Role of Women (part 1)

Posted on October 3, 2012 by Bryan Hodge

What Women May Do?

    Let us start by stating that we do not wish to leave the impression that a woman can’t do anything.  The fact is there are many things that a woman may and even should be doing.  (1) She may teach children (2 Timothy 1:5; 3:14-15).  The influence of one godly woman should never be underestimated.  (2) She may teach other women (Titus 2:3-4).  In fact, the older women have a duty here unto the younger women.  (3) She may teach, that is explain the Bible to a man in the most private situations (Acts 18:24-27).  (4) She may teach by way of example (1 Peter 3:1-6).  In fact, she should do this (Matthew 5:16; 1 Peter 2:12).  (5) She may do good deeds unto others, as Dorcas did (Acts 9:36, 39).

1.  Women as Preachers

May a woman serve as a preacher over a mixed assembly (men and women) of God’s people?

a.  1 Timothy 2 is a key passage in answering this question

Verse 8: The word “men” is andras.  This word is not the generic word used of mankind (anthropos, 1 Timothy 2:1, 4, 5).  This word refers to males (cf. Matthew 14:21).  Men are to pray lifting up holy hands (A posture of prayer, Isaiah 1:15; Lamentations 3:41; Psalm 143:6).  The emphasis is upon holiness (Isaiah 1:15; James 4:8).

Verse 11-12.  Women, on the other hand, are to learn in silence. The term “silence”(hesuchia) does not necessarily refer to an absolute silence.  It has to do with being quiet, being tranquil (Vine’s).  It is contrasted in context with teaching and having authority over a man.

The meaning is women are not to be the public worship leaders.  She is not to be the teacher.  She is not to, in any other way, have authority over a man in the public worship.  Note: The KJV “usurp” is unfortunate.  The original word means “to govern, to exercise dominion” (Thayer).  The NKJV reads, “to have authority.”  The NASB reads “exercise authority.”

Verse 13: Many try to say that Paul’s words are merely cultural.  Such will not work.  He grounded the reason in creation.

b.  1 Corinthians 14 is another key passage.

Verse 34: Women are to keep “silence” (sigao) and are not permitted to “speak” in the churches.  The word “silence” refers in context to complete silence in the area of public speaking (1 Corinthians 14:28, 30 ASV, 34).  The word “speak” means in context to publicly speak, addressing the assembly, leading the thoughts in the assembly (1 Corinthians 14:2, 3, 6, 9, 11, 19, 28, 29, 34, 35).  The context does not forbid a woman from singing as a part of the assembly. It doesn’t forbid her from making the good confession prior to baptism. This is not the context.

Women are to be “under obedience” KJV.  The ASV reads “in subjection.”  The NASB reads, “let them subject themselves.”  The NKJV reads, “be submissive.”

“As saith the law.” This may be a reference to the law of creation (1 Timothy 2:12-13; 1 Corinthians 11:8-9).

Verse 35: The words “at home” are suggestive much like 1 Corinthians 11:22. Marion Fox, “This (husbands – B.H.) could just as easily be translated ‘men’ and with the word ‘woman’ being used in verse 34, this should be translated ‘men’… In the first century women did not leave home and live alone, but they stayed with their father until they were either married or until the father died.  If the father died, they moved in with one of their brothers or another male relative” (The Role of Women, Vol. 2, page 107).  The point is things can be discussed back at home, but a woman is not to be speaking up in the assembly.

2.  Women Translators

The Bible says that a woman is to be in silence in the assembly (1 Corinthians 14:34).  In context this has to do with tongue speaking (1 Corinthians 14:27-28 cf. 14:34), prophesying (1 Corinthians 14:29-30 ASV, cf. 14:34), and even asking questions (1 Corinthians 14:34-35). This has to do with publicly addressing the assembly.

Moreover, the word “interpreter” (1 Corinthians 14:28) is masculine gender.  Where does one draw the conclusion that such is permitted? However, in fairness let us point out that the masculine would be the default gender and could be used inclusively. However, what evidence is there that it is? Women are to be in silence. Notice three groups are mentioned in context:(1) Tongue speakers (14:27); (2) Prophets (14:29); and (3) Women (14:34). The first two may speak with qualifications. Otherwise, they are to be silent. However, women are simply told to keep silent. There is no qualifier which allows them to publicly speak in the assemble.

3.  Bible Class

May a woman ask questions?  She may not do so in the worship assembly.  Such is the context of 1 Corinthians 14:32 (Notice 1 Corinthians 14:23 cf. 1 Corinthians 11:20; Acts 20:7).  Bible class is not the worship assembly.  A woman’s asking something does not seem limited strictly to the home (John 4:10, 19-20, 25; Romans 16:2, etc.).  Yes, I believe that she may ask questions in Bible class.  One should not violate one’s conscience in this area or any area (Romans 14:23).

 If the Bible class is not the worship assembly, then may a woman teach a mixed adult class (Christian men and women)?   It is acknowledged that a woman may teach, explain the Bible to a man in the most private of setting (Acts 18:24-28).  However, the pattern seems clear to me: Whenever God’s people came together the men took the lead (e.g. Acts 21:8-12.  Nothing suggests this to be the public worship assembly of the first day of the week).  Even if the aforementioned passage did occur on a first day worship assembly, I fail to find one instance in all of scripture of a woman leading a public assembly of God’s people.  [Caution: I would also point out that it is possible to teach and dominate a class through comments and questions.  It seems to me that a woman should be very cautious in this area even in Bible class settings].

4.  Women elders/deacons

An elder is to be “the husband of one wife” (1 Timothy 3:2; Titus 1:6).  So, also, is the deacon to be “the husband of one wife” (1 Timothy 3:12).  I don’t see how a woman can meet this qualification biblically.

Some have thought that “wives” of 1 Timothy 3:11 could be rendered “women”.  It is true that the original word can be rendered either way, “wives” or “women” depending on the context.  It is also true that the possessive pronoun “their” is not in the original.

However, consider the following points: (1) There are three obvious possibilities: (a) This refers to the wives of deacons.  However, if this refers to exclusively the wives of deacons but not elders one wonders why there isn’t qualifications listed for the elder’s wife.  (b) This refers to the wives of both elders and deacons.  Marion Fox says, “The Lord set forth certain qualifications for the wives of deacons (1 Timothy 3:11), since the work of elders is greater than the work of deacons, the qualifications of the wives of elders must be at least equal to the qualifications of deacons.  In addition, if the wife of a preacher must be a believer (1 Corinthians 9:5) and the work of an elder is greater than the work of a preacher, it is evident that an elder’s wife must be a believer.  If the lessor is required to have these qualifications, then the greater is required to have these qualifications” (The Work of The Holy Spirit, Vol. 1 – 2003 edition, p. 596) …  (c) This refers to deaconesses.  Since there are three options it seems unwise to insist that this must refer to deaconesses.  (2) There seems to be reason to conclude that this is not speaking of deaconesses.  (a) These words find themselves in the middle of the qualifications for deacons.  If he is speaking of deaconesses, doesn’t it seem strange he would talk of deacons’ qualifications, go to deaconesses, and then go back to deacons?  (b) If this is talking of an office why the qualifications so brief in comparison with that of deacons?  (c) I read about Bishops and deacons together (Philippians 1:1).  Where is a clear passage which mentions a deaconess in a passage connected with Bishops or deacons?

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Acts of Worship – Miscellaneous Things

Posted on October 1, 2012 by Bryan Hodge

Order of Worship

Is there a set order of worship?  Some have thought that they have found an order of worship.  Some have turned to Acts 2:42.  They say the order specified is: (1) apostle’s doctrine.  That is preaching and teaching is to come first.  (2) fellowship.  That is, singing and giving is to come next.  How they decide which one of these two comes first, don’t ask me.  (3)  breaking of bread.  That is the next thing to take place is the Lord’s Supper.  (4) prayer.  The last act of worship in a worship service is to be prayer.  However, the text does not say that things were done in this certain order.  It only says that they did these things steadfastly.

Others have appealed to the night Jesus instituted the Lord’s supper (Matthew 26; Mark 14; Luke 22; John 13-17).  It is said that the order is: (1) Lord’s Supper (Matthew 26:26-28; Mark 14:22-25; Luke 22:19-20).  (2) Preaching/teaching (Luke 22:24-38; John 13:16).  (3) Prayer (John 17).  (4) Singing (Matthew 26:30; Mark 14:26).  I am not sure where giving is supposed to fit into this.  Yet, this appears to be a different order than what is seen in Acts 20:7-ff.  It clearly is a different listing than is recorded in Acts 2:42.

Then let us consider 1 Corinthians.  In 1 Corinthians 11 prayer and prophesying (preaching) is mentioned before the Lord’s Supper.  This is clearly different from the supposed order of either Acts 2:42, or the night Jesus instituted the Lord’s Supper.  In 1 Corinthians 14:15 prayer is mentioned  before singing.  In 1 Corinthians 14:26-ff psalm is first mentioned, followed by prophets speaking.  This cannot be harmonized in order with either Acts 2:42, or the order of night the Lord’s Supper was instituted.

The truth of the matter is that God has not specified an order of worship.  He has told us the acts of worship of which we’re to engage.  However, whether to sing should take place before or after prayer has been left to man.  Whether, preaching is to occur before or after the Lord’s Supper has been left to man.  Whether we close with a song or a prayer has been left to man.

Note: The order that we’re to partake of the elements of the Lord’s Supper (bread then fruit of the vine) has been specified, and it specified that a prayer of thanks should be made before partaking of each element (Matthew 26:26-28; Mark 14:22-24; Luke 22:19-20; 1 Corinthians 11:23-26).

Together

It is God’s plan for the local church to assemble together upon the first day of the week: Acts 20:7, “Upon the first day of the week, when the disciples came together to break bread”; Hebrews 10:25, “Not forsaking the assembling of yourselves together” (emp. mine).  The word used in Hebrews 10:25 means according to Thayer, “a gathering together in one place… assembly.”  We’re to be together in song (Ephesians 5:19; Colossians 3:16), prayer (1 Corinthians 14:14-17), in preaching (Acts 20:7), and in the Lord’s supper (Acts 20:7).  There is no command, example, or implication to divide the assembly.  When we come together to partake of the Lord’s Supper, and to engage additionally in other acts of worship we’re to be together.

What about the children?  Gary Colley has written, “Some contend that children cannot learn from public preaching.  Let me exhort you, do not be fooled by this argument.  I still recall many lessons preached by my faithful father in public worship.  My dear mother made me sit still and pay attention.  If someone, in misplaced zeal, had taken me out of the assembly, I would have missed hearing and remembering great preachers, men like Foy E. Wallace Jr., C.R. Nichol, J.D. Tant, L.N. Moody, Horace W. Busby.  In my preaching I still use many of the doctrinal points and the illustrations of these men.  The influence of the solemn service and the impression of seeing my parents engage in an activity that was important to them created an impression on my mind that will never fade” (Should We Add Children’s Church? Firm Foundation, vol. 108, no. 5).  Children can learn in the assembly.  They may not grasp every point, however, they will learn the reverence and the respect which is to be present in the assembly.  They likely will learn something from the sermon.  They will see the faith of their parents exercised in the worship assembly.  Dave Miller has written, “Children can and should be disciplined to sit still and show respect to adult worship.  Such discipline is an essential ingredient in their preparation as responsible adults… The way for children to learn to function in an adult worship assembly is to be in the adult worship assembly.  Transferring them to a casual, ‘fun and games’ setting only compounds the problem by accommodating the very childishness that the regular adult assembly will, in time, correct and mature” (Piloting the Strait, p. 278-279).  Moreover, let us ask where is the authority for removing certain adults out of the assembly to provide ‘children’s church’ for the children?  This is the real issue.

I find no evidence that Israel separated the young (Deuteronomy 31:10-12; Joshua 8:34-35).  Jesus didn’t [Matthew 14:13-21 (cf. Mark 6:13-44; Luke 9:12-17; John 6:1-14); Matthew 15:32-39 (cf. Mark 8:1-9)].  Eutychus was in the assembly (Acts 20:7-12).  He is described as “lad” or a “boy.”  The original word signifies that he was young.  The generations before us reared their children in the assembly, even in this country.  Why can’t we?

A word to those without children to watch in the assembly.  Don’t grumble about the noise of children.  A congregation without such noise is likely on its way to a slow death!  Try helping those with several children.  Ask if one child may sit with you.  Let it be a congregational project to help love and encourage those with children, and to help the children learn and grow in the Lord.  Don’t be the grumpy grouch who complains but does nothing to help.  Many frustrated parents have stopped attending due to embarrassment, and grouchy reactions of the more ‘mature’ members.  Maybe it is not just the children who need to grow up!

Some congregations have grown to such size that a decision has been made to go to two assemblies. It is common for one eldership to continue to try to serve as elders over the two groups. I think such needs to be rethought. It seems to me that what one has is two congregations, which need two elderships.

Some  ‘Anglo churches’ have elderships which oversee a ‘Mexican church’ or ‘Samoan church’. These groups meet separately and in at lest some cases are divided by language. This is not one local church, but distinct churches sharing a common building. There is no authority for one eldership to oversee both. This seems like racial paternalism to me. Can they not oversee themselves? If support is needed, give it, but do not try to function as one eldership over multiple churches. This seem like a local church having to ‘report to Rome’.  It needs to be rethought.

Some churches are now setting up ‘satellite churches’ across the same city, or in another town. Where is the authority for this? If the group meets separately, then it is not the same congregation.

Bible class

Must all the saints be together every time teaching takes place?  The answer is clearly ‘no’ (Acts 5:42; 20:17-20, 28).  Thus if: (1) One can teach without all the members being called together; (2) Meet with a group within a local church without all the members being called together in one place; (3) Can teach on occasions other than the worship assembly; (4) Then, one has proven the component parts of the Bible class.

Let’s approach this another way.  Can an eldership send me (or another) to teach someone or a group?  The answer is ‘yes’ (Hebrews 13:17; Acts 15:22).

Have the elders been given the general command to “feed the flock”?  The answer is yes (Acts 20:28; 1 Peter 5:1-2).  Thus if: (1) They can send others to teach; (2) They have the duty of feeding the flock as a generic command.  (3) Then, they have been left to their discretion to ask teachers to teach certain groups classes.

In any given congregation there are different needs: (1) There are those in need of milk (1 Corinthians 3:2; Hebrews 5:12; 1 Peter 2:2).  This might include: (a) new converts; (b) children; (c) those who haven’t matured though they should have; (2) There are those in need of meat (Heb. 5:12).  This is the mature; those ready for deeper understanding.  (3) Specialty lessons may be needed for certain groups (Acts 20:17-ff).  This might include: (a) Bible class teachers workshops; (b) Men’s training classes; (c) Classes for elders of deacons, etc., etc.

There is absolutely no authority to divide the worship assembly in which we assemble to break bread and worship together in the five acts of worship.  However, a Bible class does not divide the assembly.  It is just an opportunity to get together and study the Bible in addition to what is done in the assembly.  Moreover, it provides an opportunity to more intimately study a subject, or a book and uniquely apply such to the group one is teaching.

Personal Practice of Fasting.

Our emphasis to this point has been upon public worship.  We have been studying the five acts of worship in which we’re to publicly engage in the assembly.

Most of the acts mentioned can be and should be done both publicly and privately.  (1) Prayer should be done privately (Mark 1:35; Matthew 6:6; Matthew 14:23; Luke 22:39-46; James 5:13a), as well as publicly (Acts 2:42; 1 Corinthians 14:14-17).  (2) Singing should be done privately (James 5:13b; Acts 16:25), as well as publicly (1 Corinthians 14:15-16).  (3) Giving should be done privately (Matthew 5:42; Luke 10:25-37; 1 John 3:17-18), as well in the assembly (1 Corinthians 16:1-2).  (4) Preaching should be done privately (Acts 20:20; 18:24-26; 5:42), and it is to be done publicly (Acts 20:7; 20:20; 1 Corinthians 14).

Only (5) The Lord’s Supper is to be done exclusively in an assembly, and exclusively upon the first day of the week (Acts 20:7).  It alone is unique in this regard.

However (6) fasting is exclusively a private act.  It is alone in this respect.

What does the Bible say about fasting?  In the Old Testament fasting occurred.  (1) In times of great personal sorrow and concern (2 Samuel 1:12; 12:16; Nehemiah 1:4; Esther 4:1-3; Psalm 35:13); (2) In times of genuine sorrow over sin (1 Samuel 7:3-6; Jonah 3:5; cf. Acts 9:9).  (3) Mandatory once per year on the day of atonement (Leviticus 16:29-31; Numbers 29:7; Isaiah 58:3; Jeremiah 36:6).

In the New Testament fasting occurs: (1) In times of great sorrow (Luke 5:35 cf. 22:62; 23:27); (2) In times of deep concern by non-Christians (Acts 27:34); (3) Before important events, or decisions (Acts 13:2-3; 14:23 cf. Exodus 34:28; Matthew 4:2); (4) Frequently in association with prayer (Acts 13:3; 14:23; 1 Corinthians 7:5 cf. Luke 2:37; Matthew 17:21; Mark 9:29).

Fasting is not: (1) a substitute for godliness (Isaiah 58:5-7); (2) to be used to draw attention to oneself (Matthew 6:16-18); (3) a reason to be self-righteous (Luke 18:9-14).

Wayne Jackson has written, “There does seem to be some benefits in voluntary fasting at certain times… (1) The scripture seems to suggest that God honors fasting when performed as a token of deep and sincere dedication.  (2) Physicians indicate that moderate fasting can be a benefit to health, having the effect of allowing our systems to occasionally cleanse themselves.  (3) The mind appears to be able to plumb greater depths of contemplation during periods of fasting.  (4) Fasting can help one hone a keener edge on self-discipline.  (5) Fasting can also have the added effect of re-enforcing our appreciation for those things which we’ve deprived during the periods of abstention today? (Christian Courier, July 25, 2000).  I will add (6) it helps keep before us the seriousness of the task before us (Acts 13:2-3; 14:23).

This completes our series on worship. Now go worship the King.

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Acts of Worship – Participation and Praise in Song (Part 2)

Posted on September 28, 2012 by Bryan Hodge

   Christians should be singers (Acts 16:25; 1 Corinthians 14:15; Ephesians 5:19; Colossians 3:16; James 5:13).  This singing requires no unusual vocal talent, or special vocal training, but it does require a heart for God (Ephesians 5:19; Colossians 3:16).

Man discontent with congregational singing has sought to “improve worship.”  Innovations such as the use of mechanical instruments of music (e.g. piano, organ, guitar, even full-blown bands) and special musical performances (such as solos, duets, quartets, choirs, cantatas and the like) have been common place.

Some even try to defend these things with the Bible.  Let’s notice…

Mechanical Instruments

1.  It was authorized under the Old Testament.

This is true (Psalm 150:3-6; 2 Chronicles 29:25).  This we do not deny.

However, there is a vast difference between saying that a thing is authorized under the Old Testament, and saying that it is authorized under the New Testament for us today.  The Old Testament included such things as: a Levitical priesthood, animal sacrifices, the burning of incense, stonings, polygamy laws, various feast days and holy days.

Just because God authorized something once does not mean that such is always authorized.  Moses found this out the hard way (Exodus 17 cf. Numbers 20).

When one returns to the Old Testament for authority, is this not all but a tacit admission that New Testament authority

2.  It was authorized in the Psalms

True (Psalm 33:2; 43:4; 49:4; 57:8; 71:22; 81:2; 92:3; 98:5-6; 108:2; 147:7; 149:3; 150:3-6), but so is animal sacrifice (Psalm 66:15; 118:27-28).There are those who admit that man today is not under the Old Testament law.  However, they claim the Psalms are not a part of the law.  It is called law [John 10:34 (Psalm 82:6); John 15:25; 69:4;35:19); Romans 3:9-19 (Psalm 14:1-ff; 5:9; 140:3; 10:7; 36:1)].  Moreover, if it is still authority for us today, what about animal sacrifice (Psalm 66:15; 118:27-28) and other such things?

3.  It will be in heaven.

This argument is partially based on Revelation 5:8.  Let me get this straight – the incense represents the prayers of the saints, but the harps represent harps?  The book of Revelation is a book of symbols (Rev. 1:1).  Much of the book is built around temple imagery: incense, censer, a sacrificed lamb.

This argument is also based on Revelation 14:2.  The ASV reads, “And I heard a voice of many waters, and as the voice of great thunder: and the voice I heard was as the voice of harpers harping” (emp. mine).  The NIV reads, “The sound I heard was like that of harpist playing their harps (emp. mine).  This is a simile.

Another consideration: Whatever we may be doing in heaven has no relevance on earth (Matthew 22:30).

4.  It’s a part of the parable of ‘The Prodigal Son’ (Luke 15:25).

It is claimed that the Father = God, the Father’s house = the church, and mechanical instrumental music = mechanical instrumental music?  If everything else represents something else, is it not possible that instrumental music simply represents rejoicing (Luke 15:5-6, 9-10)?

Moreover, this is not a worship setting.  There is not worshipping of the Father mentioned.

5.  It is my talent.

Okay.  Mary cuts hair.  Joe makes ice sculptures.  Mike can make a car engine ‘sing’.  Sue bakes cakes.  Ted is a great bowler.  Karen is skilled in animal training and can make them do amazing things.

Should we be doing all of these things in the assembly?  Or, should we confine worship to what the New Testament teaches?

6.  It’s an expedient aid.

Some have claimed that mechanical instruments of music serve as an expedient aid to singing.  Let’s see if this is true.

Let’s set forth a distinction between a specific command and a generic command.  An example of a specific command: God instructed Noah to build an ark out of ‘gopher wood’ (Genesis 6).  If God had simply told him to build an ark, then Noah would have been left to his own wisdom as to the type of wood to use.  He would have had many options.  However, God specified the kind of wood to be used.  A specific command specifies how things are to be done.  An example of a generic command: God wants us to ‘lay by… in store’ (1 Corinthians 16:1-2).  Into what container we’re to ‘lay by’ we’re not told.  We therefore are left to various options.  We could use a silver tray, a cowboy hat, a shoe box, a bank bag, or numerous other things.  Another example is God wants us to assemble (Hebrews 10:25).  The time is not specified.  Though the day is (Acts 20:7; 1 Corinthians 16:1-2).  Man is left to human wisdom and the guidance of the eldership to specify what God has not.  A generic command is a command that is given but how to accomplish it has not been specified. God could have generically command us to make music, but He didn`t. He specified the kind of music we are to make.

Let’s also set forth a distinction between obligatory matters and optional matters.  Obligatory matters: Are matters which bear directly on one’s salvation and fellowship with God.  God has, for instance, instructed man to do something.  Man is to obey (Matthew 7:21).  Optional matters: Are matters which flow directly from obligatory matters.  Such choices arise when God has authorized and even commanded a thing to be done, but has not specified such things as where, when, or how it is to be done.

Let’s next consider the word ‘expedient’.  An expedient:  A way to expedite a thing God wants done.  It involves human wisdom as to what is the best, and most efficient and beneficial way to accomplish the obligation – from the options.  Understand that for something to serve as an expedient it must first be authorized (1 Corinthians 6:12; 10:23).

Consider the following charts:

Command (obligatory) Expedient (option) Addition (unauthorized)
ark of gopherwood hammer, saw, workshop oak, cedar, pine
Church is to assemble house, school, riverside
Lord’s Supper table, container, how passed milk, meat, vegetables
Give container   (hat, basket, bag)
Sing song selection, song books, song leader mechanical instruments of music
God’s Command Aid or Addition ? Man’s Response Conclusion
Baptize Baptistery Baptize Aid
Meet Church building Meet Aid
Sing Songbooks Sing Aid

Keep in mind that under the Old Testament mechanical instruments of music wasn’t just an expedient.  It was a command (2 Chronicles 29:25).

7.  It’s just as authorized as church buildings and electrical lights.

This would fall under point six above.  Church buildings and lights are expedient in carrying out the general command to assemble.  Mechanical instruments of music is an addition.

8.  The word rendered ‘make melody’ (Ephesians 5:19) means to pluck, to strike, to play upon an instrument.

This was dealt with in Acts of Worship – Participation and Praise in Song (part 1).  The instrument which we are instructed to play is the heart.

Moreover, if Ephesians 5:19 speaks of mechanical instruments of music, then all not just one is required to play due to the reflexive language used in this passage.

9.  It’s mentioned, and everything which is mentioned in the Bible is either mentioned to be upheld, condemned, or is held in neutrality.

While it is true that the use of mechanical instruments of music is mentioned in the New Testament (Luke 7:32; Luke 15:25, etc.), and while it is true that the use of mechanical instruments of music is not condemned in those passages, it does not follow that it is approved of, or neutral in worship.  This is the case because it is not mentioned even one time in connection with New Testament worship.  The passages mentioned involve daily life.

10.  I like it.

This is not the point.  The point is how did God tell us to worship.  Our worship is to be according to His revealed truth (John 4:24; cf. 17:17).

If God has given unto us all that we need to please Him (John 16:13; 2 Timothy 3:16-17; 2 Peter 1:3), who are we really adding it for, Him or us?

Yes, ‘I like it’  may be the real issue with many.  However, worship is about Him.

Special Music

1.  Solos are authorized by 1 Corinthians 14:26.

There are a couple of things to keep in mind here: (1) The term “everyone” is not usually used favorably in this book (1 Corinthians 1:12; 11:21; 14:26).  This is a rebuke, not an approval of action.  This seems a rather strange place to seek authority.  What was happening is that many in the congregation wanted to lead the assembly.  They wanted the attention on themselves (1 Corinthians 14:4).  Multiple people wanted to proclaim a doctrine or a revelation.  Multiple people wanted to use their gift of tongue even if no one understood them, and they  even were prone to do so at the same time.  Still others were running over one another to used their gift of interpretation on occasion that they could interpret.  Still others were doing likewise with a psalm.  (2) There’s more than one possible meaning to “everyone of you hath a psalm.”  (a) It could mean everyone had a psalm they wished to read.  Remember psalms could be read or quoted.  (Acts 13:33; 1:20, etc.)  (b) It could mean that everyone wanted to lead a psalm.  That is multiple people wanted to lead singing, possibly even jumping up to do so at the same time without any decency or order.  (c) It could be that each had written or received by inspiration a psalm and each wanted to share such with the church without proper regard to decency and order.  (d) It is possible that they were jumping up and singing solos.  If this is the explanation there still would be nothing to warrant the conclusion that such is approved of, this is a rebuke!  No one can even prove that this refers to solos!

2.  We didn’t use mechanical instruments of music.

Some have argued that hand clapping in song and mimicking the sound of mechanical instruments of music with the human voice is okay, because we didn’t use the instrument.  This shows a lack of understanding of Bible authority.  The reason why the use of mechanical instruments of music is wrong is the same reason these things are wrong.

Moreover, the type of vocal sounds to be made was covered in our previous article.  Our voices are to be used in song to convey words which ’teach’ and ’admonish’ (Colossians 3:16).  No other sound has been authorized in our singing.

3.  In versus Out of the Assembly

Some have attempted to justify hand-clapping and the use of mechanical instruments of music with worship songs at youth gatherings and the like by saying, “It is not the assembly.”

Are the rules different in and out of the assembly?  I know of a few differences.  (1) Prayer in the assembly is mindful of others.  It is to be audible and understandable (1 Corinthians 14:14-17).  A prayer outside the assembly is between oneself and God (Matt. 6:6).  It may not even be audible (1 Samuel 1:9-13; Romans 10:1).  (2) A woman is not to teach over a man in the assembly (1 Timothy 2:8-12).  They are to be silent when it comes to publicly teaching over men (1 Corinthians 14:34-35).  However, a woman may privately instruct a man (Acts 18:24-26).

In general, things stay the same in or out of the assembly when it comes to worship.  Prayer, for instance, is still addressed to God the Father in the name of Jesus outside the assembly.  What differences exist, I only know to exist due to indication of such in the scriptures.  Where is indication that we have a difference set of rules outside the assembly when it comes to approaching Him in song?

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Acts of Worship – Participation and Praise in Song (Part 1)

Posted on September 26, 2012 by Bryan Hodge

  They sang unto the Lord (Exodus 15:1, 21) and taught and admonished one another in song (Deuteronomy 31:19; 32:44) in Moses’ day.  They praised God in song in the days of the judges (Judges 5:1).  David is often referred to as “the sweet singer of Israel”.  He sang, “The Lord is my rock, and my fortress, and my deliverer… I will call upon the Lord, who is worthy to be praised so shall I be saved from mine enemies” (2 Samuel 22:1-ff).  Numerous psalms have a superscript indicating they are a song of David (e.g., Psalm 7; 18; 30; 65; 68; 108; 122; 124; 131; 133).  He said, “I will sing of mercy and judgment; unto thee, O Lord, will I sing” (Psalm 101:1).  He said, “I will praise thee with my whole heart: before the gods will I sing praise unto thee.  I will worship toward thy temple and praise thy name for thy loving-kindness and for thy truth” (Psalm 138:1-2).  Jesus was a singer (Mark 14:26; Hebrews 2:10-12).  Christians should also be singers (Acts 16:25; 1 Corinthians 14:15; Ephesians 5:19; Colossians 3:16; James 5:13).

Types of songs

There are three types of songs which may be used in worship.  We’ll notice each:

(1) Psalms (Ephesians 5:19; Colossians 3:16).  The word “Psalm(s)” appears nine times in the New Testament (Luke 20:42; 24:44; Acts 1:20; 13:33; 13:35; 1 Corinthians 14:26; Ephesians 5:19; Colossians 3:16; James 5:13).  Five of these occurrences clearly refers to the book of Psalms.  Many believe that this is speaking of the Old Testament Psalms being used in worship.  When we sing, “The Lord’s My Shepherd” we are singing a psalm.  L.O. Sanderson said the term referred to “a song which took its general character from the Old Testament ‘Psalms’, although not restricted to them” (Gospel Advocate, July 26, 1956).  Some of the most beautiful songs are songs whose words are derived directly from the scriptures themselves.  Psalms can be read or quoted (Luke 20:42; 24:44; Acts 1:20; 13:33; 13:35); Psalms could be sang (Ephesians 5:19; Colossians 3:16; James 5:13).  The word can refer to singing without mechanical accompaniment (B.A.G., second edition).

(2) Hymns (Ephesians 5:19; Colossians 3:16).  This word refers to “a song of praise addressed to God” (Vine’s).  It is a song “in honor of divinity” (B.A.G.).  “How Great Thou Art” would be an excellent example of this type of song.

(3) Spiritual songs (Ephesians 5:19; Colossians 3:16).  The key word is the adjective ‘spiritual’ which modifies the word ‘song’.  this narrows the type of song to songs which deal with spiritual themes and spiritual matters.  Not just any song will do (Top 40 hits, beer-hall songs, mere patriotic songs, etc.).  We’re to sing songs which are of a spiritual theme.  Examples of this are “Angry Words,” and “A Beautiful Life.”

No doubt many of our songs fall into more than one of these categories.  However, these three words taken together help us to understand what type of songs we’re supposed to sing, and what type we are not to sing in worship of our God.

Type of Sounds

We’re to use language which is understandable (1 Corinthians 14:15-16).  The fact that it is understandable language which is in view is also seen in the fact that it is language which is to teach and admonish (Colossians 3:16).  We’re to be “speaking” one to another (Ephesians 5:19).  True in figurative language the term ‘speak’ can refer to mere sound (cf. Revelation 10:4).  However, the common usage is of understandable words.  In fact, it is used in contrast with one who had a speech impediment (Mark 7:32-33).  It is used of understandable language a multitude of times in Ephesians (Ephesians 4:15, 25, 31; 5:12, 32; 6:10) – is Ephesians 5:19 the exception?  I find no reason to so conclude especially when Ephesians 5:19 is compared with Colossians 3:16 and 1 Corinthians 14:15-16.   This would seem to eliminate mimicking mechanical instrumental music with the human voice, “Ah”s as in the background on one version of “His Grace Reaches Me”, “doo-ops”, “dum-dum-de-dum” and other such things from being included in Paul’s instructions.

Type of Interaction

Paul said, “speaking to yourselves…” (Ephesians 5:19, “teaching and admonishing one another…” (Colossians 3:16).  The language is reflexive.  “Kuhner states… ‘the reflexive may take the place of the reciprocal, in cases where it is readily perceived that several persons so perform anything together that the action appears reciprocal” (Raphael Kuhner, ‘Grammar of the Greek Language quoted in Dave Miller’s book, “Singing and New Testament Worship, p. 17).  The reflective is used to emphasize corporate unity (ibid).  Dave Miller says of the reflexive pronoun “the parties specified in the sentence must so engage in the action that they appear to be doing the action together” (Piloting the Strait, p. 212).  Clearly, congregational singing fit’s the reflexive requirements.

Consider history.  Chrysostom (c. 400) stated, “It was the ancient custom, as it is still with us, for all to come together and unitedly to join in singing.  The young and the old, rich and poor, male and female, bond and free, all join in one song… All worldly distinctions here cease, and the whole congregation forms one general chorus” (F.W. Mattox, The Eternal Kingdom, p. 154).  M’Clintock and Strong, “From the apostolic age singing was always a part of divine service, in which the whole body of the church joined together; And it was the decay of this practice that first brought the order of singers into the church (9:776).  Coleman’s Ancient Christianity Exemplified, “The prevailing mode of singing during the first three centuries was congregational.  The whole congregation united their voices in the sacred song of praise (Ancient Christianity Exemplified, p. 329-330, quoted in Dave Miller’s “Singing and New Testament Worship, p. 7-8).

Type of Heart

We’re told to be “singing with grace in (our) hearts to the Lord” (Colossians 3:16 KJV).  The term “grace” is used in different ways in the Bible.  The word at times us used of thanks, or gratitude (Rom. 6:17; Heb. 12:28).  We even use the term this way saying, “Let us give grace” referring to prayer).  The New American Standard Bible renders the word “grace” in Colossians 3:16 “thankfulness.”  Our singing should flow out of a genuinely grateful heart, a heart of thanksgiving.  Our singing should not just be with lip and tongue but from the heart.

We’re to be “singing and making melody in (our) heart to the Lord” (Ephesians 5:19).  Two things are to be done: (1) We are to sing.  This is a physical act that can be heard (Acts 16:25).  (2) We are to make melody in our hearts.  What does this mean?  Foy Wallace Jr. has written, “The Lexicons give the root meaning of “psallo” (root word of ‘making melody) to pull, rub, strike, or vibrate.  The carpenter psalloes the carpenter’s line when he lets it go to make a chalk line.  The archer psalloes the bow-string, pulls back the bow-string and lets the arrow fly.  Pulling the hair and stroking the beard were psalloing of the hair and beard… in like manner a musician takes an instrument, strikes its strings or chords – that is psalloing, all right, on the instrument named; but it is not the instrument that makes the psalloing, but rather the act performed on it… it is ridiculous to make the object of a verb a part of the definition.  Take the verb ‘lick’ for instance – lick what?… But lick a stamp – is the stamp a part of the definition of the verb ‘lick’?  Certainly not.  All right – psallo what?  Well psallo the hair,… or a harp.  Such would only be the object of ‘psallo’, not its definition.  And since Paul said psallo the heart – that is the thing psalloed in worship, not a mechanical instrument… the heart is the object and the instrument of the psalloing… In the use of the Greek word ‘psallo’ in the New Testament, and its Old Testament correspondent, the Hebrew word ‘zamar’, whenever any particular instrument was intended, it had to be named in addition to the word… whenever the harp was intended, the harp was named, in addition to the word.  So in the New Testament, the heart, not the harp, was the instrument connected with singing and Paul named it – the heart.  He specified the instrument in addition to the word (Commentary on Romans, Galatians, and Ephesians, p. 217 – 218).  Hugo McCord wrote, “If it were literal, as it is in the Old Testament, one would expect to find literal instruments specified… But Ephesians 5:19 bypasses literal instruments and substitutes a figurative one ‘the heart’.  As David plucked the literal strings of a harp, so Christians pluck the figurative strings of their hearts…” [The Spiritual Sword, vol. 21, (July 1990) quoted in “Why We Sing and Do Not Play” by Mark Swindall, p. 27].  We play our heart-strings unto God.

Let us say, “I will praise the Lord with my whole heart” (Psalm 9:1-f; 111:1).  “Let us offer the sacrifice of praise to God continually, that is the fruit of our lips giving thanks to His name” (Hebrews 13:15).  “Praise the name of the Lord with song and magnify Him with thanksgiving (Psalm 69:30).  “Serve the Lord with gladness: Come before His presence with singing” (Psalm 100:2).

To Whom

Our singing is both vertical and horizontal: (1) Vertically, we are singing unto the Lord (Ephesians 5:19; Colossians 3:16), God (Acts 16:25).  This is our primary aim.  (2) Horizontally, we are teaching and admonishing one another (Colossians 3:16).  The songs we sing can be a powerful influence upon human ears.  Mark Swindall has written, “Powerful singing impresses visitors… Christians who lack commitment can be stimulated to rededicate their lives to God… Enthusiastic singing gives the preacher a running start… emotional uplift may be a result of worship (Why we Sing…, p. 12-13).  Music can soothe and soften even cruel and hard hearts (1 Samuel 16:23).  “Singing together produces a sense of comradeship and community.  It gives a feeling of family and knits our hearts together” (Buster Dobbs, 14th Annual Southwest Lectures, p. 214).  The things we sing get in our heads and stay with us through the week (e.g., ‘Angry Words’).

Caution: Since it is the case that we are “teaching and admonishing” in song (Colossians 3:16), care should be given to use only songs which are true to what God’s Word teaches.  Song leaders should pay very close attention to this.  It is just as wrong to teach false doctrine by song as it is to preach false doctrine in a sermon.  Some songs teach wrongly on the ‘end times’ (e.g., “Jesus is Coming Soon.”  Notice esp. verse 2, “When these signs come to pass, nearing the end at last…”).  Many songs express the idea of praying to Jesus (e.g., “Tell it to Jesus”; “Just a Little Talk with Jesus”).  Some songs suggest a direct operation of the Holy Spirit (e.g., “Breathe on Me, Breath of God”).  Some songs are unto the Father, The Son, and The Holy Spirit (e.g., “Father, I adore You”; “Heavenly Father, We Appreciate You”; “Glorify Thy Name”).  I find authority to sing to God, in context the Father [Romans 15:9 (this doesn’t refer to the Holy Spirit Romans 15:13); Hebrews 2:11-13 (this clearly refers to the Father John 6:37, 44-45); Acts 16:25].  I find authority to sing to the Lord, which in context is Jesus (Ephesians 5:19; cf. 4:4-6; Colossians 3:16-17).  However, while recognizing the deity of the Holy Spirit, I find no passage in the New Testament which suggests we’re to be singing unto the Holy Spirit.  Not all of the Psalms can be properly sang in our worship services.  Those that are not in conflict with the teachings of the New Testament may be used.  Those that instruct the worship of God with mechanical instruments of music should be avoided as songs.  It causes confusion.

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Acts of Worship – Partaking of the Lord’s Supper (Part 2)

Posted on September 21, 2012 by Bryan Hodge

   When we partake there should be a looking back to the cross (1 Corinthians 11:24-29), and a looking inward to make sure that we are looking backward (1 Corinthians 11:27-29).  Our partaking proclaims the Lord’s death till He comes (1 Corinthians 11:26).  Our partaking should bring us together (Acts 20:7).

There are a few specific details that some have wondered about, these are the issues we’ll deal with at this time.

One Loaf

Some have thought that 1 Corinthians 10:16-17 teaches that only one loaf can be used in communion.  Are they correct?

1.  There is nothing in the singular number ‘bread’ which necessitates one loaf.  Jesus used the singular number on Matthew 4:4 and 6:11.  Did He mean one loaf?  The manna which fell from heaven is called ‘bread’ (John 6:31).  Was it one giant loaf?  The singular is often used for the plural (e.g. John 6:23 cf. 6:9-11).

2.  But it says one!  Gary Workman remarked, “Paul is not speaking of the one congregation at Corinth (to whom he writes from Ephesus) or he would have said ‘you’.  Instead it is ‘we’ – Christians in every locality – who together make up the one body and who partake of the one bread… He is not speaking of bread that is physically and literally one any more than the members of the Lord’s body (the church) are one physically.  The body of Christ is ‘many’ literally and ‘one’ figuratively (1 Corinthians 10:17).  And since the bread is compared to the body (the church) the same is true of it.  There is ‘one bread’ only in the sense that there is ‘one baptism’ (Ephesians 4:5)” [The First Annual Denton Lectures, p. 148-149].

3.  Consider the context: (a) Many of the children of Israel fell in times of old (1 Corinthians 10:1-5).  They didn’t all make it to the promised land.  Yet, they were all baptized in the cloud and in the sea (1 Corinthians 10:2); They all did eat and drink from the same source (1 Corinthians 10:3-4).  There is a warning here for us to take heed unto ourselves (1 Corinthians 10:12-13).  Just because we all eat the same bread doesn’t mean that we’ll all make it.  (b) We’re Suppose to be in fellowship, and communion with Christ (1 Corinthians 10:16-17).  How does it look if we partake of another table and cup dedicated to an idol (1 Corinthians 10:20-21)?

One Cup

Some have thought that only one cup should be used in the communion services.  Are they correct?

1.  It is said that Jesus and His disciples only had one cup.  This cannot be proved.  There seems to have been multiple containers present.   Read Luke 22:17.  Gary Workman, “The most natural meaning of the words is that each poured some into his own vessel.  The same seems to be indicated also in the cup of the Lord’s supper itself.  For grammatically it is clear the cup, rather than the blood, which Jesus said ‘it is poured out for you’ (v. 20)”… [note: “’This cup’ and ‘poured out’ are both in the nomitive case and thus go together, whereas ‘blood’ is dative”] (ibid, p. 150, 162).  H. Leo Boles wrote of the Passover, “A cup was passed at different intervals; they would eat for a while, then pass the large cup or vessel… and each one would fill his own cup, as they drank, different scriptures would be recited” (Gospel Advocate Commentary on Luke, p. 414).    We acknowledge that Luke 22:17 isn’t speaking of the Lord’s Supper, Luke 22:20;  However, the point is that they seem to have had access to multiple containers.

2.  It is said that they drank “of it” (Mark 14:23).  Does this suggest that they all put their lips to the same vessel?  The same wording is found in John 4:12. Did they all actually put their heads into the same well and lap the water?  Does the language demand such?  J.D. Tant provided a couple of useful illustrations: (a) “In my last meeting at Hope, New Mexico, the country was so dry that a thousand people were hauling water from the same well, thus one thousand were drinking of one well” (J.D. Tant – Texas Preacher by Fanning Yater Tant, p. 444).  (b) Again he said, “the ‘one baptism’ could be obeyed in a thousand different holes of water at the same time and still be the ‘one baptism’.  Likewise, the ‘one cup’ could be partaken of by a thousand members at once and still be the same cup” (ibid, p. 445).

3.  Some things to notice from the record of Jesus and the Lord’s Supper: (a) Cups can be divided (Luke 22:17).  It is obvious that the content is being spoken of here and this is a figure of speech (metonymy) where by the container is put for the contents.  (b) cups can be poured (Luke 22:20) NASB).  Again, this is the same figure of speech (metonymy).  We conclude it is the contents not the container that is being emphasized.

4.  Some have argued that the one container symbolizes the one covenant which we’re all under today (Luke 22:20).  But, let’s ask was Jesus referring to the container or the contents of the containers?  Both Matthew and Mark read, ‘This is my blood of the New Testament…” (Matthew 26:28; Mark 14:24).  Luke reads, “This cup which is poured out for you is the New Covenant in my blood” (Luke 22:20 NASB).  These verses may well be saying the same thing.  David Smith commented, “The fruit of the vine represents the Lord’s blood which makes possible the New Testament (Hebrews 9:15-17) and the remission of sins” (2006 Spring church of Christ Lectureship, p. 354).  The cup in Luke 22:20 most likely refers to the blood of Matthew 26:28 and Mark 14:24.  The cup is a reference to the contents (metonymy) which represents the blood (metaphor).

Another thought – even if Jesus and His disciples used just one cup (and this is far from established) one would still need to show that this is obligatory and not optional.  An upper room would be an example of an option which flows from the obligation to assemble and partake.

6.  Some things to ponder: (a) If one is going to bind the container, why not bind the original container?  It says, “the cup” not “a cup” and “Drink ye… of it” (Matthew 26:27).  (b) Consider the practical problems of a large congregation having one loaf and one cup.  A congregation of 2000 would need: a 2000 square inch loaf, allowing one square inch per person.  A cup of 2000 ounces in volume, allowing one fluid ounce per person.  Allowing 10 seconds per person to take each element it would take more than eleven hours for all to be served!

It should be evident that if a cup can be divided (Luke 22:17), and poured (Luke 22:20 NASB) that it is the contents not the container that is being spoken of and emphasized in these passages.

Carrying the Lord’s Supper to ‘shut-ins’

It is common for well-meaning people to want to carry the Lord’s Supper to those shut-in (at home, in nursing homes, hospitals, etc.).

Should we be doing this?  (1) There is no command, or implication that this is to be done.  (2) There is no example of this being done in the New Testament record.  (3) The Lord’s Supper is to be observed by the disciples in an assembly together (Acts 20:7; 1 Corinthians 11:17-34).  It is my belief that taking the Lord’s Supper to others outside the assembly diminishes the importance of the assembly.  (4) God has never demanded that a person do what he can’t do (example: Leviticus 12:8; 14:1-ff; Numbers 5:1-ff; 2 Corinthians 8:12).  If one due to genuine health, or other legitimate issues can’t assemble, God understands this.  (5) It is strange to me that many single out the Lord’s Supper.  Do they engage in the other acts of worship with the person?  Do they take the collection plate with them?

After Dark

Some have taught that it is wrong to observe the Lord’s Supper after dark upon Sunday night.  It is claimed that God reckons time, as do the Jews, beginning a new day with each evening.  It is true that this is how God strictly counts time (Genesis 1:5, 8, 13, 19, 23, 31; Mark 5:5, etc.).

However there is indication in the scriptures themselves that binding this is being too picky.  Jesus arose upon the first day of the week (John 20:1-2; Matthew 28:1-f; Mark 16:1-f; Luke 24:1-f).   Yet, even that evening the day is still referred to as the first day (John 20:19).  John uses Roman time.  If inspiration can refer to it still as the first day, it seems too picky to say that we cannot.

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Acts of Worship – Partaking of the Lord’s Supper (Part 1)

Posted on September 19, 2012 by Bryan Hodge

It is called: (1) the Lord’s supper (1 Corinthians 11:20).  (2) the breaking of bread (Acts 2:42; 20:7).  (3) the bread and cup of the Lord (1 Corinthians 11:27).  (4) Communion of the body and blood of Christ (1 Corinthians 10:16).  Note – some have referred to it as the eucharist.  The word means “to give thanks.”  It is based upon the fact that thanks was given before the partaking of the bread and fruit of the vine (Luke 22:19-ff; 1 Corinthians 11:23-ff).  This name is not used in the scriptures for the Lord’s supper.

Elements

The elements of the Lord’s supper are bread and the fruit of the vine.  (1) The bread is the bread that was used in the Passover (Matthew 26:17-ff; Mark 14:12-ff; Luke 22:7-ff).  Unleavened bread was used in the Passover (Exodus 13:6-7; Leviticus 23:5-ff; Deuteronomy 16:1-8).  Leaven was not to be found in their quarters during the Passover (Exodus 13:6-7).  (2) “The fruit of the vine” is unfermented grape juice.  It is never called “wine” (even by using the generic oinos).  It is called “the fruit of the vine.”  The article (“the”) is present (Mark 14:25; Luke 22:18).  This refers to a specific fruit that comes off a specific vine.  “The Jewish historian Josephus, who was a contemporary of the apostles, explicitly calls the three clusters of grapes freshly squeezed in a cup by Pharaoh’s cupbearer as ‘the fruit of the vine’” (Samuele Bacchiocchi, Wine in the Bible, abridged edition, p. 49.  The Josephus reference is from Josephus, Antiquities of the Jews 2, 5, 2.  Bible ref. Genesis 40:9-11).  William Patton said, “If fermented wine is ‘the fruit of the vine’ then wine vinegar is also.  But neither of them is properly the fruit of the vine, as both vinous and acetous fermentations are the result of chemical agencies outside and independent of the vine.  In each there is a decomposition of the original juice” (William Patton, Bible Wines, p. 22).  Moses Stuart on leaven and the Passover, “The Hebrew word Khahmatz means anything fermented… the great masses of the Jews have ever understood this prohibition as extending to fermented wine, or strong drink, as well as to bread” (ibid, p. 70).  Note: Some may wonder about 1 Corinthians 11:20-24.  This in no way necessitates it was fermented. The word “drunk” is contrasted with “hungry.”  The wording can mean to be filled, satiated, or satisfied.  In fact, the LXX renders the word satiate (Jeremiah 3:14) satisfy (Proverbs 5:19).

The bread represents the body of Christ, and the fruit of the vine represents the blood of Christ (Matthew 26:26-28; Mark 14:22-24; Luke 22:19-20; 1 Corinthians 11:24-26).  Jesus is using a figure of speech ( a metaphor).  This is seen in the following: (1) Jesus is before them when He tells them that “this is my body… this is my blood” (Matthew 26:26-28).  (2) Even after blessing is given unto God, He still calls it the fruit of the vine (Matthew 26:29; Mark 14:25).  (3) It is the bread and cup (metonymy, container for the contained) that is to be consumed (1 Corinthians 11:27).  (4) Jesus does not shed His blood over and over each communion as some claim (Hebrews 7:27; 9:6-12; 10:1-12).  (5) Plain language indicates that we’re not to consume blood (Acts 15:20, 29; 21:25).  (6) “This” is the same gender as “body” and not “bread” as one would expect.  This is a clue that this is figurative language (see E.W. Bullinger, Figures of Speech, p. 739-740).

Memorial

The disciples came together upon the first day of the week “to break bread”.  The stated reason for their assembling was to partake of the Lord’s supper.  The infinitive phrase “to break bread” denotes the purpose of the assembling of these disciples.  I believe this to be a figure of speech (a synecdoche) in which the part is put for the whole.  Clearly, they did other things in their assemblies (cf. Acts 2:42; Acts 20:7-ff; 1 Corinthians 16:1-2), and more than just bread was a part of the Lord’s supper (Matthew 26:26-29; 1 Corinthians 10:16-17).   However, clearly, the Lord’s supper was a purpose, if not the chief purpose, of their assembling.  Remembering the death of Christ drew them together.

The Lord’s supper is a memorial.  Jesus said, “this do in remembrance of Me” (1 Corinthians 11:24-25; Luke 22:19).  What do we remember?  (1) Some say the life of Christ.  You mean that we’re to focus on Jesus at age twelve in the temple?  No, this is far to broad.  (2) Some say we’re to think upon the death, burial, and resurrection.  But, this is still too broad.  (3) The truth is our minds are to be specifically upon the death of Christ (1 Cor. 11:23-26, 29).  We’re to discern the Lord’s body (1 Corinthians 11:29).  He died for me and you.   This requires thought, focus, and meditation.  Here are some suggestions: (a) Read about the Lord’s death, prior to coming to the assembling.  This will help focus your mind.  (b) Song selection should emphasize the Lord’s death, prior to the observance of the Lord’s supper.  (c) If a public scripture reading is offered before the partaking, open your Bible and follow along.  Let the message touch your heart.  If a public scripture reading is not offered, let your mind go back to the cross.  (d) if no public scripture reading is offered (or even if it is), after the prayer and while waiting for the tray to be passed open your Bible and read of what He went through for you.  (e) Don’t daydream, remember you’re worshipping.  Note: The word “unworthily” is an adverb describing the manner of eating and drinking (1 Corinthians 11:27 cf. 29).  It is not an adjective describing our person.  However, it is true that we should strive to be holy when we worship before Him (Exodus 19:10-11; 1 Samuel 15:22; Proverbs 15:8; 21:27; 1 Samuel 1:14-ff; Matthew 5:23-24; 1 Corinthians 5:8; 1 Timothy 2:8).

Frequency

The Bible indicates that: (1) The church “continued stedfastly… in the breaking of bread” (Acts 2:42 NKJV).  The phrase “the breaking of bread” refers to the Lord’s supper.  It is joined with other worship acts {the apostles’ doctrine = preaching; the breaking of bread = the Lord’s supper; the prayers = prayer; the fellowship = fellowship in general which is a part of the assembly, or possible reference to singing and giving.  [Fellowship is joined to communion (1 Corinthians 10:17-18); giving (Romans 15:26, rendered contribution; 2 Corinthians 9:13, rendered distribution.  Both are from Koinonia).  Though the specific term isn’t applied singing is also fellowship one with another (Ephesians 5:19 cf. Colossians 3:16)]}.  The definite article (the) is present as it is with each item in the list.  (2) Acts 2:46 does not contain the article.  It refers to a common meal.  Note: the word “and” beginning the second clause of the verse is adjunctive not conjunctive (Thayer).  The NIV uses a period here to show a break in thought.  The point of this verse seems to be that the church wasn’t just together in public activities (Acts 2:46a; worshipping in the Temple, Luke 24:53; Acts 3:1; evangelizing in the Temple, Acts 5:12, 25); They had social interaction.  They had each other over to eat.  They were close.  (3) Acts 20:7 indicates that they came together upon the first day of the week to break bread.  The day is specified.   The definite article appears in context (Acts 20:11).  There are a few of possibilities:(a) If computed by Jewish time, it was the first day of the week both before and after midnight.  (b) If computed by Roman time, they assembled upon Saturday night in anticipation of their partaking upon the first day.  Paul preached till midnight (making it the first day).  They partook of the Lord’s supper.  (c) Others believe that verse 7 refers to the Lord’s supper which they took at some unstated point in the evening, and that verse 11 refers to a common meal.  This is partially based upon difficulties reconciling verse 7 with verse 11.  It is partially based upon the plural of verse 7 and the singular of verse 11.  The reason I’m inclined to see verse 11 as a reference to the Lord’s supper is due to the presence of the definite article.  (4) 1 Corinthians 16:1-2 NASB expresses the literal wording well saying, “Now concerning the collection… on the first day of every week…”  They were to lay by in store upon every first day.  [Charles Hodge remarked, “The only reason that can be assigned for requiring the thing br done on the first day of the week, is that on that day the Christians were accustomed to meet” ( First Epistle to the Corinthians, p.364). J. W. McGarvey has commented,  “If each had laid by in his own house, all these scattered collections would have had to be gathered after Paul`s arrival, which was the very thing that he forbade” ( Thessalonians, Corinthians, Galatians, Romans, p. 161)] . Yet, the reason for their assembling on this day was “to break bread” (Acts 20:7).  It seems to follow that they were doing this each first day.

Let’s approach it a simpler way.  In Exodus 20:8 Israelites were instructed to remember the Sabbath and keep it holy.  They weren’t told in so many words to keep every Sabbath.  However, they understood that they were to do such, because every week had a seventh day.  Even so, every week has a first day.  We should assemble and remember the death of Christ.  The Sabbath commemorated the children of Israel’s deliverance from bondage (Deuteronomy 5:12-15).  We, Christians, were delivered from the bondage of sin due to the events of the first day: (1) Jesus resurrection occurred upon the first day of the week (Mark 16:1; Luke 24:1; John 20:1) (2) The church was established upon the first day of the week (Acts 2:1 cf. Leviticus 23:15-16).  (3) The church assembled upon the first day (Acts 20:7).

The song You Are my All in All reads in the chorus, “Jesus, Lamb of God, Worthy is Your Name!  Jesus, Lamb of God, worthy is Your Name.  Jesus, Lamb of God, worthy is Your name.  Worthy is Your name.  Worthy is Your name!”  Indeed He is!

Caution: This is not the only act of worship in which we’re to engage.  I’ve seen folks over the years who’ll show up and partake of the Lord’s supper and leave.  Don’t be like this!

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Acts of Worship – Practice of Giving (part 2)

Posted on September 17, 2012 by Bryan Hodge

Call it what you will  [1. Alms and offerings (Acts 24:17); 2. The collection for the saints (1 Corinthians 16:1); 3. Liberality KJV/ gift NKJV, NASB (1 Corinthians 16:3); 4. Grace (2 Corinthians 8:1, 6, 7, 9, 19; 2 Corinthians 9:8,14).  5. Gift (1 Corinthians 16:3 NKJV; 2 Corinthians 8:4; 9:15); 6. Fellowship (2 Corinthians 8:4 cf. Acts 2:42); 7. Service (2 Corinthians 9:12-13); 8. Bounty (2 Corinthians 9:5)].  God’s people are to be givers.  They gave under Patriarchal times; They gave in Mosaic times and certainly we are to give today.

Motivation

God provides motivation for us to give.  Consider the following: (1) The example of Jesus (2 Corinthians 8:9).  Stop and think what He gave for us.  “For ye know the grace of our Lord Jesus Christ that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich” (2 Corinthians 8:9).  (2) The generosity of others (2 Corinthians 8:1-5).  The example, dedication and generosity of others should spur us on to liberal giving. Johnny Ramsey once told the story of a man who thought he was giving well until he was asked to help count the contribution one Sunday. He saw how some with far less than he were  out-giving him.  His giving instantly improved.  (3) The performance of a pledge is a motivation to give (2 Corinthians 8:10-11 cf. Deuteronomy 23:21-23; Psalm 22:25; 50:14; 66:13; 76:11; 116:14, 18; Ecclesiastes 5:4-5).  If one promises God or an eldership that he’ll give a certain amount he should keep his word if it is at all possible.  (4) Love of God and Jesus is a tremendous motivation to give liberally (2 Corinthians 8:8, 24 cf. Luke 7:41-47).  (5) Giving is one way of sowing the seed of goodwill (2 Corinthians 9:6) which brings about thanksgiving unto God (2 Corinthians 9:11-13).  (6) God has promised to providentially supply our physical needs if we put Him first (Matthew 6:33; 2 Corinthians 9:8, 10).  (7) One is laying up treasures in heaven ( Proverbs 19:17 cf. Luke 14:13-14; Matthew 6:19-20; 2 Corinthians 9:9 Philippians 4:17; Heb. 6:10).  Buster Dobbs has written, “The shortsighted think giving is losing, and keeping is gaining.  The opposite is true.  Those who give with an open hand will draw down on their generosity through all eternity.  Those who keep their material wealth will lose it all at death.  All you can hold in your cold hand is what you have given away” (Studies in 2 Corinthians, 8th Annual Denton Lectures, p. 218).  “Someone inquired of his (John D. Rockefeller’s) accountant ‘How much money did John D. leave?’ The reply was simple, ‘He left… all of it.’ How much did Andrew Carnegie, Howard Hughes and William Randolph Hurst leave?  How much will Donald Trump, Bill Gates, Warren Buffet, and you and I leave?  All of it” (Jim Palmer, Faith and Finance, p. 63-64).  We’ll leave it all, but are we laying up treasures in heaven?  “Colonel Sanders got it right when he said, “There’s no need being the richest man in the cemetery.  You can’t do any business there” (ibid, p. 65).  But are we rich with God? (cf. Luke 12:15-21).

Giving to Get

A popular teaching is that if one does not have material wealth in this life, it must be that he hasn’t been giving enough.  “The prosperity gospel… fosters a mindset where its followers begin to think of God as their own personal investment account (complete with ATM privileges!)” says Jim Palmer (ibid, p. 27).

It doesn’t add up.  Skim through the Bible.  Clearly there have been those righteous who were not materially wealthy (Proverbs 19:1, 22; 28:6).  Job went through a period where he lost everything financially (Job 1-2).  His condition lasted for months on end (Job 7:3; 29:2).  Jesus told the story of the rich man and Lazarus (Luke 16:19-ff).  Neither Jesus nor His apostles seem to have been financially wealthy in this life.  Paul, multiple times, is pictured as laboring with his hands (Acts 18:3; 20:33-35; 1 Thessalonians 2:9; 2 Thes. 3:7-8).  Faithful brethren and poverty are not mutually exclusive (2 Corinthians 8:1-5; Revelation 2:9).

Let’s consider some proof texts: (1) Luke 6:38. Read the context of Luke 6:36-38(KJV).  All that is being stated is the general principle of reciprocity.  That is, in general how one treat others is how others will treat him (cf. Eccl. 11:1-2).  This is a general principle, a proverbial truth, not an iron clad rule (much like Prov. 16:7).  Who is it that does the giving here?  Is it God or men?  It is men.  This is a general principle.  However, we should give whether or not we are ever repaid in this life (cf. Luke 14:13-14).

(2) 2 Corinthians 9:6-14.  The overall point here does not concern the material reward.  Jim Palmer says, “The ‘more’ we reap (2 Corinthians 9:6 B.H.) may not be material” (Think, Jan. 2008, p. 10).  Terry Hightower remarked, “Paul went on to show (2 Corinthians 9:11-14) that God’s return is not always material gain” (Studies in 2 Corinthians, 8th Annual Denton Lectures, p. 375).  Their giving would help heal the relationship between Jewish Christians and Gentile.  Christians (see article Cooperation Dec. 28, 2003, bulletin).  Their giving would (a) awake gratitude in others; (b) cause the Jewish Christians to want to pray for these Gentile Christians; and (c) cause God to be glorified.  Passages like 2 Corinthians 9:8, 10 may well teach that God’s special providence is upon the righteous.  I think that it does.  However, it in no way teaches that material wealth awaits every liberal giver.  The totality of the scriptures will not allow such an interpretation.

(3) John 10:10. Jesus gives man not only a better life to come.  He gives us a better life here and now (Mark 10:30; John 10:10; 1 Timothy 4:8).  He gives us a peace which the world doesn’t know (John 14:27; 16:33).  He gives us a rich love and fellowship (Mark 10:30; John 13:34-35).  I find nothing in this passage which promises material wealth.

(4) Malachi 3:10. This passage is encouraging Israel to give as they had been instructed.  If they did, God promised to physically bless them.  The blessings promised Israel are often physical (Exodus 23:25-26; Deuteronomy 7:12-15; 28:1-7, 11-12; 30:8-10).  To argue that this passage should be applied to us as a promise today would seem to also demand that barrenness and miscarriages would cease if we only gave as we should (Exodus 23:25-26; Deuteronomy 7:14; 28:4)!

This prosperity Gospel is a scam.  Terry Hightower writes, “Most of us have received letters which told us ‘You cannot out give God… if everyone else who hears our plea sends $89 to us, we will have all the money we need and the Lord will give back to you five or ten times over!’ write them back and say, ‘I believe you cannot out give God… You give me the $89 and God will give it back to you five or ten times over.  This way you get the bigger amount.”  Very likely you will be taken off the pulpit predator’s mailing list” (Studies in 2 Corinthians, p. 374).

Caution: Giving to get is giving for the wrong motives.  We should not be of the number who use godliness as a way of gain (1 Timothy 6:5).

Caution

Here are some things to remember: (1) God is not impressed with those who give, but don’t obey what He says, “And Samuel said, Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voice of the Lord? Behold to obey is better than sacrifice, and to hearken than the fat of rams” (1 Samuel 15:22-23).  He still wants obedience (Hebrews 5:9).  (2) God is not impressed with those who profit in ill-gotten gain and then give to Him without repentance (Hosea 6:6-8; Amos 5:21-24; Micah 6:6-8).  “Thou shalt not bring the hire of a whore, or the price of a dog (male prostitute – B.H.), into the house of the Lord thy God for any vow: for even both these are abomination unto the Lord thy God (Leviticus 23:18).  He wants more than our money; He wants all of us (Rom. 12:1-2).  (3) God is not impressed with those who give to be praised of men (Matthew 6:1-2).  (4) I have heard some preacher and preacher-students who say they are not required to give since they are supported by the church.  The Levites of old were required to give (Numbers 18:25-ff).  All today should practice giving (1 Corinthians 16:1-2).

No Command

Some have argued that the collection spoken of in 1 Corinthians 16:1-2, 2 Corinthians 8 and 9, and Romans 15 refers to a special collection.  There is no command, it is said, to give today.  My response: (1) Giving did not start with this special collection (Acts 2:44-45; 4:32-35; 11:27-30).  (2) Giving was not done just for special occasions, but for the ongoing work of the church (Acts 6:1-ff; 1 Corinthians 9:4-12; 2 Corinthians 11:8; Philippians 4:15-16; 1 Timothy 5:3, 16, 17-18).  (3) The church still has the same need for financial resources as it did then.  (4) The special collection provides us with a pattern of how it’s to be done.  (5) I find it amazing that the preachers who argue against the command of giving do not mind taking a salary out of what is given.

Some have turned to 2 Corinthians 8:8 as proof that giving isn’t commanded.  However, listen to Carl Garner, “He did not use ‘commandment’ in this context, so much as motivation and encouragement.  They had already been commanded to give in 1 Corinthians 16:1-2, but here he emphasized the efforts of others and the need to prove their love… giving that is motivated only by demand or by prescription will never be as abundant as that motivated by generosity and love” (Studies in 2nd Corinthians, p. 191).

Fundraisers

It is commonplace among denominations and increasing among some in the Lord’s church to have bake sales, fish frys, pancake breakfasts or supper, car washes and other such things to raise money churches, mission work, youth group activities for the youth of the church, benevolent cases.  There are a couple of problems with this: (1) It is not authorized anywhere in the New Testament.  There is no command to do such.  There is not direct statement authorizing such.  There is no implication that such can be done.    There is not example of the early church doing such.  (2) C.R. Nichol and R.L. Whiteside spoke of the appearance of such practices.  “Who can object if we run a legitimate business and put the proceeds into the church treasury?  If this was carried on as an individual business, none could offer a valid objection; but these things are put before the community as church affairs, and the people are expected to patronize them on that account.  Such things do not fill any real need in the business affairs of the community any more than does the cripple who occasionally appears on the street selling pencils or shoestrings.  You are expected to buy from the handicapped because he is handicapped, and you are expected to buy from the church because it is a church.  Such things put the church before the community as a helpless cripple begging for patronage.  It cheapens the church.  More it cultivates the church to look to some other way of raising the needed money beside the God-ordained way of giving.” (Sound Doctrine, vol. 3. p. 134).  Folks, it is up to church members to support the work of the church from their generosity, not the community.

Handling

Church contributions need to be handled in such a way that there is accountability, and no question of honesty (1 Corinthians 16:1-4; 2 Cor. 8:16-21).  Paul traveled with not only Silas, and Luke with this great collection.  He also had with him seven men (Acts 20:4; 21:29; 27:2).  These men seem to have been chosen by the churches (cf. 1 Corinthians 16:1-4).  Paul’s aim was to prevent suspicions, “Avoiding this, that no man should blame us in this abundance which is administered by us: providing for honest things, not only in the sight of the Lord, but also in the sight of men” (2 Corinthians 8:20-21).  He wished to seal the fruit (Romans 15:28); “This metaphor is a commercial idiom which was used of sealing up sacks of produce guaranteeing the full complement of the contents (Vine’s).  In other words, Paul intended to safeguard the contribution from any loss until it was deposited in the hands of the recipients” (Studies in Romans, 15th Annual Denton Lectures, p. 290).

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Acts of Worship – Practice of Giving (Part 1)

Posted on September 5, 2012 by Bryan Hodge

The early church was liberal in their giving (Acts 2:44-45; 4:32-35).  They gave not only money, but themselves to the Lord (2 Corinthians 8:1-5).

The Jews of old were instructed to give: (1) They were to leave a portion of their harvest to the poor (Leviticus 19:9-10; Deuteronomy 24:19-20).  (2) They were to offer their first-fruits unto God (Exodus 13:12; 22:29 cf. Numbers 3:46-48).  (3) They were to make freewill offerings and pay vows (Deuteronomy 16:10-11; 23:21-23).  (4) They were to make three distinct tithes: (a) There was a tithe to support the Levites (Leviticus 27:30-33 cf. Numbers 18:21-24).  (b) There was a tithe of the increase of the land (Deuteronomy 14:22-24).  (c) There was a tithe taken each third year (Deuteronomy 14:28-29).  Josephus mentions these three tithes saying, “Beside those two tithes which I have already said you are to pay every year, the one of the Levites, the other for the festivals, you are to bring every third year a tithe to be distributed to this in want; to women also that are widows, and to children that are orphans (Antiquities book 4).  (5) Fruit production the fourth year after the planting of a fruit tree (Leviticus 19:23-24).  V.P. Black had calculated, “a devout Jew gave at least 1/3 of his total earnings to God” (My God and My Money, p. 13).

Giving did not originate with Mosaic law.  Man was evidently taught to give under Patriarchal times.  Abel (Genesis 4) and Noah (Genesis 8:20) made offerings before the Lord.  Abram tithed (Genesis 14:18-20 cf. Hebrews 7:1-4).  The righteous have always practiced giving, it seems.

Let’s Remember

Everything ultimately belongs to God (Psalms 24:1; 50:10-11; Ezekiel 18:4).  God is the one who makes it possible for man to live and move and prosper upon this earth (Acts 17:28).  While it is true that those able should provide for themselves (2 Thessalonians 3:10-12) and their families (1 Timothy 5:3-4, 8, 16; 2 Corinthians 12:14), It is only through God such is even possible (Matthew 5:45b).  God has made our ability to work and amass wealth possible.

However, He has asked that we give back to finance the work of the church.  He has left the most important work of earth to be financed by our weekly contributions!  A friend of mine insists that the church is hindering herself by not being more liberal in her giving, and by selfishly spending what is gathered.  He may be correct.

Why

We live in a material world.  It takes money to accomplish nearly everything in life.  Giving supports the work of the church.  The church has three areas of work: (1) Evangelism.  The early church financially supported the preaching of the Gospel [Philippians 4:15-16; 1 Corinthians 9:7-14; 2 Corinthians 11:8; Galatians 6:6; Romans 15:24 (cf. 3 John 7-8; Titus 3:13; Acts 21:5)].  Sound local preaching and broader preaching (missionary efforts) need financial support.  This includes necessary and expedient things (paid preacher, travel expenses, meeting hall, P.A. system, etc.).  Caution: not all preaching should be supported (2 John 10-11 cf. 2 John 5-8).  (2) Edification.  The church needs to be built up and strengthened (Acts 14:22; 15:36; 16:4-5; 20:32; 1 Corinthians 14:1-40).  Things necessary and expedient to this needs financial support (paid preacher, paid elders, meeting hall, printed material, etc.).  (3) Benevolence.  The church is to (according to her ability) help those in need.  She especially has this duty toward those of the household of faith (Acts 6:1-7; 1 Timothy 5:3-4, 16), but also unto others [(2 Corinthians 9:13; cf. Galatians 6:10).  Note: for a study of the ‘saints only’ position see bulletin from Jan. 23, 2005].  Caution: This does not mean the church should circumvent family responsibilities (1 Timothy 5:3-4, 8, 16).

The church’s ultimate  purpose is to glorify God (Ephesians 3:21; 1 Peter 4:11).  Through these three areas, we glorify God on this earth.  This takes money.  The more given the more can be accomplished.

Who

“Every one of you” (1 Corinthians 16:1-2) is to give.  These words are addressed to church members (1 Corinthians 1:1-2).  All church members have a responsibility to support the work of the church.  All have a duty to give.  New converts need to be taught this.  Our children need to be taught this.

When

Our giving is to be “on the first day of every week…” (1 Corinthians 16:2 NASB).  This is the literal reading.  This giving is to be a regular practice each first day.

There may be daily situations arise to which we personally choose to show benevolence (Luke 10:30-37); Jam. 2:15-18; 1 John 3:17); However, we should not let such benevolence replace this weekly system giving.

Where

When early Christians gave, the money was placed “at the apostles’ feet” (Acts 4:35, 37; 5:2).  Roy Lanier Sr. has written, “This wording is figurative, meaning the possession of and control of the apostles” (Article: Give to a Treasury?).  Later, elders were appointed and contribution was delivered unto them (Acts 11:30).  Money comes under their control and stewardship once it is given (cf. Acts 5:4; Acts 4:35).

J.W. McGarvey commented on 1 Corinthians 16:1-2.  “The word ‘thesaurizeon’, translated ‘in store’, means literally ‘put into the treasury’; the phrase ‘por heauto,’ translated ‘by him’ maybe taken as the neuter reflexive pronoun, and may be rendered with equal correctness ‘by itself.’  MacKnight thus renders these two words, and this rendering is to be preferred.  If each man had laid by himself in his own house, all the scattered collections would have to be gathered after Paul’s arrival, which is the very thing that he forbade… it was put in the public treasury of the church, but kept by itself as a separate fund” (Commentary on 1st Corinthians, p. 161).

What

What should I give?  I should give money.  It seems significant that brethren did not give land to the church for the church to sell; They sold land and brought the price of it and gave that (Acts 4:34-35; 4:36-37; 5:1-2).  This prevented the church from looking like it was in the real estate business.

How much should I give?  God specified how much was to be given under the Old Testament system of tithes.  God has not specified the amount to be given under the New Testament.  I am to give as I have prospered (1 Corinthians 16:2) and as I have purposed (1 Corinthians 9:7).  God has left it up to us.  But who can believe that He expects less of us today than he did of the Jews of old?  Mac Layton, “A tragic fact is that to bind on the Christian may cast a stumbling block in the way of his eternal salvation.  God may require of him 20%, 50%, or even more!  Our giving must be based on ability… rather than a fixed amount for life… surely no one could think that the early Christians gave less under Christ than they had formerly given as Jews.   Such cannot be the case for those brethren sold their lands, houses, possessions, and goods for the care of their brethren, and the advancement of the gospel” (1980 Harding University Lectures, p. 313-314).  Robert Dodson has written, “Our giving is not based upon a percentage, but is to be calculated by gratitude and love (cf. Mark 12:41-44)” (Article: God’s Plan For Giving).  We should keep in mind how much was given for us.  Paul brought up the sacrifice of Jesus in context of his motivating the brethren to give saying “For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich” (2 Cor. 8:9).

Think of it this way – Does a parent ask how much support they have to give in support of their child?  Or, do they give based upon the need of the child, and their ability to give?  Our giving is based upon needs and ability.  I am not sure who I heard this illustration from, but it is a good one.

But I don’t have much?  God measures our giving by our ability (2 Corinthians 8:12; Mark 12:41-44; Matthew 25:14-30; Luke 12:48b).  God does not expect the same from one living below the poverty line as He does from a millionaire.  Sometimes those with little will say, “When I earn more, then I’ll start giving.”  Be careful with this thinking  “He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much” (Luke 16:10).  If one doesn’t give while he has little, likely he’ll not give should he ever have much.  Someone has written, “It’s not what you’d do with a million, if riches should e’re be your lot; But what you’re  doing with quarters and dimes you’ve got.”  Yes, the poor can and should give (2 Corinthians 8:1-5).

We’re to give liberally (Romans  12:8; 2 Corinthians 8:7; 9:6; 9:13).  Romans 12:8, “he that giveth, let him do it with liberality” (ASV).  Someone has written:

“Give as you would if an angel

awaited your gift at the door,

Give as you would if tomorrow

Found you giving here all o’er

Give as you would to the Master

If you met His loving look,

Give as you would of your substance

If  His hand the offering took.”

May we be like David who said, “Neither will I offer… unto the Lord my God of that which doth cost me nothing” (2 Samuel 24:24).  C.R. Nichol said that it was a far greater privilege to be a member of the eternal kingdom of Christ than any earthly kingdom.  For that reason we never allowed the amount of his taxes to exceed his giving to the church (1980 Harding University Lectures, p. 315).

Caution: Giving to God does not eliminate one’s duty to care for his family (Mark 7:9-13).

How

V.P. Black indicated there are at least four classes of givers: “(1) The covetous man who gives but regrets it.  (2) The unteachable – these resent all teaching on the subject of giving.  (3) The ignorant – these can be taught the truth, but they need instruction.  (4) The liberal – these are the ones that believe what the Bible teaches on the subject and do accordingly” (My God and My Money, p. 38).  The Bible says that our giving is to be “not grudgingly, or of necessity: for God loveth a cheerful giver (2 Corinthians 9:7).

I should not give in order to receive the attention and praise of men (Matthew 6:1-4).  The trumpet, “refers to the hole in the public alms chest… such holes, because they were wide at one end and grew gradually narrow towards the other, were actually termed… trumpets.  An ostentatious man, who wished to attract the notice of those around him, would throw his money with some force into these trumpet – resembling holes, and thus he might be said to sound the trumpet” (A. Clark).  Matthew 6:3-4 does not teach that it is wrong for others to know what we give (Consider: (1) Widow – Mark 12:41; (2) Woman anointing Jesus – Mark 14:3-9 cf. John 12:3-6; (3) Barnabas – Acts 4:36-37; (4) Ananias and Sapphira – Acts 5:1-11; (5) Macedonians – 2 Corinthians 8:1-5).  The warning is that we should not go around boasting of what we’ve given.  Some make a show, doing their deeds out of the motive of being seen of men (Matthew 5:20 cf. 23:5a).  A Christian is a giver whether anyone sees or not.  A true Christian is not trying to exalt self, but God.

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Acts of Worship – Proffer of Prayer (part 2)

Posted on September 3, 2012 by Bryan Hodge

 Prayer is to be a constant part of a Christian life (Luke 18:1; Romans 12:12; Ephesians 6:18; Colossians 4:2; 1 Thessalonians 5:17-18).  It is also to be a part of the worship assembly (Acts 2:42; 1 Corinthians 14:14-17; 1 Timothy 2:8-12).

hindrances

The following things will hinder the effectiveness of our prayers: (1) Mistreating family members will hinder prayer (1 Pet. 3:7; Mal. 2:13-14).  Homer Hailey remarked, “Much of the preaching today on ‘home life’ is from the ‘social gospel’ appeal: that you may have a ‘happy home.’  This need not be ridiculed or belittled, but it is not the diving objective.  God’s ideal is that we have a right home relationship that we may be right with Him, maintain a right relationship with Him to the end that our prayers be not hindered and that our goal of eternal life be not defeated but achieved” (Prayer and Providence, p. 81).  The reason for treating your family members properly goes beyond happiness in this life.  (2) Mistreating others will hinder prayer (Isaiah 1:15; 59:1-3).  Some use their tongues both to bless God, and to curse man; “My brethren, these things ought not to be so” (James 3:9-10 NKJV).   We should try to resolve problems between ourselves and our brethren before we worship (Matthew 5:23-24).  (3) Sinful living and rejection of God’s standards will hinder prayer.  Multitudes of passages teach this (Job 27:8-9; Psalm 34:15-16; 66:18; Proverbs 15:29; Isaiah 59:1-2; John 9:31; James 5:16; 1 John 3:22; 5:14-15).  It is a righteous man’s prayer which accomplishes much (James 5:16).  We’re to lift up “holy hands.”  That is, we’re to approach Him in purity (Job 17:9; Psalm 24:4; James 4:8 cf. Isaiah 1:15; 59:3; Psalm 7:3; 26:10).  (4) Pride, arrogance, self-righteousness will kill our prayer (Luke 18:9-14).  Remember that it is the “poor in spirit – that is blessed (Matt. 5:3).  (5) God is not impressed with prayer (or worship in general) that is motivated by self-exaltation (Matthew 6:1-2, 3, 16).  We’re to be worshipping God, not exalting or promoting self.  (6) Long prayers with vain repetition doesn’t impress God (Matt. 6:7).  Forbidden here is not long prayers (cf. Luke 6:12).  Forbidden here is not repetition in prayer (cf. Matthew 26:44; Romans 1:9-10).  Forbidden are long prayers filled with beautiful words, many adjectives, adverbs, and biblically sounding phrases to draw attention to one’s righteousness (see previous point).  Forbidden is the type of prayers that the heathen made (see 1 Kings 18:26; Acts 19:36).  These prayers were often long and filled with empty repeated phrases.  They thought such was necessary to be heard of God (cf. rosary).  When we pray, we’re to truly be speaking to God (not just vainly repeated phrases picked up and memorized).  Our spirit is to be praying, not just our lips (1 Cor. 14:14-16).  (7) Carnally minded, self-centered prayers are not effective (James 4:3).  Certainly, we can, and should pray for ourselves (John 17:1a; Matthew 6:11-13; Luke 22:46; 1 Peter 5:7).  However, our prayers should never be purely selfish (John 17:1; Acts 4:29; Ephesians 6:18-19; Colossians 4:2-3; 1 Thessalonians 3:10).  It is absolutely proper to pray concerning physical matters (1 Samuel 1:10-ff; 2 Kings 20:1-ff; Matthew 6:11; James 5:14, 17-18; 3 John 2); as well as spiritual matters (Matt. 6:12-13; Acts 4:29; Colossians 1:9-10).  However, even when we pray for physical matters, our prayers should not be purely selfish (James 4:3).  It seems to me that we would do well to pray God bless me, so that I may have greater opportunity to exalt You (cf. John 17:1; Psalm 51:9-15).  (8) A lack of faith will hinder our prayers (James 1:6-7 cf. 5:15).  We need to learn to trust in Him.  We should be specific (Romans 1:9-10; 2 Corinthians 12:8-9) and turn things over to Him.

To Whom

The Lord’s Supper is specifically about Jesus.  We’re not remembering the Father, or the Holy Spirit, but the Son (1 Corinthians 11:23-26, 29).

Singing is done unto the Lord, which in context refers to Jesus (Ephesians 5:19 cf. 4:4-6; Colossians 3:16-17).  Singing is done unto God, which in context seems to refer to the Father [Romans 15:9; Hebrews 2:11-13 cf. (John 6:37 cf. 6:44-45); Acts 16:25; Matthew 26:26-30].

What about prayer?  (1) When Jesus was upon earth, He taught the disciples to pray, “Our Father which art in heaven” (Matt. 6:9; Luke 11:2; John 16:23).  (2) When Jesus prayed it was to the Father (Matt. 11:25; 26:39; Luke 10:21; 22:43; John 11:41; 12:28; 17:1-ff).  Gary Workman has written, “In the life of Jesus, some twenty-six instances of prayer are mentioned.  Not many of his prayers have the words recorded for us, but every prayer that is recorded shows that Jesus uniformly prayer to His Father” (The Person and Life of Christ, 1983 Ft. Worth Lectures, page 118).  (3) The example and teaching in the early church seems to continue this pattern (Acts 4:24-30; Eph. 5:20; Phil. 4:6-7; Col. 1:3; 3:17).  (4) Church history also seems to demonstrate that prayers were addressed to the Father.  (a) Polycarp prayed, “O Lord almighty, Father of your beloved and blessed servant Jesus Christ… I praise you, I bless you, I glorify you through the eternal and heavenly high priest Jesus Christ…” (Early Christians Speak, Everett Ferguson, p. 139).  Polycarp was a bishop in Smyrna.  He was martyred Feb. 22, 156 A.D.  (b) Clement of Rome prayed, “we shall pray that the Creator of the Universe… through His beloved servant Jesus Christ… To you we offer praise through the high priest and guardian of our souls, Jesus Christ…” (ibid).  Clement was a bishop in Rome and a contemporary of Polycarp.  (c) Ferguson summed it up saying, “God was the goal, Christ the Mediator, and the Holy Spirit the sphere in which the church prays.  Christian prayer was addressed commonly to God the Father” (ibid, p. 143-144).

Objections: (1) Acts 1:21-26.  Does “Lord” in verse 24 refer to Jesus as in verse 21?  (a) God clearly does know the hearts of men.  God selected David (1 Sam. 16:7).  This attribute, no doubt, is possessed by both the Father and the Son.  (b) The term ‘Lord’ is used of the Father in prayer (Acts 4:24, 29-30).  Is it not possible that such be the reference here?  (c) The only other use of knowing the heart is in Acts 15:8, where it refers to God (not the Holy Spirit v. 8.  Nor, likely Jesus v. 11).  (d) Jesus prayed to Father before selecting His special disciples (Luke 6:12-ff).  (2) Acts 7:54-60.  Stephen was seeing Jesus in a vision.  He was addressing Him, just as if He stood before Him.  (3) Acts 9:10-16.  Once more this is a vision.  Ananias is in communication with Jesus who’s appeared unto him. (4) Acts 22:17-21.  This is two-way communication.  Jesus appeared unto Paul.  (5) Romans 10:12. If “calling upon the name of the Lord” equals prayer, then one is saved in context by prayer.  This is not what this passage teaches.  Gary Workman, “To call on the name of the Lord (Joel 2:32; Acts 2:21 cf. 2:38; 9:14; 22:16 B.H.) … simply means to act in dependence on his word.  Vine’s says, “to call upon the name of the Lord is to bow to His authority” (1983 Ft. Worth Lectures, p. 126).  (6) 1 Corinthians 16:22 (a) There is uncertainty as to the exact meaning of marantha.  J.W. Shepherd commented.  “This is an Aramaic expression on which scholars are not agreed as to whether it means ‘the Lord has come’ or ‘our Lord cometh’, or ‘Our Lord, come.’  With ‘our Lord cometh’ compare James 5:8; Revelation 1:7; 3:11 and this agrees with the context and the substance of the epistle.  If this be right, the saying is admonitory.  It warns them that at any moment they may have to answer for their shortcomings” (Gospel Advocate Commentary, p. 261).  (b) Therefore, it is far from certain that this is a prayer.  (7) 2 Corinthians 12:8-9.  (a) In spite of the Red letter editions, it is not absolute that ‘Lord’ refers to Jesus.  (b) Note: The literal language is not ‘my strength’ but ‘the strength’.  Gary Workman wrote, “It is probable that in verse 8 it was the Father… promising the power of Christ” (1983 Ft. Worth Lectures, p. 127).  (c) We know that in the next chapter prayer is addressed to God (2 Corinthians 13:7).  (d) It would seem we should be very cautious and “extremely hesitant to use the earth/heaven conversations of an inspired man as any kind of example for us today (ibid, p. 127).  (8) 1 Timothy 1:12, the literal language is to have thanks, not to give thanks.  One can be thankful without formally entering into prayer.  Further, there is nothing which indicates that is a formal approach to Christ in prayer.  (9) Revelation 22:20, Gary Workman asks “Was John praying when he had a vision of the twenty-four elders and spoke with one of them (Rev. 7:13-14)?  Was he praying as he asked the strong angel for the little book (Revelation 10:8-9)?  “If John’s statements to Jesus while he was ‘in the spirit on the Lord’s day’ (Revelation 1:10) was a prayer, then so were these other statements.  And we may therefore pray both to elders and angels!” (ibid, p. 125).

I know some of the above passages are difficult.  I know with absolute certainty that it is proper to pray to the Father.  The passages listed to justify praying to Jesus are not to me, passages which clearly teach such.

 Posture

Various postures are mentioned in connection with prayer: (1) kneeling.  This is a common prayer posture (1 Kings 8:54; 2 Chr. 6:13; Psalm 95:6; Daniel 6:10; Acts 9:40; 20:36; 21:5; Ephesians 3:14).  It is a position of submission and humility.  It is a position which was taken before kings (Genesis 41:42-43; Matthew 27:29).  We’re approaching The Most High!  (2) Head Bowed.  This position is also very common (Genesis 24:26, 48, 52; Exodus 4:31; 12:27; 34:8; 1 Chronicles 29:20; 2 Chronicles 20:18; 29:30; Nehemiah 8:6 Ps. 95:6; Luke 18:13).  This too is a position of humility (Luke 18:13).  This is a position taken before those in great authority (Genesis 37:7, 10; 43:28).  (3) Prostrate.  The I.S.B.E. describes it as “falling upon the knees, then gradually inclining the body until the forehead touched the ground (vol. 1, p. 60).  This posture is used in prayer (Matthew 26:39; 1 Kings 18:42 cf. James 5:17-18; Ezra 10:1), and in other appearances before God (Genesis 17:3; Numbers 16:45; Josh. 7:6, 10).  This posture was also used before men (1 Samuel 25:23-f; 2 Kings 4:37; Esther 8:3; Mark 5:22; John 11:32).  The I.S.B.E. says, “Was common as an expression of profound reverence and humility before a superior or a benefactor” (ibid).  (4) Standing.  This is a very common prayer posture (1 Samuel 1:26; 1 Kings 8:22; Matt. 6:5; Mark 11:25; Luke 18:11, 13).  The I.S.B.E. says, “This was the most usual posture in prayer” (ibid).  (5) Eyes uplifted.  This posture is mentioned a few times (Luke 18:11; John 11:41; 17:1).  The idea seems to be looking above to the God who is above all.  Remember, “Every good and every perfect gift is from above, and cometh down from the Father of lights” (James 1:17).  (6) Arms raised/hands lifted.  This is also very common (Exodus 9:29, 33; 1 Kings 8:22, 54; 2 Chronicles 6:13; Ezra 9:5; Nehemiah 8:6; Job. 11:13; Psalms 28:2; 63:4; 134:2; 141:2; Isaiah 1:15; Lamentations 3:41; 1 Timothy 2:8).  Dave Miller has written, “Lifting up outstretched hands expressed the fact that a request was being made.  The arms would be spread out with open upturned palms symbolic of the act of receiving (Piloting the Strait, p. 225).  Dave Miller goes on to say, “While various prayer postures are incidentally depicted in passing the divine record, the overwhelming emphasis is clearly on the attitude of the one praying and the appropriateness of the thought of prayer itself.  The posture of prayer appears to be of minimal concern and essentially optional” (ibid, p. 226).  Note: combinations of these postures were used a times.

 Amen

The term “Amen” is a transliteration from Hebrews into Greek into English.  It does not mean “I like what you said.”  It does not mean “the end”.  It is translated by the KJV “verily” (100 times); “Amen” (78 times); “truth” (2 times); “so be it” (once).  Thayer indicates that the word means “to be firm”.  It can be used to affirm the truthfulness of something.  It can be used, and typically so in prayer, to mean “may it be true (fulfilled)”.

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Acts of Worship – Proffer of Prayer (part 1)

Posted on August 31, 2012 by Bryan Hodge

The power and the privilege of prayer!  When man studies the word of God, God is communicating to him through His inspired word; When man prayers to God, he is communicating to God praise, adoration, thanksgiving, and petition.  This is possible through Jesus (Hebrews 4:14-16; 1 Timothy 2:5; John 16:23).  Prayer has power (James 4:2; 5:16; 5:17-18).

Types of Prayer

According to 1 Timothy 2:1, there are different types of prayer.  There are: (1) prayers of supplications [(Acts 1:14; Ephesians 6:18; Philippians 4:6; 1 Timothy 2:1; 5:5; Hebrews 5:7) The NASB renders 1 Timothy 2:1 “entreaties”; The NIV “requests”].  The word means: “to ask” (Vine’s); “to ask i.e., request, entreat, beg… (Thayer).  We’re told “let your requests be made known to God” (Phil. 4:6).  We’re invited to cast our cares upon Him “for He careth” for us (1 Peter 5:7).  We sing the song What a friend we have in Jesus; think on the words, “What a privilege to carry everything to God in prayer.  O what peace we often forfeit, O what needless pain bear, all because we do not carry everything to God in prayer”.  Many times we have not because we ask not” (James 4:2).  (2) Prayers (1 Timothy 2:1. etc.).  This word refers to prayers in general.  It is unrestricted in content (Thayer), or non specified in content.  The word refers to “an address to God” (Vine’s) unlike the other words in the list (supplications, intercessions, giving of thanks), this word is always used of “an address to God” in the New Covenant scriptures.  (3) Prayers of intercessions [(1 Timothy 2:1) The NASB renders this “petitions”].  This word means “to fall in with, meet in order to converse… to make petition… to make intercession” (Vine’s).  The term was used of approaching a king to plead either for or against something or someone [(cf. Jer. 36:25) or against (Romans 11:2)].  Homer Hailey indicated that it’s common use in connection with prayer, writing “to make petition, seek attention and presence of God on behalf of others” (Prayer and Providence, p. 7).  “Intercession is prayer on behalf of another” (ISBE Vol. 3, p. 1484).  We’re to be mindful of others in our prayers.  (4) Prayers of thanksgiving (1 Timothy 2:1; 4:3b-5; Philippians 4:6; Ephesians 5:20; 1 Thessalonians 5:18, etc.).

Numerous time Paul expressed his thanks to God for good brethren (2 Corinthians 8:16; Ephesians 1:16; Colossians 1:3; 1 Thessalonians 1:2; 2:13; 3:9; 2 Thessalonians 1:3; 2:13; 2 Timothy 1:3; Philemon 4).  Man should be thankful for his food (1 Timothy 4:3b-5).  1 Thessalonians 5:18 sums it up saying, “In everything give thanks: for this is the will of God in Christ Jesus concerning you.”

Some prayers may contain a combination of these elements.   Other prayers may concentrate upon one.  However, these are the different varieties of prayers that are mentioned.

For Whom

We should pray for: (1) all men [(1 Timothy 2:1) the term ‘men’ is generic.  The NIV renders it ‘everyone’].  We should pray for all: men and women, rich and poor, black, white, yellow, and brown, friend and even foe.  (2) government officials (1 Timothy 2:2).  Don’t be partisan.  Pray for those in authority regardless of political preference.  (3) elders (Hebrews 13:7 cf. 2 Timothy 1:3).  These men should ever be in our prayers.  They have an awesome responsibility.  (4) all the saints (Ephesians 6:18-20).  Don’t forget your brethren in prayer.  (5) Brethren who’ve sinned (James 5:16).  How often we remember the physically sick but not the spiritually sick!  This should not be.  (6) The physically sick (James 5:14; 3 John 2).  Even better than praying for them is praying with them.  (7) Our  enemies (Matthew 5:44-45; Luke 6:28).  This one is hard.  (8) Our selves (Matthew 6:11-13; John 17:1).

This is a helpful list of some to be prayer for according to the scriptures.

For What

We should pray for: (1) a quiet and peaceful existence (1 Timothy 2:1-2 cf. Jeremiah 29:7).  This includes praying for our country.  (2) The necessities of life (Matthew 6:11; Luke 11:3; James 5:18).  We need to be humble and remember how much we are dependent upon Him.  (3) health (3 John 2; Isaiah 38:5).  Remember spiritual health is even more important.  (4) Forgiveness of sins when needed (Matthew 6:12; Luke 11:4; Acts 8:12; 1 John 1:9; Prov. 28:13; Psalm 32:3-5; 51:2-4, 16-17).  Don’t let pride get to us.  (5) Providential help with temptation (Matthew 6:13; Luke 11:4; Matt. 26:41; Mark 14:38; Luke 22:40, 46).  Life is too tough to face alone.  (6) Wisdom (James 1:5).  Wisdom is the knowledge and ability to make proper, correct, and expedient chores.   Webster says it is the “ability to judge soundly and deal sagaciously with facts.  Guy Woods, “Knowledge is the possession of facts; Wisdom is the ability to judge soundly and correctly regarding them” (GA Commentary, p. 41).  Don’t deal with life without God’s help.  (7) The kingdom (Matthew 6:10).  While it is true that the kingdom has come, we can still pray for its well-being and expansion upon earth.  (8) Open doors (Colossians 4:2-4).  We should pray for opportunities to present the message.  (8) Boldness (courage, openness) in speech (Acts 4:29).  (9) God to use us to His glory (John 17:1).  (10) The joy (John 17:13), purity (John 17:15), sanctification (John 17:17), and unity (John 17:21) of Jesus’ followers, and their eternal souls (John 17:24).

This is a helpful list.  I make no claim that it is exhaustive.

How

Our prayers should be (1) With reverence and respect for God (Matthew 6:9).  Review the following: 1 Chronicles 29:10-13; Psalm 25:1-2; 104:1-5; Jeremiah 32:17; Acts 4:24. Hear the awe and the exaltation of God?  (2) sincere, not with vain repetition (Matthew 6:7).  Not just our tongue, but our mind and our emotions are to be engaged in this action.  (3) in humility (Luke 18:9-14).  (4) to God, not to impress men (Matthew 6:5; 23:5-7, 12).  (5) offered up in faith (James 1:6-7; 5:15).   (6) submissive, mindful of His will (Matthew 26:39, 42).  We are not to demand, but humbly request.  (7) according to His will (1 John 5:14; James 4:3).  We should familiarize ourselves with the Scriptures.  Doing this will help us determine what is and is not appropriate to pray.  (8) clear and understandable to others when designed to be public (1 Corinthians 14:14-19).  Let us remember that when a public prayer is being said, it is not just the one who is saying the prayer that is to be participating in prayer (1 Chronicles 16:34-37; Nehemiah 8:6; Psalm 106:47-48; Acts 1:13-14; 2:42; 4:23-30; 20:36; 21:5; 1 Corinthians 14:14-17).  Each one of us is to be mentally and emotionally engaged in worship.  (9) in Jesus’ name (John 16:23; 15:16; 14:13; Acts 4:23-30; Ephesians 5:20).  The phrase is simply a recognition of authority (Colossians 3:17; Luke 24:47; Acts 2:38; 4:5-12; 10:48; 1 Corinthians 5:4-5; James 5:14-15, etc.).  Ed Wharton writes, “To ask in the name of Jesus is more than a mere talisman tacked back to the beginning or end of a prayer.  It is praying ‘in Him’ with His endorsement, back by all that He is, and as the claimant of all the blessings He has procured” (The Church of Christ, p. 174).  Homer Hailey, “We conclude… ‘in the name’ is not a magical formula attached to prayer or to some act of devotion; rather to act,  speak or pray in the name of Jesus involves at least four basic elements.  First, those are to be done according to, or out of, the relationship which we sustain to God through our redemption in Christ, it is acting in accord with His Messiahship and mission.  Second, ‘in the name’ judges the prayer to be consistent with God’s will and word and has His glory as its ultimate end.  Third, in using ‘in the name’ we recognize His authority and act and pray within the limits of which He has authorized; we stay within this limitation.  Fourth, we pray within the scope and bounds of that which He would ask or do if He stood where we stand; it is in His stead.  Whether we conclude a prayer with the phrase, ‘in the name of Jesus’ is immaterial.  Such adds no merit or influence to the prayer.  It is not what we say, but what we do…  This is the essential and vital point to keep before us” (Prayer and Providence, p. 29-30).

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