 Private
and Public Worship
by Irven Lee
The great sermon on the mount (Matt. 6) encourages men to pray in a
quiet room at home. The very command to fathers to nurture their
children in the chastening and admonition of the Lord is a command
for teaching at home. Paul mentions his daily prayers in the first
paragraph of almost every epistle he wrote. He offered thanks to God
and petitions for loyal Christians and for churches in many lands.
There can be no doubt that the Lord is pleased with such private
devotions.
Much of the finest teaching is done in private. The busy apostle of
the Gentiles earned much of his support, but he took time to teach
from house to house as well as publicly (Acts 20:20). The master
teacher could take time to teach the woman at the well (John 4) or
his apostles in some desert place away from the crowd, or he could
meet with the blind man whom he had healed (John 9). Again we can
say that our Lord wants us to speak, as it were, in the temple and
in every house (Acts 5:42). The inspired men taught the men of the
Jerusalem church so effectively that the men in general could preach
the word when they were scattered by persecution (Acts 8:4). It
certainly was in order for Priscilla and Aquila to take Apollos
aside and teach him the way of the Lord more perfectly (Acts 18:26).
We need thousands more in the church today who may be called
faithful men who teach others also (II Tim. 2:2).
Paul was not cut off from prayer even in the prison cell. The
Christians over the world were asked to pray for him. These
effectual, fervent prayers availed much. These prayers were not
offered on the street corners after the blowing of a trumpet. They
were not long prayers made for a pretense. They were not offered
just as a matter of forming some ritual. They are examples of
private devotions poured out to the Father who knows his children's
needs and has made wonderful promises. We can also say that we need
thousands more in the church today who come boldly to the throne of
grace in private devotions.
The diligence one gives toward becoming a workman that does not need
to be ashamed includes much private study. One is encouraged to
meditate in his word day and night. The daily contact with the
precious promises, warnings, commands, and exhortations of the
scripture is very important to one's spiritual welfare. One who
would be strong should give attendance to reading that he may
understand what the will of the Lord is.
Have these remarks indicated that there is no reason for public
services? Do the books of our New Testament suggest that we have a
choice between public and private worship, that we may choose the
one or the other? Friend, no careful student of the Bible would
admit that a choice is suggested. The same Bible that suggests
prayer in the inner room also asks that we not forsake the
assembling (Heb. 10:25). The same apostle who prayed so regularly
and fervently from his prison cell asked that we teach and admonish
one another by psalms, hymns, and spiritual songs. The Christ who
died for us asked that we take of the bread and the fruit of the
vine in memory of him. Disciples, according to the approved example
(Acts 20:7), came together for this. The early church was steadfast
in worship (Acts 2:42) just as it was remarkable in showing
brotherly love. The private worship suggested was not instead of
public meetings in the temple (Acts 5:42), the school of Tyrannus
(Acts 19:9), or in other available places.
The church is the pillar and ground of the truth (I Tim.3:15).
Elders are to take the oversight willingly, and all are to serve
heartily. The very fact that God made plans for a congregation in
each community where saints are found indicates that the coming
together is of divine wisdom. Men may say they get more from private
study. It is not a matter of where we get more or less. Both public
and private devotions are taught in his word. How much benefit one
receives at home or in the assembly depends much, though not alone,
on his own attitude. The Lord knows that we need to be admonished by
others, and that we should cultivate Christian association, as well
as to have private study.
Sometimes wonderful periods of public study may suggest ideas and
doctrines to our minds which conflict with our own personal ideas
and habits. Antiseptics may burn the place that is infected. One
reason, no doubt, for our need for group study is that we may be in
a position to receive the benefit of the study others have done. Men
at Berea could have studied at home, but Paul knew things they
needed to hear (Acts 17:11). Yes, they needed to search the
scriptures, but they needed to go back to the place of meeting for
another sermon, too. Our prejudices keep us from realizing our own
errors and inadequacies. We need to be reproved, rebuked, and
exhorted lest we come to resent sound doctrine, or to drift away
from the things we have heard.
Imperfections in others did not remove the need for assembly at
Corinth. The long letters to the church at Corinth make it very
clear that there were imperfections within that congregation, but
the best people were not asked to turn away and forsake the
assembly. They, no doubt, were to work in humility and meekness to
restore those who were overtaken in fault. We know they were to
examine themselves, too. (II Cor. 13:5; 1 Cor. 11:28). In private
study we may be more inclined to study on those themes that are most
pleasant to us. In public study we may be inclined to want to hear
those things that we already appreciate most. Surgeons, physicians,
and Bible teachers should concern themselves most with the points of
special need. May the Lord give us wisdom and courage to speak the
word boldly as we ought to speak (Eph. 6:20). We need his blessed
help in our efforts to develop the ability to receive the word with
all readiness of mind. (Acts 17:11).
Let no one feel that a few hours spent in the assembly each week
will suffice for private study and worship. He who often meets with
the saints in hearty worship may be the one who delights most in
prayer and study at home. He who is satisfied with an occasional
visit with the church at eleven o'clock on Sunday morning may be one
who cares little about prayer in private. Let none neglect public
worship for private, or private worship for public. Each is
suggested by the all wise God who loves us and advises for our good.
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Barnabas
by Douglas W. Hill
If you had a nickname that described your character, what would it
be? In Acts 4:36, the apostles nicknamed Joseph as "Barnabas." This
word is Strong's # 3874 and is defined as, "a calling near,
imploration, supplication, entreaty, appeal, exhortation,
admonition, encouragement, consolation, comfort, solace" (Vine,
Thayer, Strong). Thus, Joseph was called the "son of encouragement."
Why was he called this? What was Joseph doing so that he was
described this way?
In Acts 4 we read of the generosity of believers toward brethren who
were in need (4:32-35). Such was their appreciation for Truth, such
was the "grace" or "thankfulness" they felt for salvation, that they
did not set their hearts on earthly possessions nor hoard up riches
for themselves. Instead these saints demonstrated selflessness by
selling lands and houses in order to better serve the Lord and
brethren. Can we imagine doing that today? Would we ever consider
selling our hard earned possessions, our earthly treasures so that
we may better serve God?
It is in this context that Joseph is introduced and named. He was
among those who sold a field and brought the money (evidently all of
it) to the apostles (Acts 4:36-37). In contrast to him we read of
Ananias and Saphira (Acts 5:1-11). These also sold a possession, but
for the wrong reason. They too gave money for needy brethren, but
unlike others they were deceitful about it. These did
it selfishly, in order to look good before men. Rebuke and death
followed them, but not Joseph. Joseph's generosity was unfeigned.
Next we see Barnabas helping Saul of Tarsus (Acts 9:27). Saul was
now a Christian, but he had a bad reputation because of his violent
past. The brethren were skeptical of him and so they didn't trust
him. Barnabas served the Lord and His brethren by being the bridge
which spanned this divide.
Later, when persecution scattered the brethren and people in other
places began being converted, Gentiles in Antioch heard and believed
(Acts 11:19-21). When the brethren in Jerusalem heard of this, who
did they send?
Barnabas, of course (11:22-24). While there he called upon these
converts to continue faithfully and purposefully in the Lord. He is
here described as a good man (beneficial, useful), full of the Holy
Spirit (full of truth) and faith (active belief in God). He then
sought out Saul (11:25) and brought him to Antioch, and they both
were involved in teaching many people (11:26). Barnabas was also
chosen, along with Saul, to deliver assistance to needy saints in
Acts 11:29-30. Such was his character and his consistency and
trustworthiness.
After they returned from Jerusalem the Holy Spirit separated
Barnabas and Saul to further work (13:2). We read a sermon by Saul,
now called Paul, in Acts 13 which is concluded by noting Paul and
Barnabas urging the hearers to continue in the grace of God. Such
urgings toward faithfulness included "positive" comments and
"negative" comments, as did Paul's sermon.
The next Sabbath the Jews were jealous of the large number of
Gentiles who came to hear the truth, so they contradicted what Paul
taught. Then Barnabas stood with Paul in boldly responding to these
blasphemers (13:44-47). Interestingly, the same truth that angered
the Jews, rejoiced the gentiles (11:48). But shortly the Jews
stirred enough persecution to drive Paul & Barnabas away (13:50).
When Paul worked a miracle in Lystra and the multitudes thought to
honor Paul & Barnabas as gods, both men were humble but very plain
in their denunciation of this foolishness (14:14-18).
Paul & Barnabas were steadfast in the face of persecution, even
returning to places they had been cast out of (14:19-22). And Paul &
Barnabas were foremost in strongly opposing those who would bind
circumcision as essential (Acts 15:1-2). They were courageous to
stand for the truth, even against erring brethren. Indeed, Barnabas
and Paul were "beloved" men, men who had "hazarded their lives for
the name of our Lord Jesus Christ" (15:25-26).
But as good and encouraging as Barnabas was, he was not perfect. We
read of at least one occasion where he sinned. In Galatians 2:13 he
went along with Peter and others who began making a distinction
between themselves and Gentile Christians. Paul describes this
occasion as "dissimulation" or "hypocrisy.” Barnabas, the "son of
encouragement" was on this occasion a hypocrite and a
discouragement. We know he corrected this, though, because Paul's
later letters refer to him as faithful again.
So, what can we learn from Barnabas? Being an encouragement involves
putting spiritual things above physical, selfless service, unfeigned
love for brethren, work, humility, enduring persecution, boldness in
the face of error, being filled with Truth, teaching others, etc. It
does not mean we are sinlessly perfect. But does mean we repent and
correct our wrongs. Basically, it means being faithful to God day by
day and taking time to serve others and urge others to be faithful.
If you would like to be a "Barnabas,” start with the good foundation
of knowing Truth and unfeigned love. And do as Paul wrote:
"Brothers, we urge you to warn the disorderly, encourage the
faint-hearted, support the weak, be longsuffering with all." (1
Thess. 5:14) Can we tell the difference between the disorderly, the
faint and the weak? Do we respond appropriately to each? Do we warn
the erring of the danger they are in? Or do we hope they will just
"grow" out of it? Do we encourage those who become faint and
discouraged? Do we even notice when a brother or sister has lost
heart? Do we know how to bolster their courage? Do we lift up the
weak? Or do we ignore them, or even trample over them?
Beloved brethren, there is much to do in the family of God. Can you
be counted on? Are you a "Barnabas"? A "son of encouragement?" If
not, then why not become one? ~
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