Singing With the Instrument in the Name of the Lord

Christians have a divine obligation to use instrumental music in worship! Many people today use pianos, guitars, and other similar instruments in their worship. This is NOT the kind of instrument of which I am speaking. But the Bible does teach us to use an instrument to accompany our singing in worship to God. In Ephesians 5:19 we read, “Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord.” Notice the phrase “in your heart” in this passage. The instrument upon which God expects the Christian to “play” is the heart. Colossians 3:16 states this principle in similar words, “Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.” In both Ephesians 5:19 and Colossians 3:16 instrumental accompaniment is commanded. Singing is to be accompanied with a specific instrument, namely, the heart. Please note that when God specifies something, we must respect God’s instructions.  We refer to this as specific authority.  Let’s look at several Bible examples that illustrate this principle.

One great example where God specifies the use of a particular item is Noah and the ark. If we look back at Genesis 6:14, God tells Noah, “Make yourself an ark of gopher wood; make rooms in the ark, and cover it inside and outside with pitch.” We don’t know what gopher wood was, but Noah knew! God specified this type of wood for a reason and Noah was expected to respect God’s specific instructions in that regard. In Genesis 6:22, “Thus Noah did; according to all that God commanded him, so he did.” Noah built the ark out of gopher wood because God told him to do it that way and was saved from the flood.

Another great example of specific authority is found in Exodus 12, where God gives Moses specific instructions for how to avoid the tenth plague-the death of the firstborn. Part of the instructions was to kill a lamb, take the blood and put it on the doorposts and lintel with a bunch of hyssop twigs (Exodus 12:7, 22). The Bible says that when God saw the blood, He would pass over the house and spare the firstborn. God specified a lamb’s blood. Those who followed God’s specific instructions were spared the life of their firstborn. Those who used anything but the blood of a lamb lost their firstborn that night.

We read of a man named Naaman in 2 Kings chapter 5. Naaman had leprosy, a deadly disease, but through the prophet Elisha, God gave Naaman the opportunity to be healed. God gave Naaman a specific condition. Naaman had to immerse himself in the Jordan River seven times. Naaman was angry because he didn’t want to get into that nasty, muddy, dirty Jordan River, but God had specified THAT River. Naaman wanted to go back to his homeland and immerse himself in one of the rivers of Damascus. He said, “Are not the Abanah and the Pharpar, the rivers of Damascus, better than all the waters of Israel? Could I not wash in them and be clean? So he turned and went away in a rage” (2 Kings 5:12). But those rivers could not have cleansed him. Only after washing seven times in the Jordan did Naaman’s leprosy go away.

As a last example, many in the religious world today observe the Lord’s Supper. Paul tells us that this holy meal is to be observed in remembrance of the death of Christ (1 Corinthians 11:24). Both Jesus body and His blood are represented in this supper. No doubt everyone in the religious world who observes the Lord’s Supper can tell you the elements used within it. These elements are the bread and the fruit of the vine. These things were specifically mentioned by Jesus as items that were to be used to in this supper (Matthew 26:26-29). Now ask one who observes this religious practice if Jesus would be happy if we substituted a McDonald’s hamburger for the bread and Coca Cola for the fruit of the vine. The predominant response you would receive would be, “Of course not. Jesus said to use bread and fruit of the vine and that settles that.” To which we reply, Amen.

In each of these Bible examples God specified something and those who wanted to receive the blessings of God were expected to do as God had specified. Noah was to build the ark of gopher wood because that was what God specified. Moses was to use the blood of a lamb because that was what God specified. Naaman was to immerse himself seven times in the Jordan River because that is what God specified. Christians are expected to partake of the bread and fruit of the vine in the Lord’s Supper because that is what God specifies. In each of these instances to abandon, substitute, or add something different for what God specified would be to ignore the specific authority of God. Noah’s ark would have sunk. Moses would have lost his firstborn son. Naaman would have died of leprousy. Christians would have observed “in an unworthy manner” (1 Corinthians 11:29). The principle in each of these examples is the same. When God specifies how He wants something done, we must do it the way God says to do it without deletion, substitution, or addition.

Let me refine my question in the title of this article. What instrument should the Christian use to worship God in song? God has specified the heart as the instrument the Christian is to accompany song in worship to Him. If we delete the heart, substitute some other instrument for the heart or add some other instrument to the heart, then we worship in vain. Should we accompany our worship to God in song with any other instrument of music than the heart? No, we should not. To do such would be to abandon the blessings that God says we have through worship in spirit and in truth (John 4:24). Our worship to God must be done as God has specified, in His name. To worship God in any other way than the way God has specified is to place our own righteousness above the righteousness of God. Let us humbly submit to God’s will in our songs of worship.

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Finding Faith in Moses, the Man of God

Kevin Cauley

One can hardly begin thinking about the relationship of faith and Moses without considering the inspired penman’s comments in Hebrews 11:23-28.

By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king’s commandment.  By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter;  Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season;  Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward.  By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible.  Through faith he kept the Passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them.

We learn from this passage that Moses’ faith began with his parents who defied Pharaoh’s command.  That same defiance cropped up in Moses’ own life as he refused to be called the son of Pharaoh’s daughter and when he finally forsook Egypt.  These things were not done for defiance sake, however, as the inspired penman tells us.  Moses did these things looking to “the recompense of the reward” and “as seeing him who is invisible.”  Moses was defiant toward Egypt because he believed in something greater than what Egypt had to offer; He believed in the existence of and the promises of God.

Nevertheless, Moses faith wasn’t always perfect.  We find, in fact, there were several occasions when his faith wavered.  We wonder where his faith went when we witness his flight after the Israelites rejected him as their leader (Acts 7:23-29).  We ponder how he could, in the presence of God, doubt himself even as God promises to be with him (Exodus 4:10-17).  We pause when we see his noble visage wrinkled with anger at the children of Israel and in disobedience strikes the rock to which God had simply said speak (Numbers 20:1-13).  Despite these failings, Moses legacy is one of faithfulness.  Let’s notice a few things in that regard.

First, Moses faith was a faith that faltered.  We mentioned some of the times when Moses faith was less than stellar.  He had times in his life when he gave up, had self doubt, and even deliberately disobeyed God.  Regardless, with God’s encouragement, Moses found ways to return to the Lord.  In Psalm 90, perhaps after the return of the 12 spies from the land of Canaan and God’s wrath with the disappointing report they brought, Moses prayed, “Lord, thou hast been our dwelling place in all generations” (Psalm 90:1).  Moses realized that even in times when our faith falters, that it is only to the Lord that we can turn for ultimate comfort and refuge.  So he says, “Return, O LORD, how long? and let it repent thee concerning thy servants” (Psalm 90:13).  Yes, on occasion Moses’ faith faltered, but he always came back to God when he realized his wrong.  We need to let the true spirit of penitence characterize our faith as well.

Second, Moses faith followed.  From the time that God called Moses to bring His people out of the land of Egypt to the time that Moses’ foot set down on top of mount Pisgah, he followed the Lord.  We remember many of the trials Moses had to endure: the mocking of Pharaoh’s magicians; the rejection of his message by Pharaoh; the complaints of the Hebrew people; the creation of the golden calf by Aaron; the rebellion of Korah, Dathan, and Abiram; the final lack of faith demonstrated by the 10 spies.  In each of these times, Moses could have easily given up and thrown in the towel.  Indeed at one point God Himself told Moses to just abandon the children of Israel and let Him make a nation from Moses Himself (Exodus 32:9-10).  It was in precisely these times that Moses faith shined more brightly than ever when he dedicated Himself to following the path that God had laid out before Him.  Under extreme trial, temptation, and trouble Moses’ faith came shining through like a beacon of hope among the fog of despair.  What a tremendously faithful follower!

Finally, Moses faith was a faith that finished.  While forbidden to enter into the Promised Land, Moses continued to serve God until such a time as his life was required.  One can well imagine Moses walking up that rocky path to the top of Mount Pisgah and looking over into the land of Canaan.  His time on earth was at an end and he had completed the task God had set before him.  Yet his faith looked not finally upon an earthly plateau, but a heavenly one.  We find Moses again in the gospel accounts speaking with Jesus about his death (Luke 9:31).  We no longer see a Moses that is burdened by the cares of earthly life, but one who is triumphant over death and glorified, providing comfort and peace to One who would lead His people not out of a physical land of bondage, but a spiritual one.  No doubt our Lord took comfort in this conversation when He declared upon the cross, “It is finished.”  Like Moses, he laid down His burdens of physical existence to take up a glorious heavenly one.  Moses faith was a faith that finished.

What joys and comforts the faith of Moses brings to the faithful child of God.  Moses’ example gives us much to contemplate.  Let us take up his banner of faith in our lives each day as we may falter, follow, and seek to finish the path of faith we each have before us.

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The Ancient Doctrine of “Once Saved, Always Saved.”

Kevin Cauley

We all know people who believe the doctrine of “Once saved, always saved.”  This is the idea that once a person becomes a child of God, there is no sin that they can commit to lose their salvation.  Many people today find this doctrine to be of great comfort, because it in essence relieves them of all personal responsibility in their relationship with God.  After all, if I am saved, and there is nothing that I can do to be lost, then it doesn’t really matter how I behave or act, so I need not worry that much about it.  The truth is that this is a most dangerous doctrine when it comes to matters of religion, because it deceives people into thinking that their relationship with God is secure, when it really is not.

Interestingly enough, this false doctrine has been around for quite a long time.  In fact, early Christians had to deal with it in the 1st and 2nd centuries.  During that period of time, there was a false doctrine known as Gnosticism.  Of the Gnostics, one sect taught the doctrine of once saved, always saved.  A Christian named Irenaeus lived during the 2nd century A.D. (130-202).  He wrote a book titled, “Against Heresies” in which he called attention to this particular fact.  In this work (Book I Chapter 6) he said the following regarding Gnostic teaching:

But as to themselves, they hold that they shall be entirely and undoubtedly saved, not by means of conduct, but because they are spiritual by nature. For, just as it is impossible that material substance should partake of salvation (since, indeed, they maintain that it is incapable of receiving it), so again it is impossible that spiritual substance (by which they mean themselves) should ever come under the power of corruption, whatever the sort of actions in which they indulged. For even as gold, when submersed in filth, loses not on that account its beauty, but retains its own native qualities, the filth having no power to injure the gold, so they affirm that they cannot in any measure suffer hurt, or lose their spiritual substance, whatever the material actions in which they may be involved.

Wherefore also it comes to pass, that the “most perfect” among them addict themselves without fear to all those kinds of forbidden deeds of which the Scriptures assure us that “they who do such things shall not inherit the kingdom of God.”

And committing many other abominations and impieties, they run us down (who from the fear of God guard against sinning even in thought or word) as utterly contemptible and ignorant persons, while they highly exalt themselves, and claim to be perfect, and the elect seed. For they declare that we simply receive grace for use, wherefore also it will again be taken away from us; but that they themselves have grace as their own special possession, which has descended from above by means of an unspeakable and indescribable conjunction; and on this account more will be given them.

Now, let’s compare what was stated regarding Gnosticism with some more recent quotes.  Notice the following quotation from Billy Graham in answer to the question, “Will I lose my salvation if I sin?”

When we do sin, God does not reject us or disown us. Our fellowship with Him may be broken, but our relationship is not; we are still members of His family if we have truly committed our lives to Christ” (h**p://www.billygraham.org/qna/qna.asp?i=484)

In response to another question, “How big a sin do you have to commit before you lose your salvation?” Billy Graham said:

I am convinced that once a person sincerely and honestly trusts Christ for his or her salvation, they become a member of God’s family forever — and nothing can change that relationship. (h**p://www.billygraham.org/qna/qna.asp?i=1777)

Edward Hiscox in “The Standard Manual for Baptist Churches” says it this way:

We believe that the scriptures teach that such as are truly regenerate, being born of the Spirit, will not utterly fall away and perish, but will endure unto the end; that their persevering attachment to Christ is the grand mark which distinguishes them from superficial professors; that a special Providence watches over their welfare; and that they are kept by the power of God through faith unto salvation (Hiscox, pg. 67, 1939).

The Westminster Confession of Faith states regarding the perseverance of the saints:

I. They whom God hath accepted in his Beloved, effectually called and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace; but shall certainly persevere therein to the end, and be eternally saved.

II. This perseverance of the saints depends, not upon their own free-will, but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father; upon the efficacy of the merit and intercession of Jesus Christ; the abiding of the Spirit and of the seed of God within them; and the nature of the covenant of grace; from all which ariseth also the certainty and infallibility thereof.

III. Nevertheless they may, through the temptations of Satan and of the world, the prevelancy of corruption remaining in them, and the neglect of the means of their perseverance, fall into grievous sins; and for a time continue therein: whereby they incur God’s displeasure, and grieve his Holy Spirit; come to be deprived of some measure of their graces and comforts; have their hearts hardened, and their consciences wounded; hurt and scandalize others, and bring temporal judgments upon themselves.

The point of these quotations is not to prove that Calvinists teach this doctrine, because they freely admit it.  The point is to show the similarities between what the Gnostics taught and what Calvinists teach.  There are some differences, but the essence of the teaching is the same.

1.    If a person is saved, it is not by means of his own conduct, but on account of his nature.  While Gnostics and Calvinists differ in the origin of that nature, the doctrine is still the same.  Gnostics say that it is due to a special spiritual nature.  Calvinists say that they are infused by the nature of Christ.
2.    One is saved on account of one’s election to be saved.  The Gnostics said that they were of the “elect seed.”  Calvinists say that they are elected by God.  Both agree that being elected precludes their actions from affecting that election in a negative way.
3.    While one may sin in the flesh, that does not affect the relationship that one has to God and salvation.  The third part of the Westminster Confession of Faith (as quoted above) makes it plain that Christians may even live in sinfulness, yet not affect their salvation.  The Gnostics just went one step further and stated that it was there desire and practice to do so.
4.    Grace overcomes all sins regardless of the individual’s attitude toward sin.  Calvinists state that grace is irresistible and the Christian cannot help but fall under it.  Gnostics say that regardless how much sin they willingly commit, grace flows upon them freely for every sin they commit.
5.    Both agree that there is nothing that can cause the one who is saved to lose their salvation.  Gnostics take this to the ultimate conclusion and pursue their own lusts and passions without constraint.  Calvinists, however, take another approach.  They say that the Christian who is saved generally won’t choose to live like that, even though if they did, they couldn’t lose their salvation.  In essence giving mere lip service to practicing righteousness.

The parallels are striking.  How many times have we heard the person who believes in this doctrine of “once saved, always saved” say that the child of God cannot fall from grace?  How many times have we heard those who believe this doctrine say that the child of God cannot lose their spirituality?  How many times have we heard them say that the child of God cannot sin in such a way so as to lose his salvation?  The similarities between this form of Gnosticism and the doctrine of “Once saved, always saved” are too numerous to ignore.

It was indeed the teaching and practice of the apostles to reject the doctrines of Gnosticism, including this doctrine.  The book of Colossians was written by Paul in rejection of Gnosticism.  John’s account of the gospel of Christ and his book of 1 John were also written as a response to the doctrines of Gnosticism, and particularly, 1 John was written to refute the idea of once saved, always saved.  One cannot honestly read through this book and ignore that conclusion.  In addition, the following passages in the New Testament clearly indicate that Christians may sin so as to fall from grace: Galatians 5:4; Hebrews 6:4-6; Hebrews 10:26; 2 Peter 2:20-22.

If you know of someone who believes this doctrine, then I urge you to take this article to them, invite them to study it with you and help them to come to understand that believing this doctrine is not in harmony with God’s word.  If one truly believes this doctrine they will be eternally lost, because they will not regard sin as the awful and terrible thing that it truly is.  A Christian may be forgiven after having committed sin based upon repentance and confession, but one will not be forgiven while actively pursuing a life of sin.  The Christian can so sin as to fall from grace.

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Gift of the Holy Spirit

1.    Before His ascension, Jesus promised to the apostles that the Holy Spirit called (“the promise of the Father”) would come upon them in Jerusalem (Acts 1:4,5).
2.    This was based upon the statement of Jesus in his early ministry, “John truly baptized with water, but ye shall be baptized with the Holy Ghost.”
3.    Jesus promised that the apostles would receive power after the Holy Spirit came upon them (Acts 1:8).
4.    On the day of Pentecost, they were all in Jerusalem and the Holy Spirit came upon them (Acts 2:4).
5.    The power of the Holy Spirit was the power to do miraculous things such as speak with tongues (Acts 2:4).
6.    In verse 33 Peter says that what Jesus told them in Acts 1 had now been fulfilled; the promise of the Holy Ghost (also called the promise of the Father in Acts 1:4) was given to the apostles.
7.    Peter said that this is now what you “see and hear” (i.e. the miracle of tongues).  This promise was the miraculous gift of tongues.
8.    Peter reiterates that promise in verse 38, “And, ye shall receive the gift of the Holy Spirit.”
9.    In Acts 10:45 we find the exact same wording, “gift of the Holy Spirit.”
10.    The gentiles in Acts 10:44 received the Holy Spirit.
11.    It is clear that the gift of the Holy Spirit here is the miraculous gift of tongues for verse 46 says they heard them speak with other tongues and magnify God.
12.    In verse 47 Peter said that they had “received the Holy Spirit as well as we.”
13.    In Acts 11:15, Peter is rehearsing the events at the house of Cornelius.  He says that the Holy Spirit fell on them as on us “at the beginning.”
14.    In Acts 11:16 he applies the same quote that Jesus used in Acts 1 to describe the events of Acts 2.
15.    If the gift of the Holy Spirit in Acts 10:45 is the miraculous gift of tongues, then the gift of the Holy Spirit in Acts 2:38 must be the miraculous gift of tongues.

The basic argument is this:

Peter says in Acts 10 and 11 that “the gift of the Holy Spirit” was given to both the Apostles and the brethren at the beginning in Acts 2.

All of the apostles were apostles who received the miraculous indwelling of the Holy Spirit in Acts 2.
All of the apostles and some of the brethren were people who received the miraculous indwelling of the Holy Spirit in Acts 2.

All the references to the Holy Spirit in Acts 1-2:37 were references to the Apostles’ reception of the miraculous indwelling of the Holy Spirit.
No references to the Holy Spirit in Acts 1-2:37 were references to the brethren’s reception of the miraculous indwelling of the Holy Spirit.
Some of the brethren were brethren who received the miraculous indwelling of the Holy Spirit in Acts 2.
Therefore, some of the brethren received the miraculous indwelling of the Holy Spirit in Acts 2:38-44.

If all of the references to the coming of the Holy Spirit in Acts 1 and 2:1-37 are references to the miraculous indwelling of the Holy Spirit in the Apostles, and if Acts 10 and 11 says “the gift of the Holy Spirit,” was given to both the Apostles and brethren in Acts 2, then “the gift of the Holy Spirit” in Acts 2:38 must be the miraculous indwelling of the Holy Spirit in the brethren.

It is true that all of the references to the coming of the Holy Spirit in Acts 1 and 2:1-37 are references to the miraculous indwelling of the Holy Spirit in the Apostles.

It is true that Acts 10 and 11 says that these references were to “the gift of the Holy Spirit.”

Therefore, the “gift of the Holy Spirit” in Acts 2:38 must be the miraculous indwelling of the Holy Spirit.

All references to the Holy Spirit in Acts 1-2:37 were references to the miraculous indwelling of the Holy Spirit.

No references to the Holy Spirit in Acts 1-2:37 were references to any non-miraculous indwelling of the Holy Spirit.

There is no evidence in the immediate context that forces us to the conclusion that “the gift of the Holy Spirit” is anything other than the references to the Holy Spirit in Acts 1-2:37.

“The gift of the Holy Spirit” in Acts 10:45 was the miraculous indwelling of the Holy Spirit.

The “gift” that Cornelius received was the same “gift” that the Apostles and believers received in Acts 2. (Per Peter Acts 11:17).

The apostles received the “gift” in Acts 2:1-37.

The believers received the “gift” in Acts 2:38-41.

Therefore the “gift of the Holy Spirit” in Acts 2:38 was the miraculous indwelling of the Holy Spirit.

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Friendship

Friendships are an important part of our lives. Ever since we were young, we have formed these relationships with other individuals and they have brought us times of sadness and happiness, exhilaration and frustration. Some of these friendships have been more shallow and superficial while others have been much more strong and long-lasting. As we grow and mature, we discover that these strong, fulfilling friendships require much effort and work to maintain. That’s probably why most people have so few of them. I’ve heard many individuals say, on a number of occasions, that they can count the number of good friends they have on one hand.

So, what does it mean to be a friend? A “friend,” according to the dictionary, is “…1 a person whom one knows well and is fond of 2 an ally, supporter, or sympathizer.” (1) This, in turn, inspires some questions. Since these relationships are such an important part of our lives, who do we choose to be our friends? Who are we attracted to and want to know more about? Who do we select to fulfill that necessary role of the one who offers us support, encouragement, and when things go wrong, the shoulder to cry on?

Sadly, we many times turn to people of the world to be our “true” friends. We become attracted to and nurture these relationships and they fulfill our needs in these areas. Is this the right decision? Should, we, as Christians, have close, intimate relationships with those who are outside the kingdom of Christ? What do we really have in common with them? What are our shared interests? We are warned, on several occasions in scriptures, to not place our affections on things of this world. In James 4:4, it states: “…Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God.” (NKJV) The apostle John offers the following admonition in I John 2:15: “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him.” Having close friendships with “worldly” individuals should be difficult for Christians for we are, as it states in II Corinthians 6:14, “…unequally yoked together.” We have objectives and interests that are diametrically opposed to those of the world.

Instead, we should have a close relationship, a “friendship” with God, our Creator. What a compliment was given to Abraham in James 2:23 that he “…was called the friend of God.” We need to follow the example of Abraham. He trusted and obeyed God. He had a strong friendship with His Creator and God blessed him and his descendants. Like Abraham, we need to put God first in our list of priorities and strive to obey Him and do His will. Obedience is the key! We see in John 15:14 – 15, Jesus tells His disciples: “You are My friends if you do whatever I command you. No longer do I call you servants, for a servant does not know what his master is doing; but I have called you friends, for all things that I have heard from My Father I have made known to you.” With that sort of attitude, we will be able to have a close relationship with our heavenly Father and His Son Jesus Christ.

Let us also nurture the relationships that we have our brethren, our brothers and sisters in Christ. We are part of the same spiritual family! We have so many things in common with each other. We have the same principles and goals for our lives. We have the same Lord and Savior. Thus, we should, naturally, want to have close friendships with our fellow Christians. The apostle Peter exhorts us in I Peter 2:17: “Love the brotherhood.” He later states in I Peter 4:8:“And above all things have fervent love for one another…” We need to truly appreciate the common bond that we share as Christians and consider our spiritual brothers and sisters worthy and qualified to be called our “friends.”

References
(1): Michael Agnes, ed., Webster’s New Dictionary (Cleveland, Ohio: Wiley Publishing Inc., 2003), 261.

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