Does Silence Give Sanction?

It is a matter of verbal conjecture on the part of many that God’s silence on a subject of human preference makes such allowable. Such is advocated by those who presume to use mechanical instruments in New Testament worship. It is assumed that since there is no declared prohibition against it such is then allowed. It seems the battles of the past fought in this same arena must again occur. The same questions need to be asked again. The same simple lessons must be learned again.

WASN’T GOD SILENT ABOUT ALL OTHER WOOD EXCEPT GOPHER IN BUILDING THE ARK?

Such seems to be a foolish question to those who read Genesis 6:14. In fact, as you read this verse, and others related to the ark, you would affirm the silence of God on all other kinds of wood to be used in the ark. This would be a good place to show His silence.

Would you at the same time argue that His silence would give sanction to the use of any other kind of wood? Would you even care to assume that His silence gave sanction to the use of such? In fact, wouldn’t you oppose the use of any other kind of wood? If you did, on what basis would you oppose it?

Would you argue that His silence does not sanction it and that you would have to have His Word to authorize the use of any other kinds of wood? Shouldn’t it follow then that the silence of the New Testament does not authorize the use of mechanical instruments in New Testament worship?

WASN’T GOD SILENT ABOUT THE KIND OFFIRE USED BY NADAB AND ABIHU?

“And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon and offered strange fire before the Lord which he commanded them not” (Leviticus 10:1).

What did they do? They did something God had not commanded. They used a kind of fire about which God was silent. Did His silence give sanction to what they did? If such were sanctioned, why were they punished for such?

Would God by His silence sanction a practice, and then punish those for doing what He sanctioned? You and I know better. We wouldn’t dare argue that His silence gave sanction to what they did, but we do have to admit that God was indeed silent about the kind of fire they did use.

WASN’T GOD SILENT ABOUT THE NEED OF GENTILES TO BE CIRCUMCISED TO BE SAVED UNDER THE GOSPEL?

Do you remember those who went from Jerusalem to Antioch saying such was the case (Acts 15:1-2)? Do you recall that the apostles and elders met in Jerusalem about this question? Do you remember that they sent an epistle back to Antioch and other places saying, “We gave no such commandment” (Acts 15:24)?

They were silent concerning the necessity for Gentiles to be circumcised. To add such to God’s requirement for salvation was equal to the invasion of God’s silence. This would constitute an addition and perversion. For men to add the mechanical instrument to New Testament worship is no less an invasion of God’s silence.

WASN’T GOD SILENT ABOUT WASHING HANDS BEFORE EATING?

Some would add such and seek to have the Lord endorse it, bid to no avail (Matthew 15:1-9). Jesus showed such to be nothing more than a human tradition. It has its origin with men and not with God. God was silent concerning such, and Jesus did not accept that as authorization to bind such on His disciples.

WASN’T GOD SILENT CONCERNING ONE SERVING AS A PRIEST UNDER THE LAW FROM THE TRIBE OF JUDAH?

One has but to read the following, “For he of whom these things are spoken pertaineth to another tribe, which no man gave attendance at the altar. For it is evident that our Lord sprang out of Judah; of which tribeMoses spake nothing concerning priesthood” (Hebrews 7:13-14). The Hebrews writer used this as an argument to show that Jesus was of a higher order of priest.

Wouldn’t you think the overall priesthood would be better by having one perfect priest such as Jesus? Surely we would, but such wouldn’t authorize invading God’s silence and making Jesus a priest from the wrong tribe. The unanswerable argument is that since nothing was said concerning one from the tribe of Judah serving as priest, then one from Judah was not authorized to serve as a priest. Then what would it take for one to be authorized? Certainly not silence, but rather a statement to that effect.

What would it take for the authorization of the mechanical instrument in New Testament worship? Wouldn’t it take a supporting statement like we have in Ephesians 5:19 and Colossians 3:16 for singing? You certainly don’t have any authorization based on silence. If so, there is absolutely no limit to the additions one can make. No, silence doesn’t give sanction and God doesn’t need to be treated as an idol that cannot speak. He has told us how to worship and in doing this we have His sanction based on His Word.

J. Winfred Clark
1923-1997

The Christ and Melchizedek

Genesis 14:17-20; Psalm 110:4; Hebrews 5:5-6,10; Hebrews 6:20-7:22

The type and anti-type principle found between Melchizedek [Melchisedec, KJV] and the Christ is clearly set forth by the inspired penman of the book of Hebrews, “If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedeck, and not be called after the order of Aaron,” (Hebrews 7:11).

The historical account of Melchizedek is recorded in Genesis 14:17-20. Abraham had fought and conquered the forces of Chedorlaomer, who had spoiled Sodom and Gomorrah and had abducted Lot and taken his goods [perhaps including family members and/or servants of Lot (Genesis14:12,16)]. Upon Abraham’s return with what had been stolen, he was met in the valley of Shaveh by the king of Sodom, (Genesis 14:17). Melchizedek also met Abraham, (Genesis 14:18). Melchizedek was the king of Salem and the priest of God; he brought to Abraham, bread and wine (Genesis 14:18). Abraham received a blessing from Melchizedek and he also blessed God Almighty, who had given victory to Abraham over the invading armies from the north, (Genesis 14:19-20). After being blessed, Abraham paid a tenth of the goods; or a tithe, to Melchizedek, (Genesis 14:20).

The next and only other Old Testament reference to Melchizedek is found in a psalm of David, “The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek,” (Psalm 10:4). David declares by inspiration that God has sworn that there is a priesthood, like unto Melchizedek’s, that is for ever.

The Hebrews writer clearly explains the correlation between Jesus and Melchizedek. The following is a brief look at those points:  

Melchizedek

• King of Righteousness (Hebrews 7:2)
• King of Salem or peace (Hebrews 7:2)
• Priest of God (Hebrews 7:1)
• Both king and priest (Hebrews 7:1-3)
• No Biblical genealogical record (Hebrews 7:3)
• No Biblical record of birth / death (Hebrews 7:3)
• Not of the seed of Aaron (Hebrews 7:6)
• Greater than Levite priests (Hebrews 7:6-9)
• Continual priesthood (Hebrews 7:3)

Christ

• Rules in righteousness (Hebrews 1:8)
• Prince of peace (Isaiah 9:6-7)
• High priest of God (Hebrews 6:20; Hebrews 8:1)
• King and Priest (Zechariah 6:12-13)
• Divine, no human origin (John 1:1-3,14)
• Eternal, no beginning or end (John 8:58; Revelation 1:8)
• Born of the tribe of Judah (Hebrews 7:14)
• Greater than Aaron and Melchizedek (Hebrews 7:26-28)
• Unchanging and everlasting priesthood (Hebrews 7:24-25; Ephesians 3:11)

The priesthood of Melchizedek gave us a foreshadowing of the eternal priesthood of the Christ. Melchizedek was a great man, “Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils,” (Hebrews 7:4). Thanks be to God that our High Priest is so much, “better,” “By so much was Jesus made a surety of a better testament…For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself. For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore.” (Hebrews 7:22, 26-28).

John Rose

A REVIEW OF THE BIBLE - Part 4*

Episode 7 "Mission"     

This section tries to capture Jesus’ public ministry, and it concludes with His trial.  The events and teaching are continually out of sequence, but the essence is fairly well captured, even if the details are all wrong. It opens with Jesus teaching the parable of the mustard seed at an event that occurred in Mark 2.  There is a logical fallacy here as it is presented.  Jesus is teaching in a courtyard, which is crowded but not packed.  Yet, the four men with the lame man cut a hole in a roof adjacent to the courtyard, and lowered him through it.  He seems to be on a blanket rather than a bed.   The complaint against Jesus forgiving his sins was spoken out loud, however, rather than Jesus knowing what he was thinking.  Everyone (except the murmurer) rejoiced when the man arose and walked.      

The healing of a leper was well done, as was the scene involving the Pharisee and the publican.  The publican happened to be Matthew, and he became Jesus’ disciple from then on. 

The Woman Taken in Adultery

Although the overall effect is the same as that recounted in the Scriptures, the producers changed a few details.  They have Jesus writing on the ground prior to the woman being brought into His presence.  Several have picked up stones and are ready to kill her, when they point out that the Law said to stone her but then ask what His judgment is.  Jesus picks up a stone, and the crowd wonders if he is going to cast it at her.  He walks amid the crowd with His stone held high as though he was going to hurl it at her any minute.  Then He says, “I will give my stone to the first man who tells me he has never sinned.”  They slowly drop their stones and walk away.  Jesus does tell her to sin no more. 

Kingship      

After Jesus feeds the 5,000, He rejects the kingdom.  The disciples want to know why.  “Aren’t you going to be our king?” one says.  “Jesus responds, ‘Who do you think I am?’”  Peter then makes the good confession, but this is the wrong time and place for Peter to confess that Jesus is the Christ, the Son of God.  That event occurred far to the north in Caesarea Philippi.  At some point, Judas says, “A Messiah should be a warrior, a conqueror like David.”  Peter answers him, “Violence is not the way.”   

Walking on Water      

Mary Magdalene always seems to be with the twelve.  No doubt she frequently was, but so were other women.  She is present on the boat when Jesus comes walking on the water.  Instead of Peter asking to join Him, Jesus invites him to step out of the boat.  Except for that discrepancy, the rest of this event is accurate.  Peter slips beneath the waves, and Jesus grasps his hand to save him, asking “Why did you doubt, O you of little faith.”  If some portions can be correct, why can’t they all be?                   

Episode 8 "Betrayal"

A variety of events from Jesus’ life are portrayed in the remainder of part four of The Bible.  But a tremendous out-of-order episode is now placed into the mix.  Whereas Jesus began His public ministry by going to Nazareth and reading from the Isaiah scroll, the producers of the program insert it now—after the feeding of the 5,000 and Jesus walking on the sea.  When Jesus said that the passage that He read was fulfilled in their hearing, one Pharisee made several accusations against Jesus, one of which was, “His healing is the work of demons.”  When Peter decided he had had enough of this detractor, he pulled back his fist and was about to slug him when Jesus stopped him by saying, “Peter, turn the other cheek.”  Out of vengeance for being challenged and threatened, the man tells them that John was dead.  He’s been “executed, beheaded.”  Of course, this incident was fabricated and intertwined with teaching from Matthew 5.         

In another invented scene, Pilate slaughtered some rebellious Jews, and the high priest says, “Imagine what he could do at the Passover.”  Later, the narrator states:  “Just 30 years ago, the Romans killed thousands during Passover demonstrations.”  This becomes the motivation of the high priest to do something about Jesus so that He does not ruin their Passover. 

Lazarus      

In this miniseries, Jesus does raise Lazarus from the dead, but that is the only fact that remained intact.  One would think that at this point everything would be fairly accurate, but, no, apparently the way God wrote the New Testament was not sufficient for the producers of this work.  They present it the way they wish John would have recorded the facts.  In this dynamic equivalent visual rendering, Martha greets Jesus and takes Him to the tomb of Lazarus.  The entrance to the tomb is covered by a mound of rocks rather than a stone.  After they are removed, Jesus, instead of calling, “Lazarus, come forth,” enters the tomb.  He says, “Lazarus, I am the resurrection and the life.”  Then He kisses Lazarus on his hair (his head being uncovered instead of wrapped), and having been dead for four days, he suddenly opens his eyes and sits up.  Jesus concludes the event by saying, “Whoever believes in Me shall never die,” to which Lazarus gives an Amen.  He walks out of the tomb dressed in a regular garment.  His body had not been anointed in the usual Jewish custom.        

In the triumphal entry, Jesus is riding a donkey, and they do spread palm branches before Him.  Barabbas shouts to him, “Why don’t you make us free?  Save us from the Romans, Lord.”  Barabbas also mocks the coming of the kingdom.  Jesus stares him down and walks past him into the temple area where He overthrows the tables of the moneychangers, interspersing some of His teaching from Matthew 6 at the same time.         

When Jesus is asked by Nicodemus (acting on behalf of the high priest) if the Jews should pay taxes, Barabbas shouts, “No pay! No pay!” but Jesus gives the appropriate answer.  However, instead of talking about the destruction of the temple only to His disciples, He says it publicly so that His enemies can hear Him, and it becomes a major part of their case against Him from that point on.   

Nicodemus and Judas: Swapping Loyalties      

Nicodemus now comes to Jesus secretly during the Lord’s final week instead of early in His ministry, as recorded in John 3.  Jesus told him that he must be born again—not in the flesh but in the spirit.  Jesus makes the wind blow and says, “And so it is when the Spirit enters you.”  What Jesus actually said was: “So is everyone who is born of the Spirit” (John 3:8).      

Meanwhile, Judas went to the chief priest and made an arrangement to betray Jesus.  He was reluctant to do so, however, saying, “He has a power….”   The high priest retorted: ”If he were the Son of God, IF, would he abuse God’s house?”  Judas asked: “What do you want with Him?”  “Just a talk,” is the lame reply. 

The Last Supper, Arrest, and Trial      

Pilate threatened to put the city under a curfew (?).  Jesus announced to His disciples that He would be crucified, and they actually show Him giving the disciples the bread and the fruit of the vine, saying, “Remember Me by doing this.”  After telling them that one of them would betray Him, Judas ran out, right past Satan, who will be spotted several times this evening among the people and the crowd.  Nicodemus tried to defend Jesus, but the high priest asks, “Has He fulfilled any of the signs of a true Messiah, as written in our Scriptures?”  Nicodemus says that having a trial at night is illegal.  It must be held in court, in daylight, and in public.  The high priest answers that it may not be legal but it is necessary.      

Jesus has told Peter, after the Last Supper, that he will betray Him three times before dawn (rather than before the rooster crowing).  This section was handled so poorly that even someone who knows little of the Bible could see the contradiction.  Instead of Peter betraying Jesus that night, it is the next morning—well after daylight.  Then they compound this error (which is actually in part five) by having Peter recall Jesus’ words—only they lop off “before dawn” from them!                

Jesus is accurately portrayed in the garden of Gethsemane, even to the healing of Malchus’ ear and His telling Peter to put away his sword (although the intrepid apostle had already knocked Judas down and called him a traitor).  However, they then throw a bag over Jesus’ face and whisk Him away like a mafia snatch.  They beat Jesus along the way.  The high priest asks Jesus, “Are you the Son of God?” and the answer is surprisingly accurate: “I am, and you will see Me coming with the clouds of heaven, sitting at the right hand of God.”

Gary W. Summers

*altered format from original publishing to correspond to aired episodes