Truth Magazine

By Mike Willis

To some the singing service is no more than an opportunity for the late comers to get their seat before the main feature of worship – the preaching – is begun. Without a doubt, most of us tend to give too little emphasis to worship of God through singing. Perhaps this is partially caused by a neglect in teaching the purpose of congregational singing. Too often we emphasize the negative aspects of worship – the apostasies which have resulted when people follow the teachings of men – without taking the time to examine just exactly what God expects us to accomplish through our worship.

For this reason, we must be extremely careful that we not commit the same mistake as the Pharisees committed. They emphasized the religious ceremonies but forgot the real meaning of devotion to God. We must be careful in our worship that we not take pride in offering just exactly the items which the Lord requires to the neglect of putting personal devotion and spiritual commitment to the lord in what we do. Hence, let us examine the type of worship which we should give to God in singing.

What We Should Sing

Both Eph. 5:19 and Col. 3:16 relate that we are to he engaged in singing psalms, hymns and spiritual song;. Let us understand what is intended by these three divisions of songs.

1. Psalms. “In all probability the psalmoi of Ephesians 19, Col. iii. 16, are the inspired psalms of the Hebrew Canon” (R.C. Trench, Synonyms the New Testament, p. 296). From the time when they were written, the Psalms of the Old Testament have been widely recognized as songs of praise, devotion, and exaltation of God in which tire deepest emotions of the human spirit are poured out unto God. It should not be surprising to us that a part of the divine worship of the New Testament church should be comprised of the singing of these songs. Our sung hooks still contain several of the psalms in them, including the following: “Hallelujah, Praise Jehovah” (Psa. 148), “The Lord’s My Shepherd” (Psa. 23), “The Law of the Lord” (Psa. 19:7-14), etc. Some of our brethren who have talents in the music field would do well to work toward setting other psalms of the Old Testament to music for the Lord’s people to sing.

2. Hymns. A hymn is a song of praise to God. The main thrust of this type of song is that it is one of praise. Hence, a hymn might be also a psalm (cf. “Hallelujah, Praise Jehovah!”) although not all psalms are hymns and not all hymns are psalms. We need only to remark that the hymn primarily is one that offers praise to God. In looking through our song books to notice songs of praise, hymns, which we sing to God, we notice the following: “Hallelujah! What A Savior!,” “Praise Him! Praise Him!,” “Holy, Holy, Holy,” “O Thou Fount of Every Blessing,” “Praise the Lord,” etc. We often lift our voices to praise God in song; when we do, we are singing hymns of praise to Him.

3. Spiritual songs. To best understand what a “spiritual song” is, we might contrast it with “secular songs.” The secular songs are those songs which we hear on the radio SO’ frequently which exalt passion in the name of love, relate some sad story, etc. A spiritual song is a song composed by spiritual men and discusses spiritual matters. Most of the songs in our books fall into this category. They are songs which emphasize some spiritual truth and encourage men to believe that truth and obey it. Hence, we have songs such as “Love One Another,” “Send The Light,” “Let The Beauty of Jesus Be Seen In Me,” “Near to the Heart of God,” “Stand up For Jesus,” and any number of other songs.

Our worship services, then, should be filled with psalms, hymns and spiritual songs. These songs express the deepest spiritual emotions of man to God as we exalt God through praise and teach and admonish one another.

How Do We Sing?

The Scriptures not only tell us what to sing, they also tell us how we are to sing to God. Here are some of the requirements for acceptable worship through song: (1) With melody in the heart. Paul commanded that we sing and “make melody in your heart to the Lord” (Eph. 5:19) and “with grace in your hearts to the Lord” (Col. 3:16). Both of these verses emphasize that our worship must proceed from the heart. The worship that is given from rote memory without any of the strings of the heart being touched thereby is not pleasing to God. I have witnessed worship (and offered it myself) in which the person was obviously not concentrating on what he was saying during the songs which he sang. Without the accompaniment of the heart, the worship is unacceptable. Hence, we should worship with heartfelt devotion to God; we should put ourselves into what we are singing. (2) With understanding. Paul also said, “I will sing with the spirit, and I will sing with the understanding also” (1 Cor. 14:15). This demands that we understand what we are saying when we sing the given song. Here is a song for you to study: What do you mean when you sing, “Here I raise my Ebenezer . . .” in singing “O Thou Fount of Every Blessing”? (Check your Bible dictionary or concordance to find out what an Ebenezer is.) I used to sing the “Church’s One Foundation” as if it meant “the church is one foundation.” We need to give attention to the songs that we sing that we be sure that we understand them.

Sometimes when we understand what a song is teaching, we will have to quit singing it. Some of the songs which are printed in our song books contain unscriptural ideas. The influence of premillennial teaching is sometimes apparent when we read the words of the given song in a careful manner. I can see no difference in singing a false doctrine and teaching it in any other manner. Hence, we need to be careful about how and what we sing.

The Purpose of Singing

Even as we consider what we are to sing and how we are to sing, we need to also give attention to the purpose we have in singing. God does not design singing as space-filler in worship. He has some definite purposes in mind in commanding us to sing. Let us notice what they are:

1. To Praise God. Inasmuch as one of the kinds of songs which Christians are to sing are hymns, we surely should conclude that one of the first purposes which God has in singing is to have us to offer worship to His Holy name. Every creature should be engaged in praising God for the many good things which He has done for us (read Psa. 103; Psa. 146-150; Rom. 1:21). The heart that does not offer worship to God for what He has done for us is an ungrateful heart.

2. To teach one another. Paul instructed us to teach each other in song (Col. 3:16). If one will go through the pages of his song book, he will see a number of very powerful lessons taught to us in song. For example, discuss the lessons in each of the following songs: “I Need Thee Every Hour,” “I’m Not Ashamed To Own My Lord,” “You Never Mentioned Him To Me,” “Ready,” etc. These songs drive home important lessons which all of us need to learn and to be constantly reminded of.

3. To admonish one another. Paul also mentioned that singing was designed to admonish each other (Col. 3:16). This word means “to warn, exhort.” Through our singing, we encourage one another to walk in the way that God has commanded us to walk. Notice some of the warnings and lessons in these songs: “Yield Not To Temptation,” “To The Work,” “Work For The Night Is Coming,” etc. You might want to look through your song book to find a special lesson which might be of help to one of your special friends and request that the song leader sing it. Through this manner, we can encourage one another to walk in the way God has commanded us to walk.

As we consider the divine purposes which God has given for men to sing, I think that we can develop a greater appreciation for the worship which we offer in song. God has some definite purposes in mind in commanding that we sing; as we come to understand and appreciate them, we can better fulfill His will in our singing.

As we also consider the deeply spiritual purposes of singing we should develop a deeper appreciation for the content of what we sing than for the melody to which it is sung. I am afraid that we frequently have a greater appreciation for the tune than for the content of the song. When that is the case, we have missed the main purpose of worship. Let us be careful to emphasize the proper part of worship.

Teaching Our Children To Worship In Song

In recent years, I have noticed that a large majority of our teenagers go through the worship services without blending their voices in song or, if they do sing, they sing so softly that no one could hear them. Perhaps we need to give more consideration to teaching our children to worship God in song. I remember while working with a congregation, I performed a wedding. One of the teenagers had been requested to sing several special solo selections for the bride and groom. As I heard her beautiful voice laud the praise of human love, I wondered why I had never heard that same beautiful voice during our worship services. If our teenagers can sing secular songs, they should be able to worship God through spiritual songs. Parents, have you been working with your children to teach them to sing praises to God and teach and admonish each other in song?

Conclusion

As we come to a better understanding of this part of our worship, let us work harder to offer to God the sacrifice of praise, the fruit of our lips (Heb. 13:16), to Him in song. Let us resolve to never again think of singing as an unimportant part of worship. Rather, let us give ourselk es wholeheartedly in worship to God through singing.

Questions – Lesson IX

1. What are the three kinds of songs which Christians are to sing?
2. Discuss the difference between a psalm and a hymn.
3. How did Paul say we are to sing?
4. Are there some songs we cannot sing? Why?
5. What are the purposes of singing?
6. When we have a greater appreciation for the tustthan for the content of the song, what have we missed?
7. How can we train our children to worship God in song?
8. Take several songs from your songbook and discuss each one, noting the type of song which it is, the biblical passages from which it was taken, its primary message, etc.

Truth Magazine XXIII: 44, pp, 713-715
November 8, 1979

By Mike Willis

God has commanded that Christians offer the “fruit of their lips” as a sacrifice of praise to His name. “By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our. lips giving thanks to his name” (Heb. 13:15). Men can offer the sacrifice of praise to God, the fruit of their lips, when they pray to God. Another way of offering the sacrifice of praise to God which He demands of us is through singing. When man sings hymns of praise to God, he is offering to God a sacrifice of praise. Inasmuch as singing is a part of divinely revealed worship, let us strive to become better acquainted with what God expects of us in worship through song.

Individual and Congregational Worship

God has commanded that worship through singing be offered on ‘ a congregational basis and on an individual basis. We see an approved apostolic example of individual worship through singing in Acts 16:25 when Paul and Silas lifted up their voices to praise God during their imprisonment at Philippi. The instructions in James 5:13 certainly were not limited to the assembly; it involved individual worship. James wrote, “Is any among you afflicted? let him pray. Is any merry? let him sing psalms” (5:13). Other passages show that the individual is to offer worship to God through singing (cf. Col. 3:16).

The New Testament also shows that the early church offered congregational worship through song. The assembly in Corinth engaged in worship through song (I Cor. 14:26). Paul commanded that brethren sing to one another as he wrote, “Speaking to yourselves is psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord” (Eph. 5:19). Hence, we have both a commandment and an approved apostolic example of brethren offering congregational worship to God through singing.

Perversions In Singing

The purity of first century worship has been perverted in several ways with reference to singing. Men have not been content to follow the divinely revealed pattern for worship and have, consequently, departed from the pattern of worship for singing as revealed in the Bible. Here are some ways in which the divine worship has been perverted:

1. Appointment of a special singing group. In the fourth century, the Catholic Church started appointing singers as a distinct class of officers in the church for this part of religious worship. This happened as the music of the theater was brought into the church. We have the remains of this apostasy today in many denominations as they have their choir, chorus, or other special singing groups. The man who should be offering worship to God is entertained by a group of professional or semi-professional singers. We can find nothing in our New Testament that in any way authorizes the use of a special singing group. We might as well appoint a special group to observe the Lord’s supper for everyone as to appoint a special group to engage in singing for everyone.

2. Use of mechanical instruments of music in worship. The early church worshiped God by lifting their voices to God in worship. However, men were not content with the simplicity of New Testament worship. In the sixth century, the mechanical instruments of music were brought into the worship of the New Testament Church (cf. Encyclopedia Britannica, Vol. XVI, p. 892; World Book Encyclopedia, Vol. XIV, p. 644; etc.). To bring into our worship those things for which we cannot find divine authority is condemned by the Scriptures (cf. Mt. 15:9; 1 Cor. 4:6; 1 Pet. 4:11; 2 Jn. 9-I1; Rev. 22:18-19). The person who introduces a practice into worship for which he can find no divine authority is guilty of sin before God.

Some try to authorize the usage of mechanical instruments of music in worship through an argument from silence. They say, “The Bible does not say not to use instrumental music in worship.” Let us notice some other things which the Bible fails to condemn to see if they would be suitable for usage in New Testament worship; would each of the following be scriptural: sprinkling for baptism, counting beads during prayer (the Catholic rosary), celebration of Easter or Christmas, the establishment of a special priesthood, using elements such as peanut butter on the Lord’s table, etc.? If the argument that the Bible does not specifically prohibit mechanical instruments of music in worship proves that they can be used in worship, the same argument will justify peanut butter on the Lord’s table, for there is certainly no divine prohibition of using it there. Actually, this argument opens the flood-gate to introducing practically anything in divine worship.

Others try to justify the usage of mechanical instruments of music as an aid to singing. We need to be able to clearly distinguish aids from additions. Please carefully study the following chart to help you see the difference in aids and additions:

Command	Expediencies	Additions
Make Ark (Gen. 6)	Hammer, Saw, Other Tools	Another kind of Boat (Canoe, Row boat, etc.)
Baptize (Rom. 6:4)	Baptistry, Baptismal garments	Another kind of Action (sprinkling, pouring)
Lord’s Supper (Mt. 26:28f)	Table, Clothes, Communion cups, etc.	Another kind of element (peanut butter, meat, etc.)
Preach Gospel (Mt. 28:18)	Radio, TV, Blackboard, literature	Another Message (jokes, politics, etc.)
Sing (Eph. 5:19)	Song books, shaped notes, etc.	Another kind of music (instrumental music)

Notice the difference between aids and additions: an addition is another item of the same class. Men fail to obey God’s word when they substitute another item of the same class as that which God specified. Hence, adding another kind of music to that which God specified is a violation of God’s word; it is not an aid to the obedience of a commandment He has given.

We notice that sprinkling is not an aid to baptism because it is another action than the one commanded by the word baptize. We observe that hamburgers and coke on the Lord’s supper is not an aid to observing the Supper because these are others kinds of elements than that which Christ commanded. We perceive that burning incense is not an aid to praying, Sabbath keeping is not an aid to worship on the Lord’s day, etc. Similarly, we should be able to see that using mechanical instruments of music is not an aid to singing because it is another kind of music.

Another attempt to justify the usage of mechanical instruments of music in worship is to appeal to the Old Testament for authority for using them today. The person who reverts to the Old Testament to find authority for one item today is under obligation to obey all of the Old Testament (Gal. 5:3). Hence, the man who seeks to authorize instrumental music on the basis of the Old Testament is obligated to offer animal sacrifices (Gen. 4:4; Heb. 11:4); circumcise his male infants (Gen. 17:9-14; Gal. 3:29); observe the Sabbath day (Ex. 31:14-16); observe other Old Testament feast days (Psa. 81:1-5); etc. There is no basis for going back into the Old Testament and bringing forward selected portions of it for usage today and treating the rest of it as if it were not binding. Such is a misuse of the Scriptures.

Another attempt which has been made to prove that instrumental music is authorized in divine worship to argue that the words psallein and psalmos mean “to sing with instrumental accompaniment.” First of all, let me assure you that no one has been able to prove that this is the definition of these words. The lexicographers do not so define the words as having this meaning in New Testament times. However, let us notice some consequences should this be true. (a) If the words psallein and psalmos mean “to sing with the accompaniment of instrumental music,” as the proponents of instrumental music assert, then one cannot obey the commandment in these words without using mechanical instruments of music. Just as the word baptizo means “to immerse” and one cannot obey that commandment while sprinkling or pouring the subject to be baptized, so also one cannot obey the command to psallein without using a mechanical instrument of music if the word has that meaning. (b) The early church did not obey the Scriptures since history confirms that they did not sing with instrumental accompaniment. Hence, the church first obeyed Paul’s command to psallein in the seventh century when instrumental music was introduced. (c) The failure to use instrumental music is a violation of the Scriptures and, therefore, sinful. I add this because those who say that instrumental music is authorized want to treat it as an optional matter. To do so is impossible if psallein is the basis for introducing it in worship. If it is commanded of God, it is not optional! We either use it or are guilty of sin for not using it.

Back To The Pattern

Let us call upon men from every walk of life to go back to the pattern of New Testament worship! The pattern of worship with reference to the music of the New Testament church is clear: congregational singing. We can have nothing to do with the perversions of modern churches in introducing mechanical instruments of music or using choirs to offer their worship to God anymore than we can participate in prayer which is offered through Mary’s name or partake of the Lord’s Supper using water and light bread.

All such deviations in worship are a departure from God’s divine revelation. The Bible offers the following warnings against such departures: (a) “But in vain do they worship me, teaching as their doctrines the precepts of men” (Mt. 15:9). (b) “If any man speak, let him speak as the oracles of God” (1 Pet. 4:11). (c) “Whosoever goeth onward and abideth not in the teaching of Christ, hath not God: he that abideth in the teaching, the same hath both the Father and the Son’ (2 Jn. 9). (d) “If any man shall add unto them, God shall add unto him the plagues which are written in this book: and if any man shall take away from the words of the book of this prophecy, God shall take away his part from the tree of life, and out of the holy city, which are written in this book” (Rev. 22:18-19). With these warnings before us, let us be content to remain within the authorized limits of divine authority.

There is ample authority for worshiping God through song. The following passages demonstrate this:

And when they had sung a hymn, they went out into the mount of Olives (Mt. 26:30; Mk. 14:26).

But about midnight Paul and Silas were praying and .singing hymns unto God . . . (Acts 16:25).

Therefore will I give praise unto thee among the Gentiles, and .sing unto thy name (Rom. 15:9).

I will pray with the spirit, and I will pray with the understanding also; 1 will sing with the spirit, and 1 will sing with the understanding also (1 Cor. 14:15).

Speaking one to another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord (Eph. 5:19).

Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with grace in your hearts unto God (Col. 3:16).

I will declare thy name unto my brethren, in the midst of the congregation will I sing thy praise (Heb. 2:12).

Is any among you suffering? Let him pray. Is any cheerful? Let him .sing praise (Jas. 5:13).

No one can deny that there is Bible authority for the Lord’s people to lift their voices both individually and collectively in praise to God in song. Let us be content to follow the divine revelation and stay off the grounds of human opinion for offering worship.

Questions – Lesson VIII

1. How can man offer a “sacrifice of praise” to God?
2. Give scriptural authority for congregational singing.?
3. Name some ways the pattern for singing in worship has been perverted.
4. How would you answer those who say, “The Bible does not say not to use instrumental music in worship”?
5. How would you answer those who say that mechanical instruments of music are just aids to worship like a song book?
6. How would you answer those who say that the Greek word psallein (translated “make melody” in Eph. 5:19) means to use an instrument of music?
7. When was instrumental music introduced in the wor ship of the church?
8. What warnings are given in the Bible against depar ture from God’s divine revelation?
9. What passages demonstrate the authority for wor shipping God through song?

Truth Magazine XXIII: 44, pp. 711-713
November 8, 1979

By Mike Willis

Having already discussed the Master as an example of the kind of prayer life which we should manifest, we are now ready to consider several other of the teachings of Jesus regarding prayer. Already we have noted the lessons derived from an examination of the Lord’s Model Prayer. Let us consider some of the other things He taught us about prayer.

Incentives To Prayer

Today there are two extremes about prayer which we need to carefully avoid. Some believe that if we pray for something God will supply what we request, even if a miracle is necessary for that prayer to be answered. The other extreme is that God has so fixed this universe into a system that He does not directly intervene to answer the prayers of His children. In my view of prayer, one extreme is just as bad as the other. The one ends up with idea that the age of miracles is yet in existence; the other virtually removes any power from prayer. Hence, we need to begin this lesson with these facts about prayer:

1. God has a personal relationship with man comparable to that of a father and a son (Mt. 7:9-11). Therefore, we know that He is concerned with our wants and needs and will give precedence to things promoting our best interests. I must begin my prayers with this in mind. God is my Father in heaven; He loves me and cares for me.

2. God is conscious of us. “Indeed the very hairs of your head are all numbered” (Lk. 12:7). My God is not so far removed from the affairs of this earth or so busy with other affairs that He is not interested in my needs.

3. God is the Almighty. His power is sufficient to grant anything that we need (Mt. 19:26; Eph. 3:20-21). That does not mean that He will give me anything that I request; rather, what it does mean is that there is nothing that I can ask of God which He cannot perform. For me to ask God for things He was not able to give would be foolish. However, since God is omnipotent, He has the power to grant anything that I might even think about asking.

4. God is willing to grant to us the things beneficial to us (Mt. 7:7-8). God is interested in my well-being; He wants the things that are best for me. Not all the things which I ask for are the best for me. Even as my children might ask me to let them play with the butcher knife and I would be forced to tell them “no,” even so some of the things which men request from God are not good for them and God replies with a resounding “no.” However, the things which we need for a physical and spiritual well-being, God is more than willing to grant.

Things For Which To Pray

Recognizing these things as reasons why we should pray, we next ask for what things can a Christian pray. I would ask you to review the material which we studied pertaining to the Lord’s prayer as a means of learning the things for which Christians should pray. In addition to this, the New Testament shows that we can pray for those who despitefully use us (Mt. 5:44), that we enter not into temptation (Mk. 14:38), for the physical problems which we face in life (Mt. 24:20; Jas. 5:13; Acts 12:5), for civil rulers (1 Tim. 2:2), for the progress of the gospel (2 Thess. 3:1), for the lost (Rom. 10:1-2), etc. A person can further learn the things for which he should pray by getting a concordance and looking under “prayer” to see what the persons of the Bible asked for. Yet, in all of this, we should be reminded that whatever we ask for is contingent upon it being the Lord’s will.

Things Which Negate

Though we have these precious revelations that God is concerned about us and willing to fill our needs, many prayers go unanswered because of things in our prayers and things in our lives which negate the prayer. Here are some of the things which will negate prayer:

I. Lack of faith. Jesus commanded, “Therefore I say to you, all things for which you pray and ask, believe that you have received them, and they shall be granted you” (Mk. 11:24). That faith that God can and will give what we ask, if it be according to His will, is necessary for that prayer to be answered is also seen from this passage: “But if any of you lacks wisdom, let him ask of God, who gives to all men generously and without reproach, and it will be given to him. But let him ask in faith without doubting, for the one who doubts is like the surf of the sea driven and tossed by the wind. For let not that man expect that he will receive anything from the Lord, being a double-minded man, unstable in all his ways” (Jas. 1:5-8). The prayer that is offered without faith is not going to accomplish very much. I have been with people in crisis situations in their lives. I suggested that they pray to God about their problems and ask for His help. On some such occasions, 1 have heard them remark, “Well, why not? What harm can it do?” Of course, such a prayer will do no harm but, then, it will do no good either. It is a grasping for straws type of effort; when nothing else will work, why not try God? Maybe He will come through. That type of attitude will not please God.

2. Asking amiss. James said, “Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts” (4:3). The word “amiss” is translated from kakos which means “with bad intent” or “for the wrong reason.” The context shows that some asked in prayer for things after which they had lusted and over which they had fought, although they did not want these things for the right reason. So frequently, our prayers are filled with requests designed to fill our inordinate desires for material things. We ask and do not receive and wonder why! We do not receive because we ask for the wrong reasons.

3. Self-righteousness. The parable of the prayers of the Pharisee and the publican demonstrates that a selfrighteous attitude negates prayer (study Lk. 18:9-14). The Pharisee was a haughty man who acted as if his works justified him before God, failing to realize that all of us, no matter how righteous, are sinners before God (Rom. 3:23; Gal. 3:10). If we manifest a similar self-righteous attitude, our prayers will also be negated.

4. Failure to forgive others. The parable of the unmerciful slave (Mt. 18:21-35) shows that the man who refuses to forgive those who sin against him will not receive forgiveness from our merciful Father above. Jesus said, “But if you forgive men for their transgressions, your heavenly Father will also forgive you. But if you do not forgive men, then your Father will not forgive your transgressions” (Mt. 6:14-15). Regardless of how men have treated us, we must love our enemies (Mt. 5:44) and leave vengeance in the hands of our just God (Rom. 12:19-21).

S. Sinfulness. The Scriptures teach that God will not hear the prayer of the man who habitually refuses to sub= mit to God’s will. “He who turns away his ear from listening to the law, even his prayer is an abomination” (Prov. 28:9). “If I regard wickedness in my heart, the Lord will not hear” (Isa. 66:18). “Behold, the Lord’s hand is not so short that it cannot save; neither is his ear so dull it cannot hear. But your iniquities have made a separation between you and your God, and your sins have hid His face from you, so that He does not hear” (Isa. 59:1-2). The man who walks in darkness cannot enjoy fellowship with God (1 Jn. 1:5-10).

Abuses in Prayer

There are certain abuses which have always existed with reference to prayer of which we all need to be conscious and from which we need to abstain. Knowledge of these abuses should help us to offer more acceptable prayers to God.

1. Praying for a show. Jesus said, “And when you pray, you are not to be as the hypocrites; for they love to stand and pray in the synagogues and on the street corners, in order to be seen by men. Truly I say to you, they have their reward in full” (Mt. 6:5). The word translated “have . . . in full” is apecho. The word was a technical term to refer to an account in business transactions which had been paid in full. What Jesus is saying is this: The man who prays to be seen by men has received full payment for what he has done when he hears mere men saying, “Brother-Piety surely can lead a beautiful prayer.” We must be careful that we offer our prayers because of our devotion to God rather than to be seen of men. Our personal, private devotions to God are a safeguard to worship for show (Mt. 6:6).

2. Vain repetition. Again, Jesus said, “And when you are praying, do not use meaningless repetition, as the Gentiles do, for they suppose that they will be heard for their many words” (Mt. 6:7). Jesus did not condemn repetition in prayer; indeed, He instructed us to be persistent in presenting our requests to the Lord (Lk. 18:1-8). What He condemned was meaningless or vain repetitions. We must be careful that some of the cliches which we use in prayer not become meaningless (for example, “Thank you Father, for this another beautiful Lord’s day,” “May the speaker have a ready recollection of what he has studied,” “Be with the sick the world over and especially those of the Household of faith,” etc.). Most of our cliches are scriptural things to pray for; we must be careful, however, less they become mere meaningless repetition.

I am also reminded of some of the things those who are seeking the baptism of the Holy Spirit are instructed to do as they pray for the Lord to baptize them in His Spirit. They are instructed to repeat over and over again certain sentences. This is a perfect example of vain repetition.

Other Instructions About Prayer

1. Prayer must be offered in Jesus’ name. Jesus taught, “And in that day you will ask Me no question. Truly, truly, I say to you, if you shall ask the Father for anything, He will give it to you in My name. Until now you have asked for nothing in My name; ask, and you will receive, that your joy may be made full” (Jn. 16:23-24). We must recognize that we can approach the throne of God to ask for favors, not because we are righteous in and of ourselves, but because Jesus shed His precious blood to atone for our sins. We approach God through the mediatorship of Jesus Christ. Through Him, “we have confidence to enter the holy place by the blood of Jesus” (Heb. 10:19). 1 dare not approach the throne of God without the mediatorship of Jesus nor in the name of another mediator (such as the virgin Mary).

2. Prayer needs to be offered constantly (Lk. 18:1-8). Study this parable to see our need to habitually offer to God prayers filled with our requests to Him. We must not become weary in prayer. Some day, it will be too late to pray (Lk. 16:27).

Conclusion

Inasmuch as prayer is such an important part of our daily life as a Christian, we need to learn the lessons revealed to us by the Son of God that we might offer it more acceptably to the Father. Even as we emphasize the need to restore first century Christianity with reference to the name, organization, and work of the church, we need to restore the characteristics of first century worship, including our own personal devotion to God in prayer.

Questions – Lesson VII

1. Describe two extreme positions which people believe about prayer.
2. What presuppositions must be accepted before it is reasonable for a man to pray?
3. Will God give me anything that I request?
4. For what should Christians pray? Give scripture.
5. Name some things that will negate prayer.
6. In what way can prayer be abused?
7. Must prayer be offered in Jesus’ name? Give scripture.
8. What is the difference between “vain repetitions” (Matt. 6:7) and habitually making the same request to God (Lk. 18:1-7)?

Truth Magazine XXIII: 44, pp. 708-710
November 8, 1979

By Mike Willis

Another item of worship practiced by early Christians was prayer; it was a part of their public worship and private lives (cf. Acts 2:42; 4:24-30; 1 Cor. 14:14-15). As an item of worship, we Christians should want to learn more about prayer that we might improve our prayer life. When I feel spiritually depressed or have doubts regarding whether or not my life is pleasing to God, one or both of two things is usually wrong. Either I have failed to pray as I ought or I have failed to spend as much time in studying God’s word as I should. Hence, each of us has a personal need to devote himself to prayer.

The tendency for formalism to dominate our worship services is a danger which all of us must watch. No doubt, some of those who became associated with the Pentecostalism which swept through the Lord’s church were disgusted with the formalism they have seen in worship. Perhaps a better understanding of the place of prayer will assist us in offering more acceptable worship to God.

Prayer in the Life of Jesus

Anyone acquainted with the gospels is aware of how important a part prayer played in the life of Jesus. The writer of Hebrews stated, “In the days of His flesh, when He offered up both prayers and supplications with loud crying and tears to Him who was able to save Him from death, and who was heard because of His piety . . .” (5:7). Let us notice the prayers mentioned in the life of our Master.

1. In His Day-to-Day Living. He blessed His food (Mt. 15:36; Lk. 24:30). He frequently opened His day with an early morning prayer to God. Mark recorded, “And in the early morning, while it was still dark, He arose and went out and departed to a lonely place, and was praying there” (1:35; cf. Lk. 4:42, 43). “But He Himself would often slip away to the wilderness and pray” (Lk. 5:16).

2. He Requested Specific Acts. In addition to His regular prayers, Jesus often approached the Lord with specific requests. He taught the disciples that certain diseases could only be healed by prayer, even in the age of miracles (Mk. 9:29). He prayed for God to send the Holy Spirit to the Apostles (Jn. 14:16). He made intercession for His disciples (Lk. 22:32). Many other specific requests for God to answer His needs could also be mentioned from the gospels.

3. Before Important Events in His life. Hence, we read that Jesus prayed when the Holy Spirit came upon Him, following His baptism by John (Lk. 3:21-22). Before selecting the Twelve Apostles, Jesus spent the whole night in prayer (Lk. 6:12-16). Immediately prior to Peter’s confession that Jesus was the Son of God, Jesus was praying (Lk. 9:18). When the Transfiguration occurred, Jesus had gone into the mountain to pray (Lk. 9:28).

4. When Facing Agony. As the agony of the crucifixion approached, Jesus resorted to prayer. “And being in agony He was praying very fervently; and His sweat became like drops of blood, falling down upon the ground” (Lk. 22:44). While on the cross, He uttered several prayers (cf. Lk. 23:34, 46; Mk. 15:34).

From these Scriptures, we see how important prayer was to the Son of Man. If it was important for Him to pray, how much more should we be conscious of our own spiritual needs to be met in prayer. It was for this reason that Jesus sought to teach His disciples several lessons pertaining to prayer.

The Model Prayer

With the idea of teaching His disciples how to pray, Jesus gave this model for prayer. He said, “Pray, then, in this way:

Our Father who art in heaven,

Hallowed by Thy name.

Thy kingdom come.

Thy will be done,

On earth as it is in heaven.

Give us this day our daily bread.

And forgive us our debts, as we also have forgiven our debtors.

And do not lead us into temptation, but deliver us from evil.

For Thine is the kingdom, and the power, and the glory, forever. Amen.”

As we analyze this prayer, we shall learn more of the manner in which we should pray. Hence, let us look at this prayer piece by piece.

1. “Our Father who art in heaven. ” Jesus taught us to look upon God as our Father in heaven. Later, in this same sermon, He said, “Or what man is there among you, when his son shall ask him for a loaf, will give him a stone? Or if he shall ask for a fish, he will not give him a snake, will he? If you then, being evil, know how to give good gifts to your children, how much more shall your Father who is in heaven give what is good to those who ask Him!” (Mt. 7:9-11). Hence, we approach God as our concerned Father. Paul later commented on our adoption as sons saying, “And because you are sons, God has sent forth the Spirit of His Son into our hearts, crying, `Abba! Father!’ Therefore you are no longer a slave, but a son; and if a son, then an heir through God” (Gal. 4:6-7). My relationship to God is that of a son to a father.

2. “Hallowed by Thy name. ” I think that in this portion of the prayer, Jesus is teaching us that we should exalt and magnify the precious name of God. Part of our prayer should be designed to worship and adore our great God for the many good things He has done for us. So frequently we hear prayers that are almost exclusively “give-me” prayers. In presenting our petitions to God, we would do well to emulate the model prayer and begin by expressing praise to God.

3. “Thy kingdom come. ” Though we cannot pray for the Lord’s kingdom to come, since it has already come, we should nevertheless pray about His kingdom. There are many things concerning the Lord’s kingdom concerning which we should pray. I can think of several matters of a personal nature exclusively applicable to the local congregation with which I worship about which I offer prayer to God. On a broader scale, we should pray that God’s kingdom might grow in every locality through the teaching of His word. We need to pray for the elders and deacons. We need to pray for the weak members, the fainthearted, the sick, etc. Surely, we could pray almost endlessly regarding matters pertaining to God’s kingdom, especially in days when it is being so troubled from within by factious men and false teachers.

4. “Thy will be done, on earth as it is in heaven. ” Every petitioner needs to humbly submit himself to the Lord’s will even as Jesus did. When He prayed in the Garden of Gethsemane, He dreaded the sufferings of the cross which lay before Him. Consequently, He prayed, “My Father, if it is possible, let this cup pass from Me; yet not as I will, but as Thou wilt” (Mt. 26:39). “In the days of His flesh, when He offered up both prayers and supplications with loud crying and tears to Him who was able to save Him from death, and who was heard because of His piety, although He was a Son, He learned obedience from the things which He suffered” (Heb. 5:7-8). In our prayers, we should humbly submit our lower wills to the higher will of God. We can petition God for requests but recognize that they must be accordance with His divine will.

5. “Give us this day our daily bread. ” This petition shows the propriety of presenting our physical needs before the throne of God. Our Father in heaven knows that we have need of these things (Mt. 6:32) and, therefore, realizes that we will need to be asking for our daily needs. Yet, even in this we see that we should only ask for our daily needs; God has not promised to give us a storehouse so bountifully filled that our minds will always be at ease regarding our future needs. Rather, He has taught us to trust in Him for our daily needs.

6. “And forgive us our debt, as we also forgive our debtors. “One brother wrote to me recently telling me that this is a condition for forgiveness the same as repentance and prayer is. Indeed, a man must be willing to forgive those who sin against him in order to receive the divine forgiveness of God. This part of the Model Prayer shows us to take our pleas for remission of sins directly to God. Through our intercessor, Jesus Christ, our sins will be washed away by His precious blood.

7. “And do not lead us into temptation, but deliver us from evil. ” This part of the Model Prayer reminds us that Satan is walking about as a roaring lion seeking whom he may devour (I Pet. 5:8). Paul also taught that we should not be ignorant of his devices (2 Cor. 2:11). Knowing the cunning nature of the Devil, we should pray for the Lord to lead us out of temptation and from evil. Far too often, we enjoy the things of sin in which we engage so much that we cannot, or at least do not, pray for the Lord to lead us away from that particular temptation.

This petition also presupposes that the Lord so directs one’s life that He will personally lead him in a providential way so as to watch over him. God has elsewhere promised that He will not allow us to be tempted above our ability to bear and that He will provide a way of escape with each temptation which confronts us (I Cor. 10:13). Such promises from God Almighty surely give me reassurance as I strive to walk in Christ’s footsteps.

8. For thine is the kingdom, and the power, and the glory, forever. ” This Model Prayer closes, just as it opened, with praise to God. We should learn a lesson from our Lord’s example to spend time praising God in our prayers.

We should study this prayer which Jesus gave us to use as a model for how we should pray. Using the life of Jesus as another example, we see how devoted we should be to God in prayer. I personally need to be reminded of this. Sometimes I get so busy that I fail to take time to pray as I should. I need to learn from the Master’s life to take time for prayer on a regular basis. Will you join me in resolving to be more like the Master in prayer?

Questions – Lesson VI

1. Prove that prayer was a part of the public worship of the New Testament church.
2. Name several occasions in which Jesus offered prayer to God.
3. What can we learn from our Lord’s example in prayer?
4. Why might the prayer which Jesus taught His disciples to pray be more correctly labeled “The Model Prayer” than “The Lord’s Prayer”?
5. Go over each statement in the Lord’s prayer and discuss what you learn about prayer from it.
6. Can Christians pray, “Thy kingdom come”?
7. Did God answer all of Jesus’ prayer as He (Jesus) desired?

Truth Magazine XXIII: 44, pp. 706-707
November 8, 1979