Monday, June 11, 2018
Absolute Predestination & Accountability by Beebe
Beebe, in an editorial on "Predestination" wrote (Feb. 6, 1833 - see here):
"The doctrine of absolute Predestination when rightly understood does not involve the idea of man's acting involuntarily in sin nor does it exonerate him from accountability, this may be discovered by noticing the following examples."
Well, amen to that! The anti Predestinarians ("Conditionalists") were often falsely accusing men like Beebe of doing away with human responsibility by believing in full predestination. The London Confession was also clear on this issue.
Saturday, June 9, 2018
Birth or Adoption? Cayce's Answer
Elder Claud H. Cayce was one of the leaders of the "Primitive Baptist Church" from the late 19th century until his death in the 1940s. He had many errors and helped to lead the Hardshells further away from the faith of their fathers. That being said, he did get it right on the subject of "adoption." I have written on this subject much under the heading "Waiting for the Huiothesia." I find it interesting that Elder Harold Hunt, an aged leader still with the Hardshells, and one who I have written critically against over the years respecting his heretical views, thinks very highly of Cayce and thinks that the young ministers should study his writings. But, Hunt should have listened to what Cayce wrote.
First, let me cite from Hunt. Hunt wrote (see here - emphasis mine):
"I cannot think of a subject which I had more difficulty in understanding than I had with the subject of adoption. But, for that matter, there is probably not a simpler subject in the Bible. The problem that arose in my mind, and the problem that bothers most people, is simply this: If we are born of the Spirit of God, why is it necessary for us to be adopted? My wife and I have four natural born children, and the thought of adopting those children has never entered our minds. Can you imagine how people would react if I told them that we were to go about adopting those children? The Bible does teach that we are born of the Spirit of God, and it does also teach that we are adopted. But, why are both necessary?"
Of course, as I have shown in my writings on this topic, we are not adopted, but born. The word "adoption" is not the right translation of huiothesia.; And, in scripture, whatever is "adoption," it is yet a future event.
Under the heading "Birth and Adoption" (September 19, 1911) Elder C.H. Cayce wrote:
"Brother G. M. Birdwell, of Dunlap, Tenn., asks us to explain the difference between being begotten or born and adoption. There are but two ways by which one can become a legal heir to an estate, or be brought into a family. One way is by birth and the other is by adoption. No one adopts his own child, for the child is already his by birth. This is true in nature. For one to adopt a child, he must take a child out of another family and receive it into his own family as his own child. Adoption, therefore, is the transferring of one from one family into another. In the work of regeneration, or the new birth, the sinner receives the divine nature. He is born into the heavenly family, and is made akin to God. This is a work of the Holy Spirit upon the spirit, or soul, of the sinner. As stated, in this work the sinner is born into the heavenly family, so that when the body dies the spirit, or soul, goes to a place of rest in the presence of God. The body, being mortal, decays and goes back to dust. But it shall not remain that way. In the last great day the body will be raised again and adopted into the heavenly family. In (Romans 8:23) the Apostle Paul says, “And not only they, but ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, the redemption of our body.'' This seems to be very plain to us that the adoption is the redemption of the body. The body will be changed and received into the heavenly family. This is complete deliverance or salvation of the whole man - salvation of the sinner of Adam's race - the whole man, soul, body and spirit, finally saved."
Now, Cayce was on the right track and Hunt is on the wrong track. Adoption is "son placement," and is connected with "the day of redemption," the time of the resurrection, the event called "the apocalypse (manifestation)" of both Christ and his people, who will at that time reach their full maturity as "sons" of God, and not mere babes and children.
First, let me cite from Hunt. Hunt wrote (see here - emphasis mine):
"I cannot think of a subject which I had more difficulty in understanding than I had with the subject of adoption. But, for that matter, there is probably not a simpler subject in the Bible. The problem that arose in my mind, and the problem that bothers most people, is simply this: If we are born of the Spirit of God, why is it necessary for us to be adopted? My wife and I have four natural born children, and the thought of adopting those children has never entered our minds. Can you imagine how people would react if I told them that we were to go about adopting those children? The Bible does teach that we are born of the Spirit of God, and it does also teach that we are adopted. But, why are both necessary?"
Of course, as I have shown in my writings on this topic, we are not adopted, but born. The word "adoption" is not the right translation of huiothesia.; And, in scripture, whatever is "adoption," it is yet a future event.
Under the heading "Birth and Adoption" (September 19, 1911) Elder C.H. Cayce wrote:
"Brother G. M. Birdwell, of Dunlap, Tenn., asks us to explain the difference between being begotten or born and adoption. There are but two ways by which one can become a legal heir to an estate, or be brought into a family. One way is by birth and the other is by adoption. No one adopts his own child, for the child is already his by birth. This is true in nature. For one to adopt a child, he must take a child out of another family and receive it into his own family as his own child. Adoption, therefore, is the transferring of one from one family into another. In the work of regeneration, or the new birth, the sinner receives the divine nature. He is born into the heavenly family, and is made akin to God. This is a work of the Holy Spirit upon the spirit, or soul, of the sinner. As stated, in this work the sinner is born into the heavenly family, so that when the body dies the spirit, or soul, goes to a place of rest in the presence of God. The body, being mortal, decays and goes back to dust. But it shall not remain that way. In the last great day the body will be raised again and adopted into the heavenly family. In (Romans 8:23) the Apostle Paul says, “And not only they, but ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, the redemption of our body.'' This seems to be very plain to us that the adoption is the redemption of the body. The body will be changed and received into the heavenly family. This is complete deliverance or salvation of the whole man - salvation of the sinner of Adam's race - the whole man, soul, body and spirit, finally saved."
Now, Cayce was on the right track and Hunt is on the wrong track. Adoption is "son placement," and is connected with "the day of redemption," the time of the resurrection, the event called "the apocalypse (manifestation)" of both Christ and his people, who will at that time reach their full maturity as "sons" of God, and not mere babes and children.
Is Bradley Calling For Reform?
In "A Brief Review of Liberal Websites and Church Papers," Elder Robert Webb had this to say about the "liberal movement" among the PBs (see here).
"Lasserre Bradley once left the Missionary Baptists, and now seems determined to try to convert the Primitive Baptists to their doctrines and practices from within."
Is that so? If it is, it is good news indeed. But, I would phrase the news a little differently than the biased reporting of Webb. I would have said that Bradley and many in the "liberal movement" are simply trying to bring their denomination to repentance and to return them to the truth that their forefathers believed, from which they have departed.
Wrote Webb:
"The columns of the Baptist Witness have included articles advocating that the great commission was given to the church, rather than to the apostles, and now the latest heresy being promoted is Reformed Calvinism."
Such an awful doctrine! Believing that the commission is binding on all Christians! Why, Bradley and others like him are just ignorant on knowing about the great commission! (I speak sarcastically, of course)
The "heresy of Reformed Calvinism"? What about the heresy of hardshellism?
Webb wrote:
"New members are being received without questioning, including some who are living in adultery."
There is that term again - "living in adultery." I doubt that Cincinnati church actually has members who are "living in adultery." They may have some who are judged by Webb as "living in adultery," but we have already seen how the "conservative" hardliners have strict and unscriptural views on this issue. (See our series on the "Hardshells and Adultery" question)
"Lasserre Bradley once left the Missionary Baptists, and now seems determined to try to convert the Primitive Baptists to their doctrines and practices from within."
Is that so? If it is, it is good news indeed. But, I would phrase the news a little differently than the biased reporting of Webb. I would have said that Bradley and many in the "liberal movement" are simply trying to bring their denomination to repentance and to return them to the truth that their forefathers believed, from which they have departed.
Wrote Webb:
"The columns of the Baptist Witness have included articles advocating that the great commission was given to the church, rather than to the apostles, and now the latest heresy being promoted is Reformed Calvinism."
Such an awful doctrine! Believing that the commission is binding on all Christians! Why, Bradley and others like him are just ignorant on knowing about the great commission! (I speak sarcastically, of course)
The "heresy of Reformed Calvinism"? What about the heresy of hardshellism?
Webb wrote:
"New members are being received without questioning, including some who are living in adultery."
There is that term again - "living in adultery." I doubt that Cincinnati church actually has members who are "living in adultery." They may have some who are judged by Webb as "living in adultery," but we have already seen how the "conservative" hardliners have strict and unscriptural views on this issue. (See our series on the "Hardshells and Adultery" question)
Bob L. Ross on Garrett's Hardshell Research
One of the reasons why very few Hardshells have wanted to debate with us about Hardshell history and heresies is because they know that I know their history better than they do and they know that they cannot handle the truth respecting it. My years of work doing that research and writing chapters in my online book, "The Hardshell Baptist Cult," show that my knowledge of their history is extensive.
Bob himself wrote a small book entitled "History and Heresies of Hardshellism" and is a good work. It is available on the Internet. He did the same with the Campbellites. Neither the Campbellites nor the Hardshells want us to talk about their history.
Here is what Bob posted about my research and which I think makes for a good recommendation for the book. He posted this several years ago. I have continued to read old PB literature and am more informed about their history now.
THE RESEARCH WORK OF STEPHEN GARRETT (SEE HERE)
I just can't say enough in commendation of the tremendous and valuable research work done by the former "Hardshell" minister, Stephen Garrett at the BaptistGadfly.
I measure my words when I say that no writer with whom I am acquainted has done more to plough-up the "Hardshell" heresies and erroneous scriptural interpretations.
Surely, Stephen has come to the kingdom "for such a time as this" when Hybrid, Hyper, Ultra, and Pseudo "Calvinism" is rampant on blogs and websites.
Not only so, but Stephen is also an expert on "Campbellism," and has conducted quite a number of Public Debates with some of the representatives of this "twin" of Hardshellism, both born from the same "womb" of Pedobaptist Hyper Calvinism. Though diverse, these two 19th century (1830's) movements represent two aberrant extremes in departing from the creedal view of the Gospel in relation to the New Birth -- the Hardshells teaching the "Spirit Alone" heresy and the Campbellites teaching the "Word Alone" heresy.
A few years ago, it was my privilege to appear with Stephen and Larry Wessels on Larry's "Christian Answers of Austin, Texas" to do a series of TV programs on "Hardshellism." I never fail to learn from Stephen, especially in view of his many years of affiliation with the "Primitive Baptist Church" (Hardshells).
If you are interested in either or both of these, you will find no better source for evaluating and refuting them than from the writings which Stephen Garrett has erected on the BaptistGadfly.
I thank Bob for his commendation. Bob spent a lot of time doing research, reading many Hardshell writings, before he wrote his book on the Hardshells. It has been my pleasure to be his friend.
Bob himself wrote a small book entitled "History and Heresies of Hardshellism" and is a good work. It is available on the Internet. He did the same with the Campbellites. Neither the Campbellites nor the Hardshells want us to talk about their history.
Here is what Bob posted about my research and which I think makes for a good recommendation for the book. He posted this several years ago. I have continued to read old PB literature and am more informed about their history now.
THE RESEARCH WORK OF STEPHEN GARRETT (SEE HERE)
I just can't say enough in commendation of the tremendous and valuable research work done by the former "Hardshell" minister, Stephen Garrett at the BaptistGadfly.
I measure my words when I say that no writer with whom I am acquainted has done more to plough-up the "Hardshell" heresies and erroneous scriptural interpretations.
Surely, Stephen has come to the kingdom "for such a time as this" when Hybrid, Hyper, Ultra, and Pseudo "Calvinism" is rampant on blogs and websites.
Not only so, but Stephen is also an expert on "Campbellism," and has conducted quite a number of Public Debates with some of the representatives of this "twin" of Hardshellism, both born from the same "womb" of Pedobaptist Hyper Calvinism. Though diverse, these two 19th century (1830's) movements represent two aberrant extremes in departing from the creedal view of the Gospel in relation to the New Birth -- the Hardshells teaching the "Spirit Alone" heresy and the Campbellites teaching the "Word Alone" heresy.
A few years ago, it was my privilege to appear with Stephen and Larry Wessels on Larry's "Christian Answers of Austin, Texas" to do a series of TV programs on "Hardshellism." I never fail to learn from Stephen, especially in view of his many years of affiliation with the "Primitive Baptist Church" (Hardshells).
If you are interested in either or both of these, you will find no better source for evaluating and refuting them than from the writings which Stephen Garrett has erected on the BaptistGadfly.
I thank Bob for his commendation. Bob spent a lot of time doing research, reading many Hardshell writings, before he wrote his book on the Hardshells. It has been my pleasure to be his friend.
Friday, June 8, 2018
On The Musical Instrument In Worship Debate
Kevin Pendergrass, who I have recently cited in the series on "Hardshells & The Adultery Question," was once a staunch opponent of the use of instruments of music in church. However, he has recently seen his error on the subject and has converted to the truth on the subject, seeing them as approved in Scripture. Here is what he recently wrote on the subject under his article titled "MUSIC IN THE CHURCH: WHY I CHANGED MY MIND" (see here - emphasis mine):
"I no longer believe that Christians should bind vocal music in worship as being the only kind of music acceptable to God in worship. In 2012, I had a public debate on the subject of music in Christian worship. In the debate, I affirmed that vocal music was the only type of music authorized in New Testament worship. I have since changed my position. I believe that it is only fair for me to explain why I changed my position. I have changed because of my study in the Word of God and I am thankful to be able to share those studies with you.
I have read dozens of books, articles and debates on the topic of instruments in worship (I have too - SG). I even had a debate on this topic myself when I opposed instruments. Some were actually converted to the belief of “vocal music only” because of my debate. However, I have now changed my mind because of my own study on this topic. I realized I didn’t know as much as I thought I did and I was very biased in my previous way of studying. Please do not allow anyone to do your thinking, including myself (Phil. 2:12). I do not want you to accept what I am saying just because I am saying it. (or because your mom or dad believed it - SG) I also do not want you to reject what I am saying just because I am saying it. I ask that you please do your own thinking. The idea of “proxy thinking” is when you allow someone to do your thinking for you. The Church of Christ is often times accused of this and sadly, I have been guilty of this as well. However, I realized that if I was going to study objectively, I must allow the Bible to dictate truth, no matter where it leads. I ask that you do the same."
Many of today's PBs do not do their own thinking but read and interpret scripture with a bias.
Under the heading "INCONSISTENCIES REGARDING WORSHIP MUSIC" Pendergrass wrote:
"There are some in the Churches of Christ who have no problem using instruments in worship songs as long as they are not used in “corporate worship.” Some will condemn their neighbor on Sunday morning for using mechanical instruments in worship, yet they themselves have no problem listening to worship songs with instruments on Sunday afternoon. There are some brethren who condemn worship choirs only to turn around and have a choir sing worship songs at a funeral or have a Church of Christ college choir sing at their church."
I mentioned this in my book on the Hardshells. I too saw the inconsistency of non instrumental PBs, who would praise God in private or non corporate worship with musical instruments. They also have small groups sing at funerals, but the same thing would be a no no in corporate worship.
Pendergrass wrote:
"I think that this belief stems from a lack of proper understanding of the context of Ephesians 5:19 and Colossians 3:16. These passages are by no means limited to the assembly or even in direct reference to the assembly (although I do believe they can have application to the assembly). God did not give different regulations and restrictions for worship songs when sung inside the assembly versus outside the assembly (see: Acts 16:25; Eph. 5:19; Col. 3:16; 1 Cor. 14:15; Ja. 5:13; etc.). I say all of that to say that perhaps we have been blinded by our own plank (Mt. 7:1-5; Rom. 2:1-5)."
There is no way that you can limit the above two verses to corporate worship only. If such verses condemn musical instruments, they condemn them in both private and corporate worship.
Pendergrass wrote under the heading "WHAT LAW IS BEING VIOLATED?":
"In order to know if God sanctions a practice, we need to first see if there is a law against it. Paul writes in Romans 4:15: “Where there is no law, there is no sin.” Paul is stating a universal principle. 1 John 3:4 specifically teaches that sin is violation of law...those who believe that it is a sin to use instruments in worship are obligated to provide the New Testament law that they feel is being violated."
Agreed! Let the anti instrumental PBs show us the scripture that is being violated in the use of instruments.
Pendergrass wrote under the heading "GOD HAS GIVEN NO DIRECT LAW AGAINST THE USE OF INSTRUMENTS IN NEW TESTAMENT WORSHIP":
"One can read their New Testament as many times as they would like and they will never find any type of proclamation against instruments in worship. In fact, there is not even a hint of any kind of negative connotation to instruments in worship. John’s vision symbolically presents instrumental worship to God in a positive light (Rev. 5:8; 14:2; 15:2). Realizing that this is symbolic, I do not want to overstate this point nor do I use the passages of Revelation to authorize mechanical instrumental music in worship. However, I do find it interesting that the times that instrumental praise is seen in the New Testament in connection with worship, it is spoken of positively and never negatively."
Well, amen to all that! Can the anti instrument PBs show us where instrumental praise is condemned in scripture?
Pendergrass wrote:
"I have changed because I do not believe that God ever specified vocal music to the exclusion of instrumental music as I once did.
There is absolutely no evidence whatsoever that the Greek words used for sing in the New Testament (“psallo,” “ado” and “humneo”) ever excluded instruments. None of the words used in the New Testament for “sing” ever meant “sing only” or “sing to the exclusion of instruments.” These are not specific words that exclude instruments. Those believing that these words exclude instruments would be obligated to provide the evidence."
I changed my views also, and for the same reason. I studied the scriptures on the subject and approached them without bias and with an honest heart.
Pendergrass wrote:
"In fact, the Greek word “psallo” used in the New Testament is a word that permits instruments. There are five occurrences of the Greek word “psallo” in the New Testament (Eph, 5:19; 1 Cor. 14:15 twice; Ja. 5:13; Rom. 15:9). In the Greek Old Testament, the word “psallo” is a word which can include instruments (1 Sam. 16:16; 1 Sam. 16:17; 1 Sam. 16:18; 1 Sam. 16:23; 1 Sam. 18:10; 1 Sam. 19:9; 2 Kings 3:15; Psa. 33:3; etc.). It is important to note that while the word “psallo” can include instruments, it doesn’t necessitate them. This can be seen by the way it is translated in the Greek Old Testament (Judges 5:3; 1 Sam. 16:16; 1 Sam. 16:17; 1 Sam. 16:18; 1 Sam. 16:23; 1 Sam. 18:10; 1 Sam. 19:9; 2 Sam. 22:50; 2 Kings 3:15; Psa. 7:17; Psa. 9:2; Psa. 9:11; Psa. 18:49; Psa. 21:13; Psa. 27:6; Psa. 30:4; Psa. 30:12; Psa. 33:2; Psa. 33:3; Psa. 47:6; Psa. 47:6; Psa. 47:7; Psa. 57:7; Psa. 57:9; Psa. 59:17; Psa. 61:8; Psa. 66:2; Psa. 66:4; Psa. 68:25; Psa. 68:32; Psa. 69:12; Psa. 71:22; Psa. 71:23; Psa. 75:9; Psa. 92:1; Psa. 98:4; Psa. 98:5; Psa. 104:33; Psa. 105:2; Psa. 108:1; Psa. 108:3; Psa. 135:3; Psa. 138:1; Psa. 144:9; Psa. 146:2; Psa. 147:7; Psa. 149:3)."
Come on, my Hardshell brothers, answer these arguments if you can.
Pendergrass wrote:
"I studied every occurrence of the word “psallo” in the Greek Old Testament and above you will find an exhaustive list of every time the word “psallo” occurs. It is important to note that the word “psallo” itself never excluded instruments. Furthermore, examples of those living close to the time of Jesus such as Josephus and other Hellenistic Jews can be cited to show that they used the word “psallo” in such a way as to be able to include instruments (Corbitt, Danny. Missing More Than Music, p. 28)."
"Psallo" is a word that "never excluded instruments." If it does, show us the proof from scripture.
Pendergrass wrote:
"If Paul wanted to exclude and forbid instruments from worship, why would He have used a word that didn’t exclude its use and was in fact a word inclusive to instruments? Neither the Greeks nor the Hellenistic Jews would have understood the word “psallo” to exclude instruments. The Greek word “psallo” didn’t exclude instruments in the Greek Old Testament and the Greek word “psallo” didn’t exclude instruments in the first century. Therefore, there is absolutely no basis for anyone to objectively argue that the word “psallo” (which never excluded instruments) somehow excludes instruments the five times it is used in the New Testament. God certainly knows how to make something clear when He is being specific and exclusive. Since none of the words used for “sing” in the New Testament means “sing only,” God could have still excluded instruments with these words by adding the word “only” to “sing” if He wanted to."
From a debater who opposed instruments, he has become a powerful voice in debate on their behalf. All it takes to see the truth on this matter, or any scriptural matter, is to approach it honestly.
Pendergrass wrote under the heading "DOES THIS MEAN THAT ALL CHRISTIANS MUST PLAY A MECHANICAL INSTRUMENT?':
"Since Christians are supposed to “psallo” and the word “psallo” never excluded instruments, does that mean that Christians are commanded to play a mechanical instrument? I used to use this argument when I believed that instruments were unauthorized in worship. In other words, I used to argue that if the word “psallo” didn’t exclude instruments, then that means that all Christians have to use instruments since all Christians are to “psallo.” However, this argument assumes that the word “psallo” is a word that demands a mechanical instrument and that is just not the case as can be seen by multiple passages when the word “psallo” is used in the LXX (Psa. 7:17; Psa. 9:2; Psa. 9:11; Psa. 47:6; Psa. 47:6; Psa. 47:6; Psa. 47:6; Psa. 47:7; Psa. 57:7; Psa. 57:9; Psa. 59:17; Psa. 61:8; Psa. 66:2; Psa. 66:4; Psa. 66:4; Psa. 68:4; etc.)."
Let the anti instrumental PBs show us where "psallo" clearly "demands" that instruments be included or excluded.
Pendergrass wrote:
"In other words, my argument is not that “psallo” means to play an instrument; my argument is that the word “psallo” doesn’t exclude them. According to the Bible, you can “psallo” acceptably with or without a mechanical instrument. If God would have commanded Christians to play an instrument, we would expect to see words that necessitate playing (such as “kitharizo,” “auleo” or “kreko”). However, that is not what we find. Instead, we find that the word “psallo” is a generic praise word that authorizes instruments but doesn’t necessitate them."
Honest research into this will yield the same conclusion as reached by Pendergrass.
Pendergrass wrote:
"Furthermore, the Greek word combination that Paul uses in Ephesians 5:19 is “ado” and “psallo.” These two words are paired together multiple times in the Greek Old Testament and they never exclude instruments nor do they necessitate instruments. If God wanted to allow mechanical instruments without commanding them, then the word “psallo” would have been the perfect word, and that is the exact word that is used. The paring of “ado” and “psallo” can be praise without an instrument (Judges 5:3; Psa. 27:6; Psa. 68:4; etc.) or it can be praise with an instrument (Psa. 33:2-3; etc.). Therefore, one could acceptably “ado” and “psallo” to God with or without a mechanical instrument."
Well, what say ye to this my Hardshell brothers?
Under the heading "WHAT ABOUT MUSIC IN YOUR HEART?" Pendergrass wrote:
"In Ephesians 5:19, the Bible says that Christians are to sing and make melody in their heart (Eph. 5:19; Col. 3:16). Some argue that if the melody is to be made in the heart, then that would somehow exclude melody being made on a piano, a guitar or any other instrument. Some claim that the instrument that we are to pluck or play is the instrument of our heart strings, thus, excluding any mechanical instruments. This alleged argument holds no weight and should be dismissed for the following reasons:
The phrase “in your heart” in Ephesians 5:19 is an adverbial prepositional phrase which describes the manner of the action, not the method (Gen. 17:17; Josh. 14:7; Psa. 15:2; Prov. 3:5; Psa. 119:2; Lk. 2:19; Mt. 5:28; etc.). “Things done from the heart i.e. cordially or sincerely, truly” (Thayer, Joseph. Greek-English Lexicon, p. 325). Paul is teaching Christians that they need to worship and praise God sincerely. What makes any action “dead” or “in vain” (whether it be an instrument or vocal music) is the heart from which it proceeds (Mk. 7:7-9). “Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart” (Robertson, A.T. Word Pictures in the New Testament, vol. 4, p. 405). The idea is that the praise needs to come from the heart in order to be acceptable (Mk. 12:30; Mt. 22:37-38).
Singing in the heart has never excluded mechanical instruments. The Bible teaches that it is possible to sing in your heart with the accompaniment of a mechanical instrument. Singing “in your heart” does not nor has it ever excluded a mechanical instrument."
Amen! Thanks to men like Pendergrass and Bob L. Ross for their writings on this subject.
"I no longer believe that Christians should bind vocal music in worship as being the only kind of music acceptable to God in worship. In 2012, I had a public debate on the subject of music in Christian worship. In the debate, I affirmed that vocal music was the only type of music authorized in New Testament worship. I have since changed my position. I believe that it is only fair for me to explain why I changed my position. I have changed because of my study in the Word of God and I am thankful to be able to share those studies with you.
I have read dozens of books, articles and debates on the topic of instruments in worship (I have too - SG). I even had a debate on this topic myself when I opposed instruments. Some were actually converted to the belief of “vocal music only” because of my debate. However, I have now changed my mind because of my own study on this topic. I realized I didn’t know as much as I thought I did and I was very biased in my previous way of studying. Please do not allow anyone to do your thinking, including myself (Phil. 2:12). I do not want you to accept what I am saying just because I am saying it. (or because your mom or dad believed it - SG) I also do not want you to reject what I am saying just because I am saying it. I ask that you please do your own thinking. The idea of “proxy thinking” is when you allow someone to do your thinking for you. The Church of Christ is often times accused of this and sadly, I have been guilty of this as well. However, I realized that if I was going to study objectively, I must allow the Bible to dictate truth, no matter where it leads. I ask that you do the same."
Many of today's PBs do not do their own thinking but read and interpret scripture with a bias.
Under the heading "INCONSISTENCIES REGARDING WORSHIP MUSIC" Pendergrass wrote:
"There are some in the Churches of Christ who have no problem using instruments in worship songs as long as they are not used in “corporate worship.” Some will condemn their neighbor on Sunday morning for using mechanical instruments in worship, yet they themselves have no problem listening to worship songs with instruments on Sunday afternoon. There are some brethren who condemn worship choirs only to turn around and have a choir sing worship songs at a funeral or have a Church of Christ college choir sing at their church."
I mentioned this in my book on the Hardshells. I too saw the inconsistency of non instrumental PBs, who would praise God in private or non corporate worship with musical instruments. They also have small groups sing at funerals, but the same thing would be a no no in corporate worship.
Pendergrass wrote:
"I think that this belief stems from a lack of proper understanding of the context of Ephesians 5:19 and Colossians 3:16. These passages are by no means limited to the assembly or even in direct reference to the assembly (although I do believe they can have application to the assembly). God did not give different regulations and restrictions for worship songs when sung inside the assembly versus outside the assembly (see: Acts 16:25; Eph. 5:19; Col. 3:16; 1 Cor. 14:15; Ja. 5:13; etc.). I say all of that to say that perhaps we have been blinded by our own plank (Mt. 7:1-5; Rom. 2:1-5)."
There is no way that you can limit the above two verses to corporate worship only. If such verses condemn musical instruments, they condemn them in both private and corporate worship.
Pendergrass wrote under the heading "WHAT LAW IS BEING VIOLATED?":
"In order to know if God sanctions a practice, we need to first see if there is a law against it. Paul writes in Romans 4:15: “Where there is no law, there is no sin.” Paul is stating a universal principle. 1 John 3:4 specifically teaches that sin is violation of law...those who believe that it is a sin to use instruments in worship are obligated to provide the New Testament law that they feel is being violated."
Agreed! Let the anti instrumental PBs show us the scripture that is being violated in the use of instruments.
Pendergrass wrote under the heading "GOD HAS GIVEN NO DIRECT LAW AGAINST THE USE OF INSTRUMENTS IN NEW TESTAMENT WORSHIP":
"One can read their New Testament as many times as they would like and they will never find any type of proclamation against instruments in worship. In fact, there is not even a hint of any kind of negative connotation to instruments in worship. John’s vision symbolically presents instrumental worship to God in a positive light (Rev. 5:8; 14:2; 15:2). Realizing that this is symbolic, I do not want to overstate this point nor do I use the passages of Revelation to authorize mechanical instrumental music in worship. However, I do find it interesting that the times that instrumental praise is seen in the New Testament in connection with worship, it is spoken of positively and never negatively."
Well, amen to all that! Can the anti instrument PBs show us where instrumental praise is condemned in scripture?
Pendergrass wrote:
"I have changed because I do not believe that God ever specified vocal music to the exclusion of instrumental music as I once did.
There is absolutely no evidence whatsoever that the Greek words used for sing in the New Testament (“psallo,” “ado” and “humneo”) ever excluded instruments. None of the words used in the New Testament for “sing” ever meant “sing only” or “sing to the exclusion of instruments.” These are not specific words that exclude instruments. Those believing that these words exclude instruments would be obligated to provide the evidence."
I changed my views also, and for the same reason. I studied the scriptures on the subject and approached them without bias and with an honest heart.
Pendergrass wrote:
"In fact, the Greek word “psallo” used in the New Testament is a word that permits instruments. There are five occurrences of the Greek word “psallo” in the New Testament (Eph, 5:19; 1 Cor. 14:15 twice; Ja. 5:13; Rom. 15:9). In the Greek Old Testament, the word “psallo” is a word which can include instruments (1 Sam. 16:16; 1 Sam. 16:17; 1 Sam. 16:18; 1 Sam. 16:23; 1 Sam. 18:10; 1 Sam. 19:9; 2 Kings 3:15; Psa. 33:3; etc.). It is important to note that while the word “psallo” can include instruments, it doesn’t necessitate them. This can be seen by the way it is translated in the Greek Old Testament (Judges 5:3; 1 Sam. 16:16; 1 Sam. 16:17; 1 Sam. 16:18; 1 Sam. 16:23; 1 Sam. 18:10; 1 Sam. 19:9; 2 Sam. 22:50; 2 Kings 3:15; Psa. 7:17; Psa. 9:2; Psa. 9:11; Psa. 18:49; Psa. 21:13; Psa. 27:6; Psa. 30:4; Psa. 30:12; Psa. 33:2; Psa. 33:3; Psa. 47:6; Psa. 47:6; Psa. 47:7; Psa. 57:7; Psa. 57:9; Psa. 59:17; Psa. 61:8; Psa. 66:2; Psa. 66:4; Psa. 68:25; Psa. 68:32; Psa. 69:12; Psa. 71:22; Psa. 71:23; Psa. 75:9; Psa. 92:1; Psa. 98:4; Psa. 98:5; Psa. 104:33; Psa. 105:2; Psa. 108:1; Psa. 108:3; Psa. 135:3; Psa. 138:1; Psa. 144:9; Psa. 146:2; Psa. 147:7; Psa. 149:3)."
Come on, my Hardshell brothers, answer these arguments if you can.
Pendergrass wrote:
"I studied every occurrence of the word “psallo” in the Greek Old Testament and above you will find an exhaustive list of every time the word “psallo” occurs. It is important to note that the word “psallo” itself never excluded instruments. Furthermore, examples of those living close to the time of Jesus such as Josephus and other Hellenistic Jews can be cited to show that they used the word “psallo” in such a way as to be able to include instruments (Corbitt, Danny. Missing More Than Music, p. 28)."
"Psallo" is a word that "never excluded instruments." If it does, show us the proof from scripture.
Pendergrass wrote:
"If Paul wanted to exclude and forbid instruments from worship, why would He have used a word that didn’t exclude its use and was in fact a word inclusive to instruments? Neither the Greeks nor the Hellenistic Jews would have understood the word “psallo” to exclude instruments. The Greek word “psallo” didn’t exclude instruments in the Greek Old Testament and the Greek word “psallo” didn’t exclude instruments in the first century. Therefore, there is absolutely no basis for anyone to objectively argue that the word “psallo” (which never excluded instruments) somehow excludes instruments the five times it is used in the New Testament. God certainly knows how to make something clear when He is being specific and exclusive. Since none of the words used for “sing” in the New Testament means “sing only,” God could have still excluded instruments with these words by adding the word “only” to “sing” if He wanted to."
From a debater who opposed instruments, he has become a powerful voice in debate on their behalf. All it takes to see the truth on this matter, or any scriptural matter, is to approach it honestly.
Pendergrass wrote under the heading "DOES THIS MEAN THAT ALL CHRISTIANS MUST PLAY A MECHANICAL INSTRUMENT?':
"Since Christians are supposed to “psallo” and the word “psallo” never excluded instruments, does that mean that Christians are commanded to play a mechanical instrument? I used to use this argument when I believed that instruments were unauthorized in worship. In other words, I used to argue that if the word “psallo” didn’t exclude instruments, then that means that all Christians have to use instruments since all Christians are to “psallo.” However, this argument assumes that the word “psallo” is a word that demands a mechanical instrument and that is just not the case as can be seen by multiple passages when the word “psallo” is used in the LXX (Psa. 7:17; Psa. 9:2; Psa. 9:11; Psa. 47:6; Psa. 47:6; Psa. 47:6; Psa. 47:6; Psa. 47:7; Psa. 57:7; Psa. 57:9; Psa. 59:17; Psa. 61:8; Psa. 66:2; Psa. 66:4; Psa. 66:4; Psa. 68:4; etc.)."
Let the anti instrumental PBs show us where "psallo" clearly "demands" that instruments be included or excluded.
Pendergrass wrote:
"In other words, my argument is not that “psallo” means to play an instrument; my argument is that the word “psallo” doesn’t exclude them. According to the Bible, you can “psallo” acceptably with or without a mechanical instrument. If God would have commanded Christians to play an instrument, we would expect to see words that necessitate playing (such as “kitharizo,” “auleo” or “kreko”). However, that is not what we find. Instead, we find that the word “psallo” is a generic praise word that authorizes instruments but doesn’t necessitate them."
Honest research into this will yield the same conclusion as reached by Pendergrass.
Pendergrass wrote:
"Furthermore, the Greek word combination that Paul uses in Ephesians 5:19 is “ado” and “psallo.” These two words are paired together multiple times in the Greek Old Testament and they never exclude instruments nor do they necessitate instruments. If God wanted to allow mechanical instruments without commanding them, then the word “psallo” would have been the perfect word, and that is the exact word that is used. The paring of “ado” and “psallo” can be praise without an instrument (Judges 5:3; Psa. 27:6; Psa. 68:4; etc.) or it can be praise with an instrument (Psa. 33:2-3; etc.). Therefore, one could acceptably “ado” and “psallo” to God with or without a mechanical instrument."
Well, what say ye to this my Hardshell brothers?
Under the heading "WHAT ABOUT MUSIC IN YOUR HEART?" Pendergrass wrote:
"In Ephesians 5:19, the Bible says that Christians are to sing and make melody in their heart (Eph. 5:19; Col. 3:16). Some argue that if the melody is to be made in the heart, then that would somehow exclude melody being made on a piano, a guitar or any other instrument. Some claim that the instrument that we are to pluck or play is the instrument of our heart strings, thus, excluding any mechanical instruments. This alleged argument holds no weight and should be dismissed for the following reasons:
The phrase “in your heart” in Ephesians 5:19 is an adverbial prepositional phrase which describes the manner of the action, not the method (Gen. 17:17; Josh. 14:7; Psa. 15:2; Prov. 3:5; Psa. 119:2; Lk. 2:19; Mt. 5:28; etc.). “Things done from the heart i.e. cordially or sincerely, truly” (Thayer, Joseph. Greek-English Lexicon, p. 325). Paul is teaching Christians that they need to worship and praise God sincerely. What makes any action “dead” or “in vain” (whether it be an instrument or vocal music) is the heart from which it proceeds (Mk. 7:7-9). “Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart” (Robertson, A.T. Word Pictures in the New Testament, vol. 4, p. 405). The idea is that the praise needs to come from the heart in order to be acceptable (Mk. 12:30; Mt. 22:37-38).
Singing in the heart has never excluded mechanical instruments. The Bible teaches that it is possible to sing in your heart with the accompaniment of a mechanical instrument. Singing “in your heart” does not nor has it ever excluded a mechanical instrument."
Amen! Thanks to men like Pendergrass and Bob L. Ross for their writings on this subject.
Wednesday, June 6, 2018
Amen to Dr. Piper on the Great Commission
In an article titled "Is the Great Commission for Every Individual Christian?" by Dr. John Piper (see here), Piper expresses my views completely on the "Great Commission." If one will go to my blog (hardshellism.blogspot.com) he will find my eleven chapters on the Great Commission relative to Hardshell history and beliefs. See here for the first chapter in that series. The other chapters can also be accessed in the archives from the above page. Piper wrote (emphasis mine):
"Jesus delivered the Great Commission. In it comes the command for all the peoples of the earth to be reached with the good news. But who was Jesus speaking to? Was it to the original apostles only? To the church at large? To particular local churches? To frontline, missions-minded people? Or is it given to each and every Christian?
Who’s going to actually get off their rear end and risk their life penetrating the remaining unreached peoples of the world? That’s the critical issue. Every individual doesn’t do it, and the church as a whole doesn’t do it. Specific human beings do it.
Hopefully these people are supported by every individual and supported by the whole church. It’s individual people that take the gospel across cultures to other people. Where do they come from? Who are they? How do they come into being? How do they get authorized, gifted, equipped, sustained?
So how will the nations and peoples be reached? By means of believers opening their mouths and telling the good news deposited by the apostles in the New Testament concerning the gospel of Jesus. And who are those cross-cultural emissaries? Who are they? Individuals.
So my answer is that the Great Commission is to be loved and supported and advocated for by all who love what Jesus loves. How can you not?"
Amen!
Every born again soul should be saying "here am I, Lord, send me."
"Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me." (Isa. 61:6)
Any volunteers?
"Jesus delivered the Great Commission. In it comes the command for all the peoples of the earth to be reached with the good news. But who was Jesus speaking to? Was it to the original apostles only? To the church at large? To particular local churches? To frontline, missions-minded people? Or is it given to each and every Christian?
Who’s going to actually get off their rear end and risk their life penetrating the remaining unreached peoples of the world? That’s the critical issue. Every individual doesn’t do it, and the church as a whole doesn’t do it. Specific human beings do it.
Hopefully these people are supported by every individual and supported by the whole church. It’s individual people that take the gospel across cultures to other people. Where do they come from? Who are they? How do they come into being? How do they get authorized, gifted, equipped, sustained?
So how will the nations and peoples be reached? By means of believers opening their mouths and telling the good news deposited by the apostles in the New Testament concerning the gospel of Jesus. And who are those cross-cultural emissaries? Who are they? Individuals.
So my answer is that the Great Commission is to be loved and supported and advocated for by all who love what Jesus loves. How can you not?"
Amen!
Every born again soul should be saying "here am I, Lord, send me."
"Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me." (Isa. 61:6)
Any volunteers?
Sunday, June 3, 2018
First Hardshells Preached To Dead Sinners
The following citation is taken from the "Signs of the Times" periodical for 1833 (see here - emphasis mine):
"Circular of the "Ministers and Messengers of the Baltimore Baptist Association, convened, according to appointment, at the Warren Church Meeting-House, on the 17th day of May, 1832.--to the several Churches they represent, send Christian Salutation.
As an Association, we have hitherto held fast to our principles, and to that form of sound words, which were formally adopted when we were constituted: nevertheless, it has been slanderously reported, and some have affirmed, that we have embraced the principles and the spirit of Antinomianism, soon after our last Anniversary Meeting in the city of Frederick, an article in the shape of a report found its way into the periodical print called the Religious Herald, in which we find the following remarkable words:
Many of the ministering brethren in this (Baltimore) Association do not believe that it is their duty to address the unconverted, or exhort sinners to repentance; they pass by them altogether. The great theme of their sermons is, the many valuable and glorious privileges of the Elect; who, according to their doctrine, believe against their will, and are kept in the way of righteousness without effort.
This article, in which our doctrine and practice are most palpably misrepresented, was soon after republished in the Christian Index accompanied with reflections of no friendly character, by a writer under the signature C.S.A.
Being thus summoned to the bar of the public by the officious meddlings of the above class of news-mongers, we shall, in self defence, and with a view of undeceiving a religious public, in this our circular epistle notice the several allegations embodied in the above report, under the following specifications:
1st. that many of our ministering brethren do not believe it to be their duty to address the unconverted, or exhort sinners to repentance.
They do, however, constantly preacheth the necessity of repentance toward God and faith in our Lord Jesus Christ, and that both evangelical faith and repentance are the gifts of God, the produce of his blessed Spirit. Our ministers address the unconverted as sinners dead in trespasses and in sins; they prophesy to them as unto dry bones; they proclaim the truths of the Gospel, leaving the event with God, depending upon the influence of his Spirit to crown their labors with success, nor can they be led to entertain any other opinion."
Now, that is "primitive" or "old" Baptist doctrine! Those who call themselves "Primitive Baptists" today generally do not believe this. How then are they "primitive" or "original"?
"Circular of the "Ministers and Messengers of the Baltimore Baptist Association, convened, according to appointment, at the Warren Church Meeting-House, on the 17th day of May, 1832.--to the several Churches they represent, send Christian Salutation.
As an Association, we have hitherto held fast to our principles, and to that form of sound words, which were formally adopted when we were constituted: nevertheless, it has been slanderously reported, and some have affirmed, that we have embraced the principles and the spirit of Antinomianism, soon after our last Anniversary Meeting in the city of Frederick, an article in the shape of a report found its way into the periodical print called the Religious Herald, in which we find the following remarkable words:
Many of the ministering brethren in this (Baltimore) Association do not believe that it is their duty to address the unconverted, or exhort sinners to repentance; they pass by them altogether. The great theme of their sermons is, the many valuable and glorious privileges of the Elect; who, according to their doctrine, believe against their will, and are kept in the way of righteousness without effort.
This article, in which our doctrine and practice are most palpably misrepresented, was soon after republished in the Christian Index accompanied with reflections of no friendly character, by a writer under the signature C.S.A.
Being thus summoned to the bar of the public by the officious meddlings of the above class of news-mongers, we shall, in self defence, and with a view of undeceiving a religious public, in this our circular epistle notice the several allegations embodied in the above report, under the following specifications:
1st. that many of our ministering brethren do not believe it to be their duty to address the unconverted, or exhort sinners to repentance.
They do, however, constantly preacheth the necessity of repentance toward God and faith in our Lord Jesus Christ, and that both evangelical faith and repentance are the gifts of God, the produce of his blessed Spirit. Our ministers address the unconverted as sinners dead in trespasses and in sins; they prophesy to them as unto dry bones; they proclaim the truths of the Gospel, leaving the event with God, depending upon the influence of his Spirit to crown their labors with success, nor can they be led to entertain any other opinion."
Now, that is "primitive" or "old" Baptist doctrine! Those who call themselves "Primitive Baptists" today generally do not believe this. How then are they "primitive" or "original"?
Friday, June 1, 2018
First Hardshells On Perseverance (1833)
In an article titled "Final Perseverance of the Saints" in "The Signs of the Times" periodical for April 10, 1833, (see here), we see further proof of what the first Hardshells believed about the perseverance of the saints and how it is exactly what is denied by today's Hardshells who now claim to believe in only "preservation" but not in "perseverance." We stand here in this blog for the genuine "primitive" teaching of the Baptists on this issue. In this article we have these words (All emphasis mine):
"All that can be fairly drawn from the word if, is this: If you persevere, that will prove the reality of grace: If after making a profession, you should afterwards fall away, that will prove you never had the grace of God in truth, notwithstanding all the profession you have made: as St. John argues, "They went out from us because they were not of us; for had they been of us they must needs have continued with us."
The article also says:
"If men have some natural awakenings and alarms of conscience, if they are outwardly reformed, and make a profession of religion, immediately, they are set down as believers, and should they afterwards fall from their profession it is vainly supposed by some that they are fallen from grace. How could they fall from that which they never had? This appears to be one of the prevailing errors of the present day. Preaching up reformation as if it was regeneration. I must insist upon it, that there may be reformation where there is no regeneration, but there can be no regeneration without reformation."
Notice that these first Hardshells were correct to understand that an "awakened" sinner is not necessarily a regenerated sinner. I have written much on this topic of "awakened sinners" already.
"All that can be fairly drawn from the word if, is this: If you persevere, that will prove the reality of grace: If after making a profession, you should afterwards fall away, that will prove you never had the grace of God in truth, notwithstanding all the profession you have made: as St. John argues, "They went out from us because they were not of us; for had they been of us they must needs have continued with us."
The article also says:
"If men have some natural awakenings and alarms of conscience, if they are outwardly reformed, and make a profession of religion, immediately, they are set down as believers, and should they afterwards fall from their profession it is vainly supposed by some that they are fallen from grace. How could they fall from that which they never had? This appears to be one of the prevailing errors of the present day. Preaching up reformation as if it was regeneration. I must insist upon it, that there may be reformation where there is no regeneration, but there can be no regeneration without reformation."
Notice that these first Hardshells were correct to understand that an "awakened" sinner is not necessarily a regenerated sinner. I have written much on this topic of "awakened sinners" already.
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