Truth Magazine

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

By Mike Willis

In a previous article pertaining to the Lord’s Supper, I wrote concerning the items to be used in the observance of the Lord’s Supper and the frequency with which it was to be observed. We are now prepared to consider the purpose for observing the Lord’s Supper and the manner in which Christians are expected to observe it. The religious world is sadly divided over the purpose for which the Lord’s Supper is to be observed. Perhaps the most blatant perversion of the purpose of the Lord’s Supper is committed by the Roman Catholics. Let us examine their concept of the Lord’s Supper.

The Lord’s Supper In Roman Catholicism

The Lord’s Supper is understood to be a continuance of the sacrifice which Jesus made on Calvary. Because of the misconception, they make a number of errors pertaining to the Supper including each of the following:

1. Transubstantiation. This doctrine teaches that the bread and the fruit of the vine are changed in substance to actually become the body and the blood of Jesus Christ. Hence, Catholics believe that after the priest has said the words “This is my body” and “This is my blood” that the unleavened bread and fruit of the vine actually become the body and blood of Jesus Christ. This is necessary in order that the body of Jesus might be sacrificed anew daily. Here are Catholic statements of their belief:

12. Is there, then, after the consecration any longer bread and wine on the altar? No; there is then on the altar the true Body and the true Blood of Jesus Christ under the appearances of bread and wine (Joseph Deharbe, S.J., A Complete Catechism of the Catholic Religion, John Fander, trans., p. 264).

Catholics believe simply and firmly that when the priest takes bread and wine at Mass, devoutly recalls that scene of the Last Supper, speaks in the name of Christ and quietly pronounces his sacred words: `This is my body’ and `This is my blood,’ that at this very moment Jesus Christ becomes present. The bread and wine are changed into his body and blood, without any change in their appearances (Monsignor J.D. Conway, Facts of the Faith, p. 154).

The Catholics interpret literally the words of Jesus, “This is my body” and “This is my blood” (Ml. 26:26, 28). That these words cannot have been intended to have been understood literally is evident from a casual observance of the context. In the context, Jesus took the bread and the fruit of the vine in His hands and said, “This is my body” and “This is my blood.” Did the disciples understand this literally? How could they? They say that His body and blood were holding the unleavened bread and fruit of the vine; the unleavened bread and fruit of the vine were separate from the corporeal body of Jesus. No one would have ever thought that they were literally the body and blood of Jesus. Rather, they were a memorial to the body and blood of Jesus (Lk. 22:19). In order for Catholics to be consistent, they should interpret Jesus’ statements, “I am the vine” (Jn. 15:1) and “I am the door” (Jn. 10:9) literally even as they do the statements in Mt. 26:26, 28.

2. The mass is regarded as a sacrifice. Related to the idea that the unleavened bread and fruit of the vine are literally the body and blood of Jesus is the idea that the body of Jesus is offered in sacrifice to God as an atonement for sins every time the mass is observed. Here are Catholic statements of their doctrine:

He came on earth to offer the sacrifice of adoration and reparation which man needed to offer to God and was unable to offer; in the Eucharist he continues that sacrifice and lets us take part in it . . . . The Mass is the Holy Eucharist as sacrifice . . . . The Mass permits us to have part in the redemptive work of Christ. We cannot make up for sins ourselves, but we can work in cooperation with him who can; and when our works are joined with his, they take on satisfactory value from the association (Conway, ibid., p. 165).

What, then, is the Mass? The Mass is the perpetual Sacrifice of the New Law, in which Christ our Lord offers Himself by the hands of the Priest, in an unbloody manner, under the appearances of bread and wine, to His Heavenly Father, as He once offered Himself on the Cross in a bloody manner (Deharbe, op. cit., p. 267.)

The Eucharist, therefore, is offered by Christ himself, and possesses the efficacy of the sacrifice of the Cross, of which it is representative and commemorative. As such it blots out the moral sins of those from whom it is offered, according to their moral disposition, `as if the sacrament of penance had been administered to them’ (Vasquez). There were protests against expiatory teaching from time to time during the middle age, but they made no mark. At the close of the period it was generally held that the mass was a sacrifice for actual sin, as the Cross was a sacrifice for original sin (Eucharist,” Encyclopedia Britannica, 1944 edition, Vol. VIII, p. 797).

This Catholic dogma is also in conflict with the Scriptures. First of all, there is absolutely no New Testament evidence to indicate that the Lord’s Supper is a sacrifice of the body and blood of Jesus. Secondly, the Scriptures indicate that the sacrifice of Jesus was a once-for-all event. The writer of the book of Hebrews contrasted the sacrifices of the Old Testament worship system with that of the New Testament era. In doing this, he emphasized the difference in the Old Testament sacrifices which had to repeatedly be offered with the offering of Jesus’ blood which was a once-for-all-times sacrifice. He wrote:

For Christ did not enter a holy place made with hands, a mere copy of the true one, but into heaven itself, now to appear in the presence of God for us; nor was it that He should offer Himself often, as the high priests enters the holy place year by year with blood not his own. Otherwise, He would have needed to suffer often since the foundation of the world; but now once at the consummation He has been manifested to put away sin by the sacrifice of Himself. And inasmuch as it is appointed for men to die once, and after this comes judgment, so Christ also having been offered once to bear the sins of many, shall appear a second time, not to bear sins, to those who eagerly await Him, for salvation (Heb. 9:24-28).

By this will we have been sanctified through the offering of the body of Jesus Christ once for all. And every priest stands daily ministering and offering time after time the same sacrifices, which can never take away sins; but He, having offered one sacrifice for sins for all time, sat down at the right hand of God (Heb. 10:10-12).

The priests of the Catholic Church offer a sacrifice daily, just as did the Levitical priests. Yet, the sacrifice of Jesus was a one-time sacrifice, never to be repeated. Hence, the Catholics err when they look upon the Lord’s Supper as a sacrifice.

3. The mass must be presided over by an official priest. Inasmuch as the unleavened bread and fruit of the vine must be changed into the body and blood of Jesus Christ, an official priest must be present to administer the mass. No ordinary man can change the elements of the mass; an official priest must be present, as the following quotation demonstrates:

The church has the sacraments, instruments of sanctity, the means of bringing the grace of Christ to all men. So she needs priests to administer these sacraments, to serve as agents of the Savior … . . He exercises his new power of changing bread and wine into the body and blood of Christ (Conway, op. cit., pp. 236, 239).

Again, there is no Bible evidence of a clergy-laity system and of a clergy being necessary for the offering of the “mass.” Rather, the Bible teaches that all Christians are priests (1 Pet. 2:5, 9; Rev. 1:6; 20:6; Isa. 61:6). The clergy-laity system is opposed to the teaching of Jesus Christ which states that we are all brethren (Mt. 23:8-10). Hence, the Catholic doctrine that a priest must officiate at the mass also incorporates this error.

4. The Lord’s Supper is conceived as a means of conveying spiritual graces. I do not mean by this that a person is benefitted spiritually as a result of observing the Lord’s Supper, something which all of us would admit, but that the Lord’s Supper is viewed as a channel through which God conveys spiritual blessings to man. Here are the Catholic statements of their position:

4. Holy Communion forgives the lesser faults of our daily lives – venial sins – just as food restores the minor ailments of our body. The Holy Eucharist is then the daily remedy for our daily weaknesses and infirmities. We might say that it forgives venial sins by burning them up in the flame of the love it kindles.

5. The Holy Eucharist gives us the grace to resist temptation, just as good food keeps the body from sickness, weakness, and early death. Temptations, if they were not resisted, would produce sickness and weakness within the soul, and if they were serious things they would bring death to the supernatural life of the soul.

6. Holy Communion takes away much of the temporal punishment that is due for past sins. It does this by increasing the virtue of charity in our souls (Conway, op. cit., p. 183).

7. What graces does Holy Communion impart to our souls? By uniting us in the most intimate manner with Jesus Christ, the Source of all Divine graces, it imparts to us innumerable graces, especially these:

1. It preserves and increases sanctifying grace;

2. It weakens our evil inclinations, and gives us a desire and strength to be virtuous;

3. It cleanses us from venial and preserves us from mortal sins; and

4. It is to us a pledge of our future resurrection and everlasting life (John vi. 55) (Deharbe, pp. 273-274).

The Holy Eucharist is not only a food, but “an antidote, whereby we may be freed from daily faults and preserved from mortal sins” (Sess., xiii., cap. 2) (Bertrand L. Conway, C.S.P, The Question Box, p. 257).

Notice that, according to Catholic dogma, the Lord’s Supper forgives the venial sins, gives us grace to resist temptation, takes away the temporal punishment for past sins, and preserves us from mortal sins. Just where in the Bible could I turn to read that the Lord’s Supper is a channel through which these spiritual blessings flow? There is no Bible evidence to prove this. (Some Christians act as if the Lord’s Supper granted them forgiveness of sins. They habitually attend services to partake of the Lord’s Supper and then sometimes leave without participating in the other items of worship. They act as if the Lord’s Supper is somehow going to take care of their spiritual needs from one week to another.)

Bible Purposes of the Lord’s Supper

Having noticed the Catholic perversion of the Lord’s Supper, let us now consider the teaching of the Bible regarding the purpose of the Lord’s Supper. Here are its biblical purposes:

1. It is a memorial to Jesus’ sacrificial death. Jesus said, “This do in remembrance of me” (Lk. 22:19; 1 Cor. 11:24, 25). Rather than the Lord’s Supper being a weekly or daily sacrifice to God, the Lord’s Supper is a memorial to the once-for-all sacrifice of Jesus. Men need a memorial to help them remember the death of Jesus. Men tend to forget even the important events in life; consequently, memorials are continually being set up to be sure that important men, events, and places are not forgotten. Just as God established the Passover feast as a memorial to the events which transpired when Israel left the land of Egypt, He also established the Lord’s Supper as a memorial to the vicarious death of Jesus Christ.

2. It is a proclamation of the Lord’s death. Paul wrote, “For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until He comes” (1 Cor. 11:26). Every week, the Lord’s people proclaim to the world that Jesus Christ died for our sins as they observe the Lord’s Supper.

3. It is a communion (1 Cor. 10:16-17). Again, Paul wrote, “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that one bread” (1 Cor. 10:16-17). Notice that the communion is two-fold: (1) It is a sharing in the body and blood of Jesus Christ; hence, we commune with Jesus. (2) It is a sharing with one another. Those of “like precious faith” are all partakers of the same spiritual blessings through Christ. Hence, we commune with Christ and with all other Christians.

4. It is an evidence of the New Covenant through the blood of Christ. When Jesus instituted the Lord’s Supper, He said, “Drink ye all of it; for this is my blood of the new testament” (Mt. 26:28). Again, Paul recorded, “This cup is the new testament in my blood” (1 Cor. 11:25). The Old Testament knew absolutely nothing of a memorial called the Lord’s Supper. This new memorial is a reminder that we are also under a new covenant with God which differs radically from that of Judaism.

5. It anticipates the Lord’s return (1 Cor. 11:26). We observe the Lord’s Supper “till He comes.” Hence, the Lord’s Supper reminds us that Jesus is going to return to this world someday, not to establish His kingdom, but to present His kingdom to God (1 Cor. 15:24).

From these scriptural references, one can see that there is nothing which indicates that the Lord’s Supper is a sacrifice of the body and blood of Jesus Christ or that it is a channel for conveying special spiritual blessings. Rather, God’s purposes for the Lord’s Supper are different from those of Catholicism as seen in this material.

Manner of Partaking

The manner in which one partakes of the Lord’s Supper affects whether or not that act pleases God. In Corinth the church was observing the Lord’s Supper in such a manner that they were eating and drinking damnation (1 Cor. 11:29). What happened was that the Lord’s Supper was observed in conjunction with a common meal. The divisions mentioned in the first chapter of the book apparently caused the church to eat this common meal in small groups in which the rich were segregated from the poor. Hence, in their observance of the Lord’s Supper, they ate and drank unworthily to such an extent that God was displeased with them.

In order to properly partake of the Lord’s Supper, we must have our minds on its purpose (1 Cor. 11:20-22, 27-28). We must examine ourselves to be sure that we are discerning the Lord’s body and blood as we partake of the Supper. Many today do not properly observe the Lord’s Supper because they let their minds wander, pass notes, punch each other, talk to a friend, etc. They have not discerned the Lord’s body; they have not remembered his sacrifice for our sins. Consequently, they eat and drink damnation unto themselves.

Conclusion

Let each of us carefully examine ourselves in offering this worship to God that we do so in accordance with what He has commanded of us. Let us observe the Lord’s Supper using the items which God has authorized, honoring the frequence which He has commanded, recognizing the purposes which God had in mind when he established this memorial, and partaking in the proper manner. Let us not desecrate this Supper which God has instituted as a memorial to the vicarious death of Jesus Christ.

Questions – Lesson V

1. Tell the Items used in observing the Lord’s Supper and why each should be used.
2. Prove that the Lord’s Supper should be observed only on the first day of the week and on the first day of every week.
3. Define the Catholic doctrine of “transubstantiation”.
4. What did Jesus mean when He said, “This is my body”?
5. Contrast the Catholic doctrine of the Lord’s Supper as a mass and the once-for-all sacrifice of Jesus.
6. Give New Testament evidences which show that there is no clergy. laity distinction among Christians.
7. Is the Lord’s Supper the most important Item of worship?
8. Name the biblical purposes for observing the Lord’s Supper.
9. What is wrong with this statement: “I am not worthy to partake the Lord’s Supper so I do tot take it.”
10. Discuss present day abuses of the Lord’s Supper by Christians (i.e., willfully missing it altogether or waiting to take of it at night, conduct during its observance, etc.).

Truth Magazine XXIII: 43, pp. 700-702
November 1, 1979