An Article by Lasserre Bradley titled "The Old Paths," and a Reply to the Same by Old-Line Primitive Baptists, April 2002
"Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls." - Jeremiah 6:16.
LASSERRE BRADLEY:
This text is frequently quoted among our people. It seems to have a ring of assurance. If we are traveling in what we believe to be the old paths, then all is well. It is also used to sound an alarm. If anyone is viewed as departing from what is perceived to be the old paths, then whatever the issue may be, it need not be considered any further. If it is not what we have understood to be the "old paths," then it must be wrong. But does it necessarily mean that every time this text is quoted, either to give assurance to people that all is well because they are in the old paths, or to sound an alarm that someone is wandering from the old paths, that we have the correct interpretation of the text?
Reply:
"But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ." II Cor 11:3. "And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage: To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you" Gal 2:4-5. I have unfortunately witnessed the efforts of some to corrupt the minds of God's children in a subtle and crafty way; to plant the seeds of doubt in the old paths, and to bring them into bondage to human doctrines and practices. The liberals have a very smooth and successful manner to accomplish this. These doctrines and practices puff up the flesh and give glory and pride to man, but they do not and cannot honor God, nor provide true spiritual food to the sheep. We must not give place to them, no not for an hour. The Apostle Paul did not sit silently in the face of these departures, and neither can we. Some may think if they ignore it, the problem will go away, but they sadly underestimate what they are up against. We must speak the truth in love, and Stand fast in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage."
LASSERRE BRADLEY:
John Gill makes these comments about the passage: "These are the words of the Lord to the people, whom he would have judge for themselves, and not be blindly led by the false prophets and priests; directing them to do what men should, when they are in a place where two or more ways meet, and know not which way to take; they should make a short stop, and look to the way-mark or way-post, which points whither each path leads, and so accordingly proceed. Now, in religious things, the Scriptures are the way-mark to direct us which way we should take."
The fact is, then, that the text itself does not identify or describe the old paths; it simply says we should walk in them. The people had been "healed" by the prophets who were saying "Peace, peace: when there is no peace." Now they are told not to be lulled into complacency by their message, but to be looking for the way-mark. As Gill says, the Scriptures are the way-mark. The old paths cannot be identified by consulting traditions that are only fifty or a hundred years old; they can only be discovered by the study of the Scriptures. The Old Testament is valuable. The things written in it are for our learning and admonition, but when we want to find the pattern for the New Testament Church we obviously must go to the New Testament. To refer only to the Old Testament passage, which speaks of the old paths, does not in itself provide enough information to either condemn or support a practice or a teaching. The New Testament authority must be cited.
An Old-Line Exposition of the "Old Paths"
(Gospel Church Discipline, under the Law of Liberty)
The Lord, by the mouth of his prophet, Jeremiah, charged his people (Judah), with two great evils, viz., "They have forsaken me, the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water." Jer. 2:13. Under the covenant of works, their worldly prosperity and peace were suspended upon their strict obedience to the law of Moses, and a departure from its statutes subjected them to the calamities threatened therein, both the blessings and the curses of that covenant, however, being temporal. (Deut. 30:19,20, and Isa. 1:19,20.) The prophet declares that all classes were given to covetousness and falsehood, and that those who should have administered the healing balm of teaching obedience to the law, instead healed the hurt of the daughter of his people slightly, saying Peace, peace, when there was no peace. When the prophet himself, faithful to his calling, admonished them to "Stand in the ways, and see, and ask for the old paths, and walk therein," they said, "We will not walk therein." Hence, their false peace did them no good, their "physicians" (who had themselves forsaken the laws of God, and taught Israel to sin, by precept and example) would not administer the necessary discipline, and the hurt could not be healed short of amputation: they must now be cut off for a season, and Jerusalem destroyed and made desolate, and her children be led into captivity. The prophet, in calling upon his people to walk in the "old paths," was pointing them to the remedy, obedience and discipline of the covenant of works under the law of Moses. Israel after the flesh was God's peculiar, chosen people, as a nation, separated from and blessed above all other nations. So spiritual Israel are also blessed above any other people. Israel had a right to Canaan, both by inheritance and by promise; and so the church of Christ by promise and by the new birth, inherits gospel blessings.
After Israel was redeemed from bondage, they were brought under law to God, and under a conditional covenant, obedience to which secured to them the temporal blessings of the land, and vice versa; so the church of Christ, being redeemed from the curse of the law and the dominion of sin, are brought under law to Christ, and under church covenant; and obedience to her order, discipline and ordinances secure and continue her privileges in her church relation, and vice versa. While Israel strictly obeyed her laws, she was prosperous and happy, but when she forsook her duties to God, she suffered the penalties denounced in the law, and every transgression and disobedience received a just recompense of reward. So with gospel Israel, when she is walking in all the commands and ordinances of the gospel blameless, she is prosperous and happy.
There is a balm in Gilead, and there is a physician there; for the discipline of the gospel, if properly applied, will heal all her hurts, bind up all her wounds, and soothe all her sorrows. As offences must come, and often do come, the early and proper application of the remedy to heal is of vital importance to the health of the body of Christ, in her visible organization; but we should be careful that we employ the true balm, at the right time, and in proper quantity. (- from the Writings of Elder Isaac N. Vanmeter, 1874.)
LASSERRE BRADLEY:
We have known of people who had become strongly attached to a particular hymn book. When their church decided to purchase another one, objection was raised that this would be a departure from the "old paths." In some cases the old book contained only the words and since the new book also had notes this was considered a departure. No scriptural support for their preference was offered, but an emotional appeal was made that we must not depart from the old paths. In years gone by some objected to a church building being anything but white frame, because anything else would not be the "old paths." The fact is, however, that some of our oldest meetinghouses are made of brick and stone. And when we consult the New Testament we see that a meetinghouse is neither required nor condemned, so it is a matter that is left to the discretion of each local church body.
Reply (from an old-line Primitive Baptist) will be entered here:
LASSERRE BRADLEY:
Over a period of time, if people attempt to defend their positions by claiming they are in the "old paths," but the way-mark of the New Testament Scripture is not consulted, there can be a serious drift from the original paths without even realizing it. For example, someone objects to ministers laboring in foreign countries because it doesn't seem to be the old way. But when we go to the biblical way-mark, we find these words: "Go ye therefore, and teach all nations, baptizing them in the name of the Father, of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world" (Matthew 28:19-20). Some have argued that this command has already been fulfilled and is not binding on the church today, but where is the scriptural reference for such a view? If this instruction is not for us, where then do we get the authority to baptize in the name of the Father, the Son and the Holy Ghost?
Replies:
"It has begun to be advocated that a minister is committing a great sin if he should labor with his hands at all, and while I cannot see anything particularly wrong with a preacher doing a bit of honest work, yet I would find the truth of the matter that all of us may more perfectly serve my Lord. And while I am thus minded, I would have you know also that I think it is right for the people of God to help the ministers that labor in word and doctrine, but I don't think they should be taught they should do so through the law of taxation, but rather in the perfect law of lberty. You see, my dear brother or sister, I feel there is a principle involved here that could lead the household of faith to such a great division, as in the time when it began to be advocated that the preachers ought to have a salary that they might go into foreign lands to preach the gospel. And I certainly would hate to see that happen again, for shortly after, the result was their turning from the free gospel of salvation by the grace of God to the taxable theory of salvation by works. - "Preaching the Gospel Without Charge," by Elder Robert Harlan, 1957.
LASSERRE BRADLEY:
Paul asked the church at Colosse to pray that the Lord would open a door of utterance and that he might be able to speak, and to speak as he ought. In II. Thessalonians 3:1, he says, "Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you." He was concerned that the gospel be circulated and was willing to spend and be spent that it might be accomplished. Elder James Oliphant wrote in his article on election, "We feel under obligations to do right in life, and feel duty bound to preach the gospel to every creature, and many of us are spending much time in trying to preach the gospel to sinners. I have marked the arguments of those who oppose us, and I am persuaded that they generally misunderstand our position." The Apostle Paul was devoted to preaching the gospel of Christ wherever the door was open. That was the old path. Elder James Oliphant, a well-respected Primitive Baptist minister in the 1800's, was still traveling that path. He believed we should preach the gospel to every creature. Thankfully there have been writers all through the years who have faithfully pointed the Lord's people to the "way-marks" of biblical truth.
The following quotes show what some of our able ministers in Elder Oliphant's day believed about the support of the ministry:
Elder Lemuel Potter: "I filled an appointment at Stonefort, Illinois, many years ago, and there was a young Missionary Baptist preacher present, who invited me home with him to dinner. He appeared to be very zealous, and while we were there he asked us a great many questions. He was very much interested on the subject of the support of the ministry; and while conversing on that subject he asked me if I believed in a call to the work of the ministry, and when I told him I did, he wanted to know if the Lord called a man to preach if it was his duty to plow. I told him that I thought that it was his duty to preach; but if he did not preach all the time, I did not think it would hurt him to plow. After talking for some time, on the subject of paying the minister a stipulated salary, I finally said that the Bible told every man just how much to pay the preacher, to the fraction of a cent, and that was what he had purposed in his heart, according as the Lord had prospered him. He said that was all right, but could not the man purpose at the beginning of the year, just as well as at the end of the year, then the minister would know just what to depend on. I told him that might all be true, but suppose I purpose in my heart to give you five dollars, and you will not preach unless I give you ten. I am under no obligation to give more, for the Bible has settled that question. I told him that while he claimed the right to set his price, he would not feel under obligations to take five dollars, so it was very easy to that his system and the Bible would conflict. I have always been opposed to men hiring themselves out to preach the gospel."
LASSERRE BRADLEY:
It is easy to assume that the way we've always done it is the old path. However, it may be that path is not really old enough to be the old path of biblical truth. Someone observes that our pastors have always worked at a secular job and were not dependent on the church for their support. They suppose that this must be the right way, and if a preacher is being supported by the church that he serves, he has become a hireling. But what is the scriptural way-mark? "Even so hath the Lord ordained that they which preach the gospel should live of the gospel." I. Cor. 9:14. Paul acknowledges that he had not taken from the church at Corinth that to which he was entitled. He was dealing with a special situation and was therefore willing to serve without compensation. Any true minister of the gospel should be willing to do the same when circumstances require. However, he later acknowledged, "I have robbed other churches, taking wages of them, to do you service" II. Cor. 11:8. So we learn that the Apostle was not establishing what he had done at Corinth as the pattern: it was the exception. The pattern is that the Lord has ordained that he who preaches the gospel should live of the gospel.
Reply:
The great ensample of a preacher was a tent maker by trade, and abode with certain of the children because they were of the same craft. I understand that he hired (rented) a house for two years and held services there. And he paid the rent on this house himself. Was he wrong in the way he practiced and set forth as an ensample for other ministers to follow? Am I so far superior to him that I should fare better than he? Dear brother, would I be so wrong if I should desire to be as my dear old Brother Paul? As well as Barnabas, and Cephas, and all the brethren of our Lord? Paul said: "Mine answer to them that do examine me is this, have we not power to eat and drink? Have we not power to lead about a sister, a wife, as well as other apostles, and the brethren of the Lord, and Cephas?" Does not Paul put them all in the same category, and with the same power in the gospel whether they be married or not? (I. Corinthians 9th chapter.) Or I only, and Barnabas. Have we not power to forbear working? Now, I would want to be just as fair about this as Paul was. I ask again, does not Paul place all the ministers in the realm of the same great power? Power to forbear, or keep from working? What a wonderful thing it is, then, to have this power! All the ministers have this same great power, and how good, how consoling to know this power. What wonderful and great liberty it is, just to quit working, and yet be able to live. Who goeth a warfare at his own charges? Who planteth a vineyard, and eateth not of the fruit thereof? Or who feedeth a flock, and eateth not of the milk of the flock? So let us now pause from the quotations and examine the Apostle, since he invites anyone that would to do so. Paul, you tell us that you have power to forbear working, and that a preacher goes not a warfare at his own charges. Am I to understand, Brother Paul, that it is right for them to stop working and go a warfare? Well and good. And do we understand correctly, that it is right for them to receive their needs while they are fighting? Good! And you say that you are not saying this as a man, but that the law says so also? Then, you say that these things were written for our sakes. I am inclined to believe that these things were written for the ministers of today, too. Paul is giving his answer to anyone who would question his way of preaching the gospel, and I cannot but believe he was setting a mighty good example for ministers of all ages. In fact, he says for the people to note those that obeyed not the word of the Apostles and have no company with them. And I note the law gave the gospel precedence over all things also, and they of the teachers of the law had this power to forbear working. Also I understand that they used it, as a matter of fact they used it to the extent that before the poor people could bring an offering to their Lord they had to come to those who ministered in the temple of the Lord and buy the doves which they were to bring as a sin offering. Did they of the law not abuse this power, and commercialize the service of God to the extent that faith and love were no more displayed there? Now, is Paul teaching the ministers here that it is their duty to tell the people they should fully support them? Does he mean that God has set it aside that those who preach the gospel should not work? Now if God has ordained this thing, then is it not so, that it is in the purpose of God that those that preach the gospel should not work at all? Is it also not true that all that he calls to preach the gospel are included in this purpose? No, I cannot see Paul telling them that God has ordained that they which preach the gospel should not work at all. But I do agree with him, that God has ordained that those who preach the gospel should live of the gospel. Therefore I am forced to think that when one is preaching, and complaining that he is lacking in the things he has need of, then somehow he must be failing to preach the gospel. Did Paul say, "If we have sown unto you our complaints that we are not being cared for as we ought to be, is it a great thing that we should reap of your carnal things?" - from "Preaching the Gospel Without Charge," by Elder Robert Harlan, 1957.
LASSERRE BRADLEY:
Many of God's servants have through the years borne a heavy load as they worked long hours to support a family, and at the same time did the best they could to serve one or more churches. However, when this becomes the standard and any other arrangement is viewed as a departure from the old paths, there is a problem. A minister of the gospel needs time for study, and the distractions of a secular job make that very difficult. The first deacons were appointed because the twelve said, "It is not reason that we should leave the word of God, and serve tables" (Acts 6:2). Whatever the reason for not having enough time with the Word, the result is the same. The minister is unable to be as prepared as he would like, and the congregation may be deprived of hearing the whole counsel of God. In the book of Acts, when the deacons filled their role and freed the hands of the preachers, "the word of God increased; and the number of the disciples multiplied in Jerusalem greatly" (Acts 6:7).
As the number of disciples increases and the church grows, the pastor has even greater demands on his time. While studying and preaching the Word is a priority, much time is also required ministering to people on an individual basis. He is concerned for the welfare of the flock, which is his responsibility to shepherd, and he is concerned to reach those "that are without" (Colossians 4:3-6). When a church supports its pastor, it receives great benefits. One is the joy of giving, and the blessing of seeing this "fruit" of giving displayed by the congregation. The church further benefits by the more concentrated effort the pastor can give to his study, his praying, his preaching, his counseling - to every part of his labor in the gospel.
The list could be quite long. You may ask yourself, What do I think about this issue? How do I feel about that teaching or that practice? Why does my church do things this way? Why is it we don't do things another way? Are you justifying your position by the one consideration of whether it is in the old paths? That question is valid if you understand that "old path" does not, in and of itself, provide the answer as to whether something is right or wrong. Have you looked at the way-mark? Have you examined your position by the one authoratative test, the Word of God? We cannot allow tradition, human sentiment, or personal preference to control our thinking. As for the good way, walk in the old path but make sure it is the old, old path, the one clearly marked out by biblical principle.
Reply:
"The gospel is without charge. Where did Paul place a tax, or obligation upon the people, when he said, "I make the gospel without charge? But someone might say that the same apostle said, Let the elders that rule well be counted worthy of double honor, especially they that labor in the word, and doctrine. I. Tim. 5:17. Most assuredly, I am in agreement with this, and when the elders that rule well in the word and doctrine receive double honor I am indeed glad for I know they are worthy of the same. But who, again I ask, is the elder that is ruling well? Him that is so concerned with his own welfare that is bound to preach the full support of the ministry? Or is it rather him that preaches Jesus Christ and Him crucified, while he takes no thought for his own life as Jesus has commanded him to do? The 18th verse then says "for the Scriptures saith thou shalt not muzzle the mouth of the ox that treadeth out the corn." Alright then, what shall we say to this? Is Paul telling Timothy here that he should teach the people ought not to stop the preachers from being paid a salary? I note that this was the teaching of the law, and according to this, those that ministered were to receive one tenth of the earnings of the people. Is this what Paul was telling Timothy to teach the people they ought to do? Is this not a tithe? Can the children be bound under the law of tithing, and at the same time be free? Does Paul mean to say the people ought to be taught that they are under the law of taxation toward the support of the ministry, and at the same time refuse to use these things? Under the law, they used this power, but Paul refused to use it. Why? If it is to be used today in regards to the ministry is it for the use of all ministers? If this be true, why did Paul refuse to use it? Was he not a minister? Or is it only to be used by the elders that rule well? If so, was it because Paul didn't rule well, that he refused to use this power? Surely Paul's first mention is for the ministers to take heed unto themselves. He also said he had rather die than that any man make his glorying void. I wonder if he did not mean that he had rather starve to death than for any man to say he had charged the people for preaching the gospel? Then is it not evident that he was here teaching us not to abuse our power in the gospel? - from "Preaching the Gospel Without Charge," by Elder Robert Harlan, 1957.
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