Basic Bible Principles

Lesson 10 1 Basic Bible Principles Understanding binding examples and matters of expediency in authority Lesson Ten I. An example is only one of three ways to determine whether or not there is authority for the church to engage in a particular practice. A. Approved apostolic examples. 1. When we find an example in the New Testament of the church doing something that met with the approval of the apostles, we have an approved apostolic example for the Lord's church today to do the same thing. 2. If there are two or more examples in the New Testament of the church using different methods to accomplish the same thing, then the Lord's church today may use either or both methods. 3. However, when we find only one example in the New Testament of the church following a particular method to engage in a particular practice, is that one example exclusive to all other methods or practices? a. How exclusive are New Testament examples? b. Do all examples in the New Testament bind all Christians for all time to a specific method or practice to the exclusion of all others? c. If so, how is such exclusiveness determined? 4. If every example in the New Testament is binding on all Christians at any time in history, we would must: a. Travel in the same manner as Jesus and His disciples walk or sail in a boat. b. Assemble in an upper room to observe the Lord's Supper. c. Use a single loaf of bread and one cup in observing the Lord's Supper. d. Assemble for worship in a home or a borrowed facility, and then only lit with oil lamps. e. Sing without song books, PowerPoint, or any means other than from memory. f. Sing in unison (no harmony), and without some way of properly pitching a song. g. Etc.

Lesson 10 2 II. When is a New Testament example binding? A. Uniformity among all examples. 1. There is uniformity among examples when a method or practice is done the same way in every example. 2. Application in cases of conversion: a. In every New Testament example of those converted to Christ the conversion came by preaching, teaching, and learning the word of God (Acts 2:14-41; 8:12, 26-39). (1). Without hearing and learning the word there would be no conversion. (2). The uniformity among all New Testament examples of conversion means conversion comes only by preaching, teaching, and learning the word of God. b. In every New Testament example of conversion, faith or belief in Jesus Christ was produced by hearing the word of God (cf. Acts 8:12). (1). The uniformity of this example shows that it is impossible to produce faith or belief in the heart apart from the word of God. (2). The uniformity of this example also shows that unless faith is planted in the heart by hearing the word there can be no conversion. c. In every New Testament example of conversion those who accepted the word of God were baptized without delay (Acts 2:41, 8:36-39; 9:18; 16:33; 22:16). (1). The uniformity of all examples of conversion where baptism was done immediately shows that baptism is an essential ingredient in conversion. (2). The uniformity of all examples of conversion where those who heard the word were baptized shows that conversion could not take place without baptism. 3. Application in the observance of the Lord's Supper (Matt 26:26-29; Mark 14:22-26; Luke 22:14-23; 1 Cor 11:23-26). a. In the New Testament Jesus used two elements in the institution of the Lord's Supper unleavened bread and fruit of the vine. (1). Paul reminded the church at Corinth of this example as one they must observe. (2). There is uniformity in both examples of the exclusive use of unleavened bread and fruit of the vine in the observance of the Lord's Supper. (3). This uniformity in the observance of the Lord's Supper shows that unleavened bread and fruit of the vine are authorized and essential.

Lesson 10 3 b. The New Testament example of the church at Troas observing the Lord's Supper on the first day of the week is important (Acts 20:7). (1). There are no examples in the New Testament of the Lord's church observing the Lord's Supper on another day. (2). The apostle Paul's participation in observing the Lord's Supper on the first day of the week at Troas means the practice had apostolic authority. (3). Observing the Lord's Supper on the first day of the week is necessary and essential all other days are excluded because of this specific example. (4). It is implied that the practice of observing the Lord's Supper on the first day of the week was a regular and consistent practice in the church at Troas implying every first day of every week. 4. Application in funding the work of the church. a. Specific methods were followed in every New Testament example of one or more churches providing for the financial needs of destitute saints in other locations. (1). The church at Antioch determined to help needy brethren in Judea during a time of famine by gathering their own funds and sending it by the hands of their own messengers Paul and Barnabas to the elders of those churches in need (Acts 11:27-30). (2). Churches cooperated in providing for the needs of saints in Jerusalem by gathering up their own funds, selecting their own messengers, and sending it directly to the church in Jerusalem (1 Cor 16:1-4; 2 Cor 8:16-24). (3). There is no example of churches pooling their financial resources to assist brethren in need elsewhere meaning there is no authority for such practices. b. Specific methods were observed when churches financially supported those preaching the gospel. (1). Churches cooperating in financially supporting a gospel preacher sent their funds directly to the individual they were supporting (2 Cor 11:8-9; Phil 4:15-18). (a). Paul received financial help from "other churches" (plural), implying they followed the same example of Philippi in sending directly to Paul. (2). The uniformity of these examples stresses the importance of following the same method in collecting and sending funds to saints in need or in supporting gospel preachers.

Lesson 10 4 B. Unity or harmony among all examples. 1. Every passage of scripture must be interpreted in the light of everything else God has said on the same topic. 2. Application in the jurisdiction of elders. a. Elders are commanded (by apostolic authority) to exercise authority and jurisdiction among the flock of God over which they have been made overseers, or the flock of God among them (Acts 20:28; 1 Peter 5:2-3). (1). When the church in Antioch sent financial aid to the "brethren in Judea" during time of famine they sent it to "the elders." (a). Which elders? (b). The New Testament says there were "churches of God which are in Judea in Christ Jesus" and "brethren which dwelt in Judea" (1 Thess 2:14). (c). Elders were to be appointed in "every church" (Acts 14:23). (d). Therefore, the church in Antioch send relief by Paul and Barnabas directly to the elders of each individual congregation in Judea where need existed. (e). Since elders are to exercise authority over the flock of God among them, the elders of these individual congregations would make distribution of those funds according to need. (2). Claiming that the church in Antioch send relief by the hands of Paul and Barnabas to the elders of the church in Jerusalem, who then made distribution to other churches in Judea as they saw fit, is not in harmony with everything else the New Testament teaches about the jurisdiction of elders. 3. Application concerning observing the Lord's Supper on the first day of every week. a. The church in Troas assembling on the first day of the week to "break bread" harmonizes with everything taught about the Lord's Supper. (1). They did this in remembrance of Jesus Christ as the church in Corinth was supposed to do (1 Cor 11:23-25). (2). They observed the Lord's Supper in harmony with apostolic teachings (1 Cor 11:17-20). (3). Their regular observance of the Lord's Supper on the first day of every week is implied and is in harmony other commands given to churches regarding the first day of every week (1 Cor 16:1-4). C. Universal application of an example. 1. For an example in the New Testament to be binding it must be possible for all Christians in all parts of the world and in every age to follow that example.

Lesson 10 5 2. Application of this principle. a. All people in all parts of the world and in every age can baptize (immerse) in water for the remission of sins. (1). Wherever there is life, there is also water. (2). People cannot live where there is not enough water to baptize (immerse). (3). Therefore, immersion in water (baptism) for the remission of sins can be universally practiced. b. All people in all parts of the world and in every age can observe the Lord's Supper on the first day of the week. (1). Even where Christianity is forbidden it is still possible for Christians to assemble in secret to observe the Lord's Supper on the first day of the week. (a). Some Christians in the first and second century had no choice except to worship in secret. (2). Therefore, observing the Lord's Supper on the first day of every week can be universally practiced. c. Every congregation in all parts of the world and in every age can maintain complete autonomy and independence from other congregations. (1). The practice of autonomy is not only commanded, there are examples in the New Testament of churches independently doing their work without being connected to any other congregation. (2). Therefore, maintaining total autonomy and independence can and should be universally practiced by churches today. D. Relevance or materiality of an example. 1. It is vitally important to determine if the New Testament example is purely incidental, or if it is relevant and material, and therefore essential. a. Incidental examples are not relevant, material, or essential, in determining the will of God. b. Therefore, incidental examples must be separated from divine law when considering whether an example is binding. 2. Application of this principle. a. Baptism. (1). Baptism (immersion) in a natural stream or in an artificial pool of water (such as a swimming pool or baptistery) is immaterial and not relevant. (2). Baptism (immersion in water, much water, going down into the water, being buried in water, and coming up out of the water is material and relevant.

Lesson 10 6 b. Teaching the gospel. (1). Teaching the gospel of Christ in a temple (like Jerusalem), by a riverside, or in a jail is immaterial and not relevant to the conversion of the sinner. (2). Teaching, believing, and obeying the gospel of Christ is relevant and material in the conversion of a sinner. c. Assembling to worship. (1). Churches assembling in a private home, a borrowed or rented facility, in a building owned by the congregation, or in an "upper room" is immaterial and irrelevant. (2). Churches assembling on the first day of the week to observe the Lord's Supper, to give into a common treasury, and to worship in spirit and truth is relevant and material. (Acts 20:7; 1 Cor 16:2; John 4:21-24). d. The Lord's Supper. (1). Observing the Lord's Supper with multiple loaves of unleavened bread and multiple containers of fruit of the vine is immaterial and not relevant. (2). Observing the Lord's Supper with unleavened bread and fruit of the vine is relevant, material and essential. (a). The Lord determined the relevance of the unleavened bread when He said "this is My body." (b). The Lord determined the relevance of the fruit of the vine when He said "this is My blood." E. Competence of an example to support a claim. 1. To support any claim drawn from an example there must be competent, material and relevant evidence within the example and elsewhere. 2. The Lord's Supper (Matt 26:26-29; Mark 14:22-26; Luke 22:14-23; 1 Cor 11:23-26). a. There is no competent, material or relevant evidence in the example of the institution of the Lord's Supper to support the claim that Christians today must use only one loaf and one cup? (1). Proponents claim the one loaf represents the "one body" of Christ (the church), and the one cup represents the "one new covenant" (the New Testament) that was ratified by His blood. (a). There is no evidence to support either claim. (2). Concerning the bread Jesus said, "this is My body" (Matt 26:26; Mark 14:22), "this is My body which is given for you" (Luke 22:19). There is no evidence to support the claim that the bread represented anything more than His own personal body "which is given" for us.

Lesson 10 7 (3). Concerning the cup Jesus said, "Drink from it, all of you. For this is My blood of the new covenant, which is shed for many for the remission of sins" (Matt 26:27-28; Mark 14:24), and "this cup is the new covenant in My blood which is given for you" (Luke 22:20; 1 Cor 11:25). (a). There is no evidence to support the claim that the cup represents the new covenant. (b). Jesus did not place emphasis on the cup but on the contents of the cup the fruit of the vine which represents His blood. How could the cup represent His blood? (c). Through the use of metonymy 1 Jesus used "this cup" to represent the contents of the cup namely the fruit of the vine which represents His blood. b. There is no competent, material or relevant evidence in the example of the church in Troas and Corinth to support the claim that there must be only one serving of the Lord's Supper today (Acts 20:7-11; 1 Cor 11:17-34). (1). The example of Troas says "on the first day of the week, when the disciples came together to break bread..." (a). The example emphasizes the first day of the week as when Lord's Supper was observed. (b). This example shows the first day of the week in the observance of the Lord's Supper is material and relevant. (c). Therefore, there is competent evidence in this example for churches today to observe the Lord's Supper on the first day of the week. (2). Proponents for a single serving of the Lord's Supper claim the example of Troas shows there was only one serving. (a). The example does not emphasize the number of times the Lord's Supper was observed. (b). Therefore, there is no competent, relevant or material evidence to support the claim that all churches everywhere had no more than one serving of the Lord's Supper on the first day of the week. (3). To claim this example authorizes only one serving of the Lord's Supper on the first day of the week, would also mean there is authority for only one assembly on the first day of the week. 1 Metonymy: a figure of speech in which one word or phrase is substituted for another with which it's closely associated such as "the crown" for "royalty," "the bottle" for "whiskey or other intoxicating drink," or "the White House says" for an "official message from the President or his staff." In this case "the cup" for "the fruit of the vine" which represents the "blood" of Christ.

Lesson 10 8 (a). If the example of the church in Troas proves there can be no more than one observance of the Lord's Supper, it also proves there can be no more than one assembly of the church on the first day of the week. (b). That would be forcing a conclusion from this example that is clearly not supported by any competent, material or relevant evidence. (4). Proponents of a single serving of the Lord's Supper claim Paul's admonition to the Corinthians states "tarry" or "wait" for one another (1 Cor 11:33). (a). From that statement proponents of a single serving have concluded the church must wait a reasonable amount of time to observe the Lord's Supper until it's clear those who are coming to worship are present. (b). While that is generally practiced among churches today, there is no competent, material or relevant evidence to support the claim that the command "tarry" or "wait" is referring to the observance of the Lord's Supper. (5). Paul was addressing a perversion of the Lord's Supper at Corinth (1 Cor 11:17-22). (a). When they came together "as a church" "in one place" they were not eating the Lord's Supper they were eating their "own supper" (a meal). (b). They were also being selfish and disorderly when they assembled some were hungry and others were drunk. (c). Therefore, Paul asked, "Do you not have houses to eat and drink in? implying the home is where they should eat and drink, not when they assembled to observe the Lord's Supper. (6). Paul taught how the Lord's Supper should be observed (1 Cor 11:23-32). (a). He clarified the two elements of the Lord's Supper (unleavened bread and fruit of the vine). (b). He clarified the purpose of the Lord's Supper to observe it in memory of Christ, and to proclaim His death. (c). He clarified the manner in which the Lord's Supper should be observed not in an "unworthy manner" but where one examines themselves, properly discerning the Lord's body. (d). He clarified the reason for observing the Lord's Supper in this manner so that we will not be condemned with the world.

Lesson 10 9 (7). Paul returns to the issue of a common meal, explaining the proper way it should be done (1 Cor 11:33-34). (a). First, "when you come together to eat, wait for one another" rather than eating "ahead of others" (v. 21). (b). Second, "if anyone is hungry, let him eat at home, lest you come together for judgment" implying they did not "wait for one another." (8). There is no competent, material or relevant evidence in 1 Corinthians 11 to support the claim that the church at Corinth observed only one serving of the Lord's Supper. (a). Concluding this example authorized only one serving is an assumption without any evidence to support that claim. F. Limited application of an example. 1. Examples are binding only when the application of that example is not clearly limited by time, conditions, or circumstances. a. This means that not all examples are binding on Christians today because times, conditions, or circumstances have changed. 2. Application of this principle. a. Much of the teaching of 1 Cor 14 is not applicable today because the purpose for spiritual gifts in the Lord's church no longer exists. (1). The application of those principles were limited to the time, condition, and circumstance when spiritual gifts served a purpose (1 Cor 13:8-10; 14:1-5). (2). However, the principle that the church must do everything "decently and in order" (1 Cor 14:40) is not limited by time, conditions, or circumstances. b. Many things Paul taught in 1 Cor 7 concerning marriage was written in view of "the present distress" seemingly a reference to Christians facing persecution (1 Cor 7:26-28). (1). The application of a man to "remain as he is" (unmarried) and not "seek a wife" is limited to the times, conditions, and circumstances when Christians were persecuted. (2). The principle that husbands and wives are to remain together is not limited by time, condition, or circumstance. c. Paul teaching in 1 Cor 11 regarding women praying and prophesying while her head is covered (1 Cor 11:4-15) is limited to the time, conditions, and circumstances when spiritual gifts (prophesying) existed. (1). Women prophesied in New Testament times Philip had four daughters who prophesied (Acts 21:8-9).

Lesson 10 10 (2). It was a time when the Lord gave "gifts of healings by the same Spirit, to another the working of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues." (1 Cor 12:9-10) (3). Under those conditions, "every woman who prays or prophesies with her head uncovered dishonors her head (man)" (1 Cor 11:5). (4). The practice of a woman covering her head under those conditions was also limited by location there was no such custom in other churches (1 Cor 11:16). (5). The principle that "the head of every man is Christ, the head of woman is man, and the head of Christ is God" (cf. 1 Cor 11:3) is not limited by time, condition, or circumstance. (6). However, any woman in the Lord's church today who wishes to cover her head while praying (or engaging in any other means of worship) has the liberty to do so (Rom 14:2-23). d. The practice of communal sharing in the Jerusalem church (Acts 2:44-46; 4:32-37; 6:1-6) was limited by time, condition, or circumstance. (1). The practice was limited to the time, condition, and circumstance where a specific need existed. (2). When the need no longer existed, the practice ceased. (3). However, the principle of brethren lovingly and sacrificially responding to the genuine needs of other brethren is not limited by time, condition, or circumstance. III. What is an expedient? A. An expedient is the most convenient, practical, efficient, or beneficial way of carrying out a command, an example, or that which is necessarily inferred by the Scriptures. 1. When God specified how a commandment was to be carried out there was no room for expedients. a. Specific authority excluded or forbade anything that changed, modified, or replaced what God specified. b. The commandment was to be carried out exactly as God specified. 2. When God did not specify how a commandment was to be carried out He allowed room for expedients. a. Generic authority includes or permits methods that do not change, modify, or replace what God has specified. b. God allowed choice in the most expedient method or means to aid or assist in carrying out the Lord's command.

Lesson 10 11 3. What are the consequences of misusing or misapplying expedients? a. Failing or refusing to obey what God specifies (either intentionally or unintentionally) disrespects the sovereignty 2 of God and constitutes rebellion against His divine authority. (1). All rebellion against God's divine authority is lawlessness (sin). (2). God's holiness and His divine justice demands all who practice lawlessness (sin) be punished. B. The principle of expediency applied in building the ark. 1. God gave Noah specific commandments concerning the building of the ark (Gen 6:15-16). a. God specified the material (gopherwood), the dimensions (300 x 50 x 30 cubits), and specified certain aspects of the ark's design (door, window, rooms, 3 decks). (1). Noah was not authorized to substitute another kind of wood, modify the dimensions, or alter the design specifics of a door, a window, rooms, and 3 decks. (2). To do what God had not authorized would be disobedience to God's specific commands. b. Noah built the ark according to God's commandments (Gen 6:22). 2. Expedients in building the ark. a. Noah could choose which tools would be most expedient for this building project; the number, size, and location of rooms (divisions) in the ark to house each species and store their food supplies, the size and location of living accommodations and food storage for his family, etc. b. These are all matters of choice (expedients) because they do not substitute, change, alter, or modify what God specified. C. Some attempt to justify certain practices in the Lord's church by calling them expedients when they are not. 1. In many instances this has been done by well-meaning brethren. a. They sought a more convenient, practical, efficient, or beneficial way to do what God specifically authorized or commanded in the organization, work, and worship of the Lord's church. 2. Despite the sincerity of these well-meaning brethren, some actually substituted, changed, altered, or modified what God specifically authorized or commanded. 2 God's sovereignty: God's divine right to have absolute and exclusive authority over every aspect of our lives by virtue of the fact that He is our creator, the giver of life, and the provider of every material and spiritual blessing.

Lesson 10 12 a. Rather than being an expedient method for doing what God authorized, they became additions or unauthorized substitutions to what God specifically commanded. 3. In defense of these unauthorized changes many point to the so-called "good" that comes from these practices. a. The belief is "the end" justified "the means" to accomplish that end. (1). They believe if "the end" was good and worthwhile then "the means" to accomplish that end must also be good and worthwhile. b. This logic makes the assumption that what is good and worthwhile to man must also be good and worthwhile to God. (1). That is not true. c. God alone has the exclusive right to decide what is good and worthwhile, not man. (1). All authority has been given to Jesus Christ (Matt 28:18), and He is the head of the church (Eph 1:20-23). (a). Jesus Christ has all legislative (law-making), executive (lawenforcement), and judicial (law-compliance) authority. (2). Worship based on the teachings and commandments of men is vain (empty) worship (Matt 15:8-9). (3). Man has a history of confusing good and evil (Isa 5:20-21). (4). We must not lean on our own understanding (Prov 3:5-6), but understand the will of the Lord (Eph 5:17). 4. Therefore, any so-called "good" that may have come from such practices is of no benefit if the "means" is not authorized or unlawful. a. The end never justifies the means when God has not authorized the means. IV. Not everything we consider an aid or an expedient is acceptable to God. A. An expedient must be lawful. 1. We cannot classify something as an expedient if it is unlawful, sinful, or contrary to the will of God (1 Cor 6:12; 10:23). a. If the practice is unlawful if it is prohibited by a direct command, a binding apostolic approved example, or by that which is necessarily inferred then it cannot be an aid or expedient. (1). No one has the right to go beyond what God specifically authorizes in the Word (Matt 7:21-27; 2 John 9). (2). Simply assuming God will be pleased with a practice for which there is no scriptural justification is dangerous to say the least, if not outright sinful.

Lesson 10 13 2. There are several examples where people assumed certain practices would be acceptable to God (or would be an expedient) only to discover the practice was not acceptable because it was unlawful. a. Cain (Gen 4:1-12) b. Nadab and Abihu (Lev 10:1-2) c. Uzzah (2 Sam 6:6-7) d. Uzziah (2 Chron 26:18-21) B. An expedient cannot be specified. 1. We cannot classify something God has specified as a matter of expediency. a. Expedients involve freedom of choice as to how a commandment of God will be carried out. b. If God has specified how a commandment is to be carried out, there is no choice except to obey or disobey. 2 When we go beyond what God specified we are guilty of substituting our way for God's way. a. We can no longer consider our way a matter of expediency or an aid in carrying out a commandment of God. Instead, it becomes an addition. 3. Here are some examples: a. God commanded Noah to build the ark (Gen 6:13-16). (1). God specified the kind of wood to be used in its construction acacia wood (gopherwood). (a). Substituting another kind of wood (such as teak wood in place of acacia wood) would have been an addition. (b). Supplementing another kind of wood (such as an acacia wood hull with teak wood decks) would have also been an addition, not an aid. (2). God specified the dimensions of the ark (300 x 50 x 30 cubits). (a). Any other dimensions would have been an addition, not an aid. (3). God specified the number of windows (one), the number of doors (one), and the number of decks (three). (a). Any other amounts would have been an addition, not an aid. b. God commanded "singing" in the Lord's church (Eph 5:19; Col 3:16). (1). God specified vocal music singing. (a). Substituting another kind of music (such as instrumental music in place of vocal music) would be been an addition. (b). Supplementing another kind of music (such as instrumental music added to vocal music) would also be an addition, not an aid.

Lesson 10 14 c. God commanded baptism (Rom 6:4). (1). God specified the action burial or immersion (from the Greek word "baptizo"). (a). Substituting another method (such as sprinkling or pouring in place of immersion) would be been an addition. d. God gave the organization of the local church (Phil 1:1; Acts 14:23). (1). God specified bishops (elders or overseers), deacons, and saints. (a). Any other organization would be an addition, not an aid (there can be no organization larger than, smaller than or other than the local church). e. God gave the jurisdiction of elders in the local church (Acts 20:28; 1 Pet 5:1-3). (1). God specified the jurisdiction of the elders to be only over the work of the congregation "among you," and not over the work of other congregations. (a). Any other jurisdiction would be an addition, not an aid. C. An expedient must edify, strengthen, and build up the church, not tear it down or destroy its unity and peace. 1. If disunity and disharmony result from a particular practice, that practice cannot be an expedient (1 Cor 10:23-33; 14:26). a. If a particular practice is simply a matter of choice (where God allows us to exercise our own wisdom in how we carry out a commandment) and it creates disunity, dissension, and division within the body of Christ, it is sinful and wrong (Rom 16:17; Gal 5:20). (1). We are to obey what God specifies whether we agree with it or not (Acts 4:18-20; 5:29). b. We have no right to demand or force our opinions regarding a matter that is clearly non-essential. 3 (1). To do so would be to destroy peace and unity among God's people. c. Whatever "good" that comes from such practices do not overcome the wrong done to the body of Christ. D. An expedient cannot offend the conscience of the weak brother. 1. Since an expedient is a matter of choice (personal liberty), we must be willing to give up such matters if they offend the good and sincere conscience of a weak brother (1 Cor 8:1-13). 3 A non-essential is a practice God may allow or permit as a matter of choice, but is not required by means of a specific command, an approved apostolic example, or even by that which is necessarily inferred.

Lesson 10 15 a. Paul is discussing those who are unlearned and untaught in matters of grace and liberty (Rom 14) and who do not understand how scriptural authority is established. b. When a weak brother feels compelled or intimidated to participate in something that violates his conscience, we have sinned against that brother (v. 10). (1). Paul is not discussing those who intentionally use 1 Cor 8 to assert their will over a congregation by merely claiming a practice offends their conscience. (2). To consistently give into their demands means the church would be governed by "minority rule" ruled by the objections of a minority (sometimes even one person). c. Simply because someone disagrees with a particular practice does not mean their conscience has been violated. (1). The only way their conscience is violated is when they are coerced or intimidated into actually doing what their conscience does not allow. (2). In such cases everyone must refrain from judging, despising, or showing contempt for one another simply because we may not agree on a matter of personal liberty (Rom 14). 2. Maintaining mutual love and unity in the body of Christ demands we avoid anything that compels others to violate their conscience by doing what they believe is wrong. E. An expedient cannot be an addition to, or a substitution for God's way. 1. Anything that changes or alters what God specifies, by either adding to it or by substituting another way, is wrong and sinful and can never be considered an expedient. 2. Here are some examples: a. Jesus Christ commanded us to "teach" and "make disciples of all nations" (Matt 28:19). (1). The Lord did not specify the method or means we should use in teaching the gospel of Christ to others. (a). We may teach publicly in an assembly, privately in a Bible class, or one-to-one because there are examples of each method in the New Testament. (b). We may teach with the use of Bibles only, with the use of Bibles and class material prepared by the local church or purchased elsewhere, with the use of visual aids (charts, PowerPoint, audio, video, or other computer generated displays), by mail, by phone, or through the Internet because these are all matters of expediency.

Lesson 10 16 (c). None of these methods change or alter the command to teach the Word, nor change or alter a binding apostolic example, or that which is specifically inferred in the scriptures. (2). The Lord commissioned the church to preach the gospel to the world (cf. Matt 28:19-20; Mark 16:15-16; Acts 8:1-2; 1 Thess 1:8; 1 Tim 3:15). (a). The Lord's church has no authority to create any other organization to do the work of teaching and preaching the gospel. (b). The church has no authority to create an organization larger than, smaller than, or other than the local congregation. (c). If the church creates another organization to do the work God assigned to the church that organization becomes an addition, not an aid. b. Jesus commanded His disciples to "drink this cup" (a reference to the contents of the cup "fruit of the vine") (Matt 26:27-29; 1 Cor 11:25-28). (1). The Lord specified the element (fruit of the vine). (a). Therefore, we have no authority to change, alter, or substitute that element with another element (such as water, or juice flavored drinks). (b). To change, alter, or substitute fruit of the vine for another element would be without authority and unlawful. (c). This same principle applies to changing, altering, or substituting unleavened bread with some other baked item (crackers, cookies, etc.). (2). However, when partaking of the fruit of the vine we have a choice when it comes to the number of containers we use. (a). We may use one container for the entire congregation, or as a matter of expediency (not to mention sanitation) we may use multiple or individual containers. (b). God has not specified the number of containers, but left the number to our own wisdom and discretion. (c). Therefore, these are all matters of expediency. (3). We also have the liberty to bake our own unleavened bread or purchase it prepackaged. (a). The Lord did not specify which, nor does either practice change or alter the example of using unleavened bread. (b). Therefore, these are all matters of expediency.

Lesson 10 17 c. We have a binding apostolic approved example to assemble on "the first day of the week to break bread" to partake of the Lord's Supper (Acts 20:7). (1). In observing the Lord's Supper, we cannot change, alter, or substitute any other day of the week "to break bread". (a). We cannot observe the Lord's Supper any other day of the week without violating this specific approved apostolic example. (2). However, as a matter of expediency, we can choose when to "break bread" (observe the Lord's Supper) on the first day of the week: (a). At the beginning of worship, at the conclusion, or somewhere in between. (b). In the morning, afternoon, or evening. (c). God has not specified, but has left the choice to us. d. Regarding the Lord's Supper, Jesus commanded "do this in remembrance of Me" (Luke 22:19; 1 Cor 11:24). (1). Every Christian is commanded to observe the Lord's Supper in remembrance of Christ. (a). We have no authority to give a different meaning to the Lord's Supper. (b). We also have no authority to "deny" or "exempt" any Christian from observing the Lord's Supper on the first day of the week in remembrance of Jesus Christ regardless of the circumstances. e. The Lord's church is authorized by command and example to assemble on the first day of the week to "break bread" (Acts 20:7; 1 Cor 16:1-4). (1). As a matter of expediency we may assemble once or more than once on the first day of the week. (a). We are not limited by command, example, or inference to a specific number of times we may assemble on the first day of the week. (b). God has not specified the number of assemblies, but left the choice to us. (2). As a matter of expediency we may also assemble any other day of the week (such as Wednesday evening) as long as the assembly is not to "break bread." f. The Lord specified "singing" in the church (Eph 5:19; Col 3:16). (1). There are only two types of music: (a). Vocal music which is produced solely from the human voice.

Lesson 10 18 (b). Instrumental music produced by some mechanical or electronic means. (2). God specified vocal music. (a). The Lord's church has no authority to change, alter, or substitute any other kind of music in worship to the Lord. (b). The Lord's church has no authority to substitute instrumental music in place of vocal music in worship. (c). The Lord's church has no authority to combine instrumental music with vocal music in worship. (d). Claiming instrumental music is justified because it aids us in singing and making melody in our hearts to the Lord, would be the same as Noah claiming a second door in the ark is justified because it aids in loading animals quicker. (3). Singing with song books, by memory, with the use of PowerPoint (paperless) hymnals, or with the assistance of a song leader (to select, pitch and lead the song) are all matters of expediency. (a). We may sing in unison, or sing in four-parts (soprano, alto, tenor or bass). (b). Since God created the human voice to sing within a specific range (from high to low), a song leader may use a device to properly pitch a song so all can sing in the range suited for their voice neither too high or too low. (4). These are all matters of expediency because they do not change, alter or substitute the command of God to sing and make melody in our hearts to the Lord. (a). In addition to instrumental music in worship being unauthorized, there is no historical evidence of any kind that New Testament Christians ever used instruments of music in worship. g. The Lord commanded the church to do the work of "ministering to the saints" and to perform other works of service including caring for those who are lawfully the "charge" of the church (Eph 4:12; 1 Tim 5:16). (1). God specified the organization (the local congregation) to minister to the needs of saints under the direction of its own elders (Acts 14:23; Phil 1:1; 1 Pet 5:1-3). (2). The specific method by which a local congregation ministers to the saints and care for those in its charge is not specified. (a). The church may care for those under its "charge" (1) directly, by purchasing food, paying for housing, utilities, medical bills, etc., or (2) indirectly, by giving those in need money to purchase or pay these things as they see fit.

Lesson 10 19 (b). The method a local congregation uses to care for the needs of the saints is a matter of expediency. (3). However, the Lord's church has no authority to create or financially support another organization (larger than, smaller than, or other than the local congregation) to do the work of ministering to the needs of saints. (a). All such organizations would be an addition to what God has authorized, not an aid. h. The jurisdiction of elders has been set by divine authority (Acts 20:28; 1 Pet 5:1-3). (1). The authority and jurisdiction of elders is limited to "the church" over which they have been made overseers (not "the churches"). (a). New Testament elders were never appointed over more than once church. (b). New Testament elders were never permitted to extend their authority or oversight beyond their own local congregation. (2). Elders who extend their authority or jurisdiction beyond their own local congregation, and assume the oversight of another congregation, have overstepped their authority and are sinning. (3). Elders have no right or authority to sponsor or co-sponsor the work of another church (as in the "sponsoring" or "overseeing" church arrangement), nor do they have the right or authority to form a jointcommittee of elders with elders of other congregations to jointly share in the oversight of a project that involves a plurality of churches. (4). While churches in New Testament times worked together to meet specific needs (2 Cor 8-9), each church operated independent of others under the oversight and supervision of their own elders, each sending financial assistance directly to those who were in need (Acts 11:27-30). (5). Churches in New Testament times worked together in the same manner to help meet the needs of those who preached the gospel (2 Cor 11:8; Phil 4:14-16). (6). Therefore, the "sponsoring" or "overseeing" church, or the "sponsoring" or "overseeing" eldership arrangement (where elders manage or oversee a project of benevolence or evangelism that involves a plurality of churches) cannot be an expediency since such arrangements violate the limited jurisdiction and oversight God imposed on all elders. i. Congregations are not authorized to pool or combine their financial resources to do any work (evangelism or benevolence), nor are churches authorized to place those resources under the oversight on a single eldership.

Lesson 10 20 (1). This practice cannot be called an expediency because it changes the commands and apostolic approved examples for how such work is to be done. (2). When New Testament churches financially supported someone to preach the gospel in another region, each congregation sent directly to the one for whom that support was intended. (a). Congregations never sent their financial support to another congregation (or to another organization), which in turn decided which preachers would receive financial support and how much they would receive. (3). When New Testament churches sent financial aid to relieve the needs of Christians in other locations (from famine or other natural disaster), each congregation sent directly to the church in need. (a). Congregations sent their financial assistance through the hands of their own messenger. (b). Congregations also selected the same person or persons to take their financial assistance to where it was needed. (b). However, New Testament churches never sent financial support to a congregation (or another organization), which in turn would decide which congregations in need would receive financial support and how much they would receive. Conclusion: I. Not every example, or every part of an example, in the New Testament is binding on Christians today. A. To ensure we are not binding where God has not bound, or loosing where God has bound, we must understand when an example is binding and when it is not. 1. We must consider: a. The uniformity among all examples. (1). If a particular method or practice was done the same way in every example that becomes a guideline for us to follow in observing the same method or practice. b. The unity or harmony of an example. (1). We must be certain that every conclusion we draw from an example is in unity and harmonizes with everything else God has said on the same subject. c. The universal application of an example. (1). For an example to be binding it must be possible for all Christians, in all parts of the world, and in every age to follow that example.

Lesson 10 21 d. The relevance or materiality of an example. (1). Not every part of an example may be relevant and material, especially if the part of the example is purely incidental. e. The competency of an example to support a claim. (1). We must determine if there is competent and supportive evidence in an example to support any claims drawn from that example. f. The limited application of an example. (1). Not all examples are intended for all Christians for all time simply because the application of some examples are clearly limited by time, conditions, or circumstances. II. We must understand the biblical principle of expediency and its limitations. A. An expedient is the most convenient, practical, efficient, or beneficial way of carrying out a command, an order, or an assigned task. 1. Unfortunately, some have attempted to justify practices in the Lord's church as matters of expediency when they are not. a. The belief that "the end always justifies the means" is unbiblical. 2. Therefore, we must consider the following regarding matters of expediency. a. Is the practice lawful? (1). Is there anything in the scriptures that would prohibit the practice by means of a direct command, a binding apostolic approved example, or that which is necessarily inferred. b. Has the practice already been specified? (1). Expedients involve freedom of choice. But if God has specified how a commandment is to be carried out, we have no choice in the matter. c. Does the practice edify, strengthen, and build up the church, or does it destroy peace and harmony? (1). If a practice is purely a matter of choice and causes disunity, dissension, and division in the body of Christ it is sinful and wrong. d. Does the practice offend the conscience of a weak brother? (1). Expedients are matters of liberty. But if the conscience of a weak brother is offended by being made to participate in that practice we have sinned against that brother. e. Is the practice an addition to, or a substitution for God's way? (1). Any practice that changes or alters a commandment of God, a binding apostolic example, or that which is necessarily implied by the clear meaning of the text is wrong and sinful.