink His own blood.
(3) By stating "do this in remembrance of Me," Jesus was implying that He would not be present physically in the Supper itself when Christians partook (Luke 22:19).
(4) The present tense of John 6:54 indicates that there were disciples who were continuing to eat His flesh and drink His blood while Jesus was living on earth; yet they were not literally eating and drinking Jesus. John 6:56 indicates they continued to abide in Jesus while He was living on earth; yet they were not physically inside of Jesus. These figures were used to convey the importance of ingesting and obeying Jesus' words in order to have eternal life (John 6:63; 1 John 3:24) .
The Lord's Supper is not a cannibalistic consumption of the Lord's actual flesh and blood. Instead, it is a representation of the body and blood of Jesus that is to be taken every Sunday in worship as faithful Christians remember the significance of the Lord's death until He comes (Acts 2:42; Acts 20:7; 1 Corinthians 11:23-29).
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Did Angels Marry The Daughters of Men In Genesis 6?
This question comes from Genesis 6:1-5, which states: "Now it came to pass, when men began to multiply on the face of the earth, and daughters were born to them, that the sons of God saw the daughters of men, that they were beautiful; and they took wives for themselves of all whom they chose.
This question comes from Genesis 6:1-5, which states: "Now it came to pass, when men began to multiply on the face of the earth, and daughters were born to them, that the sons of God saw the daughters of men, that they were beautiful; and they took wives for themselves of all whom they chose.
And the LORD said, ‘My Spirit shall not strive with man forever, for he is indeed flesh; yet his days shall be one hundred and twenty years. ' There were giants on the earth in those days, and also afterward, when the sons of God came in to the daughters of men and they bore children to them. Those were the mighty men who were of old, men of renown. Then the LORD saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually."
Jesus answered a question that the Sadducees had on the resurrection in Matthew 22:29, 30 stating, "...you are mistaken, not knowing the Scriptures nor the power of God. For in the resurrection they neither marry nor are given in marriage, but are like angels of God in heaven." Jesus stated that angels could not marry nor be given to marriage (Matthew 22:30). The "sons of God" in Genesis 6:1-4 cannot be a reference to angels. It is most likely referring to the righteous lineage of Seth (the sons of God - Genesis 3:15) marrying the wicked lineage of Cain ( "the daughters of men").
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From Whence Came the Book of Mormon?
According to the Latter-Day Saints' official historical account, the Book of Mormon (BOM) was the work of ancient American Jewish prophets who wrote their inspired accounts on plates of gold. These plates were handed down from prophet to prophet until the last prophet, Moroni, hid the plates in a stone box beneath the ground in the 400s A.D.
According to the Latter-Day Saints' official historical account, the Book of Mormon (BOM) was the work of ancient American Jewish prophets who wrote their inspired accounts on plates of gold. These plates were handed down from prophet to prophet until the last prophet, Moroni, hid the plates in a stone box beneath the ground in the 400s A.D.
In the early 1800s, Joseph Smith, was troubled by all the denominations around him. He wanted to know if he could discover the true church. He supposedly had a vision in which he saw two Persons - the Father and the Son, who told that he would be the one to help prepare the restoration of the original church. On September 21, 1823, Moroni appeared as an angel to Joseph Smith. He told Smith about the plates and showed him where they were located. The next day Smith went to the hill Cumorah where they were located and opened up the stone box to see the plates, but he was not allowed to take them. After four years, Smith was allowed to take the plates and scribes helped Smith as he dictated the translation.
There were three witnesses - Oliver Cowdery, David Whitmer, and Martin Harris - who gave their testimonies that they had seen the golden plates. There were eight more eyewitnesses who also made the same claim that can be seen in the BOM preface. After finishing the translation, Moroni took the golden plates back with him into heaven. Martin Harris was the one responsible for the printing of the BOM since he put his farm on sale to cover the cost of the printing, which was published in 1830.
The BOM is primarily about Jews escaping the destruction of Jerusalem in 605-586 B.C. and journeying to America and this Jewish family eventually became two nations. One was a righteous nation, the Nephites, who were destroyed by the other nation, who were wicked, the Lamanites, who came to be known to us as the American Indians.
The Latter-Day Saints believe that this book is inspired of God. They claim that if you ask God with true intent in your heart as it teaches in Moroni 10:4,5, then the truth will be manifested to you. They would also ask the question to you: "Could mere men had written such a book?"
Christians must be ready to defend why they believe what they believe (1 Peter 3:15; Philippians 1:16). Why is it the case that we regard the Bible as the inspired word of God, but not the BOM? It makes it claim to be from God. Just because a book claims to be from God though does not mean it did come from God. There must be evidence that backs up the claim.
A Crash Course On Studying Historiography
There is within the study of historiography on how a person comes to know with certainty what is a historical fact. It is called t he argument to the best explanation. When a person undergoes a study of the events of the past, there is a specific set of criteria that will help a investigator know that which is a strong historical fact: (1) explanatory scope - the quantity of facts acc ounted for by the hypothesis, (2) explanatory power - the quality of facts accounted for by the hypothesis, (3) plausibility - the hypothesis must be implied to a greater degree and by a greater variety of accepted truths than other hypotheses, (4) less ad hoc - a hypothesis employs non-evidenced assumptions, and (5) illumination - a hypothesis provides a possible solution to other problems without confusing other areas that are held in confidence. Not all historical events can be held with the same degree of historical certainty such as the example that we have more evidence of the Civil War than we do have of the Trojan War because the Civil War is supported by stronger evidence.
I am going to present the argument that the Solomon Spalding and Sidney Rigdon hypothesis serves as the best explanation to understanding how the BOM came into existence. This hypothesis has a strong explanatory scope and power, plausibility, and illumination in showing how it originated. It will have some assumptions, yet the overwhelming evidence is stronger that it came from mere men rather than it came from God.
Introducing The True Author of The Book of Mormon - Solomon Spalding
Solomon Spalding was born in 1761 in Ashford, Connecticut. He fought in the Revolutionary War. In 17 85 and 1787, he graduated from Dartmouth College in receiving the degree of A.B. and A.M. In 1788, he became a preacher. He also made many attempts in business, but failed many times. He owed so much debt to his creditors that he needed to find a way to pa y them back. He turned to his hobby of writing. He wrote two major manuscripts. The first one was Manuscript Story - Conneaut Creek , which he worked on around 1808. He never completed it. It is located at Oberlin College. The second one was Manuscript Found , which he worked on from 1809-1816. He completed the manuscript, except for a preface, and wanted it published at R & J Patterson publishing firm in Pittsburgh, Pennsylvania in 1813-14. It was stated that the manuscript had been stolen and Spalding told some eyewitnesses that Sidney Rigdon had stolen the prepared manuscript. On October 20, 1816, Spalding passed away, not knowing what would become of his manuscript.
LDS Apologists' Rebuttals To The Spalding-Rigdon Theory
Many LDS apologists have made a few rebuttals to the Spalding-Rigdon hypothesis. The first rebuttal is that Rigdon was neither employed or connected with any print shop in Pittsburgh. Reynolds, an early LDS apologist stated: "Sidney Rigdon never was at Pittsburgh or any other place at the s ame time as Mr. Spaulding's manuscript was there and therefore he could not have seen or read it...." i The second rebuttal is that Rigdon was not in Pittsburgh until 1822 when he became the preacher of the First Baptist Church there. If it is the case that R igdon was not there from 1808-1816, then he would no longer remain a suspect for the theft. The third rebuttal is that Rigdon denies in a letter he wrote in a newspaper that he was never involved with any man named Solomon Spalding or his manuscript.
The Connection Between Solomon Spalding and Sidney Rigdon
There are converging lines of evidence to show that there was a connection between Spalding and Rigdon. Rebecca Johnston Eichbaum, who worked in the post office in Pittsburgh where Spalding received his mail, states: "My father, John Johnson, was postmaster at Pittsburgh for about eighteen years, from 1804 to 1822. My husband, William Eichbaum, succeeded him, and was postmaster for about eleven years, from 1822 to 1833. I was born August 25, 1792, and whe n I became old enough, I assisted my father in attending to the post-office, and became familiar with his duties. From 1811 to 1816 (emp. mine) , I was the regular clerk in the office, assorting, making up, dispatching, opening and distributing the mails. P ittsburgh was then a small town, and I was well acquainted with all the stated visitors at the office who called regularly for their mails. So meagre at that time were the mails that I could generally tell without looking whether or not there was anything for such persons, though I would usually look in order to satisfy them. I was married in 1815, and the next year my connection with the office ceased, except during the absences of my husband. I knew and distinctly remember Robert and Joseph Patterson, J H arrison Lambdin, Silas Engles, and Sidney Rigdon (emp. mine) , I remember Rev. Mr. Spaulding, but simply as one who occasionally called to inquire for letters. I remember there was an evident intimacy between Lambdin and Rigdon. They very often came to the office together. I particularly remember that they would thus come during the hour on Sabbath afternoon when the office was required to be open, and I remember feeling sure that Rev. Mr. Patterson knew nothing of this, or he would have put a stop to it." ii
In The Commonwealth , Vol. 1, No. 17, on July 23, 1816, a series of names of those who needed to come to claim their mail. Can you guess which two names are on it? Solomon Spalding and Sidney Rigdon, which would back up the testimony of Eichbaum.
On Dec. 1 4, 1878, Samuel Williams states: "Mr. Patterson stated to me that Mr. Spaulding brought the Manuscript to the Office and of course it came under the charge of Engles, and at or about that time Engles spoke to Mr. Patterson about it. That time must have bee n 1814 or 15. All of the old men of our Church knew about Rigdon hanging about that Printing Office, and whether he spent his time there in copying it or concocting his schemes while conversing with Engles and others, or at length procured the Manuscript b y purchase or otherwise, makes not the smallest difference. If it is true that Mrs. Spaulding had the Manuscript returned to her, then unless Mr. Spaulding had duplicate copies leaving one in the office, Rigdon must have copied it." iii
Joseph Miller, a res ident of Amity, Pennsylvania, was acquainted with Spalding during his last days and was nursing him in his illness. He states: "My recollection is that Spalding left a transcript of the manuscript with Patterson for publication. The publication was delayed until Spaulding could write a preface. In the meantime the manuscript was spirited away, and could not be found. Spaulding told me that Sidney Rigdon had taken it, or was suspected of taking it (emp. mine) . I recollect distinctly that Rigdon's name was me ntioned in connection with it." iv
John Winters boarded with Sidney Rigdon in his home for a period of time. "Rev. John Winter, MD, was one of the early ministers of the Baptist Church, laboring in Western Pennsylvania and Eastern Ohio. During a portion of the time when Sidney Rigdon was pastor of the First Baptist Church in Pittsburgh, Dr. Winter was teaching a school in the same city and was well acquainted with Rigdon. Upon one occasion during this period, 1822-23, Dr. Winter was in Rigdon's study, when t he latter took from his desk a large manuscript, and said in substance, "A Presbyterian minister, Spaulding, whose health had failed, brought this to the printer to see if it would pay to publish it. It is a romance of the Bible. Dr. Winter did not read an y part of it, and paid no more attention to it until after The Book of Mormon appeared, when he heard that Mr. Spaulding's widow recognized in it the writings of her husband. The authority for the above important statement is the Rev. A.G. Kirk, to whom Dr . Winter communicated it in a conversation at New Brighton, PA, in 1870-71. Dr. Winter died at Sharon, PA ... [November 5] 1878. Mr. Kirk conveyed this information to the present writer by letter, March 23, 1879." v Winter"s testimony is backed up by his daught er, Mary W. Irvin: "I have frequently heard my father speak of Rigdon having Spaulding's manuscript, and that he had gotten it from the printers to read it as curiosity; as such he showed it to my father; and that at that time Rigdon had no intention of ma king the use of it that he afterwards did; for father always said Rigdon helped Smith in his scheme by revising and making the Mormon Bible out of Rev. Spaulding's manuscript." vi
Amarilla Dunlap, a niece of Phoebe Rigdon, Sidney Rigdon's wife, who stayed with them in their cabin in Bainbridge, Ohio, stated: "When I was quite a child I visited Mr. Rigdon's family, He married my aunt. They at that time lived in Bainbridge, Ohio. During my visit Mr. Rigdon went to his bedroom and took from a trunk, which he k ept locked, a certain manuscript. He came out into the other room, and seated himself by the fireplace and commenced reading it. His wife at that moment came into the room and exclaimed "What! You're studying that thing again?" or something to that effect. She then added "I mean to burn that paper." He said "No, indeed, you will not. This will be a great thing some day." Whenever he was reading this he was so completely occupied that he seemed entirely unconscious of anything passing around him." vii
Harvey Baldwin, Jr., a resident of Bainbridge, stated: "Harvey Baldwin, of Aurora, Portage County, Ohio, says that over thirty years ago he heard his father say that he belonged to the Baptist Church in Bainbridge, Portage County, Ohio, when Sidney Rigdon preache d there, and that several times when he called to see Rigdon he found him in a room by himself, and that he each time hurriedly put away books and papers he had as though he did not wish him to see them." viii
George Wilber, a local schoolteacher near Bainb ridge, stated: "Wilber's statement, moreover, of the work and conduct of Rigdon that winter was corroborated by some of the neighbors in the school district. Rigdon did not preach that winter, but was almost constantly engaged upon a manuscript that he was writing or revising. Wilber noticed that towards the close of the term there was much more of it than there was the first time he saw it." ix
Dencey Adeline Thompson, the mother of O.P. Henry, who stayed with the Rigdons and it is stated about her: "We are in receipt of a letter from Mr. O. P. Henry, an Astoria subscriber, who says, in reference to an article in the Oregonian of recent date concerning the origin of the Mormon Bible, that his mother, who is yet alive, lived in the family of Sidney Rigdon for several years prior to her marriage in 1827; that there was in the family what is now called a "writing medium," also several others in adjacent places, and the Mormon Bible was written by two or three different persons by an automatic power which they be lieved was inspiration direct from God, the same as produced the original Jewish Bible and Christian New Testament." x
From 1812-1817, Rigdon worked as an apprentice tanner and lived near Pittsburgh. Later (1822-1825), Rigdon worked as a journeyman tanner i n Pittsburgh, and became co-owner of a tannery from 1823-1825. In Issac Craig's letter, dated Oct. 14, 1882, he states: " Rigdon had a small tannery on Penn street, near Hand, for the manufacture of book-binders sheep-skins, and supplying these to the offic e brought him in contact with Engles. This impression I obtained from John Sandersen, an old time butcher, who sold sheep pelts to Rigdon."
The tannery provided leather book bindings for a printer named Silas Engles. Silas Engles' print shop printed and as sembled books for a bookshop called R & J Patterson publishing firm, which was the same bookshop that Spalding desired to publish his manuscript. The owners were Robert and Joseph Patterson and their clerk was Harrison Lambdin. Eber Howe explains how Rigdo n got aquainted with the publishing firm: "We have been credibly informed that he [Rigdon] was on terms of intimacy with Lambdin, being seen frequently in his shop." xi
Why would Sidney Rigdon possibly steal a manuscript? An assumed hint may be seen in what Rigdon himself wrote: "Having received great light on the scriptures, he felt desirous to receive more, from whatever quarter it should come. This was his prevailing characteristic; and if any sentiment was advanced by any one, that was new, or tended to throw light on the scriptures, or the dealings of God with the children of men, it was always gladly received, and treasured up in his mind." xii He may have thought that this was an opportunity to turn a book that was about Jews journeying to America and p olish it off as an inspired book since he had a desire to see more "Scriptures" published.
In 1832, LDS missionaries, Orson Hyde and Samuel H. Smith, delivered a sermon on the BOM at a schoolhouse in Conneaut, Ohio (another place where Spalding lived while working on his manuscript). Nehemiah King, an old friend of Solomon Spalding's, recognized it as Spalding's manuscript, Manuscript Found . There were friends, co-workers, and relatives of Spalding who agreed with King. The affadavits of the relatives, co-w orkers, and friends of Spalding were recorded in a book called Mormonism Unveiled in 1834.
John Spalding (Solomon's brother) stated: "Solomon Spalding was born in Ashford, Conn., in 1761...In the year 1809 he removed to Conneaut, in Ohio. The year following, I removed to Ohio, and found him engaged in building a forge. I made him a visit (in Pittsburgh) in about three years after, and found that he had failed, and was considerably involved in debt. He then told he had been writing a book, which he intended to have printed, the avails of which he thought would enable him to pay all debts. The book was entitled Manuscript Found, of which he read to me many passages. It was a historical romance of the first settlers of America, and endeavored to show that the Ame rican Indians are the descendants of the Jews, or the lost tribes. It gave a detailed account of their journey from Jerusalem, by land and sea, until they arrived in America, under the command of Lehi and Nephi. They afterwards had quarrels and contentions , and separated into two distinct nations, one of which he denominated Nephites, the other Lamanites. Cruel and bloody wars ensued, in, which great multitudes were slain. They buried their dead in large heaps which caused the mounds, so common in this coun try. Their arts, sciences and civilization were all brought into view, in order to account for all the curious antiquities found in various parts of North and South America. I have recently read the Book of Mormon and to my great surprise I find it nearly the same historical matter, names, & c., as they were in my brother's writings. I well remember that he wrote in the old style, and commenced almost every sentence with, "And it came to pass," or "Now it came to pass," the same as in The Book of Mormon, an d according to the best of my recollection and belief, it is the same as my brother Solomon wrote, with the exception of the religious matter. By what means it has fallen into the hands of Joseph Smith, Jr., I am unable to determine." xiii
There were seven more Conneaut witnesses - Martha Spalding, Henry Lake, John Miller, Aaron Wright, Oliver Smith, Nahum Howard, and Artemas Cunningham, who give their testimonies in the book, Mormonism Unveiled , that the BOM was related to Spalding's Manuscript Found . Here are some of the details they give: (1) the title of the book - Manuscript Found [three witnesses], (2) the genre of the book - a historical novel [7 witnesses], (3) first settlers of America [6 witnesses], (4) American Indians are the descendants of the Je ws [3 witnesses], (5) the Jews' journey from Jerusalem [6 witnesses], (6) Nephi and Lehi are the main characters [5 witnesses], (7) quarrels and contentions [4 witnesses], (8) the separation into two nations [2 witnesses], (9) bloody wars [5 witnesses], (1 0) arts, sciences, and civilization [3 witnesses], (11) the frequent phrase - "And it came to pass" [4 witnesses], (12) No religious material [6 witnesses], (13) related to the forts and mounds of America [5 witnesses], (14) wrote in the old, obselete styl e (Elizabethean English) [3 witnesses], (15) judgments came upon the old world - reference to the destruction of Jerusalem in 586 B.C. [1 witness], (16) the account of Laban [1 witness], (17) humorous passages [1 witness], (18) Moroni [1 witness], and (19) "I, Nephi" [1 witness]. These details fit the exact description of what is now known as the Book of Mormon.
The historical evidence gives us some strong inclinations that Sidney Rigdon was responsible for the theft and turned it into the BOM thus far. Rig don denies this though. He stated: "I testify in the presence of this congregation, and before God and all the Holy Angels up yonder, (pointing toward heaven), before whom I expect to give account at the judgment day, that I never saw a sentence of the Boo k of Mormon, I never penned a sentence of the Book of Mormon, I never knew that there was such a book in existence as the Book of Mormon, until it was presented to me by Parley P. Pratt, in the form that it now is." xiv
What is truly embarrassing about this matter is that Sidney Rigdon's grandson, Walter Sidney Rigdon, exposes the fraud. It stated: EDITOR TRIBUNE: - In the intervals of my literary labors here I have many talks with men who were in Utah at a very early day, and occasionally with original Morm ons or their sons.... [M]y chance talks with one of these are so agreeable that I report him briefly for you. Mr. Walter Sidney Rigdon is a citizen of Carrolton, Cattaraugus County, N. Y., and a grandson of Sidney Rigdon, the partner of Joe Smith. He talked with old Sidney hundreds of times about the "scheme of the Golden Bible," and his father still has many of the old Sidney's documents. "Grandfather was a religious crank," says Mr. Rigdon, "till he lost money by it. He started in as a Baptist preacher, and had a very fine congregation for those days, in Pittsburgh. There was no reason at all for his leaving, except that he got ‘cracked.' At that time he had no ideas of making money. Indeed, while he was with the Mormons, his chances to make money were good enough for most men; but he came out of it about as poor as he went in. [Mr.] Beadle, the reporter: - "But how did he change first?"
"Well, he tried to understand the prophecies, and the man who does that is sure to go crazy. He studied the prophets and ba ptism, and of course he got ‘rattled.' Daniel and Ezekiel and Revelations will ‘rattle' any man who gives in his whole mind to ‘em - at any rate they did him, and he joined Alexander Campbell. Campbell then believed that the end of the world was nigh - his Millennial Harbinger shows that they ‘rattled' all who listened to him in Ohio and other places; then grandfather got disgusted and decided on a new deal. He ‘found' Joe Smith and they had a great many talks together before they brought out the plates. No ne of us ever doubted that they got the whole thing up; but father always maintained that grandfather helped get up the original Spaulding book. At any rate he got a copy very early and schemed on some way to make it useful. Although the family knew these facts, they refused to talk on the subject while grandfather lived. In fact, he and they took on [a] huge disgust at the whole subject..." "I only report that part of Mr. Rigdon's talk which shows the history of the "Golden Bible," as accepted in the family. Of course, if Sidney Rigdon had wanted the world to believe the Smith story of the plates, he would have told them so. But, though the family do not care to ventilate it, he evidently taught them to treat the whole thing as a fraud (emp. mine) ." xv
Conclusion
This is a sample of the historical accounts that relate to the Solomon Spalding and Sidney Rigdon hypothesis that serves as the best explanation as to where the Book of Mormon originated. Let us be certain as to why we know as Christians why it is the case that other books that claim to be inspired besides the Bible are frauds and need to be shown that they are impostures that will lead many lost souls of millions to hell. Let us defend the truth, the Bible, which is the only revelation God gave to man.
[NOTE: This author did a series of nine videos entitled "Origin of the Book of Mormon" that go into more details than on this article that can be found at: http://churchatcentral.org/studio.html under "Word From The Lord". Thanks also goes out to Craig C riddle for his research into this area that can be found at http://www.sidneyrigdon.com .
Works Cited
i Reynolds, George. The Myth of Manuscript Found (1883), Salt Lake City: The Juvenile Instructor, 23.
ii History of Washington County Pennsylvania With Biographical Sketches of Many of Its Pioneers and Prominent Men Edited By Boyd Crumrine. Illustrated Philad elphia: L.H. Everts & Corinthians 1882, 433.
iii Dec. 14, 1878. Samuel Williams Letter. Theodore Albert Schroeder Papers: Box 2, folder 1. Wisconsin State Historical Society Library, Madison, WI Partial Catalog: Theordore A. Schroeder Papers.
iv Pittsburgh Telegraph, February 6, 1879, p. 1, "The Book of Mormon."
v History of Washington County Pennsylvania With Biographical Sketches of Many of Its Pioneers and Prominent Men Edited By Boyd Crumrine. Illustrated Philadelphia: L.H. Everts & Corinthians 1882, 434.
vi History of Washington County Pennsylvania With Biographical Sketches of Many of Its Pioneers and Prominent Men Edited By Boyd Crumrine. Illustrated Philadelphia: L.H. Everts & Corinthians 1882, 434.
vii History of Washington County Pennsylvania Wi th Biographical Sketches of Many of Its Pioneers and Prominent Men Edited By Boyd Crumrine. Illustrated Philadelphia: L.H. Everts & Corinthians 1882, 434.
viii Arthur Deming, Naked Truths of Mormonism , 1888.
ix Cleveland Leader, March 14, 1886: Vol. 39, no. 73
x The New Northwest , September 9, 1880, Vol. 10, No. 1. "The Mormon Bible."
xi Howe, Eber. Mormonism Unveiled (Painesville Ohio: Telegraph Press, 1834), 289.
xii Times and Seasons, Vol. 4, No. 19, Aug. 15, 1843, 140.
xiii Howe, Eber. Mormonism Unveiled (Painesville, Ohio: Telegraph Press, 1834), 278-279.
xiv Signed 14 Mark 1872 affidavit of Phineas Bronson, Hiel Bronson, Mary D. Bronson, in R. Etzenhouser, From Palmyra, New York, 1830 to Independence, Missouri, 1894(Indep endence, MO: Ensign Publishing House, 1894), 387-88.
xv Salt Lake Tribune , 1888, Vol. 34, No. 155, April 15, 1888. " Sidney Rigdon's Grandson Says Their Family Understood it to be a Fraud."
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How Can God Die?
The Bible teaches that Jesus is Deity (John 1:1, 14; 8:58) and that Jesus died on the cross (1 Corinthians 15:1-4; Philippians 2:4). If Jesus is God, how could God die, especially in light of the fact that God is eternal and unchanging (Psalm 90:2; Malachi 3:6) ? Muslims often will pose this question since they believe there is only one Person that is Divine - Allah (and not three Persons who share the Divine nature). They believe this is a legitimate contradiction of the Christian religion.
The Bible teaches that Jesus is Deity (John 1:1, 14; 8:58) and that Jesus died on the cross (1 Corinthians 15:1-4; Philippians 2:4). If Jesus is God, how could God die, especially in light of the fact that God is eternal and unchanging (Psalm 90:2; Malachi 3:6) ? Muslims often will pose this question since they believe there is only one Person that is Divine - Allah (and not three Persons who share the Divine nature). They believe this is a legitimate contradiction of the Christian religion.
One Muslim apologist wrot e: "Who Can Kill God? God is Holy. Nobody can kill God. God is eternal and immortal, free from the suffering of death. He is always alive. He is out of the approach of the human hands. Sinners' hands cannot reach Him or harm Him. If Jesus died for three days and three nights, then he is no longer eternal and hence not co-equal to God the Father." (www.themuslimtimes.org/2012/04/religion/christianity/65-reasons-to-believe-jesus-did-not-die-on-the-cross )
The Muslims believe their book, the Qu'ran, is the true word of God and the Bible has been corrupted through its transmission and therefore cannot be trusted.
The Bible (which has not been corrupted) teaches that Jesus (the eternal Word) entered into His creation by being miraculously conceived into a young virgin named Mary by the power of the Holy Spirit. Is God capable of entering into His creation? Even in the Qu'ran, it agrees that God can enter into His creation.
In Surah 27:7-9, the immediate context is relating to when Moses approached the burning bush, the Qu'ran states in verse 8, " So when he came to it, he was called by a voice, `Blessed is he who is in the fire and also those around it, and glorified be ALLAH, the Lord of the worlds.'" (Sher Ali translation)
If God can enter His creation and speak out of a fire, how much more out of human flesh? If we think about the Muslim's view of the Qu'ran, they believe that it is made up of two parts: (1) the eternal, spiritual component and (2) the physical component - paper, ink, and binding. We have seen news stories that show people burning Qu'rans. The Muslim would claim that the physical component of the Qu'ran (the paper, ink, and binding) was destroyed, but the eternal component - the eternal words - remained unharmed.
Jesus is the eternal, spiritual God who came into a physical body which was perishable and capable of dying. His physical body was killed, yet His eternal Spirit remained unharmed , left His fleshly body and went to Paradise (Luke 23:43). Three days later Jesus' Spirit re-entered His fleshly body and He was raised from the dead in an immortal body ( John 21:14; Acts 2:22-32; Romans 8:11; etc.).
We should be thankful and grateful that the Creator of the universe in showing true love came into human flesh to offer the ultimate sacrifice for sin.
Compare Islam 's god (Allah's attributes are limited and flawed as well as Allah's love - Surahs 2:190, 276; 3:37; 4:36; 7:31; 57:23 ) to the God of the Bible's love (Romans 5:6-8). Would Allah enter into His creation to save sinners?
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Are Mechanical Instruments of Music An Aid or An Addition?
One of the longest held arguments that advocates who are in favor of justifying the practice of worshipping with mechanical instruments of music in the worship of the New Testament church is known as the "expedient (or aid) argument ". The "expedient argument " states that mechanical instruments of music in church worship are an aid to the congregational singing in the same way that songbooks, pitchforks, projectors, projector screens, and many other items are considered an aid.
One of the longest held arguments that advocates who are in favor of justifying the practice of worshipping with mechanical instruments of music in the worship of the New Testament church is known as the "expedient (or aid) argument ". The "expedient argument " states that mechanical instruments of music in church worship are an aid to the congregational singing in the same way that songbooks, pitch pipes, projectors, projector screens, and many other items are considered an aid.
The honest question is asked: "Are mechanical instruments of music an aid to the congregational singing or an addition to the congregational singing?" It is very important that this question be answered scripturally and logically.
The advocate who is in favor of the mechanical instrument would lay out a categorical syllogism that would look similar to this argument:
Major Premise: All aids (or expedients) are items which help the congregational singing of the worship of the church are expedients which are authorized.
Minor Premise: Mechanical instruments of music are items which help the congregational singing of the worship of the church.
Conclusion: Therefore, mechanical instruments of music are expedients which are authorized.
This argument contains a logical fallacy. It commits the fallacy of begging the question (assuming that which the argument is trying to prove). In order for an item to be argued logically and proven to be an expedient, it first must be proven to be implicitly or explicitly authorized by God (Colossians 3:17).
There are several examples that could be mentioned that would help to clarify this argument. The apostles were given the Great Commission by the Lord Jesus Christ to "go into all the world and preach the gospel to every creature" (Mark 16:15, 16). Notice the generic command - "Go". They were authorized by God to go. How were they to go? It was to be in a manner that would be advantageous in carrying out the command of the Lord: (a) Paul used a ship that went to Rome (Acts 27) and (b) Paul walked in the marketplace of Athens (Acts 17). There were several ways to fulfill this command.
The categorical syllogism would look like this:
Major Premise: All commandments (which are authorized by God - Colossians 3:17) are commandments of God which have subordinate expedients which are labeled as authorized by God.
Minor Premise: "Go into all the world and preach the gospel to every creature" (which is authorized by God - Colossians 3:17; Matthew 28:18-20; Mark 16:15,16; Luke 24:46-49; Acts 1:5-8) are commandments of God.
Conclusion: Therefore, "go into all the world and preach the gospel to every creature" has subordinate expedients [walking, riding in a chariot, horse, boat] which are labeled as authorized by God.
With regards to the worship of God, the categorical syllogism would look like this:
Major Premise: All commandments (which are authorized by God - Colossians 3:17) are commandments which have subordinate expedients which are labeled as authorized by God.
Minor Premise: "Singing and making melody in your heart to the Lord" (which is authorized by God - Colossians 3:17; Ephesians 5:19) is a commandment.
Conclusion: Therefore, "singing and making melody in your heart to the Lord" has subordinate expedients [songbooks, projectors, projector screens, pitch pipes, male song leaders, microphone] which are labeled as authorized by God.
"Singing and making melody in your heart to the Lord" is a commandment (Ephesians 5:19). Since it is authorized by God, then it would be advantageous for true worshippers to desire to expedite the commandment. For example, a songbook would serve as a subordinate expedient that would aid the worshippers to sing together ("to one another" - Ephesians 5:19) in a harmonious, orderly, and descent manner (1 Corinthians 14:40). A pitch pipe would serve as a subordinate expedient to aid the song leader to pitch the psalm, hymn, or spiritual song in the right tune. A projector and a projector screen would serve as a subordinate expedient in aiding the worshippers to worship together in a harmonious manner. A male song leader ( compare 1 Timothy 2:8-15; 1 Corinthians 11:2-16; 14:34, 35 - which would specifically qualify the expedient based on the authority of God with regards to the spiritual function of the role of men and women) would serve as a subordinate expedient in aiding the congregation in beginning the song since one must start the song. A microphone would serve as a subordinate expedient that would help the male song leader to start and project the song so the congregation can follow. Each of these subordinate expedients are those which would help aid the congregational singing and do not add any unauthorized or foreign element to the worship of God.
Advocates of the mechanical instruments of music would still insist and argue that the mechanical instrument of music would be labeled as an expedient along with songbooks, microphones, etc. There are two honest questions that need to be asked: (1) Is it possible for congregational singing to be performed, in and of itself, without the accompaniment of mechanical instruments of music? Yes. (2) Is it possible to fulfill the commandment of congregational singing (Colossians 3:16; Ephesians 5:19) if only the mechanical instruments of music were played? No.
Should it not be seen then that mechanical instruments of music would be regarded as an addition, rather than an aid? Yes. Is it possible to sing without songbooks, projectors, or pitch pipes? Absolutely. Introducing mechanical instruments of music into the worship of God is "strange music" (addition - compare Leviticus 10:1, 2) that is unauthorized by God under the new covenant.
Simply put, there are two types of music: vocal (sing) and instrumental (play). What New Testament passage authorizes (Matthew 28:18; John 12:48; Colossians 3:17) the New Testament church to play an instrument as worship to God? Answer: None. What New Testament passage authorizes the New Testament church to sing praises to God? Ephesians 5:19; Colossians 3:16; etc.
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Are Matthew, Mark, Luke, and John Part of The New Covenant?
Some people have argued that the four gospel accounts (Matthew, Mark, Luke, and John) should not be considered a part of the new covenant. The underlying reason for teaching this false doctrine is to take away the binding force of Matthew 19:9 on marriage, divorce, and remarriage.
Some people have argued that the four gospel accounts (Matthew, Mark, Luke, and John) should not be considered a part of the new covenant. The underlying reason for teaching this false doctrine is to take away the binding force of Matthew 19:9 on marriage, divorce, and remarriage.
1. While it is true that Jesus fulfilled the old covenant and took it out of the way when He went to the cross (Ephesians 2:14-16; Colossians 2:14-16; Matthew 5:17-18), there are doctrines that Jesus taught during His personal ministry that would be enforced after He died.
Hebrews 9:15-17 states: "And for this reason He is the Mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance. For where there is a testament, there must also of necessity be the death of t he testator. For a testament is in force after men are dead, since it has no power at all while the testator lives ."
Here is an example from the Lord's personal ministry. Matthew 18:15-17 states: "Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. But if he will not hear, take with you one or two more, that ‘by the mouth of two or three witnesses every word may be established.' And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector . Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven. For where two or three are gathered together in My name, I am there in the midst of them." Why give this instruction if it was no longer to have any binding force?
Jesus told Nicodemus that he must be born again in order to see the kingdom of God (John 3:3,5). This is new covenant teaching, not old covenant teaching. Further, Jesus told him, "God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life" (John 3:16). Again, this is clearly new covenant teaching rather than old covenant teaching. These are statements of Jesus before his crucifixion, but they belong to the new covenant era.
Consider Paul's explanation of the Lord's Supper in 1 Corinthians 11. The problem was that the Christians were not properly observing this element of worship. Paul indicated that Christians who improperly observe the Lord's Supper would be guilty of profaning the body and blood of the Lord (1 Corinthians 11:27). Further, he indicated that they would face judgment for their failure (1 Corinthians 11:29, 32). Note, however, that Paul based his instructions on what Jesus said before he was crucified (1 Corinthians 11:23-25) . Paul quoted the words of Jesus on his betrayal night as the foundation for his commands about observing the Lord's Supper. This means that Jesus said some things during his earthly life that are still binding on us today.
One must understand that Jesus' earthly life was a time of transition. Jesus lived under the Law of Moses (Galatians 4:4). He sometimes told people to do things that were required by that law (for example, Mark 1:44). He also, however, talked about the comin g age and the new covenant (Mark 1:14-15; Matthew 26:26-29). As the above examples demonstrate, Jesus taught some principles that would be a binding part of the new covenant.
2. The claim is made by those people who teach this error that the gospel accounts were not considered New Testament books until the Roman Catholic Church, in the fifteenth century, put a blank page between Malachi and Matthew. It is asserted that they did this to further their own theological biases. It is further claimed that we today have been duped into accepting the Gospels as part of the New Testament, when they should be considered part of the Old Testament. This assertion is false . Long before the fifteenth century, the Gospels were already considered part of the New Testament.
The following evidence from the early days of the church indicates that the G ospels were accepted as part of the New Testament:
a. the Muratorian Fragment (dated to about AD 170)
b. Origen (who died AD 254)
c. Clement of Alexandria (2nd - 3rd century)
d. Eusebius (early fourth century, see book 3, chapter 25, verse 1).
All early writings that deal with this issue included the Gospels as New Testament documents. Additionally, none of the lists of Old Testament documents dating from the early days of the church included the Gospels. It was not the Roman Catholic Church in the fifteenth century that "moved" the Gospels from the Old Testament to the New Testament. All the evidence indicates that the Gospels have been understood to be New Testament documents since they were written.
3. If the gospel accounts are Old Testament documents rather than New Testament documents, why were they even written? They were not written until at least 30-40 years after the crucifixion of Jes us. That is, they were written long after the Old Covenant was no longer binding. Why would God inspire the writing of documents which were out of date before they were ever even written? Why would H e write documents that have no binding authority on an yone even when they were first produced?
4. Technically speaking, the law of marriage did not originate as a law of the old covenant anyway. The law of the old covenant and the old covenant itself did not begin until it was delivered to Moses and the children of Israel (Exodus 12:43, 47, 49; 13:3, 9; 16:4, 28; 18:16, 20; 19:5; 20:1-17; 24:7-8; 31:12-18; Nehemiah 8:1; Jeremiah 31:31-32; Ezekiel 20:5-12; etc.). The law of marriage was issued prior to the Law of Moses (called the "Old Covenant") at the beginning of the creation in Genesis 2:24 (Matthew 19:3-8).
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Are "Chain Prayers" Scripturally Acceptable?
A chain prayer is where adult males and females are gathered together for the purpose of prayer and each member of that group will lead a prayer in turn while the other members listen. Is such a practice acceptable and authorized by God?
A chain prayer is where adult males and females are gathered together for the purpose of prayer and each member of that group will lead a prayer in turn while the other members listen. Is such a practice acceptable and authorized by God?
While it would be emotionally appealing to a group to support such a practice, it is simply not authorized by the word of God (Colossians 3:17). In the context of 1 Timothy 2:8-15, Paul is dealing with the spiritual activity of the church (whether it be outside the worship assembly or inside the worship assembly). Notice in 1 Timothy 2:8 that Paul states: "I desire therefore that the men pray everywhere, lifting up holy hands, without wrath and doubting."
1. The word "men" is the Greek word "aner, " which literally means "male."
2. The word "everywhere" means "in every place" (1 Corinthians 1:2; 2 Corinthians 2:14; 1 Thessalonians 1:8). It is whenever men and women are gathered together for a spiritual activity that it is the male's role to be in the spiritual leadership role.
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Is It Scriptural To Lift Up Our Hands In Prayer To God?
The Bible presents a number of different postures in which people prayed to God , for example:
- Exodus 4:31 - Bowing down one's head
- Daniel 6:10 - Kneeling
- Matthew 26:39 - Falling on one's face
- Luke 18:13 - Not look ing toward heaven (expressing a contrite and humble spirit as a sinner who is in need of the grace of God).
- 1 Kings 8:22,23 - Spreading out one's hands toward heaven
- Nehemiah 8:6 - Answering "Amen, Amen!" while lifting up one's hands
The Bible presents a number of different postures in which people prayed to God , for example:
- Exodus 4:31 - Bowing down one's head
- Daniel 6:10 - Kneeling
- Matthew 26:39 - Falling on one's face
- Luke 18:13 - Not look ing toward heaven (expressing a contrite and humble spirit as a sinner who is in need of the grace of God).
- 1 Kings 8:22,23 - Spreading out one's hands toward heaven
- Nehemiah 8:6 - Answering "Amen, Amen!" while lifting up one's hands
1 Timothy 2:8 - "I desire therefore that the men pray everywhere, lifting up holy hands, without wrath and doubting." This is in reference to the Christian, male prayer/worship leader. Although the word "hands" is primarily a figure of speech pointing to the importance of the "holy" character of the man who is leading the prayer (much like Acts 2:23 and Ephesians 4:28), one may lift up his hands, fold his hands, etc. in prayer. However, one should not lift his hands in the air merely to imitate the denominations. Instead, we should be imitators of faithful, New Testament Christians (1 Corinthians 11:1).
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Can Deacons Be Appointed To Their Work Without Elders?
No. There are several reasons why a local congregation should not have deacons without elders.
No. There are several reasons why a local congregation should not have deacons without elders.
The first reason is that invariably the congregation would look to the deacons as being the highest office in the congregation and therefore the deacons would indirectly have the same authority as the elders (Hebrews 13:17). Having deacons appointed without an eldership would thwart God's system of organization by reducing the qualifications necessary to be a shepherd of the flock. All a Christian man would need to do is meet the qualifications of a deacon in order to be in the "most authoritative" human position in the church.
There are several questions that would be asked if deacons were appointed without elders. Who is overseeing the work that they are doing? To whom would they be accountable? Who directs them in the work they should do?
The second reason is that we never find authority in Scripture to have deacons without an eldership in the New Testament (Philippians 1:1).
Some might point to Acts 6 where there were seven men that served tables. These men are nowhere called deacons in the text, but it might be the case that they were deacons. However, during that time the apostles were overseeing the flock of Jerusalem (apostolic authority: Matthew 16:18-19). The seven men were serving under them.
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Is The Church A Physical Building?
People today often refer to a building when they speak of the church. They may say, “Isn’t that a beautiful church” or “where is the church located?” However, the Lord’s church is not a building or physical structure. The church is a spiritual body (John 18:36) made up of people who have obeyed the Gospel (1 Peter 4:17). When Peter preached on Pentecost we read, “Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls” (Acts 2:41). Those who obey the gospel (Matthew 7:21; Hebrews 5:9) by believing in Jesus, repenting of sins, confessing faith in Jesus and being baptized in water for the remission of sins (Mark 16:16; Acts 2:38; 8:37; 22:16) are added to the church by God (Acts 2:47). The church is the spiritual body of Christ, the redeemed (Titus 2:14), the body of those who are saved (Ephesians 5:23).
People today often refer to abuilding when they speak of the church. They may say, “Isn’t that a beautiful church” or “where is the church located?” However, the Lord’s church is not a building or physical structure. The church is a spiritual body (John 18:36) made up of people who have obeyed the Gospel (1 Peter 4:17). When Peter preached on Pentecost we read, “Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls” (Acts 2:41). Those who obey the gospel (Matthew 7:21; Hebrews 5:9) by believing in Jesus, repenting of sins, confessing faith in Jesus and being baptized in water for the remission of sins (Mark 16:16; Acts 2:38; 8:37; 22:16) are added to the church by God (Acts 2:47). The church is the spiritual body of Christ, the redeemed (Titus 2:14), the body of those who are saved (Ephesians 5:23).
That which is said of the church cannot be said of a building. A building cannot be gathered together (Acts 14:27) or send people on their way (Acts 15:3). The church can receive people into their midst (Acts 15:4). The church can be greeted (Acts 18:22) as well as send greetings (Romans 16:23). The church has elders, deacons and servants (Acts 14:23; Philippians 1:1; Romans 16:1). It even has ears (Acts 11:22). The church can pray (Acts 12:5), be fed (Acts 20:28), edified (1 Corinthians 14:12), persecuted (1 Corinthians 15:9), offended (1 Corinthians 10:32), despised (1 Corinthians 11:22), taken care of (1 Timothy 3:5), written to (3 John 1:9) and can give and receive financial assistance (Philippians 4:15).
The church is the body of Christ (Ephesians 1:22-23), the house of God, the pillar and ground of the truth (1 Timothy 3:15). It makes known the wisdom of God to the world (Ephesians 3:10). It brings glory to God (Ephesians 3:21). It is loved by Christ and subject to Christ (Ephesians 5:24-25). It is glorious, holy and without blemish, having no spot, wrinkle or any such thing (Ephesians 5:27). The Lord nourishes and cherishes the church (Ephesians 5:29). None of this is true of a building.
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Is Your Pastor A Pastor In The Biblical Sense?
The word "pastor" (Latin for “shepherd”) appears in our English Bible and is from the Greek word poimen. This word occurs 18 times in the New Testament and refers to one who feeds and cares for a flock of sheep. This word is most often translated "shepherd" but it can be translated "pastor" also.
The word "pastor" (Latin for “shepherd”) appears in our English Bible and is from the Greek word poimen. This word occurs 18 times in the New Testament and refers to one who feeds and cares for a flock of sheep. This word is most often translated "shepherd" but it can be translated "pastor" also.
A "pastor" that is often used in the modern, denominational sense is the man in authority at a denomination. He is the chief person in power on everything that happens in that denomination.
However, the New Testament teaches that each congregation of God's people is to be governed, not by a single individual, but by a group of elderly men who are respected and experienced in leadership and meet certain qualifications. These men are the true "pastors" of God's flock. These men are the true "bishops" (Latin for “overseers”) of the congregation in that they are to have the oversight of the local church, making sure that things are running in accordance with the will of God (Philippians 1:1; 1 Peter 5:1-4; Acts 20:28). It is not to be done by a single man, but a plurality of men (as we find in every example of the New Testament, such as, Acts 14:23; Titus 1:5). [NOTE: Please consult our question on “Who Are The Bishops of Philippians 1:1?” for further inquiry].
The Scriptures clearly oppose only one man ruling over a congregation. It is a sinful departure from the divine pattern for one man to be in charge of a congregation by himself.
There are scriptural reasons why God commands more than one elder for each congregation:
There is more wisdom available when there is more than one man ruling (Proverbs 11:14).
There is more safety when there is a plurality of elders rather than a single pastor (Acts 20:28).
Before these men can be appointed to the eldership, they must meet the qualifications found in 1 Timothy 3:1-7and Titus 1:5-9. These qualities show forth their maturity and wisdom.
True pastors have authority only in the congregation where they were appointed. They cannot oversee other congregations (1 Peter 5:1-4). According to this, the elders are to shepherd only the flock "among them." That is, they take care of one flock only and only the flock over which they were ordained. Some so-called "pastors" today have oversight over several congregations. This is a clear and serious departure from the divine pattern.
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Must An Elder Remain Married?
As part of the qualifications of an elder the Holy Spirit says, “This is a faithful saying: If a man desires the position of a bishop, he desires a good work. A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach…” (1 Tim. 3:1-2).
As part of the qualifications of an elder the Holy Spirit says, “This is a faithful saying: If a man desires the position of a bishop, he desires a good work. A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach…” (1 Tim. 3:1-2). Also, concerning the qualifications for a deacon Scripture says, “Let deacons be the husbands of one wife, ruling their children and their own houses well” (1 Tim. 3:12). When one thinks of the qualifications of an elder or deacon, no one who respects the Bible believes a man who has never been married could fill either of these offices. Yet, what if an elder or deacon loses his spouse? Can an elder or a deacon lose his wife and still remain qualified to serve? As we think about this qualification, please understand this has nothing to do with the good service he has rendered up to this point. Christians in every local congregation should give faithful elders “double honor” (1 Tim. 5:17). And, every Christian should feel a sense of empathy for any individual who loses his or her spouse (Rom. 12:15). With these thoughts in mind, let’s consider if an elder or deacon who loses his spouse is still qualified to serve.
To understand the qualifications of an elder one must understand the mandate of 1 Tim. 3:2, “A bishop then must be…”. The phrase “must be” carries the force of a “necessity, a mandate, or something that has to be”. What then do the Scriptures teach about the qualifications of an elder from this mandate? Since this language is a command, Paul is not just suggesting that it would be a good idea for an elder to be married. Being married is a must to serve as an elder. What then should one conclude about an elder or deacon who loses his spouse? Naturally, we have to ask, “Is he the husband of one wife?” To answer this we need to look no further than the words of Paul in Romans 7:2-3. The Scripture says, “For the woman who has a husband is bound by the law to her husband as long as he lives. But if the husband dies, she is released from the law of her husband. So then if, while her husband lives, she marries another man, she will be called an adulteress; but if her husband dies, she is free from that law, so that she is no adulteress, though she has married another man” (Rom. 7:2-3). Evident from this text is the simple truth that death ends marriage. Jesus taught that there would be no marrying or marriage on the other side (Mark. 12:23-25). Since marriage is limited to earth life when one’s spouse passes away that naturally dissolves the marriage. Thus, we must conclude that an elder or deacon who loses his wife cannot meet the mandate of being the husband of one wife. However, sometimes people object by saying, “He has met the qualification because he was at one time the husband of one wife”. While there is no doubt that he has been the husband of one wife, that’s not what the text says. The Scripture says, “A Bishop then must be…the husband of one wife…” (1 Tim. 3:2).
What then can we conclude about an elder’s or deacon’s qualification if his wife dies? While our hearts go out to them for their loss and we honor them for their service, this cannot override the clear language of Scripture. The Scriptures teach that death ends marriage (Rom. 7:1-4). The Scriptures also teach that only someone who meets the mandate and is the husband of one wife is qualified to be an elder or deacon. Thus, when an elder or deacon’s wife dies the best and the right thing would be for him to resign with dignity. Does this mean he can’t serve God anymore? He absolutely can still serve God. Like every other member of the church he must be faithful until death (Rev. 2:10). In closing we say with Paul, “Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and doctrine” (1 Tim. 5:17).
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Is Ephesians 5:19 Only Related To Daily Life And Not The Worship Assembly?
One argument used to try to justify the use of mechanical instruments in worship to God is stated as follows: “Ephesians 5:19 is not related to or found within the context of the worship assembly; it only applies to the activities of daily life.”
No.
One argument used to try to justify the use of mechanical instruments in worship to God is stated as follows: “Ephesians 5:19 is not related to or found within the context of the worship assembly; it only applies to the activities of daily life.”
Paul, no doubt, writes about daily life in Ephesians (for example, Ephesians 5:15, “walk circumspectly”; Ephesians 5:17, “understand what the will of the Lord is”; Ephesians 5:18, “do not be drunk with wine”). But Paul is not limiting the context to only the daily life of the Christian. In fact, part of the Christian’s life includes the worship assembly (or whenever Christians are gathered together to worship God – John 4:23,24; Acts 2:42; 20:7; 1 Corinthians 11:23-26; 14:15; etc.).
First, let us ask a series of questions: (1) Are we to walk circumspectly in daily life and whenever we are worshipping God? Yes. (2) Are we to understand God's will in daily life and whenever we come to worship God? Yes. (3) Are we not to get drunk with alcohol in daily life, yet not when we come to worship God? Yes.
Second, there are other verses in the Scriptures that show that Christians were singing in the worship assembly (Hebrews 2:12; 13:15). The context of 1 Corinthians 14 is in a worship assembly (1 Corinthians 14:15).
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Does The Bible Teach Everlasting Conscious Torment?
First, in Revelation 20:10, it states: “The devil, who deceived them, was cast into the lake of fire and brimstone where the beast and the false prophet are. And they will be tormented day and night forever and ever.”
Yes.
First, in Revelation 20:10, it states: “The devil, who deceived them, was cast into the lake of fire and brimstone where the beast and the false prophet are. And they will be tormented day and night forever and ever.”
Notice that it is not just the devil who will receive eternal conscious punishment, but those who followed him, which were the beast (Roman Emperors) and the false prophet (Roman cultic priests).
Second, in Revelation 21:8, the wicked are cast into the same lake of fire.
Third, a preview of what is to come is found in the story of the rich man and Lazarus (Luke 16:19-31). In verses 23-25, 28 Jesus describes the condition of the unfaithful, rich man as “being in torments” and “tormented in this flame” (present tense, continuous action). In verses 23-24, 27-30 Jesus further describes the conscious state of the rich man: being fully aware of who he was, what his condition was, who Abraham and Lazarus were (and their condition) and even his five brothers’ dangerous condition.
Fourth, the word “destroy” in such passages as Matthew 10:28 does not mean “to go out of existence” but is from a Greek word that literally means “to ruin away” and is variously translated “destroy, lose/be lost, perish, ruin, depart, etc.” The loss does not refer to the loss of existence but the loss of well-being or usefulness. For example, Herod wanted to “destroy” the Child Jesus; that is, he wanted to render His earthly influence as useless by killing Him (Matthew 2:13). If Herod had succeeded, Jesus would still have existed. While in a dangerous storm Jesus’ disciples awakened Him and told Him they were perishing (present tense, continuous action) – not going out of existence (Matthew 8:25). In Matthew 10:6 Jesus commanded the twelve to go “to the lost sheep of the house of Israel.” The Jews were “lost” in the sense of being separated spiritually from God, but they were not “out of existence.” This is how the word “destroy” is used in Matthew 10:28. In God’s final judgment on the wicked, He will “destroy both soul and body in hell”, that is, He will separate the wicked’s soul and body permanently in hell as they experience an eternal, conscious torment in the fiery lake (compare 2 Thessalonians 1:9).
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Does God Hear The Prayers Of Alien Sinners?
We must define the terms “hear” and “alien sinners”.
First, we will define alien sinners from the Scriptures. An alien sinner is a person who is amenable to the law of Christ (this would not include the unaccountable, such as, infants and the mentally retarded).
No.
We must define the terms “hear” and “alien sinners”.
First, we will define alien sinners from the Scriptures. An alien sinner is a person who is amenable to the law of Christ (this would not include the unaccountable, such as, infants and the mentally retarded). The sinner is an “alien” because he has been “alienated” or “separated” from God (Isaiah 59:1-2). And this person is a “sinner” because he has transgressed or sinned against the law of Christ (1 John 3:4). Those who do not obey the gospel are not Christians (1 Peter 1:22,23; 2 Thessalonians 1:7-9; 2 Timothy 2:10; Ephesians 5:23). A person who is outside of Christ and His church is not a Christian.
Second, we will define the word “hear” using dictionary.com: The word “hear” can have different meanings. Sometimes, the word “hear” can mean “hear” (without an object): “(10) to be capable of perceiving sound by the ear; have the faculty of perceiving sound vibrations, (11) to receive information by the ear or otherwise: to hear from a friend. (12) to listen with favor, assent, or compliance (often followed by of).” In context we are asking: Does God “listen with favor, assent, or compliance” and thereby acknowledge or grant the request of a person who has never obeyed the gospel of Christ?
First, let us consider the testimony of the Old Testament. Psalm 34:15-16, which is also quoted in 1 Peter 3:10-12 states: “For He who would love life and see good days, let him refrain his tongue from evil and his lips from speaking deceit. Let him turn away from evil and do good; let him seek peace and pursue it. For the eyes of the LORD are on the righteous, and His ears are open to their prayers, but the face of the LORD is against those who do evil.” The implication is that God hears the prayers of His faithful children.
In Proverbs 15:29, the Bible states: “The LORD is far from the wicked, but He hears the prayer of the righteous.”
In Proverbs 28:9, the Bible states: “One who turns away his ear from hearing the law, even his prayer is an abomination.”
Second, let us consider the testimony of the New Testament. John chapter nine records Jesus healing a blind Jewish man. The Pharisees confronted the man who had been healed. In John 9:30-33 the man answers them, “Why, this is a marvelous thing, that you do not know where He is from; yet He has opened my eyes! Now we know that God does not hear sinners; but if anyone is a worshiper of God and does His will, He hears him. Since the world began it has been unheard of that anyone opened the eyes of one who was born blind. If this Man were not from God, He could do nothing.’”
In John 9:31, it is true that the blind man was an uninspired man, but he had learned from the Old Testament Scriptures some foundational truths,i.e., prayer is one of the privileges of children of God.
Prayer is also a spiritual blessing. Paul teaches in Ephesians 1:3 that all spiritual blessings are found in Jesus. If a person is not in Jesus, then he cannot have access to God the Father in prayer. The alien sinner is still in his sins and is in rebellion against God. How can an alien sinner address God as Father when he has not become a spiritual child (1 Peter 1:22,23)? How can an alien sinner approach God the Father through Jesus as the Mediator when he has not rendered obedience to God (1 Timothy 2:5)?
In 1 Timothy 2:8, men are to have qualifications when they lead prayers. They are to lift up holy hands without wrath or disputing. How can an alien sinner have holy hands who has not been sanctified by obeying the gospel (1 Corinthians 6:9-11)?
Is God capable of hearing in the sense that He knows everything that is going on around the world? Yes! God is an omnipresent Spirit (Proverbs 15:3; John 4:24; Psalm 16:1-2). He is sovereign. He is in control of the nations. He removes kings and sets up kings. He is all-wise, all-powerful, and all-knowing.
Does God hear everybody when they are praying to Him? Yes, in the sense that God knows everything that is taking place (Hebrews 4:13). There is nothing that will surprise God. God knows what is happening. God hears the “sinner's prayer” in that He acknowledges what is happening at the moment.
But does God acknowledge or request the prayer of an alien sinner? No.
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Is 1 Timothy 2:8-15 Limited To The Worship Assembly?
First, the purpose of the letter is mentioned in 1 Timothy 3:15: “…but if I am delayed, I write so that you may know how you ought to conduct yourself in the house of God, which is the church of the living God, the pillar, and ground of the truth.”
No. Let us examine several reasons based on the context of the passage:
First, the purpose of the letter is mentioned in 1 Timothy 3:15: “…but if I am delayed, I write so that you may know how you ought to conduct yourself in the house of God, which is the church of the living God, the pillar, and ground of the truth.”
“What is the church?” It is the people of God who have obeyed the gospel, redeemed by the blood of Jesus Christ (2 Thessalonians 1:7-9; Revelation 1:5). “Does the church remain the church whether assembled for worship or unassembled for worship?” Yes. Paul is writing to Timothy about how men and women are to properly function in the worship assembly as well as outside the assembly.
Are we to be modest in apparel outside the assembly as well as inside the worship assembly? Yes (1 Timothy 2:9,10). Are elders and deacons to exemplify their qualifications inside the worship assembly as well as outside the worship assembly? Yes (1 Timothy 3:1-13; James 1:27).
Second, if it were the case that 1 Timothy 2:8-15 is only limited to the worship assembly (as well as 1 Corinthians 14:34,35), then it would be the case that women would be authorized to teach a Bible class with men present (whether it be Christian or non-Christian men).
Third, the principles of men leading prayers in mixed company, women not teaching or assuming authority over the man, etc. are substantiated further by mentioning “non-worship” facts of Divine design: man being formed first and woman being deceived first.
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Does Deuteronomy 14:26 Justify Social Drinking?
We must be honest and fair with this text. There are many verses such as Isaiah 28:7 and Micah 2:11 that prohibit the use of alcoholic beverages since they destroy the influential example of a Christian (Matthew 5:16; Romans 14:21; 1 Timothy 5:23), impair the mind (Proverbs 20:1; 23:29-35), and would prevent a soul from entering into God's everlasting kingdom (Galatians 5:19-21).
No.
We must be honest and fair with this text. There are many verses such as Isaiah 28:7 and Micah 2:11 that prohibit the use of alcoholic beverages since they destroy the influential example of a Christian (Matthew 5:16; Romans 14:21; 1 Timothy 5:23), impair the mind (Proverbs 20:1; 23:29-35), and would prevent a soul from entering into God's everlasting kingdom (Galatians 5:19-21).
In the context, Moses is giving commands on the tithes (Deuteronomy 14:22-29). For example, if a Jew had 100 bushels of wheat, he would have given 10% - 10 bushels of wheat. It was God's design to give to the Levites and priests the tithes for their religious service since they had not inherited a land inheritance (Leviticus 27:30-32; Numbers 18:26). The crops were taken to the tabernacle at Shiloh and later on taken to the physical temple in Jerusalem (Deuteronomy 12:5-7). God allowed a concession if they were not able to take their tithes because it was too far away - then they were to exchange it for money (Deuteronomy 14:24,25). They would buy oxen, grain, or vintage. They were not to consume the strong drink though. Hence, it was not for oneself, but for the Levite who purchased these items. They were to let the Levite offer the strong drink as a drink offering. The drink offering was to be poured out completely (Numbers 28:7). Additionally, the priests (Levites) were not to be drinkers when carrying out their spiritual duty (Leviticus 10:9). Thus, there must have been another purpose to the strong drink. Clearly, it was to be “poured out” totally with the offering (Deuteronomy 29:6).
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