by Mark Mayberry
Synopsis: Walking according to the revealed pattern requires proper understanding and application of God's inspired word.
Let us consider the importance of rightly dividing the word of truth, making general observations that are broadly applicable, and then focusing on the recent meeting that occurred in Cullman, AL between brethren on both sides of the institutional division.
The people of God should be committed to the principle set forth in Jeremiah 6:16, which says, "Stand by the ways and see and ask for the ancient paths, where the good way is, and walk in it; and you will find rest for your souls" (NASB). Achieving this end requires a proper approach to Sacred Scripture.
Acknowledging its authority and inspiration, every Christian (elders, preachers, teachers, and members) must teach the word of God correctly. Warning Timothy about the dangers of useless wrangling and doctrinal distortions, Paul said, "Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth" (2 Tim. 2:14-19, esp. v. 15).
How does one fulfill this duty? What is involved in "rightly dividing" (KJV, NKJV), or "accurately handling" (NASB) or "rightly handling" (ESV) the word of truth? The Greek word orthotomeō, a compound of orthos (straight, upright) and temnō (to cut), means "to cut straight" (Thomas 3718). Outside its one occurrence here in 2 Timothy 2:15, this word is used twice in the LXX version of the Old Testament (Prov. 3:6; 11:5), where it "plainly means 'cut a path in a straight direction' or 'cut a road across country (that is forested or otherwise difficult to pass through) in a straight direction,' so that the traveler may go directly to his destination" (BDAG, 722).
Based on the context of 2 Timothy 2:15, it "would probably mean 'guide the word of truth along a straight path' (like a road that goes straight to its goal), without being turned aside by wordy debates or impious talk" (BDAG). Souter suggests the following possibility: "I cut (or carve) according to rule (and thus, I define according to the norm of the Gospel)" (Souter, 178). Louw and Nida simply say it means "to give accurate instruction—'to teach correctly, to expound rightly'" (33.234).
John the Baptist cut a straight path. Calling Israel to "Repent for the kingdom of heaven is at hand!", John's message was relevant and applicable, direct and demanding. John personified Isaiah's prophecy: "The voice of one crying in the wilderness, 'Make ready the way of the Lord, Make His paths straight!" (Matt. 3:1-12; cf. Isa. 40:3-8). He challenged the crowds, the religious leaders, tax collectors and soldiers to make specific application (Luke 3:7-14). He courageously confronted sin wherever it was found, even in the palace of the king (Matt. 14:3-4; Mark 6:17-18; Luke 3:18-20).
Jesus Christ cut a straight path. Communicating the nature of discipleship (listener), He said, "Take heed how you hear!" After sharing the parable of the sower and the soils, the disciples began asking Jesus about the parables. Explaining the purpose of parables, which are designed to illuminate spiritual truths to those who are disciples and conceal the same from those who are not, He said, "Do you not understand this parable? How will you understand all the parables?" Jesus then explained the parable, identifying the sower and the seed, and the various soils that were depicted. In conclusion, our Lord said, "If anyone has ears to hear, let him hear." In other words, how one hears is important. We must make the proper application (Mark 4:10-25, esp. vv. 23-25).
We must do the same: Paul admonished Timothy (and by extension, us), "Preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction" (2 Tim. 4:1-5, esp. v. 2). Faithful evangelists must communicate with clarity and conviction (Eph. 6:18-20; Col. 4:2-4).
Disciples are promised, "When you read you can understand my insight into the mystery of Christ" (Eph. 3:1-5, esp. v. 4). Although diligence is required, it is entirely possible for us to understand God's word. Accordingly, we are enjoined, "So then do not be foolish, but understand what the will of the Lord is" (Eph. 5:17).
While a proper understanding of God's word is potentially within our grasp, it is also possible for one to misunderstand and misapply Scripture. Blinded by their preconceptions (i.e., a false expectation that the Messiah would establish a physical, earthly kingdom), the disciples did not understand Jesus' prediction of His death and resurrection (Luke 9:43-45; 18:31-34; John 12:12-16).
How does one avoid the danger of cutting a crooked path, i.e., misinterpreting and misapplying the teaching of Scripture?
To rightly divide or accurately handle the word of truth, we must avoid inconsistency in living. Hypocrites understand the message but refuse to make personal and proper application (Matt. 7:1-6; Rom. 2:1-11, 17-24). It is not enough to merely know the truth: "If you know these things, you are blessed if you do them" (John 13:17).
To rightly divide or accurately handle the word of truth, we must avoid inconsistency in teaching. Isaiah condemned those who draw near to God in word, but not in deed; our reverence must consist of more than tradition learned by rote (Isa. 29:13-14).
Religious traditionalists frequently are guilty of two opposite errors: binding where God has loosed, and loosing where God has bound (Matt. 15:1-14; Mark 7:1-13). Either approach is perilous (Col. 2:8).
May we also avoid doctrinal distortions. Urging disciples to grow in the grace and knowledge of the Lord Jesus Christ, Peter warned against the danger of distorting the Scriptures (2 Pet. 3:14-18, esp. v. 16).
The Greek verb strebloō, derived from the noun streblos (twisted), means "to twist" (Thomas 4761). It occurs once in the NASB, where it is translated "distort" (2 Pet. 3:16). Consider the following discussion and definition: "Originally, 'twist, make taut' of cables, then in various senses of wrenching dislocated limbs for the purpose of setting them, and of the use of tortuous devices in the course of inquiries; in our literature only figuratively." In biblical usage, it means "(1) to cause inward pain, torture, torment; (2) to distort a statement so that a false meaning results, twist, distort" (BDAG, 948). Louw and Nida simply say it means "to distort the meaning of something in communicating to others—'to distort, to misinterpret, to change the meaning of, to explain falsely'" (33.155).
When we stretch the meaning of a text to accommodate a preconceived notion, we distort the Scriptures. In other words, do we practice exegesis or eisegesis? What is the difference? Someone once said, "While exegesis is the process of drawing out the meaning from a text in accordance with the context and discoverable meaning of its author, eisegesis occurs when a reader imposes his or her interpretation into and onto the text."
Should we assume that a given practice is acceptable, and then read our preconceived ideas into the biblical text? Those who do so stretch the text beyond its right and revealed meaning, torturing and distorting the Scriptures. Instead, let us follow the pattern of the faithful priests in the days of Nehemiah, who "read distinctly from the book, in the Law of God; and they gave the sense, and helped them to understand the reading" (Neh. 8:8, NKJV).
Churches of Christ suffered a division in the 1950s and 60s over the related issues of institutionalism, the sponsoring-church organizational structure, and the social gospel—the use of kitchens, fellowship halls, and family life centers, etc. I was a child when my family experienced the institutional division. Like many others, I have family on both sides of "the issues."
In the spring of 2016, I was honored to meet with brother Greg Tidwell and other brethren at the offices of the Gospel Advocate. In the fall of 2017, I benefited from attending the Exploring Current Issues Conference that was held in Cullman, AL (see other articles in the theme section for more information).
In the meeting at the Advocate, Greg described the more recent division that has been occurring among mainline brethren. The progressive mindset has captured 30% of the churches and 50% of members. Having adopted a denominational mentality, the "progressives" largely repudiate the concept of a biblical pattern that governs the Lord's church regarding its work, worship, organization, and terms of membership. They do not view baptism for the remission of sins as essential to salvation. Accepting instrumental music and expanded leadership roles for women, they view "church of Christ" distinctives as nothing more than our particular religious traditions.
The first question that I recall being asked by Greg or one of his companions was, "Do you count us as brethren?" As memory serves, I answered the questioned as follows:
"Yes. You believe there is a biblical pattern that the church must follow. You practice immersion for the remission of sins, recognizing that this act of obedience adds one to the Lord's church. In contrast with the progressives, you believe that there is a biblical pattern that the church must follow. Obviously, there are serious differences that need to be discussed, but yes, we are brethren."
Thankfully, the discussions that day were cordial and helpful. Thanks to the diligent efforts on the part of Jim Deason and Greg Tidwell, a subsequent meeting was held in Cullman, AL. Men from both sides of the aisle met for three days to discuss the issues that have divided brethren for the last 60 years.
Discussions revealed there are broad areas of agreement; at least, in theory, we share a similar commitment to the concept of restoring the biblical pattern. In practice, serious differences remain.
We agree on the authority and inspiration of the Scriptures. All acknowledge the New Testament serves as a pattern, applicable to the work, worship, organization, and membership of the Lord's church. We agree that Bible authority is established by commands/direct statements, approved apostolic examples, and necessary inference. Yet, there is disagreement regarding "When is an example binding?" and "What principles regulate the concept of necessary inference."
Earlier, I referenced the dangers of relying on human traditions as justification for a given practice. Seventy years ago, brother B. C. Goodpasture wrote,
"It is not the mission of the church to furnish amusement for the world or even for its own members. Innocent amusement in proper proportion has its place in the life of all normal persons, but it is not the business of the church to furnish it.... For the church to turn aside from its divine work to furnish amusement and recreation is to pervert its mission. It is to degrade its mission. Amusement and recreation should stem from the home rather than the church. The church, like Nehemiah, has a great work to do; and it should not 'come down on the plains of Ono' to amuse and entertain. As the church turns its attention to amusement and recreation, it will be shorn of its power as Samson was when his hair was cut. Only as the church becomes worldly, as it pillows its head on the lap of Delilah, will it want to turn from its wonted course to relatively unimportant matters. Imagine Paul selecting and training a group of brethren to compete in the Isthmian games! Of his work at Corinth he said: 'For I determined not to know anything among you, save Jesus Christ, and Him crucified' (1 Cor. 2:2)" (Gospel Advocate, May 20, 1948).
Amen. It was true yesterday and remains true today. Despite Paul's statement, "What! Do you not have houses in which to eat and drink? Or do you despise the church of God and shame those who have nothing? What shall I say to you? Shall I praise you? In this I will not praise you" (1 Cor. 11:22), in the Cullman meeting, brethren from the institutional side of the aisle attempted to justify kitchens and fellowship halls, etc. When pressed as to where they would draw the line (i.e., If you defend church kitchens and multi-purpose fellowship halls, what about family life centers that focus on serving the needs of the whole man?), it seemed that there was no socially-oriented activity that could not fall under the rubric of being justified as a judgment of the elders.
Please consider one other example. Earlier, we referenced the danger of "wresting" (KJV) or "distorting" (NASB) the Scriptures (2 Pet. 3:16). Yet, several brethren in Cullman asserted that Paul's statement in Philippians 4:15-16 necessarily infers that Philippi was a "sponsoring church" through which other congregations funneled funds to Paul. Brethren, that is a stretch—a tortured explanation, a distortion of the text. In my opinion, it is an example of eisegesis rather than exegesis.
The meetings that occurred in 2016 and 2017 were very beneficial. I deeply appreciate the willingness of brethren to meet face-to-face and discuss their differences in an amicable and brotherly fashion. I commend the good spirit evidenced by brother Greg Tidwell and others who were at Cullman. Yet, work remains. May God bless us to that end.
Finally, I am thankful for Greg Tidwell's willingness to participate in this issue of Truth Magazine. He challenges us, brethren, to think through our arguments, and make sure they are consistent and coherent. He is correct in pointing out that, even among non-institutional brethren, there are some who evidence the same progressive spirit that is sweeping through mainstream churches of Christ. Hopefully, this dialog will continue in the future, leading to better understanding and reconciliation.
BDAG = Arndt, William, et al. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, 2000.
Louw, Johannes P. and Eugene Albert Nida. Greek-English Lexicon of the New Testament: Based on Semantic Domains. New York: United Bible Societies, 1996.
Souter, Alexander. A Pocket Lexicon to the Greek New Testament. Oxford: Clarendon Press, 1917.
Thomas, Robert L. New American Standard Hebrew-Aramaic and Greek Dictionaries: Updated Edition. Anaheim: Foundation Publications, Inc., 1998.
Author Bio: Mark and Sherelyn Mayberry have labored with the Adoue Street church of Christ in Alvin, TX since 1998, where he serves as the evangelist and an elder. The church website is ascoc.org. His Bible study website is markmayberry.net. He can be reached at mark@truthpublications.com.
