Truth Magazine

By Mike Willis

In our last lesson, we noted that there is Bible authority for giving upon the first day of the week to establish a treasury for the general operation of the church and the carrying on of its business. Now, we want to notice how the Christian is to give in order to be pleasing to God.

Bible Principles For Giving

The New Testament legislates some principles for giving which we need to observe. We need to learn those principles and follow them obediently that our giving might please God. Consider the following principles which govern biblical giving:

(1) As you have been prospered. Paul said, “Upon the first day of the week let every one of you lay by him in store as God hath prospered him . . .” (1 Cor. 16:1-2). The amount which we give should vary in proportion to how much we have been prospered. Notice that this passage does not use the word “prosperity” in the sense of “wealthy;” giving is not something which is done only by the rich. Rather, Bible giving is based upon our earned income. As a man makes more money, he should be giving more.

(2) Bountifully. Bible giving requires bountiful giving. Paul wrote, “But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully” (2 Cor. 9:6). The attitude of the Christian should be to see just how much he can give, not how little he can give. The attitude of giving as little as possible is going to send some people to Hell.

(3) As he purposeth in his heart. Paul continued, “Every man according as he purposeth in his heart, so let him give” (2 Cor. 9:7). Bible giving is planned giving. To purpose in one’s heart is to plan one’s giving. The Christian should sit down with his paycheck, consider how much God has given to him, and plan how much he is going to return to the Lord. The disposition of waiting until the collection, plate is passed. and hurriedly getting out one’s billfold to put in the two smallest bills in the wallet is not.. scriptural giving. Bible giving is planned giving.

(4) Cheerful giving. Again, Paul wrote, “. . . so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver” (I Cor. 9:7). The man who gives with the disposition that tic wishes that he did not have to give this to God would do better to keep it in his pocket. God is not made better by anything which man can give to him.

Hence, if a man begrudges what he has to give to God, he might as well put it back into his pocket, spend it selfishly on himself, and get whatever temporal pleasures he can get from it before burning in Hell for his attitude. The man should not give out of necessity. The man who gives because “we will lose the building, if I do not give” is not giving scripturally. Scriptural giving is cheerful giving. It is the natural response of a heart which feels indebted to God for the good gifts which God has given to him.

Try to imagine a man with ingratitude toward his fellow man in the same sense as many feel toward God. Suppose that there was a generous man who gave his neighbor $20,000 one year. Then, when that man’s birthday arrived, the man did nothing to show his appreciation for the gift which the man had given to him and even begrudged the $5.00 tie which his wife bought for the rich man. Such ingratitude would be Beverly condemned by men today and properly so. However, consider the good things which God has done for us. He has given us the ability to earn our wages (Deut. 8:18); He provides the natural things which make life on this earth possible (Acts 14:17); He provides us with salvation in heaven through Jesus Christ (Eph. 2:8-10; 1:3-4). Yet, man is so hardened in his heart toward God that he begrudges the pittance of what he must return to God! Such ingratitude will cause the borders of Hell to be full!

(5) Sacrificially. Most of us give of our abundance; the Bible exalts sacrificial giving. Notice the lesson which Jesus taught:

And he looked up, and saw the rich men casting their gifts into the treasury. And he saw also a certain poor widow casting in thither two mites. And he said, Of a truth I say unto you, that this poor widow hath cast in more than they all: for all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had (Lk. 21:1-4).

Most of us give more like the rich men than like the widow. Yet, this Bible example exalts sacrificial giving. Compare these other cases of sacrificial giving: Acts 2:45; 4:32, 36-37; 2 Cor. 8:1-5. We need to deprive ourselves of some of the things that money can buy for us in order to give sacrificially to the Lord.

One of the most abhorrent abuses of Scripture is committed when some well-to-do Christian tries to justify his niggardly giving by appealing to Lk. 21:1-4 to reach the conclusion that it does not matter hove much a person gives. His withholding from God what’ is His due is the very attitude condemned in the passage. To compare himself to the poor widow is ludicrous and obnoxious.

The Bible And Tithing

Some are not content to let these biblical principles be their guidelines for determining how much they should give. Consequently, they seek to revert to the Mosaical law for binding the tithe upon men. The tithe was, indeed, a legislated proportion of what one earned to be given to God (Lev. 27:30-34). The man who refused to give the full tithe was guilty of robbing God (Mal. 3:8). Yet, that law is no longer binding upon Christians.

The old law was nailed to the cross (Col. 2:14-17; Eph. 2:14-16). The man who returns to the old law for authority for one religious practice is obligated to accept the entire old law (Gal. 5:1-4). Such a man is severed from Christ and fallen from grace. Hence, we reach the conclusion that tithing is not binding upon the Christian today.

How Much Should I Give?

However, the idea that I should give less then a tenth is not the necessary implication from saying that tithing is not binding today. If those who depended upon animal. sacrifices for their worship before God were expected to give a tenth, we who stand before God on the basis of the shed blood of Jesus Christ should want to exceed that amount in our giving.

In order to arrive at how much we should give, let us consider some of the Bible examples given to us with reference to giving. Consider the following examples of giving:

(1) God gave His Son (Jn. 3:16; Rom. 5:8-10).

(2) Christ gave His life (2 Cor. 8:9; Jn. 10:17-18).

(3) The poor widow gave all that she had (Lk. 21:1-4).

(4) The early church sold possessions in order to give (Acts 2:44, 45; 4:34-37; 5:1-10).

(5) The Macedonians gave beyond their ability to give (2 Cor. 8:1-5).

(6) Stephen gave his life (Acts 7:54-60) as also did James (Acts 12:2).

Having these great examples of sacrificial giving before us, we should be able to determine how much we should give. We should want to sacrifice for Christ in the same fashion as these people did. The man who deprives himself of the things which money can buy in order to promote the cause of Christ has grasped the meaning of sacrificial giving.

Each of us needs to sit down and consider what it will take for our giving to be pleasing to God. We live in a very prosperous country and have many luxuries of life of which other people are deprived. We drive nice cars (many of us own two or three of them), we live in nice homes, we have beautiful furnishings, we wear expensive clothes, and we eat the best of food. Is there any justification for a people so richly blessed not giving to God more than a tenth of their income? Can we really say, “I can’t afford to give any more than I am presently giving?”

Learning To Live With Prosperity

To the church at Philippi, Paul wrote, “I know both how to be abased, and I know how to abound” (Phil. 4:12).1 am not so sure that we have learned the lessons which Paul learned. The manner in which most of us handle our prosperity reflects a serious problem in not knowing how to abound with the right attitudes. We more nearly resemble the rich farmer whose lands brought forth plentifully. Consider his attitude:

The ground of a certain rich man brought forth plentifully: and he thought within himself saying, What shall I do, because I have no room where to bestow my fruits? And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. And 1 will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? So is he that layeth up treasure for himself, and is not rich toward God (Lk. 12:16-21).

In our prosperity, we think like this rich man. We think of building greater houses and going on vacation and buying nicer cars and wearing better clothes. We are sometimes rich toward this world instead of toward God.

In prosperity, man tends to trust in his riches. He acts as if his wealth can deliver him. Instead of trusting in God, we depend upon our life, health, and accident insurance or our workmen’s compensation. We need to be alert to the dangers which face us as wealthy people (1 Tim. 6:17).

Furthermore, we need to be busy using our wealth in laying up treasures in heaven (1 Tim. 6:19). The things for which we use our money in service to the Lord will be the only things which endure. Those who have treasures in heaven have treasures which no thief can steal, no fire can destroy, no natural disaster can ruin, etc.; he has an eternal treasure (Mt. 6:20). As we meditate upon the scriptural instructions about giving, let us take into consideration our special blessings of living in a country abundantly blessed with material wealth. As a people blessed with physical prosperity, we have added responsibilities to use that money sacrificially in the service of the Lord.

Conclusion

Even as we give attention to having correct doctrine preached in the pulpit, using the right elements on the Lord’s table, offering to God only singing instead of introducing instrumental music, and offering scriptural prayers to God, we should also give attention to this item of our worship. Let us individually consider whether or not the manner in which we are giving to God as well as the quantity which we are giving to God is acceptable to Him. Men can lose their souls because of the manner in which they handle their material prosperity. Let us use ours in such a way as to lay up treasures in heaven.

Questions – Lesson XI

1. What are five principles which govern biblical giving?
2. What does it mean “to Purpose” in one’s heart?
3. What will happen if a man begrudges what he has to give to the Lord?
4. What does it mean to give sacrificially to the Lord?
5. Does Lk. 21:1-4 prove that how much one gives is unimportant to God?
6. What are some examples of giving that we should consider in reference to our giving?
7. Is tithing binding on Christians today?
8. What was the attitude of the rich man in Luke 12:16-21?
9. Where should our treasures be?

Truth Magazine XXIII: 45, pp. 722-723
November 15, 1979

By Mike Willis

Another item of New Testament worship is that of giving back to God a portion of the many good things which He has given to us. Many of our denominational friends have a misconception about the manner in which the funds which the church spends are to be raised. Hence, we need to study the New Testament pattern of worship which we refer to as “giving.”

The Early Church Practiced Giving

There are some among us who have doubts in their minds regarding whether giving was a part of New Testament worship or not. We can demonstrate that the early church practiced giving. Notice the following evidences:

(1) The early church had resources to spend. The fact that the early church had resources to spend shows that money was raised in some way. We see them spending resources in the support of gospel preachers (2 Cor. 11:8; Phil. 4:15-17; 1 Cor. 9:1-14) and in benevolence (Acts 11:27-30; 2:45; 6:1-6; 1 Cor. 16:1-2; 2 Cor. 8-9). The fact that the early church had resources to spend shows that they had some kind of plan for raising those resources. We need to study the manner in which they raised money to understanding scriptural giving.

(2) A specific example of first-day-of-the-week giving. Paul gave the following instructions to the church at Corinth: “Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store as God hath prospered him, that there be no gatherings when I come” (1 Cor. 16:1-2). Some of the newer translations and some of the writings of brethren circulated among us deny that this passage refers to a weekly collection. Hence, let us carefully consider what 1 Cor. 16:1-4 teaches.

First of all, notice that the word collection (logeia) was “used chiefly of religious collections for a god, a temple, etc., just as St. Paul uses it of his collection of money for the `saints’ at Jerusalem” (Adolf Diessmann, Light From The Ancient East, p. 105; cf. T.D.M.T., Vol. IV, pp. 282-283). Hence, the word itself refers to a religious collection.

Secondly, notice that the orders given to the church at well. local situation but to the church in general. The church had uniformity in a first-day-of-the-week giving. Corinth were given to the churches of Galatia as well. Hence, Paul’s commandment did not pertain to a local situation but to a church in general. The church had uniformity in a first-day-of-the-week giving.

Thirdly, the giving was done upon the first day of every week (cf. NASB). Kata is used distributively in 1 Cor. 16:1-2. MacKnight said, “And as kata polin signifies every city; and kata mena, every month; and, Acts xiv:23, kat’ ekklesian, in every church: So kata mian sabbaton signifies the first day of every week” (James MacKnight, Apostolical Epistles, Vol. 1, p. 290).

Fourthly, some have misunderstood “by him” (par’ heauto) to refer to “lay by himself at home” and have interpreted this passage to refer to something done at home each Lord’s day. “Every one was to lay by himself, i.e., most modern commentators say, at home par’ heauto. Compare pros heauton, in Lk. 24:12; see also John 20:10. The direction then is that every one should, on the first day of the week, lay aside at home whatever he was able to give, thus treasuring up his contribution. To this interpretation it may be objected that the whole expression is thus obscure and awkward. `Let every one at home place, treasuring up what he has to give.’ The words do not mean to lay by at home, but to lay by himself, i.e., let him take to himself what he means to give” (Charles Hodge, An Exposition of the First Epistle to the Corinthians, pp. 363-364).

Fifthly, this passage commands that a weekly collection be taken to avoid a gathering when Paul came. If the interpretation which suggests that each individual save up his own money at home be accepted, the very kind of gathering which Paul wanted to avoid would be necessary. The very kind of collection (v. 1 – logeia) which Paul commanded on the first day of the week was what Paul intended to avoid when he came (v. 2 logeia, there translated “gathering”).

Consequently, we draw the necessary conclusion from this example that the early church regularly gave of their means upon the first day of the week.

(3) Other examples of New Testament giving. The other examples of giving in the New Testament church demonstrate that the early church gave, although those examples do not tell us when they gave (only 1 Cor. 16:1-2 does that). Here are some other examples of giving in the early church: Acts 2:45; 11:27-30. These show that the early church practiced giving. No one can honestly examine these evidences without reaching the conclusion that the early church practiced giving as a part of their first day of the week worship.

Unscriptural Methods of Raising Funds

As we compare the giving of the New Testament to learn how the early church raised its funds, we are startled by some of the things which we do not read therein. Many of the practices which are found in twentieth century denominationalism as means of raising church funds are not even remotely hinted at as means of raising church funds today. Here are some things not mentioned in the Bible as means of raising church funds but which are practiced by many churches of today:

(1) Bingo games. Some churches actually resort to using Bingo games – a form of gambling (which is sinful in and of itself) – as a means of raising church funds.

(2) Business enterprises. Some churches are involved in operating businesses for profit as a means of raising church funds. They operate such things as garment and cloth factories, wineries, lingerie factories, shopping centers, etc. Some of these businesses are sinful businesses (such as the making and selling of alcoholic beverages).

(3) Rummage sales. The members are sometimes asked to donate used clothing and other items for sale to raise money.

(4) Carnivals. Some churches have invited carnivals to set up on their lot as a means of raising money.

(5) Begging. A number of churches go around to the businesses in their vicinity or to the houses of members in order to beg for non-Christians to support their Christian works.

(6) Tithing. A number of churches not only teach that the Christian should tithe in obedience to the Old Testament commandments, they actually go to members and assess their tithing in a similar fashion to the manner in which taxes are assessed. One of the members in the church where I attend was converted from Catholicism. Nearly two years after his conversion, a representative from the Catholic: Church came around and requested that he give his tithe. They had not even missed him prior to the time when they noticed that he had not been tithing.

These unscriptural methods of raising church funds stand in direct violation to the revealed commandments of the Lord. The only scriptural authority which Christians have for raising church funds is through giving upon the first day of the week. There is no authority for raising money through involvement in business, begging, carnivals, pie suppers or rummage sales. There is no authority for collections to be taken on any other day than upon the first day of the week (hence, denominational practices of taking up a collection every time they meet is also sinful).

Why Should We Give?

Having noticed that the early church raised its funds through a first day of the week contribution and having contrasted that with the manner in which some churches are raising their funds, we are now prepared to raise a question regarding our motives for giving. Why should we give? We suggest the following reasons for giving:

(1) Because it is commanded. The New Testament example gives Bible authority for the church to take up a collection upon the first day of the week (1 Cor. 16:1-2). Christians are commanded to give as they have been prospered. Paul said, “Every man according as he purposeth in his heart, so let him give . . .” (2 Cor. 9:7). Hence, God has commanded that Christians give of their prosperity. The Christian has a responsibility to be obedient to these commandments (Jn. 14:15; 1 Jn. 5:2-3).

(2j Because of what God has done for us. God loved us enough to give His Son to die for our sins (Jn. 3:16). In addition to that, every good thing which we enjoy comes from His bountiful hand (Jas. 1:17). God is simply allowing us to use His things. Even what we return to God is His. “For all things come of thee, and of thine own have we given thee” (1 Chron. 29:14). We should want to give back to God because of the great things which He has given to us.

(3) Because the giver is blessed. Paul related a saying of Jesus Christ when he said, “It is more blessed to give than to receive” (Acts 20:35). The Bible teaches that a blessing comes to the giver. First of all, he will be one who is loved by God; Paul wrote, “God loveth a cheerful giver” (2 Cor. 9:7). Secondly, God will bless him (cf. 2 Cor. 9:8-10). Thirdly, giving abounds to the account of the giver (Phil. 4:15-17). Fourthly, one heaps up rewards in heaven (1 Tim. 6:17-19).

(4) Because this is the wisest use of our money. We must learn to look upon the money which we have as a stewardship from God. To spend money upon unneeded luxuries and selfish wants is a mismanagement of our stewardship. We need to be laying treasures up in heaven with the money which we have given to us from God (Matt. 6:19-20). Whatever we spend upon ourselves shall perish with us. What we spend in the service of God will endure forever.

(5) Because the gospel needs to be spread. The church funds of the New Testament were used to support men who carried the gospel into various parts of the world. The same use is being made of our church funds today. The gospel needs to be spread that souls may be saved and churches established. We should give because of our desire to see the gospel taken into other parts of the world (Rom. 1:16; 2 Cor. 11:8; Phil. 4:15-17).

Conclusion

We Christians should look upon our giving as a means of expressing our love to God and of helping to spread the gospel throughout the world. As we grow into a better understanding of the purpose of giving, we should grow in the grace of the Lord through the stage in which we begrudgingly give a pittance of what we should give, until we reach that stage in which we give as God has commanded us. Even in this giving, it should be giving that comes cheerfully from the heart and not mere dutiful giving.

When we come to fully realize the blessings which come to the giver, we should learn to give more acceptably. Too often, we only look at the cash flowing away from our pocketbooks without thinking about the rich spiritual benefits which come to us as a result of our giving as we should. May we grow up to be mature Christians in our giving even as we grow in other graces.

Next week, we shall look at the Scriptures to determine the biblical principles which govern how we are to give.

Questions – Lesson X

1. What are some evidences that the early church practiced giving?
2. Give evidences to show that 1 Car. 16:1-2 refers to a congregational collection.
3. Name some unscriptural means being used to raise church funds.
4. Name as many scriptures as possible which indicate how Christians can raise money for the congregational treasury.
5. As a Christian, how should one feel toward the money he gives to God?
6. Why should we give?
7. Would it be scriptural to take up a collection on Wednesday? Give scripture.

Truth Magazine XXIII: 44, pp. 715-717
November 8, 1979

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