Truth Magazine

By Irvin Himmel

“. . . I would rather be the man that walked out and injected the sword into the body of Christ on the cross than to be responsible for having injected into the spiritual body of Christ that which has torn it asunder.” These words were spoken by N.B. Hardeman in 1922. He was referring to the division resulting from the introduction of mechanical music in the worship (Hardeman’s Tabernacle Sermons, Vol. 1, p. 269).

Obviously, some disciples do not think that it is such a serious thing to invent injections that tear the spiritual body asunder. Since Hardeman spoke those words in 1922, many new practices have been injected. The tearing asunder has continued.

Unity Is Desirable

Before the establishment of the church, Jesus announced, “. . . And there shall be one fold, and one shepherd” (John 10:16). The Master does not desire that some sheep find shelter in one sectarian setup, others in another denominational detachment, and additional ones in a different partisan pen, while the remainder roam the wild hills of hidden heresy.

Just a few hours before going to the cross, Jesus prayed while with the apostles, “Neither pray I for these alone,” said the Lord, “but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one is us: that the world may believe that thou hast sent me” (John 17:20, 21).

To the Corinthians, Paul wrote, “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment” (1 Cor. 1:10). It is possible for Christians to be of one mind, speaking the same thing.

The saints at Ephesus were urged to walk in a manner worthy of their calling, “endeavoring to keep the unity of the spirit in the bond of peace” (Eph. 4:1-3). The unity of the Spirit cannot be maintained without earnest endeavor.

Contrasting Examples

The church at Jerusalem exemplified remarkable oneness. The disciples in that city were “together,” “had all things common,” and continued daily “with one accord” (Acts 2:44-46). They were “of one heart and of one soul” (Acts 4:32). When a murmuring arose because certain widows were neglected in the daily ministration, the problem was solved quickly under apostolic supervision. The recommendation of the apostles “pleased the whole multitude” because the authority of the apostles was respected. Today, many congregations are plagued with discord and dissension due to lack of respect for apostolic authority.

In contrast to the church at Jerusalem, God’s people at Corinth were torn with strife. They had a factional spirit. They were saying, “I am of Paul; and I of Apollos; and I of Cephas; and I of Christ” (1 Cor. 1:12). Paul charged that their envying, strife, and divisions furnished evidence of carnality. This brand of carnality often overshadows true spirituality among Christians.

The Corinthian brethren were going to law with each other before unbelievers (1 Cor. 6:6). They had differences over whether or not it is right to eat meat offered in sacrifice to idols (1 Cor. 8). They were abusing the Lord’s supper, making it a feast for satisfying bodily hunger (1 Cor. 11:18-34). They needed to learn that there should be “no schism in the body”; all members should have “the same care one for another” (1 Cor. 12:25).

Requirements for Unity

How can we attain the kind of oneness for which Jesus prayed? On what basis can we be perfectly joined together in the same mind and in the same judgment? The following are some of the essentials for the unity revealed by the Spirit:

1. We must stand on God’s platform. Paul outlined the seven planks in this platform in Eph. 4:4-6. (1) There is one body. That body is the church (Eph. 1:22, 23; Col. 1:18). It is not a denomination or a mystical union of man-made religions. (2) There is one Spirit. The Holy Spirit gives life and direction through God’s word. (3) There is one hope. The desire and expectation produced by the gospel is eternal life (Tit. 1:2). (4) There is one Lord. Jesus is both Lord and Christ (Acts 2:36). He is the head of the church. There is no human head. (5) There is one faith. That is the faith for which Christians are to earnestly contend (Jude 3). It is the revealed faith. (6) There is one baptism. That baptism is in water (Acts 8:36-38; 10:47), is a burial (Rom. 6:3-5; Col. 2:12), is in the name of the Lord (Acts 19:5; 10:48), and is for the remission of sins (Acts 2:38; 22:16). (7) There is one God. He is described in contrast to idols in Acts 17:24-29.

2. We must walk by the same rule. The word of God must be the standard for our faith and practice. Amos asked, “Can two walk together, except they be agreed?” (Amos 3:3). Amos was in agreement with God and walking with God. The people of Jeroboam’s kingdom were out of step with God. The New Testament is the revelation of God’s will for us today. Do people really want unity in Christ? “Let them all agree to walk by the same rule, the New Testament. Could they for this be blamed by the candid of any party? Does not every party confess that its own rules are fallible, and that the Bible is the only infallible rule? Do they not act wisely then, who give up the fallible for the infallible?” (B.W. Stone, Christian Messenger, Nov. 25, 1826, p. 16).

3. We must reject all that the Bible does not authorize. Moses E. Lard, writing in the first issue of his Quarterly (Sept., 1863), attempted to summarize the plea of such men as Campbell, Stone, and others. “. . . The reformation consists in an effort to induce all the truly pious in Christ to become perfectly joined together in the same mind, and in the same judgment, by accepting as doctrine, precisely and only what is either actually asserted or necessarily implied in the Bible; to speak the same things by speaking what the Bible speaks, and to speak them in the language of the Bible; and to practice the same things by doing simply the will of Christ.

4. We must differentiate between faith and opinion. Faith comes by hearing the word of God (Rom. 10:17). Nothing should be urged as a matter of faith unless it is backed by divine testimony. Alexander Campbell once noted: “A person’s faith is always bounded by testimony; his knowledge by observation and experience, and his opinions where both these terminate, and may be boundless as God’s creation or as human invention” (Christian Baptist, Feb. 6, 1826).

Many times brethren form a personal judgment about something, and that opinion is preached as if law and gospel. We ought to avoid preaching human opinions, and we must never elevate them to the high level of divine revelation.

5. We must have the proper attitude. We may preach loudly about the importance of walking in the old paths, and we may guard against unscriptural practices with the sharp perception of a good sentinel, and we may stress one Lord, one faith, one baptism, only to fail to keep the unity of the Spirit. Paul mentioned lowliness and meekness, longsuffering, and forbearance in love (Eph. 4:2). Some gospel preachers have never learned to show patience. There are brethren who seem to have a divisive spirit. At the slightest disagreement or provocation, they are ready to draw away disciples after them. Humility is a missing ingredient in a lot of men. The desire to rule, or to have one’s own way, even if it means splitting the church, has crippled the good cause in many localities.

6. We must endeavor to keep the unity of the Spirt. The unity into which the Spirit leads is based on truth, not error. A million people can be united in the practice of error, but that unity does not transform their error into truth. It is the unity of the Spirit that is to be preserved in the bond of peace (Eph. 4:3).

Some people have the idea that if we preach the truth unity will result automatically. Paul knew that more is involved. He wrote of “endeavoring” to keep the unity of the Spirit. We must make careful and painstaking effort. This necessitates crushing unholy and selfish ambitions. It includes keeping down strife, seditions, and heresies. It involves the application of Phil. 2:3.

Most of us deplore division in the church. We plead for unity based on the Bible, but in practice a lot of us insist on unity based on our personal whims. Although we dare not compromise principles of right for any purpose, we must be willing to compromise in the realm of human judgment. Many congregations that have been ripped apart with bitterness and turmoil could have remained united if certain people had swallowed their pride, shown willingness to admit wrong, extended forgiveness, learned to keep their mouths shut, tended to their own affairs, shown brotherly love, exercised patience, and talked about staying together instead of “starting a new work” (a pretense for leaving).

Summary

God’s word teaches that unity is desirable, and it reveals how such unity can be attained. Through the ages many have caused divisions and hindrances by teaching what is contrary to the doctrine of Christ (Rom. 16:17). As David Lipscomb well expressed it, “All human teachings, inventions, and institutions are occasions of discord, stumbling, and division . . . . The hearts of those who add human inventions are not right in the sight of God” (Comment on Eph. 4:3).

Each Christian can make his contribution to the unity of the church by walking according to God’s pattern, teaching others to walk by the divine rule, rejecting everything contrary to the Scriptures, maintaining the right attitude, and humbly endeavoring to promote and preserve the unity of the Spirit.

Questions

1. What did N.B. Hardeman say about division resulting from the introduction of mechanical music in worship?
2. Is Jesus’ prayer for unity in John 17:20, 21 compatible with the denominational divisions and divisions among us? How might some people’s attitude toward modern denominationalism be compared to a religious smorgasboard and how does it affect unity?
3. How is it possible for Christians to be of one .mind, speaking the same thing? Give at least one verse to prove this.
4. Name six things that are essential for the unity revealed by the Spirit.
5. What are the seven one’s named in Eph. 4:4-6. Discuss each of them.
6. What seems to be the missing attitudes in some men whose doctrinal soundness is unquestioned but who divide churches?
7. If a million people are united in the practice of error, will that unity transform their error into truth?
8. Discuss what Paul meant by “endeavoring” to keep the unity of the Spirit.
9. How can each Christian make his contribution to the unity of the church?

Truth Magazine XXIV: 1, pp. 17-19
January 3, 1980

By Irven Lee

The Lord built His church and paid for it with His blood. He is its head and has all authority in it. It is not my church, your church, or our church. It is not ours to plan its mission or work, nor do we enter it except by pleasing God so that, He of His own free will, adds us to it. We do not plan the terms of enhance any more than we plan the organization, work, or worship. Every one is accepted on the Lord’s terms or he is excluded\from it and has no-inheritance in it (Matt. 16:18; Acts 20:28; Eph. 5:23-25).

God is no respecter of persons, so He does not reject one because of the color of his skin or the color of his hair. Neither the conduct of his ancestors nor his own past life makes it impossible for him to become a child of God. He can be born of water and of the Spirit and, by the grace of God, enter the kingdom. He can be adopted into this great family and join with other redeemed people in crying, “Abba, Father.” God is interested in one’s present humility and worthy plans for the future. A man’s sins can be washed away in the blood of Christ and be remembered against him no more (Rom. 2:6, 11; John 3:5; Rev. 1:5).

He that believeth not shall be damned. It is absolutely impossible for one who does not believe to please God. There are a few things that we must believe. We must believe that God is and that He is a rewarder of them that diligently seek Him. Unbelievers are without excuse, and the lukewarm who show no zeal for the Lord’s church are an abomination to Him. We are not only to accept God, but we are to accept Jesus as His Son. The well established fact of the resurrection of Christ is the sign of signs to confirm His Sonship. In Christ dwells all the fullness of the Godhead bodily. In this land of Bibles there are some who do not believe, so they do not study His word. If we look at this sad fact from another point of view, we could say that some do not study His word, so they do not believe. Faith comes by hearing the word of God. The Bible will produce precious faith in those honest and good hearts who study His word, but it will not produce faith in any one while it lies on the shelf collecting dust (Mark 16:16; Heb. 11:6; Rom. 1:20; Rev. 3:14-22; John 8:24; Col. 2:9; Rom. 10:17).

Repentance is also one of the essential terms of entrance into the church according to the Lord’s own plan. God is not willing that any should perish but that, all should come to repentance. It is a matter of “repent or perish.” God commands all men everywhere to repent, but He leaves man the power to refuse. It is man’s choice. He can set his mind on things above and, by controlling himself, he can press toward the mark for the prize of the high calling of God. Peter made his Jewish audience, on the first Pentecost after the resurrection of Christ, aware of the fact that they had killed the Prince of life and that God had made Him both Lord and Christ. When the Jews were pricked in their hearts and cried for help, they were told to repent and be baptized in the name of Jesus Christ for the remission of sins. Peter was opening the door for those who believed his sermon by using the keys of the kingdom. By accepting the terms given they could enter the kingdom (Luke 13:5; 2 Pet. 3:9; Acts 17:30; 2:38).

Heaven had no objection to Peter’s giving the terms of entrance to those who had demanded the death of Jesus. Christ had prayed that they might be forgiven. They could now have this and other grievous sins forgiven by the grace of God and the blood of Christ. It was the will of Christ that repentance and the remission of sins should be preached to all nations. This is indeed a great commission, and it reminds us again of the great love of God and of our dying Savior. People may reject repentance and be lost, but they are all invited to gladly receive the word and be saved (Luke 23:34; 24:47).

The goodness of God and the godly sorrow of man lead to repentance, but the godly sorrow is not repentance. The reformed life follows repentance as night follows day, but the reformed life is not repentance. The change of will brought about by the godly sorrow and leading to fruit meet for repentance is what our Lord was commanding when His qualified ambassadors bound repentance as one of the necessary conditions of pardon which makes church membership possible (Rom. 2:4; 2 Cor. 7:10).

It is interesting how so-called Protestant churches can teach salvation by faith only and still recognize repentance as necessary. These two important ideas are not the same. Some can teach salvation by grace only, along with faith only, and still require repentance. The unfortunate addition is the word “only.” We are saved by faith, grace, and repentance, but the word “only” does not belong even at the conclusion of this list. The Church instructed the apostles that they teach baptized believers to observe all things whatsoever He had commanded them. The devil would have us stop short of accepting all the terms of admission to and service in the family of God (Matt. 20:18-20; James 2:14-26; Eph. 2:8).

Our Lord asked the men who thought they had the highest authority at the temple about the baptism of John. He asked if it was from heaven or from men. We might ask about the baptism which is in the name of, or by the authority of, Jesus. Is it from heaven or from men? How could it be of men if it is in the name of Jesus? We should have no room to quibble over its importance or necessity if it is commanded by Jesus who is head over all things to the church. In giving the Great Commission to the apostles, He asked them to teach and baptize all nations. Actually they were to baptize those who would gladly receive the word among all nations, for obedience is individual in nature. Each will give account for the deeds done in his own body at the final judgment. The gospel is to be preached to every creature in all the world, but “he that believeth and is baptized shall be saved.” Every soldier in the army of the Captain of our salvation is a volunteer. None can be scripturally baptized except by his own consent (Matt. 21:23-27; 2 Cor. 5:16; Mk. 16:16).

Peter’s answer to the question of those guilty listeners on the day of Pentecost was important to them, but it has also been very important to all true seekers after the way of safety in the following centuries. If he had his opinion only, or the opinion of some other man or group of men, it would not be very important. If the Holy Spirit guided him in binding the will of the Father and of the Son on earth, it was a very important answer. Those that gladly received the word on that day of Pentecost were baptized. The same has been true of all honest and true men who have had hearts open to receive the word since that day. Everyone: was told to repent and be baptized for the remission of sins. Those who were so guilty and were convinced of their sins were eager to have those sins washed away (Acts 2:36-41, 47).

The Lord added to the church daily those that were being saved. They could eat their bread with gladness and singleness of heart after they were added to the church because only saved people were added, and the Lord was the one who did the adding. He keeps the records; no hypocrite has mocked and deceived Him and, thus, had his name added to the Lamb’s book of life. Men have added the names of some hypocrites to their lists of church members, but God does not go by their lists. He knows what is in man’s heart (Acts 2:47).

When Philip preached Christ to the people of the city of Samaria and confirmed his message by the signs God allowed, there was great joy in that city. When they believed Philip as he taught them concerning the kingdom and the name of Christ, they were baptized. How did they know to be baptized if this picture of the burial and resurrection was not included in preaching the truth about Christ and His kingdom (Acts 8:5-12)?

When Philip received orders which led him to the nobleman from Ethiopia, he preached Jesus to him and, from this one sermon, the sincere man learned to ask for baptism. He was not refused. Philip and the Ethiopian went down into the water, Philip made his way to Caesarea and the new convert went on his way rejoicing. He had changed from the Jewish religion to the teachings of Christ. That is a turning that can be called repentance. He confessed his faith in Christ as the Son of God. Those at Jerusalem on Pentecost, those who heard Philip at Samaria, and the Ethiopian treasurer were baptized as penitent believers.

Saul was a penitent believer after the Christ appeared to him; he was told by Ananias to arise and be baptized and wash away his sins. The same message should be given to all who desire to be saved. The Lord adds the saved to the church. He is no respecter of persons, so the terms are the same for all (Acts 22:4-16).

The Son of man came to seek and to save the lost. He left His church on earth with the task of upholding the truth that can make men free. There are, not. two sets of rules, one of which guides a man to salvation and another which guides him in becoming a member of the church. Saved people are added to the church. Each gospel preacher who preached in the days of the apostles taught faith which one was willing to confess with the mouth, repentance which would lead to a new life, and baptism which was a picture of the death, burial, and resurrection of Christ. Sometimes mention may not be made of faith or repentance in the brief accounts of conversions given in the book of Acts, but they are clearly implied from the things said. Baptism is the commandment most often rejected by men, and it is the term most often mentioned. Evidently God knew that men would-tend to reject it, so He was that careful students could not overlook it (Luke 19:10; 1 Tim. 3:15; Rom. 10:9, 10; Rom. 6:1-18).

When God made it abundantly evident that He would accept Gentiles on the same terms that were required of the Jews, Cornelius was commanded to- be baptized. The Philippian jailer and his family were baptized after Paul and Silas preached the word of the Lord to them. They also believed and repented. The faith is mentioned, and their actions necessarily implied the repentance. Lydia and her household were baptized when their hearts were opened by God’s truth. Many of the Corinthians hearing, believed, and were baptized. Let all of us follow the Bible pattern. Men have offered many plans, but the Bible is right. None is in the church except those who have entered through the strait gate into the narrow way that leads to life (Acts 10:47; 48; 16:30-34; 16:14, 15).

Questions

1. Can we enter the church by doing our own will? How, then, do we enter?
2. What must one believe to be pleasing to God?
3. Is it enough to accept God and not accept Jesus as His Son? Why?
4. In commanding all men everywhere to repent, what has God required of man?
5. On the first Pentecost after the resurrection of Christ, what did Peter tell the Jews they should do to be saved?
6. Is godly sorrow repentance?
7. What did Christ instruct the apostles to teach all bap tized believers?
8. Who does the adding to the church and who is added?
9. Will all whose names are on lists as church members be added to the Lamb’s book of life? Why?
10. What did each gospel preacher, in the days of the apostles, teach about faith, repentance and baptism?

Truth Magazine XXIV: 1, pp. 14-17
January 3, 1980

By Leslie Diestelkamp

The Bible says, “Worship God,” and it is the responsibility of Christians to discern from the written Word what God wants us to do to express that worship and how He wants us to express it. By precept, approved example and necessary inference, the New Testament reveals the will of God in this matter. Any departure from that which is therein revealed becomes an apostasy. Consequently, each item of apostasy that will be mentioned in this article is indeed a departure from authorized practice. These items constitute departure because (1) authorized activity is omitted, (2) unauthorized activity is added, or (3) scriptural activity is done in a wrong way.

Apostasy is a failure to follow apostolic directives, either by omission or commission. In this article, we shall consider apostasies in public expressions of worship by assembled Christians.

Processes of Apostasy

History indicates that most apostasies. have come through misunderstanding, disrespect or human wisdom. History also shows that most apostasies have come by a very gradual process-step by step, even short step by short step. In view of this process, we must recognize every small departure, not only for what it is, but also for what it may become. George A. Klingman, in Church History for Busy People (p.92), said, “…the changes in the form of worship were brought about gradually and under great protest, destroying not only the original simplicity but also the spiritual unity which characterized the worship of the first Christians.”

Departures from scriptural worship not only came by the short-step method, but also by repeated processes. This is what I mean: After almost every effort at reform and-or restoration, the same processes that had previously brought apostasy were repeated, leading again to departure. Even sincere and well-intentioned people do not seem to learn the lessons of history! While pleading for reformation and hoping for restoration, people are usually caught in Satan’s subtle snare-the magnetic appeal of human wisdom.

One of the most devastating characteristics of departure is the historical fact that trends toward apostasy are usually irreversible. History will bear out that, once churches begin a trend toward unauthorized worship, the trend usually becomes an avalanche, a landslide, or a catastrophe! Therefore, it is very important, as we enter the ninth decade of this twentieth century, that we determine to avoid even the slightest trend toward unauthorized activities in worship.

Departures in the Denominations

Of course, denominationalism is, in itself, a great departure from apostolic ways. But denominations usually become actualities because of apostasies regarding the nature, the action, and the organization of such bodies. Hence, departures in worship have often been consummated within those existing denominations because of their already demonstrated rejection of the full authority of the New Testament.

Klingman, in his Church History for Busy People, quotes the renounced historian Mosheim (p. 46) thusly, “There is no institution so pure and excellent which the corruption and folly of man will not in time alter for the worse, and load with additions foreign to its nature and original design. Such, in a particular manner, was the fate of Christianity. In this century (the second) many unnecessary rites and ceremonies were added to the Christian worship, the introduction of which was extremely offensive to wise and good men.” A few examples of these departures are as follows:

1. The Lord’s supper, because of its utter simplicity as a memorial to the death of Christ (1 cor. 11:24-26), was almost immediately susceptible to changes to satisfy the vanity and the wisdom of men. For instance, in the early centuries, a number of various beliefs seemed to prevail regarding the actual presence of the body of Christ in the bread of the Lord’s table; but only in 1215 was it declared to be the only true doctrine by Innocent III, the Pope. This is called the doctrine of “transubstantiation.” About this same time, the practice began and developed of giving the people only the bread. In the course of time, “the Mass” took the place of the simple remembrance in the Lord’s supper. The Mass came to mean the perpetual sacrifice in which the body and blood of Jesus Christ are actually offered to God today.

2. Instead of the congregational singing authorized in the New Testament and practiced in apostolic days, a performance or display for entertainment gradually began to prevail. One sincere Catholic lady told me many years ago that “we no longer go to do our religion, but to see and hear it done.”

3. The appeal to human vanity naturally led to the use of mechanical instruments of music in worship. A priest in the Greek Catholic church, who was himself a native of Greece, told me thirty years ago that there is no authority for the use of the instruments, in the New Testament, but that “we brought it in in the third and fourth centuries to please the pagans.” Indeed, the earliest references to use of instruments of music in worship seem to be in the second century, but then even the introduction of the flute or harp caused so much trouble that it was generally avoided for some centuries. Some great reformers of the sixteenth century considered the organ as a monument of idolatry.

4. In this twentieth century, some modern denominations have almost completely abandoned spiritual singing in favor of instrumental concerts and other instrumental extravaganzas.

5. In like manner, the modern denominations have perverted the Lord’s supper in at least three ways: (1) by relegating its observance to monthly, quarterly or annually; (2) by the other extreme of making it a means of forgiveness of sins; and (3) by making its observance available in buffet style – the table is always set and anyone may help himself at any time!

Departures In the Lord’s Church

Historically, even the body of Christ drifts toward denominationalism via departures in organization and doctrine, but the step-by-step changes in principles and processes of worship also are observed among the most sincere and devoted. After great strides toward restoration of first century religion and after some of the most significant evangelistic fruitfulness in modern history, the great emphasis upon a “revealed religion” became contaminated by the following departures in worship:

1. In the nineteenth century the Melodian and then the Organ were introduced in Kentucky and Missouri over much protest, but in just a few decades, pianos became common and stringed instruments, orchestras, etc. were gradually brought in too.

2. During those same decades, the congregational singing was often gradually supplemented by solos, choirs and recitals. The trend was not only toward non-involvement of the majority of the assemblies but also toward a display of musical refinement unrelated to spiritual worship.

3. Among God’s people, in this twentieth century, there has been considered trend toward formalism and ritualism, especially regarding the Lord’s supper; thus, (1) there is a tendency to make it a criteria for forgiveness, and (2) there is a trend that minimizes the “togetherness” that was an obvious characteristic of the observance of the Lord’s supper in the days of the apostles (Acts 20:7; 1 Cor. 11:17, 18, 20; 14:23).

4. The observance of the Lord’s supper throughout the week and the taking of collections at any time are other departures among some brethren, and even many who do not practice this will not militantly oppose such.

Conclusion

That there is a continuing and ever-present necessity for restoration to New Testament principles of worship can hardly be denied. There must be a constant call, “Back to the Bible,” in every generation and even in every decade.

Let us look with genuine honesty at our own attitudes and activities that have to do with our worship. The New Testament completely provides for our every necessity even in worship, and we have the solemn obligation of discerning the message of God therein revealed. Sincerity must be recognized for its worth as an essential quality of worship, but it must also be recognized for its worthlessness for authority. Zeal must be identfied as an important quality for fruitfulness but it must also be identified as the culprit that will destroy our scriptural worship if that zeal is not bridled.

As we worship God by expressing the homage in our hearts in the, study of the Word, in singing praises, in prayers, in the remembrance of the Lord’s supper, and in giving of our material means, I personally urge that we keep a very close watch regarding the latter two. Let us be sure our giving is not only generous and cheerful but that it is purposeful (1 Cor. 16:1, 2; 2 Cor. 9:7, 8). And Let us be sure that custom and convenience do not combine to distort our proper view of the Lord’s supper. Let us be sure that human wisdom does not obscure the very intentof the Lord and the very instruction of the apostles regarding this memorial feast .that serves in a very precise way to bring the people of God together each week.

Questions

1. How is it possible for a Christian to discern what God wants in worship?
2. In what three ways is the will of God revealed?
3. What is apostasy?
4. Why have most apostasies come about?
5. Discuss departures that have taken place in (a) Lord’s Supper and (b) singing, both in denominations and in the church.
6. How can zeal be an important quality for fruitfulness and also be able to destroy our scriptural worship?
7. Name what apostasies you can think of in the following items of worship:

a. Prayer.

b. Singing.

c. Giving.

d. Preaching the word.

e. Lord’s Supper.

Truth Magazine XXIV: 1, pp. 12-14
January 3, 1980

By Keith Sharp

As the Bible unveils the nature and will of God to man, one of the great themes of the Scriptures is worship. Yet, amazingly, although the Word of God tells us Whom to worship and how to worship Him, it never commands us simply to worship. Man, in each age, civilization and location, with a spirit in the image of his Creator and with a yearn for fellowship with his Maker, naturally worships something (Acts 17:22, 23).

Christians properly recognize that one Being and one alone is worthy of our worship – God, the Creator and Ruler of the universe (Acts 10:25, 26; Rev. 19:10). But, how are we to worship God?

We must first define “worship.” The Hebrew word commonly translated “worship” in the Old Testament means “to bow down, do obeisance, serve.” Thus, the psalmist exhorted:

O come, let us worship and bow down: let us kneel before the Lord our maker (Psa. 95:6).

The Greek word rendered “worship” in the New Testament is parallel, signifying “to kiss the hand to (toward) one, to be reverential, pious, to serve, to venerate, to do homage; make obeisance” (cf. Rev. 11:16). Thus, to worship God is to humble oneself before Him in recognition of the Lord’s infinite greatness while seeking communion with the Father in recognition of the fact that we are His offspring.

The Church of Christ is a New Testament institution. The same blood of Christ which ratified the New Covenant (Matt. 26:28) also purchased the Church (Eph. 5:25-27). That Will of Christ is its only law (Col. 3:17).

Prior to the establishment of the New Testament, people acceptably employed various acts of worship such as sacrificing animals, dancing, shouting and playing musical instruments in worship of Jehovah (cf. 2 Sam. 6:12-15). But this is irrelevant in seeking how the Lord’s church is to venerate the Father pleasingly. We must appeal to the law of Christ, the New Testament, as our guide to acceptable worship.

In John 4:19-24, Jesus taught an adulterous Samaritan woman the principles of New Testament worship. Acceptable worship is offered by “true worshipers” (v. 23), i.e., those who render homage to “the Father in spirit and in truth” (vv. 23, 24). What is worship “in spirit”? The Apostle Paul urges us to be “fervent in spirit” (Rom. 12:11). This means to have an attitude of zeal. Thus, to venerate God “in spirit” is to do so with the right attitude, “from the heart.” As the sweet singer of old proclaimed, “. . . I will praise the Lord with my whole heart . . .” (Psa. 111:1). It is a useless farce to sit in an assembly and mindlessly day dream or irreverently whisper and pass notes while others engage in worship around you. Such is an insult to the divine majesty. One’s intellect and emotions must both heartily enter into the worship.

What is worship “in truth”? The Word of God “is truth” (Jn. 17:17). It is our standard of acceptable worship. We must do homage to God in the way He teaches in His Word. It is wrong to reason “we all worship the same God, but in different ways.” We must all worship the same God in the way He has appointed. When one worships according to his own desires, rather than in harmony with the New Testament, he is guilty of “will-worship” (Col. 2:20-23). He actually venerates his own desires rather than God. To worship the Father in truth we must venerate Him in the way He teaches in His Word.

True worship is “in spirit,” i.e., with the right attitude, “from the heart.” What are the characteristics of worship that is truly “in spirit”?

Such veneration is “with understanding” (I Cor. 14:14, 15). To so worship, we must comprehend what is said and done, appreciate the significance of each act of worship and think about what we are doing. For example, the sermon should be in language simple enough to be understood, and the hearers should realize that it is being spoken for their edification and listen attentively and critically.

Worship in spirit is orderly. Some worshipers seem to place a premium on confusion and disorder. Many members of the church think worship should be “spontaneous.” The order of worship is constantly varied, if, indeed, any order at all is maintained. The majority of those in the assembly have no idea what will happen next. Some advocate just doing whatever comes to mind, whenever it comes to mind. But, the inspired apostle Paul warns:

. . . God is not the author of confusion, but of peace, as in all churches of the saints (1 Cor. 14:33).

He commands, “Let all things be done decently and in order” (v. 40). It is wrong to bind a certain order of worship, but it is equally sinful to stagger through the assembly in a sloppy, slovenly, slipshod manner. Order is not bad. It is commanded of God.

Proper worship is “reverent,” i.e., respectful unto God.

God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about him (Psa. 89:7; cf. Heb. 12:28, 29).

We should dress in a respectful manner. Would you wear the kind of clothes in an assembly where the President of our nation is present that you wear in the assemblies where Christ the great King is a guest? We should act and speak respectfully before God. Our prayers should be with the most reverential language we are capable of uttering.

This worship is sincere. We should assemble out of love for God and desire to commune with Him. David was glad to worship God (Psa. 122:1). Is the hour of worship a drudgery or an occasion of happiness for you? We should not engage in items of worship just to be seen and praised of men (Matt. 6:1, 5). Do you worship to be seen of men or of God?

The beauty in worship which the Lord demands is “the beauty of holiness” (Psa. 29:2). To be “holy” is to be set apart from sin. Christians are a “holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1 Pet. 2:5). God does not require that you possess a beautiful voice in order to sing His praises, but He does command that you possess a beautiful life. One cannot live a sinful life and offer. holy worship unto God. You cannot live for the devil six days a week and expect the Father to accept your worship on the first day of the week.

Worship in spirit is instructional. One major reason Christians assemble is “to provoke unto love and to good works” (Heb. 10:24, 25). In our assemblies, “Let all things be done unto edifying” (1 Cor. 14:26). Every act of worship in the assembly should be for the express purpose of instructing and building up the saints, not for entertaining.

Finally, when we worship the Father in spirit, we put pomp aside. The vain show of beautiful sounding choruses, the appeal of expensive decorations and ornate buildings and the worldly lure of liturgy and ceremony have no place in simple, devout New Testament worship. Such “pomp and circumstance” is an appeal to the flesh, whereas true worship is an appeal to the spirit of man (Rom. 8:5-8).

Do you worship the Father in spirit?     Worship In Spirit With understanding Orderly Reverent Sincere Holy Instructional Pomp aside

True worship, homage which pleases God, is to be “in truth” as well as “in spirit.” To be “in truth,” our veneration of the Father must be in harmony with His Word. What acts of worship does the New Testament authorize for Christians?

God approves the teaching and preaching of His Word. When the disciples at Troas had assembled for public worship, “Paul preached unto them” (Acts 20:7). The evangelist is required to “preach the word,” not his opinions, humorous stories, deathbed tales, human philosophy or denominational creeds (2 Tim. 4:1-5).

The Lord authorizes “laying by in store,” i.e., the contribution, as an act of public worship in the first day of the week assembly of the saints (1 Cor. 16:1, 2). This passage reveals five essentials covering the contribution and how the church is to solicit the money with which to perform its work. When are we go give? “Upon the first day of the week . . . .” Who is to lay by in store? “. . . every one of you . . . .” What should we do? “. . . lay be in store . . .” (i.e., give as stewards to receive blessings from our Lord for serving Him). How should we give? “. . . as God hath prospered him . . . .” Why should the contribution be taken? “. . . that there be no gatherings when I come . . .” (i.e., so that the congregation may discharge its mission without an emergency contribution).

True worship includes partaking of the Lord’s Supper in remembrance of His sacrifice on our behalf (1 Cor. 11:23-26). This memorial feast is to be eaten by Christians in the assembly on the first day of the week (Acts 20:7). Just as the command to the Jews to “remember the Sabbath day” (Ex. 20:8) meant each Sabbath day, even so the apostolic approved example of breaking bread “upon the first day of the week” includes each first day of the week.

We should also pray in our veneration of God. Prayer is an essential part of public worship (Acts 20:36). Christians should pray everywhere (1 Tim. 2:8).

Finally, the will of Christ teaches singing as a proper act of worship (Matt. 26:30; Mk. 14:26; Acts 16:25; Rom. 15:9; 1 Cor. 14:15; Eph. 5:18, 19; Col. 3:16; Heb. 2:12; Jas. 5:13). God has specified the kind of music He desires -singing (vocal) (Eph. 5:19). This eliminates the only other kind of music – playing (instrumental). He also made known the types of songs are to employ – “psalms and hymns and spiritual songs” (Ibid).

 

 

Our Father will accept only one kind of veneration “true” worship. Such homage is “in spirit and in truth” (Jn. 4:23, 24). Is your worship acceptable unto God? Do you worship the Father in spirit and in truth?

Questions

1. What is the meaning of the Hebrew word commonly translated “worship” in the Old Testament?
2. What is the meaning of the Greek word rendered “worship” in the New Testament?
3. What is worship “in spirit”?
4. What is worship “in truth”?
5. What is worship “with understanding”?
6. Should congregational worship be spontaneous? If’ not, why not?
7. Name the acts of worship the New Testament authorizes for Christians.
8. There are five essentials covering the contribution and how the church is to solicit money to carry out its work revealed in 1 Cor. 16:1, 2. Name and discuss these.
9. Has God specified the kind of music He desires? If so, where is it specified?

Truth Magazine XXIV: 1, pp. 10-12
January 3, 1980