In the "singing" command to Ephesus the only
"resource" was Spirit
overflowing and Jesus identified His Word with Himself as Spirit. In
the parallel in Colossians Paul substitutes "the Word of Christ."
Therefore, if any man presents anything other than the
words of our Lord Jesus
Christ he is
proud, knowing nothing but is self-consumed on self-help or his own power
to revive the church. As the prophet warns and we take liberty: "He
is pregnant by a hay bailer and will give birth to straw."
The "contract" implied in
Hebrews 11:35 is
broken by "the part of the first part" if he
does not read
and explain
the Word of Christ (Old and New Testaments) or if the songs are
pitiful "praise songs" devoted to self pity.
These men are not just the
not-quite educated to the lowest level of Biblical knowledge in a
Spiritual sense; they are evil because they engage in:
Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself. 1 Tim 6:5
Or:
and constant friction
between men of corrupt mind, who have been robbed of the truth and who think that godliness is a
means to financial
gain. 1 Tim 6:5NIV
Withdraw does not sow discord
because it means in the Greek"
Aphistemi (g868) af-is'-tay-mee; from 575 and 2476; to remove,
i.e. (act.) instigate to revolt; usually (reflex.) to desist, desert,
etc.: - depart, draw (fall) away, refrain, withdraw self.
Because Paul has said that we
have Jesus as our only
Priest-Mediator then individually is the only way to worship:
Let us therefore
come
boldly unto the throne
of grace, that we may obtain mercy, and find grace to help in time of
need. Heb.4:16
If the "party of the first
part" does anything in worship which insinuates themselves between
the worshiper and God then the "worship assemblies" are doing more
harm than good because they are absolutely calculated to keep the
"part of the second part" from worshiping in spirit and in
truth.
My clear impression is that
those who try to "find" God like a lost calf by shouting and crying
out may never have "turned to the Lord" and simply cannot comprehend
that worship is internal and that Jesus never suggested external
rituals and truly did command that prayer be in our "closets" and
"giving" be from my hand to the hand of the poor without slipping
through your hand.
God is Spirit and therefore we
cannot worship Him with out body however loudly we scream and chant
in destructive songs or sermons. We, like John, have to "be in the
spirit on the Lord's Day" and that is totally impossible in most
contemporary "worship" rituals more pagan than Pauline.
The only external gate to
permit us to worship in spirit is the "Word of Christ" or "Spirit"
which Jesus locates in His words (John 6:63).
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. Col.3:16
If it is not the inspired word
of Christ then it is not suitable for songs.
If the bullying leader directs
you into sentimental poetry often teaching error then the command is
not fulfilled, one cannot worship "in
spirit" and therefore the leader's side of the contract is
broken and they are 'doing more harm than
good.' This means that the individual members -- demoted from one or
another to "audience" -- is freed from their side of the
contract.
Only by teaching "the faith
once delivered to the saints" is it possible for the "party of the
second part" to get the values of the profession of that
faith:
Let us
hold
fast (keep in memory
the profession of our faith without wavering; (for he is faithful that promised;)
Heb 10:23
So far, we have Paul (over and
over) supporting Jesus by showhing that "worship" can never be
external acts calculated to manipulate the external senses to try to
create some drug-high experience. Worship in the "Holy Place" allows
room for only two: the priest and God.
The assembly is for
something entirely different. So, Paul now comes to the
assembly:
If the "party of the first
part" usurps and violates Paul's clear statement that only Christ
Jesus is our High
Priests and permits
only the "party line" not remotely faithful to the Word to be taught
then the "part of the second part" is not under obligation even
though the usurping priest may try threats or visits or some other
coercive force:
And let us consider
one
another to provoke unto
love and to good works: Heb 10:24
Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting
one
another: and so much
the more, as ye see the day approaching. Heb 10:25
You see nothing in this part of
Paul's total context to indicate our modern idea of "worship."
Rather, the assembly was always for the Lord's Supper and reading and
prayer. Paul excludes "the collection" as an "act of worship" because
He said: "This is not a command." And Jesus had said not to give in
show. Never is preaching by "the party of the first part" to "the
party of the second part" every called "an act of worship." This is a
modern apostasy.
I see this as groups meeting
together for awhile and then just deciding to give up the assembly
totally. Forsake
is from the Hebrew:
Egkataleipo (g1459) eng-kat-al-i'-po; from 1722 and 2641; to
leave behind in some place, i.e. (in a good sense) let remain over,
or (in a bad one) to desert: - forsake, leave
An individual is not "forsaking
your assembly" but there simply is no
assembly. Paul explains "the day" elsewhere:
Every mans work
shall be made manifest: for the day shall declare it, because it
shall be revealed by fire; and the fire shall try every mans work of
what sort it is. 1 Cor 3:13
"The Hebrews were
now living close upon One of those great types and foretastes of it,
the destruction of Jerusalem (Mt 24:1,2), "the bloody and fiery dawn
of the great day; that day is the day of days, the ending day of all
days, the settling day of all days, the day of the promotion of time
into eternity, the day which, for the Church, breaks through and
breaks off the night of the present world" [DELITZSCH in
ALFORD].
We know that this cannot apply
to Wednesday night because it means to utterly
stop the assemblying of the collective church together. The word is explained better
by two verses:
because you will
not abandon
me to the grave, nor will you let your Holy One see decay. Acts
2:27
For Demas hath forsaken me, having loved this present world, and is departed
unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia. 2
Ti.4:10
If they are not meeting on
Sunday they probably are not meeting throughout the week. There the
"approaching day" is not Sunday but the predicted upset of the Roman
world. Hebrews 10:25 is a parallelism:
Not forsaking the assembling of ourselves together, as the manner
of some is;
but
exhorting one another:
and so much the more, as ye see the day approaching. Heb 10:25
Using a different
word in Col. 3:16 the purpose of command to teach (the command is not
first to sing) it to teach and admonish or exhort
one another. If we don't forsake the assembly then it is within the
assembly that we exhort one another on a weekly basis.
The NIV reads:
Let us not
give up meeting together, as some
are in the habit
of doing, but let us
encourage one
another--and all the
more as you see the Day approaching. Heb 10:25NIV
As a double-edged sword,
when used to beat people over the head for not attending every
assembly deemed necessary it also defines away the role of worship
because Paul had defined the worship in the Throne Room of God and in
the heart before he warns them that individual worship does not take
the place of meeting to be educated and reminded.
This passage again (and again
and again) shows that the purpose was not to "worship" using songs
and sermons more like juvenile dog barks teaching nothing, and rather
than exhorting, actually chasing people out of the line of fire. Such
legalistic services as in Corinth (11:17) "do more harm than
good."
Therefore, if the called
assembly authorized clearly for "the first day of the week" but not otherwise is not for "exhorting" then we would not be guilty of
violating some law of assemblying.
By analogy, we insist that the
collection act of worship takes place every first day of the week and
we insist that the communion be on the first day of every week.
Beyond that there is no
law to assemble on
Sunday night or Wednesday night or whenever the program pushers get
the burr under their saddle.
If the neo-priests can dictate
meeting on Wednesday night for "exhortation" or "prayer meeting" then
we cannot logically oppose those who insist on the Lord's Supper on
Thursday.
Incidentally, unless "Sunday
Night Worship" is held before sunset, it is really meeting on
Monday to worship, take the Lord's Supper,
take up the collection, engage in the "act of worship" called
preaching.
Paul indicates that the church
in Corinth did
not meet "to eat the
Lord's Supper" clearly showing
that this was the primary purpose for the assembly in addition to the
normal custom of the Synagogue which was for "education" and not "worship." There is no command, example or inference
in the Bible for meeting for the Lord's Supper on any day but the
first day and therefore there is no command to meet for any other
purpose. But, we are told, that Hebrews applies to any meeting called
by the elders. Again, the elders have no authority to "go beyond that
which is written."
If one chooses to meet on
Wednesday for exhortation (almost never happens) then that is ok but
one cannot be "marked" for violating a law or creating division if
they decide that they do not wish to attend what is often just a
ritual conducted by rote.
The "sin" was an entire group
abandoning their assemblying together. This is not directed to
one who does not meet with the group which
continues to meet.
The meeting and exhortation was
to help fortify against sin. Therefore, Paul warned:
For if
we sin
wilfully after that we
have received the knowledge of the
truth, there remaineth
no more sacrifice for sins, Hebrews 10:26
The purpose of the assembly in
Ephesians and Colossians was to teach the Word of Christ (spirit in
Col) in order to teach and admonish. That is, the purpose of the
assembly is to bring people "to a knowledge of the truth."
"Edification" is not to create a feeling but means to "educate" or
"house build."
There is no command, example,
inference or church history to support the teaching of anything
but the Word of God. If we use little cut
and paste techniques or proof-text sermons, the "ACT" of the assembly
is not being carried out.
I would conclude that if this
is not taking
place the individual is
excused from participating in what is clearly a violation of
everything we know about the teaching - exhortation task of the
church.
What I am
saying, is that there is a "contract."
Anyone who presumes to be the
leader is contracted to
deliver the Word as it
has been
delivered. The learner
is contracted to
learn and so conform
their lives that they will not slip into sin. If the leadership is
not fulfilling its contractual agreement then it has no moral
authority to chastise or even warn those who do not come for the
crumbs.
If we don't keep everyone
"warmed up" it is easy to violate some command which we already
understand. Therefore, if we don't
keep rehearsing the "word as it has been delivered to you" then it is
easier for people to slip into sin.
IGNATIUS says, "When ye frequently, and in numbers meet together, the powers of Satan
are overthrown, and his mischief is neutralized by your
likemindedness in the faith."
To neglect such
assemblings together
might end in apostasy at last.
He avoids
the Greek term "sunagoge,"as suggesting the Jewish synagogue meetings
(compare Re 2:9).
While "church" was like synagogue in purpose it
was not a Jewish institution but likened to the Greek Assembly which
met according to the needs and not "religiously."
Therefore, missing an assembly
is not the unforgivable sin. Fauwcett and Brown notes that:
"if we sin--Greek
present participle: if we be found sinning, that is, not isolated
acts, but a state of
sin [ALFORD]. A
violation not only of the law, but of the whole economy of the New
Testament (Heb
10:28,29). wilfully--presumptuously, Greek "willingly." After
receiving "full knowledge (so the Greek, compare 1Ti 2:4) of the
truth," by having been "enlightened," and by having "tasted" a
certain measure even of grace of "the Holy Ghost" (the Spirit of
truth, Joh 14:17; and "the Spirit of grace," Heb 10:29): to fall away
(as "sin" here means, Heb 3:12,17; compare Heb 6:6) and
apostatize (Heb 3:12) to Judaism
or infidelity, is not a sin of ignorance, or error ("out of the
way," the result) of infirmity, but a deliberate sinning against the
Spirit (Heb 10:29 Heb 5:2): such sinning, where a consciousness of
Gospel obligations not only was, but is present: a sinning
presumptuously and preseveringly against Christ's redemption for us,
and the Spirit of grace in us. "He only who stands high can fall low.
A lively reference in the soul to what is good is necessary in order
to be thoroughly wicked; hence, man can be more reprobate than the
beasts, and the apostate angels than apostate man" [THOLUCK].
The Signs of The
Times:
The Hebrews would never "be the
best show in town" but they would be seen as the beasts being
sacrificed by the theatrical performers:
Partly, whilst ye
were made a gazingstock both by reproaches and afflictions; and partly,
whilst ye became companions of them that were so used. Heb 10:33
[means a THEATER]
The gazingstock were the faithful believers who were
"triumphed
over" by theatrical
performars. The evidence seems clear that even in modern musical
worship there is a certain gleefulness when the theatrical performers
are able to lie, cheat and steal to enable the theatrical performance
which has no connection to either Judaism or Christianity but is
ancient paganism. The Greek word is:
Theatrizo (g2301) theh-at-rid'-zo; from 2302; to
expose as a spectacle: - make a gazing stock.
Theatron (g2302) theh'-at-ron; from 2300; a place for public
show ("theatre"), i.e. general audience-room; by impl. a show itself (fig.): - spectacle,
theatre.
And the goddes of the theater was:
Thea
(g2299) theh-ah'; fem. of 2316; a female deity: - goddess.
She replaces the Theos or supreme divinity.
Theaoas
(g2316) theh'-os; of uncert. affin.; a deity, espec. (with 3588) the
supreme Divinity; fig. a magistrate; by Heb. very: - * exceeding,
God, god [-ly, -ward].
So that not only this our
craft is in
danger to be set at
nought; but also that the temple
of the great
goddess Diana should be despised, and her magnificence should be
destroyed, whom all Asia and the world worshippeth. Ac.19:27
And when the
townclerk had appeased the people, he said, Ye men of Ephesus, what
man is there that knoweth not how that the city of the Ephesians is a
worshipper of the great goddess Diana, and of the image which fell down from Jupiter? Ac.19:35
"Fawcett-Brown notes of verse
33. The persecutions here referred to seem to have been endured by
the Hebrew Christians at their first conversion, not only in
Palestine, but also in Rome and elsewhere, the Jews in every city
inciting the populace and the Roman authorities against Christians.
gazing-stock--as in a theater
(so the Greek): often used as the place of punishment in the presence
of the assembled multitudes. Ac 19:29 1Co 4:9, "Made a theatrical
spectacle to the world." ye became--of your own accord: attesting
your Christian sympathy with your suffering brethren. companions
of--sharers in affliction with.
Again the contract between self-elected leaders
and the "audience" is often broken when the "payee" usurps authority
over the "payer" and using the violent threat of "don't rock the
boat" deprives people of their property:
For ye had
compassion of me in my bonds, and took joyfully the spoiling (pillage) of your
goods, knowing in
yourselves that ye have in heaven a better and an enduring substance.
Heb 10:34
Cast not away
therefore your confidence, which hath great recompence of reward. Heb
10:35
Fawcett-Brown note that:
"35-37. Consequent
exhortation to
confidence and
endurance, as Christ is soon coming. Cast not away--implying that they now have "confidence," and that
it will not withdraw of itself, unless they "cast it away" wilfully
(compare Heb 3:14). which--Greek, "the which": inasmuch as being such
as. hath--present tense: it is as certain as if you had it in your
hand (Heb 10:37). It hath in reversion. recompense of reward--of
grace not of debt:
"a reward of a kind
which no mercenary
self-seeker would seek:
holiness will be its own reward; self-devoting unselfishness for
Christ's sake will be its own rich recompense (see on Heb 2:2; Heb
11:26).
Those not completely abandoning
the assembly are not
urged to do anything about them. Indeed, what can you do? Just pout that they have
offended us, I guess. Rather, the faithful assembly is urged to
exhort one
another. That is, they
are to grow by
invitation rather than
by heavy-handed
coercion. It seems
clear in my little brain that the urge to disfellowship people is the
urge of command authority to intimidate all of the rest. You do that
in business but not in church. If people miss work in your business
you "disfellowship" them to get rid of the dead weight and to do a
bit of intimidating. If you want to salvage the person you take him
into your private office for "a prayer meeting."
The reason for meeting and
urging one another is to help preserve one another from growing cold and willfully sinning. Notice that
the task flows horizontially from one to another: it does not flow
from clergy to laiety.
I am not convinced that Paul is
saying that forsaking breaks a law. Rather, forsaking exposes one to
"Satan" for bad things to happen. If someone wants one foot in church
and one foot in the world then the church needs to invite them in or
out.
The leadership should read up
on the legality of such a thing. Remember the lady who left the
church in Oklahoma after she had a marriage not approved by the
"business meeting?" Well, they disfellowshipped her and publicly
"marked" her. She sued them and I applaud her. I don't know about her
personal decisions but the law of the land decided that they had quit
preaching and started meddling.
Now I beseech you,
brethren, mark
them which cause
divisions and offenses
contrary to the doctrine which ye have learned; and avoid
them. Romans 16:17
To "mark" does not mean to
brand these people by sending a law-breaking letter from congregation
to congregation. It simply means "to take aim at" or consider or to
look
closely or
inspect the false teachers. If I see a skunk I
don't attack it; I just avoid it.
Or, you might also
mark or observe closely those who walk
according to Paul's example:
Brethren, be
followers together of me, and mark
them which walk so as ye
have us for an ensample. Ph.3:17
I don't think that we need to
play denomination and send a letter to all of the other member
congregations marking old Joe as a faithful member. Why should we
mark those who won't play by our self-appointed rules?
Paul doesn't even command a
"circular letter" for divisive teachers. They are just commanded to
avoid them. It is a free world and all you have to do is walk around
them or don't attend their sermons. You are at liberty to examine
their teachings in light of the Bible. Since you may have trouble
distinguishing false doctrine from true doctrine you might change
your mind and decide that you have been the false teacher.
Unless there is a clear
doctrine for publicly denouncing people for a specific offense then those who try to do it -- and assuredly
divide at least the opinion of the church, if not its membership --
may just be the ones Paul is talking about when he said
mark them which cause
divisions among you.
Well, that exhausts my brain
for now but I will keep looking at this issue.
Ken Sublett
Musical Worship
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