TWO EXPRESSIONS OF PRAISE

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1 Singing and Praying WORSHIP TWO EXPRESSIONS OF PRAISE When I was a young boy, the Sunday morning gathering of the church was the greatest social event of the week. Most of the members worked on their farms from sunup till sundown every day. Private telephones were uncommon at that time and place, so people caught up on community news at the weekly meetings for worship. The men would usually gather and visit under the big tree in the yard. Women would go inside and visit until time for worship to begin. As the appointed time for worship drew near, the song leader would announce a song and begin to sing with those inside the building. Then the men outside would come in and take their seats for the worship service. This practice of singing them in, plus the fact that preaching often took the bulk of the worship time, led to the perception that singing and the opening prayer were preliminaries to real worship. This perception has often been unintentionally fostered by preachers. Robert Webber told of a visiting preacher who was to preach at a church where he served. This guest speaker came to him before the worship began and said, Get the preliminaries over quickly. I have a lot to say today. 1 This portrays prayer and singing as minor expressions of worship that do little more than introduce us to the worship. We must not eliminate these so-called preliminaries ; rather, we should illuminate them to emphasize their value in worship. I do not think that Paul and Silas, with their feet fastened in the stocks, were engaging in mere preliminaries as they prayed and sang hymns of praise to God in the inner chamber of the Philippian prison (Acts 1 Robert E. Webber, Worship Is a Verb: Eight Principles for Transforming Worship (Peabody, Mass.: Hendrickson Publishers, 1999), :23 25). They were worshiping! As we have seen in previous lessons, God manifests His power in amazing ways when human beings worship. WORSHIPING IN SONG Singing in praise and adoration toward God goes back at least as far as Exodus 15. Moses led the people in a song to celebrate their deliverance from Egyptian bondage. Throughout the song, God is praised and extolled for His majesty, power, and excellence. Setting verse to music enhances the ability to remember the words. This was especially important when the words were to memorialize an important event in the lives of the people. These songs would be memorized and handed down from generation to generation. Each subsequent generation could then praise God for His excellence. In Numbers 21:17, 18, a brief song is recorded to memorialize God s gift of water. This time it did not come from a rock, but from a well. Judges 5 is given entirely to the song of Deborah and Barak, extolling God s deliverance of Israel from Jabin, the king of Canaan. We do not know how these songs were used in succeeding generations, but they establish the fact that the people of God have long utilized song as a means of worshiping Him. King David gave singing a new prominence in worship. Often, the psalms were written to be set to music. Some of them specifically mention singing praises to God (Psalms 30:4; 95:1; 96:1, 4; 98:1; 147:7; 149:1). The psalms of David were used in synagogue worship as well as temple worship. Christianity is also a singing religion. Following the institution of the Lord s Supper, Jesus and His disciples sang a hymn (Matthew 26:30). Paul s instruction to the Christians in Corinth reveals that the early church employed singing 1

2 in their worship assemblies (1 Corinthians 14:15; see v. 26). Singing is used in virtually every culture of the world to express a wide range of emotions, from deep agony to utter ecstasy. Nothing else we do in worship so well expresses love for God, gratitude, joy, or even remorse for sin. Praise is best expressed in song. Singing lifts the spirit and edifies the entire church. Jack Hayford observed, Worship may be possible without song, but nothing contributes more to its beauty, majesty, dignity or nobility, nor to its tenderness and intimacy. 2 By Only Singing Without a doubt, the early church drew heavily from the Old Testament Hebrew worship, particularly the worship in the synagogue. The psalms provided many of their songs. 3 However, one striking difference between Old Testament worship and the worship in the firstcentury church is the emergence of pure singing. Singing in the temple worship was accompanied by various kinds of musical instruments and was done by a chorus of selected Levites (1 Chronicles 15:16; 23:5; 25:6, 7). The psalms, on numerous occasions, called for musical instruments (Psalms 33:2; 43:4; 49:4; 71:22; 92:3; 98:5; 147:7; 149:3; 150:3 5). While God accepted the use of musical instruments in the worship of the Old Testament, the early Christians did not use them in their assemblies. Instruments of music are obvious for their absence in the worship of the New Testament church. For centuries, historians have dug through ancient records for any indication of why instruments were not used in the early church. Although church historians still have doubts as to why, there is no doubt that such instruments simply were not used. Aubrey Johnson noted, Instruments of every description were available to the disciples, and there was a historical precedent for their use, yet the early Christians sang praises to their Lord without mechanical accompaniment of any kind. The Praise is best expressed in song. change was deliberate and dramatic. 4 The fact that God approved something in the worship of the Old Testament does not necessarily have any bearing on what He approved in the worship of the New Testament church. He also approved of burnt offerings, burning incense, and numerous sacrifices; but Christians did not continue these practices in their worship. I think it would be correct to say that most religious leaders today feel no compulsion to restore the worship of the early church. Surely, it would be desirable for us to find out what the early church did and replicate it. Therefore, it is appropriate to ask, Why did they do what they did in their public assemblies? The New Testament had not been written to guide those earliest churches; their Scripture was the Old Testament. Nevertheless, they realized that Jesus had ushered in a new era of worship (John 4:23, 24). They knew that God no longer dwelt in the physical temple in Jerusalem (1 Corinthians 6:19, 20). Some Old Testament and synagogue traditions were adopted into the worship of the earliest Christian assemblies, yet we cannot avoid the conclusion that they received their instruction for worship from the apostles. These inspired men of God received their message from the Holy Spirit and proved it by miraculous signs. One fact we do know about the first-century Christians is that they were committed to doing things God s way (Acts 2:42; 4:19, 20; 5:29). They must have done what they did because of apostolic teaching, which came from God (Matthew 16:17b; 1 Corinthians 2:9 11). The New Testament was written by those same Spirit-inspired men who instructed the earliest Christians. The apostles knew the real purpose of worship, and their instruction equipped the early church for worship that would please God. We may safely conclude that if God had wanted the church to use instruments in worship, He would have given that instruction to the apostles but He did not. Once we understand what worship re- 2 Jack Hayford, Worship His Majesty (Dallas: Word Publishing, 1987), Ibid., Aubrey Johnson, Music Matters in the Lord s Church (Nashville: 20th Century Christian, 1995), 31. 2

3 ally is and what God wants worship to accomplish, we understand that instruments of music do not contribute to the process. In fact, instruments may actually divert the focus of worship from God to a musical performance. I agree with Everett Ferguson: There is a real question whether the offering of instrumental music is consistent with the spiritual nature of Christian worship. As a mechanical act, producing instrumental music is distinct from the offering of spiritual worship, that is, what comes from the spiritual nature of man. Here Christians should not allow subjective preferences to guide their thinking, but should allow their theology of worship to arise out of New Testament statements about the nature of worship. 5 Worshipful singing was to occupy both the spirit and the mind (1 Corinthians 14:15). Though it is not clear that the contexts of the following passages were written specifically with the worship assembly in mind, what these passages tell us about the purpose of Christian singing would have broad application, including the assembly. And do not get drunk with wine, for that is dissipation, but be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord (Ephesians 5:18, 19). Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God (Colossians 3:16). Both of these passages reveal that Christian singing expresses the heart s desire toward God. Singing should also be a manifestation of the Spirit that is within us. To play instruments while singing may be personally satisfying, because it appeals to the flesh, but that is not the purpose of worship. Other stated purposes of singing are to teach and to admonish one another. Musical instruments cannot do this. Finally, both of these passages mention three types of songs that serve to accomplish God s purposes. The word psalms refers to the singing of the psalms of the Old Testament. Hymns are songs of praise and adoration toward God or 5 Everett Ferguson, A Cappella Music in the Public Worship of the Church (Abilene, Tex.: Biblical Research Press, 1972), 88. songs about the Lord. 6 Spiritual songs is a general term for songs which are composed by individual members of the assembly and carry a spiritual message. According to Hayford, these were unique to the early church, because they were composed only by Spirit-led people. 7 In each type of song, it is the words that fulfill the purpose, not the melody. The melody serves to help us recall the words, but the message to God and to each other is conveyed by the words. Instrumentation does not make that melody any more memorable, nor does it contribute to the message carried in the words. As Hosea called Israel back to God, he urged them, Take words with you and return to the Lord.... that we may present the fruit of our lips (Hosea 14:2). God wants the fruit of our lips! History confirms that a cappella music was the practice of the New Testament church. A cappella is derived from the Latin words a, meaning in the manner of, and cappella, meaning chapel. Thus the term originally meant according to, or in the manner of, the chapel. This word used for unaccompanied singing indicates that chapel or church music was originally without musical accompaniment. By Congregational Singing Not only did the early church not use instruments of music, but these Christians also discontinued the tradition of the Levitical chorus. The implication of each of the passages cited above is that the entire congregation participated in singing. Singing is an expression of worship in which the entire congregation can participate equally. The assembly is led in prayer by one person. One person preaches. Though we can follow or read aloud in unison, as a general rule, one person reads the Scriptures. While the universality of song might tend to make it a mundane or trivial experience, that very universality makes possible a fellowship among the singing congregation which cannot come through any of the other media of worship. 8 Singing was to utilize an exchange that would edify and unite the entire assembly. 6 Hayford, Ibid., Andy T. Ritchie Jr., Thou Shalt Worship the Lord Thy God (Austin, Tex.: Firm Foundation Publishing House, 1969),

4 Andy T. Ritchie was justifiably concerned with the problem of concertizing the music of the church. 9 Musical performances by professional musicians, intended for the listening pleasure of the assembly, are contrary to that for which God designed worship. Any activity in worship that draws attention to people or their performance is an abuse of the worship privilege. All worship is to draw attention to God and direct all minds and hearts toward Him. Worship is for people. Every member of the assembly should be actively involved in the worship process. WORSHIPING THROUGH PRAYER Prayer should never be thought of as a preliminary to worship. Prayer is one of the most intimate avenues of communion with God, whether in private or in the public assembly. The early church was a praying church. The New Testament contains several prayers of the early Christians, as well as instruction about prayer. Prayer is the one most powerful tool that God gave to His people and to no one else. The effective prayer of a righteous man can accomplish much (James 5:16b). The simplest definition of prayer is talking to God but it is a certain kind of talk with God. Praying is more than just a casual monologue. In a fuller sense, prayer is communion with God. In the King James Version, Abraham s talk with God in Genesis 18 is called communing (Genesis 18:33). Moses talk with God on Mount Sinai was likewise referred to as communing (Exodus 31:18; KJV). Jesus practice was to go away alone to a secluded mountain place to commune with His Father in prayer, sometimes all night (Matthew 14:23; Mark 6:46; Luke 6:12). People often think of prayer only as the avenue through which we ask God for something. It is that, but it is much more. After one of His disciples had observed Jesus praying, he said to Him, Lord, teach us to pray just as John also taught his disciples (Luke 11:1b). In response, Jesus gave them a model to follow in forming their own prayers. (See also Matthew 6:9 13.) His model began with praise and honor to the name of God. Hallowed be Your name 9 Ibid., 113. emphasizes reverence and respect for God. Homer Hailey said, God s name stands for all that He is His being, Godhood, power, majesty, and glory. Anyone who so addresses God, holding His name in the strictest of reverence, should recognize and acknowledge Him as being absolute and supreme in all His attributes. 10 Many great prayers recorded in the Scriptures follow this model. Nehemiah addressed God as the great and awesome God, who preserves the covenant and lovingkindness for those who love Him and keep His commandments (Nehemiah 1:5). Ezra s great prayer (Ezra 9:6 15) acknowledged God s grace (v. 8), faithfulness (vv. 9, 13), and righteousness (v. 15). The prayers of both Ezra and Nehemiah contained confession as well as intercessory petitions for others. Nehemiah asked only one thing for himself: that the king would be compassionate toward him when he approached him (Nehemiah 1:11). Paul s prayer in Ephesians 3:14 21 acknowledged the power and might of God (vv. 20, 21). The apostle was also making a plea for the Christians in Ephesus to have spiritual strength, love, and understanding, and to be filled with God. Prayer is much more than just asking for something. Jimmy Jividen described prayer as an act of worship arising from our desire to express praise, petitions and penitence to God. 11 He explained, The focus is to praise God and to make petitions for ourselves and others. We stand in awe that God who numbers the hairs on our head and realizes every sparrow that falls hears and answers our prayers. 12 Some of the blessings we ask God for are an acknowledgment of His power, because they would be impossible without His power being brought to bear upon them. A moving statement about prayer is found in the Book of Joshua. Joshua asked God to stop the progress of the sun across the sky to give the armies of Israel enough daylight to complete the defeat of 10 Homer Hailey, Prayer and Providence (Louisville, Ky.: Religious Supply, 1993), Jimmy Jividen, More Than a Feeling: Worship That Pleases God (Nashville: Gospel Advocate Co., 1999), Ibid. 4

5 their enemies. God heard and responded to Joshua s plea. The verse says, There was no day like that before it or after it, when the Lord listened to the voice of a man; for the Lord fought for Israel (Joshua 10:14). Prayer invokes power that is available only to the righteous. Praying is worship; the very act of petitioning the Almighty is an acknowledgment of His sovereign power. This is the confidence which we have before Him, that, if we ask anything according to His will, He hears us (1 John 5:14). We are instructed to pray about everything (Philippians 4:6). Prayer can be expressions of thanksgiving or intercession for someone in need (1 Timothy 2:1, 2). Prayer can be for forgiveness or for someone who is sick, either physically or spiritually (James 5:13, 14, 16; 1John 5:16). When our yearnings are so deep that we cannot find the words to express them, the Holy Spirit helps to communicate our hearts desires to God. In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words; and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the saints according to the will of God (Romans 8:26, 27). CONCLUSION God so desires our worship that He has given us the avenues of prayer and praise to usher us into His awesome presence. The very thought of being allowed into His presence is a humbling thought. Not only are we allowed, but we are invited to approach His throne in worship. Two of the ways God has designed for us to express praise and thanksgiving are singing and prayer. Songs may also be prayerful. Many songs in our hymn books are prayer songs. Neither singing nor prayer is merely a preliminary to worship; rather, as God designed them, both are worship in themselves. James P. Gills suggested that prayer is the heartbeat of worship. 13 These forms of worship should not be limited to prayers and songs in the public assembly. We are taught to pray without ceasing (1 Thessalonians 5:17). In the same manner, we should go through life with spiritual songs on our hearts and on our lips. They will help keep us close to God and keep Satan a safe distance away. Keep watching and praying that you may not enter into temptation; the spirit is willing, but the flesh is weak (Matthew 26:41). 13 James P. Gills, A Heart Aflame: The Dynamics of Worship (Tarpon Springs, Fla.: n.d.), 79. Fasting With Prayer Members of the early church sometimes fasted when they prayed. Fasting is refraining from eating for the purpose of devoting the time to prayer. The most notable example is that of the church in Syrian Antioch (Acts 13:1 3). Whether the entire Antioch church was assembled or only the five named in verse 1 is unclear, but they were worshiping. The word translated ministering in verse 2 is one of the New Testament words sometimes translated service or worship. If the entire church was gathered for worship, their fasting may have included refraining from the feast that was sometimes held in connection with their worship (1 Corinthians 11:17 22; Jude 12). If only the five named in verse 1 were meeting for prayer, they refrained from regular meals to devote the time to prayer. Fasting gives prayer a greater level of sincerity and genuineness. Copyright, 1999, 2002 by Truth for Today ALL RIGHTS RESERVED 5