Truth Magazine

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

By Mike Willis

Every religion with which I am acquainted which claims to be a Christian religion, with the exception of the Society of Friends (Quakers) and Christian Scientists, observe something which they call the Lord’s Supper. The Friends practice a religion which does away with all the externals and, therefore, they have done away with water baptism and the Lord’s Supper. The Christian Scientists prefer to commemorate the breakfast which Jesus ate with his disciples which is recorded in Jn. 21 rather than to observe the Lord’s Supper which He instituted and commanded that we observe.

However, all other religions professing to be Christian religions observe something which is known to them as the Lord’s Supper. One would think that the religious world would have this as common ground for the attainment of unity inasmuch as all of the churches practice something which they call the Lord’s Supper. Such is not the case, however. The churches differ` from each other regarding the items to be used, the frequency, and the purpose of observing the Lord’s Supper. Hence, the observance of the Lord’s Supper, rather than being common ground for all Christian religions, is another item over which Christian religion is divided. Let us study anew the biblical teachings regarding the Lord’s Supper in order that we might understand the nature of this divinely revealed memorial. (I am assuming that we understand that Bible authority can be established by command, example, and necessary inference in the course of this article.)

Institution of the Lord’s Supper

Jesus is the one who personally instituted the Lord’s Supper. The Supper was instituted on the night in which He was betrayed (1 Cor. 11:23) during the meal which He ate with His disciples in observance of the Passover (Mt. 26:17). Here is Matthew’s account of the institution of the Lord’s Supper:

“And while they were eating, Jesus took some bread, and after a blessing, He broke it and gave it to the disciples, and said, ‘Take, eat; this is My body.’ And He took a cup and gave thanks, and gave it to them, saying, ‘Drink from it, all of you; for this is My blood of the covenant, which is to be shed on behalf of many for forgiveness of sins. But I say unto you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father’s kingdom”‘ (26:26-29).

This account is also recorded in Mark 14:22-25 and Luke 22:17-20. Paul gave an independent account of the institution of the Lord’s Supper in 1 Cor. 11:23f. Hence, there can be no doubt that Jesus personally instituted the Lord’s Supper as a memorial to Himself.

When Jesus promised to drink of the fruit of the vine again in the kingdom of God, He revealed that this memorial supper would be a part of the kingdom of God. Indeed, Paul spoke of it as a communion (1 Cor. 10:16). It is, indeed, a communion – a communion with Christ and with all others who share in the blood of Christ. Consequently, the Lord’s Supper has meaning only to those who are in the kingdom of God. It was .never intended to be observed by those who are outside of Christ. It was instituted by Jesus with the intention that it be observed by His disciples as a memorial to Him. Non-Christians have no reason to partake of the Lord’s Supper.

Items On The Lord’s Table

Most everyone knows the items to be used on the table of the Lord and would be repulsed by any alteration of items to be used on the table. However, many know the items used on the table without knowing why those items are used. If such is the case, the items we use in the observance of the Supper are used as a matter of tradition rather than as an act of faith. It is insufficient that any of the things which we do in obedience to God should spring from tradition rather than from faith. Hence, we need to know why we use the items which we use.

1. The Fruit of the Vine. Jesus used the fruit of the vine as a memorial to His shed blood (Mt. 26:29; Mk. 14:23, 25; Lk. 22:20). In the New Testament era, the words “fruit of the vine” referred to the fruit of the grape vine. I say that because I was asked in one congregation whether the fruit of any vine would suffice for the observance of the Lord’s Supper. When the Scriptures say that Jesus took “the fruit of the vine,” we must understand that He took the fruit of the grape vine – grape juice. There is no evidence to my knowledge which would indicate that “fruit of the vine” was ever used to refer to fruit of the tomato vines, watermelon vine, berry vine, etc. If we are going to use what Jesus used in the observance of the Lord’s Supper, we must use the fruit of the grape vine.

2. Unleavened Bread. We know that Jesus also used unleavened bread when He instituted the Lord’s Supper. We learn this through necessary inference in the following manner: (1) The Lord’s Supper was instituted during the Passover Feast which was also known as the Feast of Unleavened Bread (Mt. 26:17). (2) The Mosaical Law legislated that leavening be put out of one’s house during the seven day observance of the Feast of Passover. Here is the ordinance:

“Seven days you shall eat unleavened bread, but on the first day you shall remove leaven from your houses; for whoever eats anything leavened from the first day until the seventh day, that person shall be cut off from Israel . . . . Seven days there shall be no leaven found in your houses; for whoever eats what is leavened, that person shall be cut off from the congregation of Israel, whether he is an alien or a native of the land” (Ex. 12:15, 19).

(3) We also know that Jesus committed no sin (Heb. 4:15). If he had used leavened bread during that week, He would have been guilty of sin and not been qualified to be the perfect sacrifice for sin. Hence, we necessarily infer that unleavened bread was used during the institution of the Lord’s Supper. If we are going to do as Jesus did, we will use unleavened bread in observance of the Lord’s Supper.

Not all groups follow the directions of the word of God in the usage of the proper items for the Lord’s Supper. The Mormons, for example, have this verse as a part of their “inspired” revelation:

“For, behold, I say unto you, that it mattereth not what ye shall eat or what ye shall drink when ye partake of the sacrament, if it so be that ye do it with an eye single to my glory – remembering unto the Father my body which was laid down for you, and my blood which was shed for the remission of your sins” (Doctrine and Covenants 27:2).

Consequently, the Mormons use leavened bread and water to observe the Lord’s Supper. Some of the modernist groups have also discarded the revealed pattern of items to used in the observance of the Lord’s Supper and have used hamburgers and coke in their stead.

Those who deny that Bible authority can be established by necessary inference or example are in the precarious position of using the right items of worship for traditional reasons. The only legitimate reason that such brethren can cite for using unleavened bread and fruit of the vine is “this is the way that we have always done it.” They cannot give Bible authority inasmuch as they have renounced the usage of necessary inference and examples as a means of establishing Bible authority.

Frequency of Observance

The religious world is divided as to the frequence with which the Lord’s Supper should be observed. I have visited denominations which observed the Lord’s Supper weekly, monthly, quarterly, semi-annually, and annually. Is there a pattern as to when the Lord’s Supper should be observed? Let us examine the divine record to see how the early church observed the Lord’s Supper.

1. Acts 2:42. This verse records the example of the early church in Jerusalem. It records, “And they were continually devoting themselves to the apostles teaching and to fellowship, to the breaking of bread and to prayer.” The statement that they were “continually devoting themselves” (“continued steadfastly” -KJV) to the breaking of bread indicates that the early church observed the Lord’s Supper frequently. The passage does not tell us how frequently; we must learn that from other passages. We do learn, however, that they did not observe the Lord’s Supper sporadically in a hit-and-miss fashion.

2. Acts 20: 7. This passage reveals to us the day on which the early church observed the Lord’s Supper. The context of the passage was this: Paul was on his third preaching journey. He had collected funds to relieve the needs of the poor among the saints in Jerusalem from Galatia, Macedonia, and Achaia. With a group of brethren, he was taking these funds to Jerusalem. The text states:

“And we sailed from Philippi after the days of Unleavened Bread, and came to them at Troas within five days; and there we stayed seven days. And on the first day of the week, when we were gathered together to break bread, Paul began talking to them, intended to depart the next day, and he prolonged his message until midnight” (Acts 20:6-7).

This passage is instructive inasmuch as it shows us the day on which the Lord’s Supper was regularly observed by the early Christians. Notice that though Paul was hastening to Jerusalem, he tarried seven days at Troas in order to have the opportunity to assemble with the saints in that city. He apparently knew that it was the custom of the church in Troas to worship on the first day of the week. The construction of the sentence shows that it was their purpose to come together on the first day of the week to observe the Lord’s Supper (break bread). Hence, we have a New Testament example of the early church assembling on the first day of the week to break bread.

3. The church at Corinth. We also know that the church at Corinth assembled on the first day of every week to break bread. As Paul wrote the church in that city, he found it necessary to correct the abuses that were occurring there. Among the abuses was their perversion of the Lord’s Supper. They had changed that memorial of the death, burial, and resurrection of Jesus Christ into a common meal. In addition to that, this common meal was observed with class distinctions so that the rich would not eat with the poor. In rebuking the Corinthians, Paul wrote, “Therefore when you meet together, it is not to eat the Lord’s Supper, for in your eating each one takes his own supper first; and one is hungry and another is drunk” (1 Cor. 11:20-21). In the process of rebuking the Corinthians, Paul revealed that the church at Corinth assembled to partake of the Lord’s Supper. His sentence, “Therefore when you meet together, it is not to eat the Lord’s Supper,” is comparable to that of a teacher who is rebuking a class of youngsters who are creating confusion in the classroom by saying, “Therefore when you meet together, it is not possible to learn.” This is a method of stating what one’s purpose should be for coming together. Just as these sentences indicate that the purpose for the children assembling together was to learn, Paul’s statement in 1 Cor. 11:20 indicates that the purpose for which the early church assembled was to observe the Lord’s Supper. But, do we know how often they assembled together for this purpose?

Yes, we do. From the instructions given concerning the collection, we learn that it was the custom of the church all over the world to assemble on the first day of the week. Notice that Paul’s instructions do not say, “Come together in order to give” but “while you are come together, give of your means.” Here are the verses:

“Now concerning the collection for the saints, as I directed the churches of Galatia, so do you also. On the first day of every week let each one of you put aside and save, as he may prosper, that no collections be made when I come.” (1 Cor. 16:1-2).

Notice the following points from these verses:

a. The application of the principle laid down at Corinth applied with equal force to the churches of Galatia. Hence, we are dealing with a general law for all churches and not with incidental matters pertaining to a specific situation.

b. The church at Corinth assembled on the first day of the week. The collection was to be taken while they were together. The church was together on the first day of the week.

c. The church so assembled on the first day of every week. The Greek construction kata mian sabbatou uses the kata distributively. Macknight correctly observed, “And as kata polin signifies every city; and kata mina, every month; and, Acts xiv. 23, kat’ ekkiesian, in every church: So kata mian sabbaton signifies the first day of every week.” Consequently, the New American Standard Bible in its translation “on the first day of every week” is more correct than the King James Version “on the first day of the week.”

Let us put our evidences together from the church at Corinth. (1) The church at Corinth assembled for the purpose of observing the Lord’s Supper (11:20). (2) They assembled on the first day of the week (16:1-2). (3) They assembled on the first day of every week (16:2). Hence, we have another example of a New Testament church assembling on the first day of every week to observe the Lord’s Supper.

It is interesting to note that the historical evidences from the first century corroborate the conclusions which I have drawn from the text. Though it must be recognized that historical evidence does not authorize anything as having divine authority, it confirms the conviction of our duty of things divinely established. “According to the Didache (14:1) Christians are to meet ‘on the Lord’s day of the Lord’ (kata kyriaken de kyriou) in order to break bread and offer thanksgiving” (Robert M. Grant, The Apostolic Fathers, p. 174). Other evidences from the “apostolic Fathers” could be offered which are equally confirming as this one from the Didache.

Answering Objections

1. “It does not say every first day of the week. ” This is the usual reply given when the evidence of Acts 10:7 is cited. I think that this is one reason that the Corinthian evidence is so valuable; it shows that the early church did assemble on the first day of every week to break bread. It is also interesting to notice the inconsistency of those who make this argument. These very same people will use the same passages which I have used to show that Christians are to worship on the first day of every week rather than on the Sabbath. These passages are somehow conclusive in establishing that the first century church worshiped on the first day of every week but are not conclusive to prove that they partook of the Lord’s Supper on that day, although these passages show that to be one of the primary purposes for such an assembly. Do these passages prove the first day of the week worship assembly or not? If not, we have no authority for the observance of the first day of

the week; if they do, we have authority for the observance of the Lord’s Supper every first day of the week.

2. “1 Cor. 11:26 says ‘as often as you eat this bread . . .’ leaving man free to partake of the Lord’s Supper as often as he chooses. “The context of this passage shows that this is not so. Verse 26 was speaking concerning the purpose for which the Lord’s Supper was being observed in Corinth. Paul was not discussing the frequency of the observance in v. 26; he was discussing the purpose for which the Corinthians were observing the Lord’s Supper. His point was that every time the Corinthians partook of the Lord’s Supper they proclaimed the Lord’s death until He returns. This verse has nothing to do with the frequency with which the Supper was to be served.

3. “If we partake of the Lord’s Supper every week, it loses its significance. ” I suppose, therefore, that the conclusion should be that the less frequently we observe it, the more hallowed it will become. Therefore, let us partake of it only once in our lifetime. Then, too, it seems strange to me that the Lord’s Supper is the only item of worship which loses significance the more frequently it is observed. Does giving lose its significance when done frequently? Does prayer lose its significance when practiced daily? My friends, this is an argument based on man’s testimony rather than on God’s word!

Conclusion

Let it be remembered that there is not one particle of evidence which implies that any New Testament church ever observed the Lord’s Supper monthly, quarterly, semiannually or annually. The evidence of the Scriptures is that the New Testament church observed the Lord’s Supper on the first day of every week. Those who seek to worship God according to the divine pattern which he has revealed to us will worship with a group which observes the Lord’s Supper on the first day of every week.

Questions – Lesson IV

1. Do all “Christian” religions observe the Lord’s Supper?
2. What are some differences in the manner in which the Lord’s Supper is observed among these groups?
3. Why do Christians observe the Lord’s Supper?
4. Why Is the Lord’s Supper called a “communion”?
5. Prove that the items to be used on the Lord’s table are unleavened bread and fruit of the vine.
6. How often did the early church observe the Lord’s Supper? Prove your answer.
7. Answer these objections to observing the Lord’s Sup per on the first day of every week: a. “It will get old observing it that frequently.” b. “It does not say ‘every’ first day of the week.”
8. Is there any difference In using several cups to pass out the fruit of the vine and several plates to pass out the bread?
9. Why would it be wrong to observe the Lord’s Supper on Thursday?

Truth Magazine XXIII: 43, pp. 697-699
November 1, 1979