Vol. 115, No. 11

In biblical language, especially in the OT and in the Gospels and Acts, often when the Spirit is said to come upon someone, the meaning is that the Spirit comes upon that one to bestow a gift of power. The angel said to Mary, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you” (Luke 1:35). This is typical phraseology in Holy Scripture (Num. 11:29; Judges 3:10; 6:34; 11:29; 14:6; 15:14; 1 Sam. 19:20, 23; 1 Chron. 12:18, etc.). It is hardly correct to say that the Spirit himself is not present when he comes to bestow a measure of power. It is more accurate to seek to determine what role or office the Spirit chooses to take when he comes upon someone.

Further, it is entirely correct to speak of “measures” of the Spirit.

In Numbers 11 the text tells how God took “some of the Spirit” which he had given to Moses and put it on the seventy elders. Since the text (Num. 11:17, 25) speaks of taking “some of” the Spirit it is implied that they received a lesser measure of the Spirit than that possessed by Moses. The text says, “And when the Spirit rested upon them, they prophesied. But they did so no more” (Num. 11:25). Again it seems to be indicating that their gift of the Spirit was limited when compared to that of Moses.

It is related in Numbers 27:18ff that Joshua became vested with “some” of the authority of Moses, a measure of it. In the same way that Joshua was vested with some of his authority (Num. 27:18-20), so he was possessed of a measure of the Spirit: “And Joshua the son of Nun was full of the Spirit of wisdom, for Moses had laid his hands upon him [presumably in the events of Num. 11]; so the people of Israel obeyed him, and did as the Lord had commanded Moses” (Deut. 34:9). The text is careful to say however that though Israel followed the Spirit-endowed Joshua, yet there had not at any time, “arisen a prophet … in Israel like Moses, whom the Lord knew face to face, none like him for all the signs and the wonders which the Lord sent him to do in the land of Egypt, to Pharaoh and to all his servants and to all his land, and for all the mighty power and all the great and terrible deeds which Moses wrought in the sight of all Israel” (Deut. 34:10-12). Certainly it is implied that Moses had a greater measure of the Spirit than Joshua or any other prophet of the Old Testament.

In 2 Kings 2:9-15, the text gives an account of the passing from Elijah to Elisha of a double portion of his spirit. Although the translators use a lower case “s” for spirit, there should be little doubt that the reference is to the prophetic Spirit of God as it, or he, resided in Elijah to empower prophetic gifts. Elisha received a “double portion,” implying again that greater or lesser measures of the Spirit dwelt in the prophets of the Old Testament.

In 1 Samuel 10:6 a promise was given to Saul, “the Spirit of the Lord will come mightily upon you, and you shall prophesy with them and be turned into another man.” It would appear that in saying “mightily” the conception is that the Spirit sometimes came less, and sometimes more powerfully upon recipients. It might again be noted that the text does not say that Saul received the prophetic gift of the Spirit, but that he received the Spirit himself for the purpose of being endowed with the gift of prophecy.

For the preparation of the tabernacle, the Lord bestowed the Spirit upon certain ones. The Lord said to Moses, “See, I have called by name Bezalel the son of Un, son of Hur, of the tribe of Judah: and I have filled him with the Spirit of God, with ability and intelligence, with knowledge and all craftsmanship, to devise artistic designs, to work in gold, silver, and bronze” (Ex. 31:1-4). It should be noted that Bezalel did not receive the Spirit so that he might have unlimited powers. The gifts were limited and measured and specific.

In the Old Testament, the Spirit came upon some to bestow gifts for conducting war (Judges 3:10) and on some to bestow physical strength (Judges 14:6, 19; 15:14).

The ancient Jewish rabbis also noted the existence of measures of the Spirit in the OT prophets. Rabbi Acha said, “The Holy Spirit, who rests on the prophets, rests [on them] only by weight … [by measure].”

The early Christians also were limited in the gifts of the Spirit, “But grace was given to each of us according to the measure of Christ’s gift” (Eph. 4:7). As the context shows, the gifts were not all equal and certainly not without measure, but by measure. This merely confirms what is said of the gifts of the Spirit in I Corinthians 12:4ff. and Romans 12:3ff.

Again in Hebrews 2:4 the gospel affirms, “God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit distributed according to his own will.” There is no indication here that the Spirit came on the early Christians in fullness of power, but that the role he played in them was limited and varied.

An interesting expression occurs in Acts 2:18. Peter quotes Joel 2, “On my menservants and my maidservants in those days I will pour out of my Spirit; and they shall prophesy” (Acts 2:18). When the text says “out of” it implies that the Spirit was not coming upon the recipients in its entirety, but in measure.

As Moses had laid his hands on Joshua (Deut. 34:9; and presumably in this way he had also conferred a measure of the Spirit to the seventy elders) so at Samaria Peter and John bestow (with prayer as well as hands) the Spirit in a measure upon the Samaritan converts (Acts 8:14-17). Although Simon was also surely a recipient of the same Holy Spirit empowerment as the other Samaritan believers, he perceived that the apostles had a greater measure, the power to confer the Spirit, and he coveted it, “Now when Simon saw that the Spirit was given through the laying on of the apostles’ hands, he offered them money, saying, “Give me also this power [taking houtos as emphatic], that any one on whom I lay my hands may receive the Holy Spirit” (Acts 8:18-19).

The Holy Spirit had also come upon Paul for this same office, and he too could confer the Holy Spirit so that early Christians could be empowered in a measure (Acts 19:1-7).

This brings us to the case of our Lord, Jesus. The author of Hebrews implies that while the Spirit-inspired prophets of the Old Testament did speak God’s Word in various ways, their gifts could not compare to the revelatory gifts of the Son of God (Heb. 1:1-3).

The famous prophecy of Christ in Isaiah 11:1-3 implies a great fullness of the Spirit, not a limited measure: “There shall come forth a shoot’ from the stump of Jesse, and a branch shall grow out of his roots. And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the Lord.”

In John 3:32-35, the text speaks of Jesus, “And what he hath seen and heard, that he testifieth; and no man receiveth his testimony. He that hath received his testimony hath set to his seal that God is true. For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him. The Father loveth the Son, and hath given all things into his hand” (KJV). Or, as Goodspeed renders: “For he whom God has sent speak God’s words, for God gives him his Spirit without measure.”

It is true that a number of translators have taken a text and an interpretation which leaves ambiguous who gives the Spirit to whom, rendering the passage: “for he giveth not the Spirit by measure” (ASV, NKJV; NASB, NIV, RSV). Some will say that the passage is affirming that Jesus (not God) gives the Spirit. And it is also affirmed that in any case the Spirit as a general rule is never given in a measure, that is, always in fullness to believers. But a number of translators remain in agreement with the KJV that it is grammatically sound to supply “to him” that is, to the Son, (see Goodspeed, the New Living Translation, Today’s English Version, Williams, Phillips, NIV, Beck, Moffatt, the Jerusalem Bible, the Jewish New Testament, Contemporary English Version, Amplified, and Barclay’s translation. Further many of the most erudite commentators on John also affirm this rendering: Bengel, Olshausen, Godet, Alford, McGarvey, Lipscomb, Barclay, Morris, Pack, Deissner in Kittel’s TDNT, iv, 634, etc. Of course, luminaries are also to be found taking the opposing view: Meyer; Westcott, Brown, etc.). No simplistic interpretation holds the day unquestioned.

At any rate, in the context of the passage, the argument is that Jesus is able to bear witness to God in truth. Jesus has seen and heard, having been with the Father (John 1:18). Further, he is able to speak the exact words of God because God gave the Spirit to him. John 1:32 says that John “saw the Spirit descend as a dove from heaven, and it remained on him.” This was no temporary or limited office. Jesus possessed all the fullness, John 1:16, “And from his fullness have we all received, grace upon grace.” Verse 3:35 continues the thought, “the Father loves the Son, and has given all things into his hand.”

Who is it that is receiving from the Father? The Son (see also John 3:27). Whose words are being validated? Jesus’ words. From whence does Jesus get his words? From God through the Spirit.

Also it seems reasonable, given their proximity, to correlate the word give in verse 34 to the word give in verse 35. In both cases God is giving to the Son.

Therefore, regardless of the variant textual readings, and the ellipsis to be supplied (“to him,” that is, to Jesus), the context indicates that the force of the passage is that God is giving the Spirit without measure to the Son.

As we saw above, all the rest of God’s revelation indicates that in the Spirit’s role in empowering those on earth, no one had the fullness of the Spirit in the limitless measure of our Lord. Believers then received from his bounty: “But each one of us has been given his gift, his due portion of Christ’s bounty” (Eph. 4:7 NEB)

Vol. 107, No. 02

A basic understanding of the true nature of our God can come only from the Bible. Our ideas of him develop over years of spiritual growth. If our fundamental understanding is wrong, we will never come to an adequate appreciation of what he requires of us. The following simple thoughts seem helpful in searching for deeper insight from the scriptures. See if you agree.

The Godhead

A clear, simple concept of the God of the Bible is essential to the proper faith and practice of the religion of Christ. The Hebrew word translated God (Elohim) in Genesis 1:1 is plural in number. It shows plurality in the persons of God. The New Testament also presents the same idea (John 1:1-14).

We ought not to think that the Godhead is like unto gold or silver or stone, graven by art and man’s device (Acts 17:29). Material representations of the Divine Being are idolatry (Exodus 20:4-6). God is spirit and we must not allow ourselves to think otherwise (John 4:24).

God (Elohim) has revealed himself as three persons. Each one in the Godhead is a distinct person but always one in action, thought, and purpose with the other two in the Godhead. These three persons always moved in perfect unity, with each having a specific identity and work apart from the others.

The Father is the designer. The Son, (also designated the Word) is the executor. The Holy Ghost is the organizer. When we read of God in the Bible, it always helps to have these basic thoughts in mind: God, the Father, as Designer; God, the Son, as Executor; God, the Holy Ghost, as Organizer.

We see these three in the redemption of mankind. A proper understanding of their individual roles in this divine plan is essential to overcoming the often confusing and always conflicting denominational doctrines so prevalent today.

Our God in Redemption

We would expect to see the same unity of purpose and the definite assigned work in the revelation and enforcing of the scheme of redemption. The Father is the designer, the planner (Eph. 3:11; II Tim. 1:9). It was his eternal purpose. It was his grace and it was to be expressed in his gospel (Titus 2:11).

The Son is the one who executes by taking the form of a man (John 1:14) and dying on the cross to save all mankind (I Tim. 1:15). The Holy Ghost then did his divine part by revealing the reasonable and orderly plan in the New Testament. He did this by inspiring the apostles of Jesus.

Jesus gave the promise of the Father (infallible guidance) to his chosen apostles just before returning to the Father (John 14:25-26; Acts 1:4-9). The Comforter was to guide them into all truth. This he did. He then confirmed the word with gifts of signs and wonders and with divers miracles (Hebrews 2:1-4). The person of the Holy Ghost is always in the masculine gender (he or him). He is always singular in number. He revealed the word of God but he is not that word. The Holy Ghost has great influence but he is not merely an influence. The Holy Spirit is not some sort of “glorified it.”

The Holy Spirit possesses all the divine attributes equally with God, the Father and God, the Son. He is co-eternal, omnipresent, omnipotent, and omniscient. He is a person of the Godhead.

The term Holy Ghost equates with the expression Holy Spirit. They mean the same. The two English words translate one Greek word. He is a person and always functions as a person. He can be grieved (Eph. 4:30). The Holy Ghost or Holy Spirit is one person the same as God, the Father, and Jesus Christ, the Son are individual persons (Eph. 4:1-4).

Just as one individual cannot dwell literally within another person, so neither God the Father, Christ the Son, nor the Holy Spirit dwells in us personally. Such divine indwelling is a beautiful expression pointing to the closeness of our relationship to them. When one misapplies these scriptures by making them literal, he not only comes up with conflicting and confusing denominational doctrines but deprives himself of the real beauty of the revelation! The indwelling of the Godhead can only be effected by the words of the Eternal One. When this word is in the heart of the sincere individual it is God dwelling in us and we in him!

God dwells in us. Christ dwells in us. The Holy Spirit dwells in us. We dwell in them, that close! Such a close relationship is described by this beautiful and satisfying figure of speech. Other figures express the close relationship, such as we walk with him; he leads us; we are his sons and daughters. These physical, worldly images are descriptive of the spiritual. Our God is spirit (John 4:24). If any one of them is taken literally, that conveys an unreasonable idea leading to confusion and often unwholesome superstition. Do not allow this to happen to you.

I. Introduction.
A. “And as they were eating, Jesus took bread, and blessed, and
brake it; and he gave to the disciples, and said, Take, eat;
this is my body. And he took a cup, and gave thanks, and gave
to them, saying, Drink ye all of it; for this is my blood of
the covenant, which is poured out for many unto remission of
sins. But I say unto you, I shall not drink henceforth of
this fruit of the vine, until that day when I drink it new
with you in my Father’s kingdom” (Matt. 26:26-29).
B. The Lord’s Supper was instituted during a Passover Feast.
1. Passover was observed with unleavened bread.
(a) “Seven days shall ye eat unleavened bread; even the
first day ye shall put away leaven out of your
houses: for whosoever eateth leavened bread from the
first day until the seventh day, that soul shall be
cut off from Israel” (Exodus 12:15).
2. The juice of the grape, or fruit of the vine, was also on
the Passover table.
(a) “But I say unto you, I shall not drink henceforth of
this fruit of the vine, until that day when I drink
it new with you in my Father’s kingdom” (Matt.
26:29).
3. The bread represents the body of Jesus; the grape juice
represents his blood.
(a) It is basic to understanding language to regard every
statement as literal unless the context requires a
figurative application.
(b) Jesus said many things that are figurative: “I am
the door…I am the vine…I am the bread of life…I
am the water of life.”
(c) When Jesus said of the cup containing the fruit of
the vine, “this is my blood of the covenant,” and when
he said of the bread, “this is my body,” he obviously
did not mean literal blood and literal flesh. He was
present with them in the flesh. They had to
understand he was saying the bread is symbolic of my
body, the fruit of the vine is symbolic of my blood.
II. Essentials of the Lord’s Supper.
A. The time of observance.
1. First century disciples assembled regularly on the first
day of the week to worship.
(a) “Not forsaking our own assembling together, as the
custom of some is, but exhorting one another; and so
much the more, as ye see the day drawing nigh” (Heb.
10:25).
(b) “Upon the first day of the week let each one of you
lay by him in store, as he may prosper, that no
collections be made when I come” (1 Cor. 16:2).
(c) “And upon the first day of the week, when we were
gathered together to break bread, Paul discoursed
with them, intending to depart on the morrow; and
prolonged his speech until midnight” (Acts 20:7).
2. Since the first day of the week is the day of worship,
and since the Lord’s Supper is a part of worship, it
follows that the Lord’s Supper is to be observed on the
first day of the week. Acts 20:7 shows this was the
practice of the early church.
B. Who may partake?
1. “For I received of the Lord that which also I delivered
unto you, that the Lord Jesus in the night in which he
was betrayed took bread; and when he had given thanks, he
brake it, and said, This is my body, which is for you:
this do in remembrance of me. In like manner also the
cup, after supper, saying, This cup is the new covenant
in my blood: this do, as often as ye drink it, in
remembrance of me. For as often as ye eat this bread,
and drink the cup, ye proclaim the Lord’s death till he
come. Wherefore whosoever shall eat the bread or drink
the cup of the Lord in an unworthy manner, shall be
guilty of the body and the blood of the Lord. But let a
man prove himself, and so let him eat of the bread, and
drink of the cup. For he that eateth and drinketh,
eateth and drinketh judgment unto himself, if he discern
not the body” (1 Cor. 11:26-29).
(a) Each person is to examine or prove himself, and so
eat of the bread and drink of the cup.
(b) The fruit of the vine or the cup is Jesus’ blood of
the covenant. A person who is not in a covenant
relationship with Jesus is not a proper candidate to
partake of the cup or eat the bread.
2. “The cup of blessing which we bless, is it not a
communion of the blood of Christ? The bread which we
break, is it not a communion of the body of Christ?
seeing that we, who are many, are one bread, one body:
for we are all partake of the one bread”
(1 Cor. 10:16-17).
(a) No person can discern the body of Jesus who has not
obeyed the conditions of pardon given in the New
Testament.
3. To discern the body and blood of Jesus and, therefore, to
partake in a worthy manner, one must have the right
attitude toward the supper. A part of that attitude is to
know ourselves to be unworthy; only then can we partake
in a worthy manner.
4. Still, each person is to prove himself, and then eat and
drink.
C. The communion is not the most important part of the worship
(one of God’s commands is not more important than another)
but it is the centerpiece of our worship.
1. In all worship we must have proper feelings of piety and
devotion.

Vol. 122, No. 4

An argument often made for the use of musical instruments in worship is that by worshipping in the temple early Christians showed they had no problem with their being used in worship. A proof text states, “So continuing daily with one accord the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart” (Acts 2:46; NKJV).

Some things that are assumed are not stated in the above passage—that Christians were:
• Assembling in the area of the temple where Jews were worshiping.
• Worshiping where musical instruments were being used.
• Giving approval of musical instruments by assembling in the temple.
• Meeting during the time of day when the Levites were singing with musical instrumentals.

These assumptions have at least four major flaws.

Apostles’ Teaching

First – Instead of engaging in Jewish practices, early Christians continued to observe what Jesus commanded as taught by the apostles (Matt. 28:20; Acts 2:42). The apostles could not have taught Christians in an assembly that included Jewish leaders, for they threatened and flogged the apostles for preaching Jesus in the temple (Acts 4:1-3, 17-18, 21; 5:28, 33, 40).

Neither example nor command to use musical instruments is found in the writings of the apostles. If such are not found, then early Christians were neither using nor approving them, consequently, musical instruments cannot be used based on apostolic authority.

Where They Met

Second – Christians met in Solomon’s porch, not in the section of the temple where the Levites sang with musical instruments. Herod’s temple complex was not like a large, modern church auditorium where all the worshipers gathered in one place. Josephus described the external dimensions of the temple as follows:

According to Josephus (Ant xv.11.3 [400], each side was about 180 m. (600 ft) long (500 cubits, according to the Mish. Middoth ii.1, though here we may suspect the influence of Ezk. 41:20). (The International Standard Bible Encyclopedia, Vol. Four, Q-Z, fully revised, 1988, p 771).

The temple complex, which was 600 feet by 600 feet, was larger than four football fields. Its outer walls enclosed four inner sections of the temple: the sanctuary that was in the upper court, which was adjacent to the woman’s court. These were inside the outer most court, the large Gentile’s court.

In the upper court was the temple sanctuary (30 by 90 feet), which included the holy place (30 by 60 feet) that only the priests and Levites could enter, and the most holy place (30 by 30 feet) that only the high priest could enter once a year. The more than 3,000 Christians (Acts 2:41) could neither have assembled in the sanctuary of the temple where the priests alone could go nor could they have crowded into it.

Between the upper court and the woman’s court were the fifteen steps where the Levites sang with musical instruments during the morning and evening sacrifices.

Fifteen steps led up to the Upper Court, which was bounded by a wall, and where was the celebrated Nicanor Gate, covered with Corinthian brass. Here the Levites, who conducted the musical part of the service, were placed (Alfred Edersheim, The Life and Times of Jesus the Messiah, p. 245.).

This is confirmed by the Jewish Mishna:

And Levites without numbers with harps, lyres, cymbals, and trumpets and other musical instruments were there upon the fifteen steps leading down from the court of the Israelites to the court of the women, corresponding to the fifteen songs of ascents in the Psalms [120- 134]. It was upon these [and not at the side of the altar where they performed at the time of the offering of sacrifices] that the Levites stood with their instruments of music and sang their songs (Everett Ferguson, A Cappela Music in Public Worship of the Church, Abilene Texas, Biblical Research Press, 1972, p. 31; quoted from a translation of The Mishna by Herbert Dandy, London: Oxford University Press, 1933).

The walled woman’s court and the upper court were inside the large Gentiles’ court from which Jesus drove the Jews who were buying and selling animals (Matt. 21:12; Mark 11:15; Luke 19:45; John 2:14). Solomon’s porch, approximately 600 feet long, where Christians met (Act 5:12) was open to the Gentile court on one side and enclosed by the outer wall on the other side.

By meeting in Solomon’s porch, Christians could assemble without seeing or hearing the Jewish services. Walls and more than 300 feet, a football field length, separated the assembled Christians from the animal sacrifices and the fifteen steps where the Levites were singing and playing instruments. When they entered the temple, they could pass through the outer gates and walk across the Gentile court to Solomon’s porch without coming near to the place where Jewish religious ceremonies were being conducted.

The Levites sang with instruments during the morning and evening sacrifices (Exod. 29:38-42; Num. 28:3, 4; 1 Chron. 16:40-42). It is not a foregone conclusion that Christians met during these times, for they had at least eight hours between the morning and evening sacrifices when they could meet.

Christians met in the temple because they needed a large meeting place, like Solomon’s porch, and not because they desired to worship where the Jews were worshiping. The burden of proof is on those who claim that by meeting in the temple Christians showed that they were not against musical instruments being used in worship.

Third – If Christians saw nothing wrong with worshiping in the temple where the Levites were singing with instruments, the same would have been true concerning their assembling where animal sacrifices were being used in worship, for the musical renditions were associated with the animal sacrifices. Their attitude toward the one would have been the same as their attitude toward the other.

When David brought the Ark of the Covenant into the tabernacle, he worshiped with singing, instrumental music, dancing, and animal sacrifices (1 Chron. 15:17-29). Solomon did the same, except for dancing, when he brought the ark into the temple (2 Chron. 5:11-14). After this he prayed. “Now when Solomon had finished praying, fire came down from heaven and consumed the burnt offering and the sacrifices, and the glory of the Lord filled the temple” (2 Chron. 7:1).

The ceremony continued with Solomon and all the people worshiping in the temple by sacrificing hundreds of oxen and sheep to the Lord while the Levites played musical instruments (2 Chron. 7:5-7). If God showed his approval of musical instruments in worship, thus acceptable for Christian worship, by filling the temple with a cloud (2 Chron. 5:13, 14), as some have argued, then God’s lighting the sacrifice and his glory filling the temple when animals were sacrificed (2 Chron. 7:1) showed his approval of them in worship, hence meaning they are all right for Christian worship. If not, why not?

Some would object to this line of argument by contending that the New Testament teaches that Jesus’ sacrifice replaced animal sacrifices but nowhere states that musical instruments are no longer to be used. Sin sacrifices were replaced by the death of Jesus (Heb. 5:1-3; 7:27; 9:9-14; 24-28; 10:1-18), but what passage in the New Testament specifically states that worship sacrifices were abolished?

Worship offerings such as thank, freewill, first fruit, and peace offerings were as prevalent as sin sacrifices. Neither Jesus, the book of Acts, nor any other New Testament documents specifically state that worship sacrifices were abolished. If a specific statement must be made before an Old Testament practice is not to be used, then worship sacrifices are still acceptable to God. However, the statement that the “first” was replaced by the “second” (Heb. 10:9) is proof that not only worship with animal sacrifices was abolished, but that the complete Old Testament sacrificial and worship systems were set aside. The only way to bring any practice of the Old Testament into Christian worship is to find that practice taught in the New Testament.

Singers Were Male Levites

Fourth – Male members (not women) of the tribe of Levi (2 Chron. 5:12; 35:14, 15; Neh. 11:22) were the only ones who sang with musical instruments during the animal sacrifices (1 Chron. 15:16-26; 2 Chron. 5:6-14; 29:27-35; 35:13-16). If temple worship can be used as a pattern, then singing and playing of instrument should be done only by male Levites.

Other Considerations

Some argue that Christians should feel free to practice what they read in the book of Psalms about worshiping with musical instruments. If this is true, then Christians should follow the statements in Psalms concerning the use of animal sacrifices in worship (Pss. 20:1-3; 50:7, 8; 51:18, 19; 66:13-15; 96:8, 9; see also Jer. 17:26; 33:15-18). David wrote that he would “offer in His tent [tabernacle] sacrifices with shouts of joy” (Ps. 27:6; NASB). Christians also should praise God with a “two-edged sword in their hands, to execute vengeance on the nations, and punishment on the peoples; to bind their kings with chains and their nobles with fetters of iron, to execute on them the written judgment” (Ps. 149:6b-9a; NKJV). If musical instrument should be accepted in worship based on Psalms, so also should animal sacrifices and swords for vengeance.

Altars for Sacrifice

Altars for worship sacrifices were used before the Law (Gen. 8:20), during the Law age (Exod. 20:24; 24:4-6; 27:1-6), and were seen in heavenly visions by John while he was on the Island of Patmos (Rev. 6:9; 8:3, 5; 9:13; 11:1; 14:18; 16:7). If Christians can use musical instruments because they were used in worship before the Law commanded in the Old Testament and pictured in the book of Revelation, then they can use sacrifice altars in worship. If anyone should respond that the altar in the book of Revelation is symbolical, then musical instruments should also be considered symbolical.

Synagogues

All historical evidence indicates that Christians worshipped without musical instruments for many centuries after the beginning of the church. Everett Ferguson wrote, “Recent studies put the introduction of instrumental music even later than the dates found in reference books. It was perhaps as late as the tenth century when the organ was played as part of the service” (Ferguson, ibid., 81).

Some explain that the reason for non-use of musical instruments in worship by Christians was that they were influenced by Jewish synagogues where instruments were not used. They gathered in homes (Rom. 16:3-6; 1 Cor. 16:19; Col. 4:15; Philemon 2) instead of Jewish synagogues. Even though they came out of Judaism, they were guided by the apostles instead of Jewish practices and traditions. The question then is:

Were early Christians influenced by temple worship to look favorably on musical instrument or the synagogue to turn against them? The answer is neither. Apostolic teaching, not Jewish customs, was what governed Christian worship.

Conclusion

No conclusive argument can be made that Christians associated with, accepted, or used instrumental music based on their assembling in the temple. Even though Christians gathered there for a short period of time before persecution scattered them (Acts 8:1), they met in Solomon’s porch, a meeting place far removed and isolated from the singing and playing of musical instruments and animal sacrifices. Instead of following Jewish practices, Christians continued in the apostles teaching (Acts 2:42:). Christians should do the same today.

Vol. 121, No. 08

The Bible teaches that works have nothing to do with salvation, and it teaches that works are necessary to salvation.

Still, the Bible does not contradict itself.

How can this be? How can the Bible say two things that seem to be diametrically opposed and yet not contradict itself? It would appear to be self-evident that works cannot be both necessary and unnecessary to salvation.

Since the Bible is inspired of God (2 Tim. 3:16-17), it must be true and therefore cannot contradict itself. Truth, in order to be truth, must be coherent. If two statements contradict, either one or both of them must be false, but there is no way they can both be true. How, then, do we deal with the fact that the Bible says works are not necessary to justification, and also says that we are justified by works?

Some assume a “take your pick” attitude and go blithely down the path not knowing how to reconcile the two statements — and, possibly, not caring. The honest person however cannot do this and must either reject the Bible or find a logical way to harmonize the two statements.

Various Works

To understand the Bible we must define its terms correctly. It is necessary to understand accurately how Bible writers use the word “works” (sometimes “deeds”), or we will be confused. A survey of how the Bible uses this word will help us to avoid the confusion of misunderstanding. A failure to understand something correctly leads to incomprehension and perhaps unbelief.

Following is a partial list of “work(s)” mentioned in the Old and New Testaments:

• The work God does — Gen. 2:2; Judges 2:7; Ps. 71:17; 1 Cor. 12:6; John 6:28-29; John 10:37; John 14:10
• The work man does in providing food and shelter — Gen. 3:17-19; Exod. 23:12; Exod. 26:1; Eccl. 2:4; Matt. 21:28
• The work man does in obeying specific commands of God — Gen. 6:13-22; John 9:4; 1 Cor. 15:58
• Work of iniquity (evil) — Ps. 6:8; Ps. 14:1; Jer. 1:16; Ezek. 33:26; Matt. 7:23; Luke 13:27; John 3:19; Rom. 1:27; Eph. 4:19; Rom. 13:12 (“works of darkness”); Gal. 5:19-21 (“works of the flesh”)
• Work of righteousness (good) — Ps. 15:2; Acts 10:35; Matt. 5:16; Rom. 3:27; 1 Cor. 3:13-14; 2 Cor. 9:8; Gal. 6:10; Eph. 2:10; Titus 2:14; James 1:4; James 3:13
• Works that are worthy of repentance — Acts 26:20
• The mighty works (signs, miracles) of Jesus — Matt. 11:23-24; John 10:32; Acts 2:22
• Works of the Law of Moses — Rom. 3:20; Rom. 3:28; Gal. 2:16; Gal. 3:2
• Greater works done by Jesus’ disciples — John 5:20; John 14:12
• Good and bad works by which all men shall be judged — Rom. 2:6; 1 Pet. 1:17; Rev. 20:12-13; Rev. 22:12
• Human works apart from works of God — Rom. 9:11; Rom. 11:6
• Converts to Jesus — 1 Cor. 3:14
• Apostolic signs, and wonders, and mighty works — 2 Cor. 12:12
• Work of sinless perfection — Eph. 2:9; Col. 2:21-23
• The power that works in the saved — Eph. 3:20; Eph. 4:12
• The word of God that works in the believer — 1 Thess. 4:11; 2 Thess. 1:11; 1 Tim. 2:10; 1 Tim. 5:12; 2 Tim. 2:21
• Works that justify — James 2:24; James 3:13
• Works of the devil — 1 John 3:8
• The ungodly works of ungodliness — Jude 1:15

This gives a sample of various “works” mentioned in the Bible. It is a mistake to suppose that the word work(s) always refers to condition of acceptance with God. It does not!

Even a casual glance at this list will convince the thoughtful Bible student this is a complicated subject, having many interrelated parts. It is difficult to deal with because of the need to take different relationships or points of view into consideration.

The mighty acts of Jehovah are works. Creation (Ps. 8:3-6; Ps. 19:1; Ps. 33:4; Ps. 92:5; Ps. 102:25; Ps. 104:24), redemptive acts in history like the Exodus (Judges 2:7-10).

Jesus is our perfect example in all things (1 Pet. 2:21). The Savior went about doing good (Acts 10:38-39; John 4:34; John 5:36; John 10:25-38; John 15:24; John 17:4). His words and his works confirmed his authority and mission.

Humans are sinless at birth, seeing that Jehovah is the Father and Giver of the human spirit (Heb. 12:9; Eccl. 12:7). As the child matures it comes to understand that some things are right and other things are wrong, but chooses to do wrong things and ignore right things. This is called sin — sin of omission and sin of commission. This is the something a person knowingly does to himself. Iniquity separates a soul from its God (Isa. 59:2). Those who die in sin cannot go where Jesus is; they “shall not inherit the kingdom of God (John 8:21; Gal. 5:19-21).

In his infinite compassion Jehovah sent Jesus to offer himself sacrifice for sins (John 3:16; John 10:18; Matt. 26:28).

We access the grace of God and the blood of the Lamb of God through belief (John 8:24).

“They said therefore unto him, What must we do, that we may work the works of God? Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent” (John 6:28-29).

Saving belief is a work that includes other works. Faith is shown by works (James 2:18). “Faith without works is dead” (James 2:20). Abraham was justified by works produced by faith (James 2:21-22). Works make faith perfect (James 2:22). Sinners are justified by works and not by faith only (James 2:24). Faith without works is dead (James 2:26).

Jesus said, “He that believeth (a work) and is baptized (a work) shall be saved” (Mark 16:16). “Seest thou how faith wrought with his works, and by works was faith made perfect?” (James 2:22). In baptism the sinner, “is buried with Christ” and is “raised with him through faith in the working of God, who raised him from the dead” (Col. 2:12). In baptism we are buried “with” Christ and we are raised “with” him believing that God will keep his promise to save “he that believeth and is baptized.” Peter tells us that baptism saves (1 Pet. 3:21). In baptism our sins are washed away (Acts 22:16).

The spirit that is born again in the water of baptism (John 3:5) enters the kingdom of God, where faith continues to work, bringing glory to God (Matt. 5:16). The saved “work the work of the Lord” (1 Cor. 16:10), abound “in every good work” (1 Cor. 9:8). Servants of righteousness “end shall be according to their works” (2 Cor. 11:5). The child of God is “created in Christ Jesus unto good works” (Eph. 2:10); the saint is “fruitful unto every good work” (Col. 1:10). The Christian “works out his own salvation with fear and trembling” (Phil. 2:12). Paul prayed that God the Father may “comfort your hearts and establish them in every good work and word” (2 Thess. 2:17). Women professing godliness are to adorn themselves “with good works” (1 Tim. 2:10). If a man desires the office of bishop, he desires “a good work” (1 Tim. 3:1). Widows to be enrolled are to be “well reported of for good works” (1 Tim. 5:10). The new covenant lauds the good works of some that are “evident, and cannot be hid” (1 Tim. 5:25). Those described as “a vessel unto honor” are “prepared unto every good work” (2 Tim. 2:21). “The man of God” is “furnished completely unto every good work” (2 Tim. 3:17). Preachers are to be “an ensample of good works” (Titus 2:7), “zealous of good works” (Titus 2:14). Followers of Jesus are to “be ready unto every good work” (Titus 3:1). Paul desired “that they who have believed God may be careful to maintain good works” (Titus 3:8). “God is not unrighteous to forget your work and the love which ye showed toward his name, in that ye ministered unto the saints, and still do minister” (Heb. 6:10). “Let us consider one another to provoke unto love and good works” (Heb. 10:24). Our Lord Jesus “make you perfect in every good thing to do his will, working in us that which is well-pleasing in his sight, through Jesus Christ; to whom be the glory for ever and ever. Amen” (Heb. 13:21).

The “wise and understanding among you? let him show by his good life his works in meekness of wisdom” (James 3:13). Behave seemly among the pagans, “that, wherein they speak against you as evildoers, they may by your good works, which they behold, glorify God in the day of visitation” (1 Pet. 2:12). “My Little children, let us not love in word, neither with the tongue; but in deed and truth (1 John 3:18). Jesus knows and commends the works of his disciples on earth (Rev. 2:2, Rev. 2:9, Rev. 2:19; Rev. 3:8). Those who die in the Lord are blessed because “their works follow with them” (Rev. 14:13).

On the last great judgment day, God will render unto every man “according to their works, whether they be good or evil” (Eccl. 12:14; Rev. 20:12-13; Rev. 22:12).

It is because of a present and future judgment that we must avoid the works of the flesh … the works of darkness … the works of the devil. Abstaining from all evil works is critical to the believer.

In the light of what the new covenant has to say about the importance of good works — works of faith — works that justify (James 2:24) — it seems strange that anyone would say that works have nothing to do with salvation … unless, of course, he is blinded by denominational dogma.

The Bible does warn us that we cannot live to maturity and be sinless (Rom. 3:27; Eph. 2:8-9; Rom. 4:2-6). “All sin and fall short of the glory of God” (Rom. 3:23). It also tells us the works of the Law of Moses cannot save us (Rom. 9:32; Gal. 2:16; Gal. 3:10). If eternal salvation could come by the Mosaic Law, then the death of Jesus was needless, because the people had that law for 1,500 years before Jesus was born of a woman (Gal. 2:21). We are also told that we cannot save ourselves by austerities (Col. 2:18).

Some honest person may be misled into wrongly supposing that when the Bible tells us we cannot be saved by our own works because it is not possible for us to live without sin — sooner or later all will sin and fall short of God’s glory, that it is saying that even works of faith and righteousness — works of God — do not save. Also some will read Bible passages which say that the works of the Law of Moses cannot save, and mistakenly conclude that works have nothing to do with salvation. This study should clear that up because it gives indisputable proof that there is no justification without works.

It is indisputably true that works are necessary to justification (James 2:24), but it is also true that some works cannot save — the work of living a perfectly sinless life — the work of devising our own scheme of redemption — the works of the Law of Moses — the works of darkness, which are the works of Satan.

So, it is true that works both save us and have nothing to do with our salvation, depending on what kind of works you are talking about.

It is not possible for a reasonable adult to be sinless and therefore, in this sense, one cannot save himself by his own works. We cannot be saved by the works of Satan, nor by the works of the Law of Moses, nor by any human invention. Such works have no power to save and many of them are an offense to God.

Still, it is true that the work of faith (the works produced by faith, see Rom. 1:5; Rom. 16:26), bring the sinner into a right relationship with his Creator, help to maintain that relationship, and will one day be the reason for his promotion to glory (Matt. 25:31-46). To say that works have nothing to do with salvation is to fly in the face of Bible teaching.