Essentials of Religion (ix)

Altar of Incense

The above picture is of the altar of incense that God, as architect, designed for use in the temple of the Jews under the old covenant. Concerning the altar of incense, Got Questions web page (See here) says this (emphasis mine):

"Aaron was instructed to burn incense on the altar each morning and at twilight, every day, as a regular offering to the Lord (Exodus 30:7–8). God gave the recipe for making the incense and stipulated that no other incense ever be burned on the altar (verses 34–38). The fire used to burn the incense was always taken from the altar of burnt offering outside the sanctuary (Leviticus 16:12). Never was the altar of incense to be used for a burnt offering, a grain offering, or a drink offering (Exodus 30:9). Once a year, on the Day of Atonement, the high priest was to put blood on the horns of the altar of incense to cleanse it. The altar of incense was called “most holy to the Lord” (verse 10)."

It was the sacrificial altar and its sacrifice that gave the altar of incense its effectiveness. So too, as we will see, does the sacrifice of Christ on the altar of Calvary give efficacy to the altar of incense, which is an altar of prayer. The blood of the sacrifice sprinkled on the altar of incense made it worthy, sanctifying it. The same source continues:

"In Scripture, incense is often associated with prayer. David prayed, “May my prayer be set before you like incense” (Psalm 141:2). In his vision of heaven, John saw that the elders around the throne “were holding golden bowls full of incense, which are the prayers of God’s people” (Revelation 5:8; cf. 8:3). As Zechariah the priest was offering incense in the temple in Luke 1:10, “all the assembled worshipers were praying outside.”"

Notice the references to Revelation 5:8 and 8: 3. On those verses we will have a closer look shortly.

The same source continues:

"The altar of incense, then, can be seen as a symbol of the prayers of God’s people. Our prayers ascend to God as the smoke of the incense ascended in the sanctuary. As the incense was burned with fire from the altar of burnt offering, our prayers must be kindled with heaven’s grace. The fact that the incense was always burning means that we should always pray (Luke 18:1; 1 Thessalonians 5:17). The altar of incense was holy to the Lord and was atoned for with the blood of the sacrifice; it is the blood of Christ applied to our hearts that makes our prayers acceptable. Our prayers are holy because of Jesus’ sacrifice, and therefore they are pleasing to God."

As we pointed out in the previous chapter, Christians can say with the apostle Paul - "we have an altar." (Heb. 13: 10) This is not the same altar that the Jews in the old testament had, though it is a type of the Christian altar. Christians have an altar in their hearts by the presence of God within. When Paul says "we have an altar" he is alluding to the sacrificial altar and not the altar of incense for he says of that altar that some eat from the sacrifice upon it while others cannot eat of it. 

The same source continues:

"The altar of incense can also be seen as a picture of the intercession of Christ. Just as the altar of sacrifice in the courtyard was a type of Christ’s death on our behalf, the altar of incense in the Holy Place was a type of Christ’s mediation on our behalf—Christ’s work on earth and in heaven. The altar of incense was situated before the mercy-seat of the Ark—a picture of our Advocate’s standing in the presence of the Father (Hebrews 7:25; 9:24). The incense was to be burning continually on the altar of incense, which shows the perpetual nature of Christ’s mediation. Christ’s intercession on our behalf is a sweet-smelling savor to God."

As we will see, there is an altar in the heavenly temple. When we wrote upon the Christian temple we spoke of the temple which is in heaven. In that temple there is an altar. Christ's mediation and intercessory prayers are offered in conjunction with that altar. 

The same source continues:

"It is beautiful to know that God considers the prayers of believers to be like a sweet smell of incense. Because of Christ, we can now enter God’s holy presence by faith, with full assurance (Mark 15:38; Hebrews 4:16). We offer our prayers upon the altar, trusting in Jesus, our eternal, perfect, and faithful High Priest (Hebrews 10:19–23)."

Again, this is not a physical altar on earth but a sanctified place in the heart from which the believer may come to God in his thoughts and prayers. It is the presence of the Father, Son, and Holy Spirit that creates this altar of prayer. It is also what makes the prayers of all to ascend and to be pleasing to the Lord as the sweet smell of incense. 

The Heavenly Altar

"When He opened the fifth seal, I saw under the altar the souls of those who had been slain for the word of God and for the testimony which they held." (Rev. 6: 9 nkjv)

In the Book of Revelation, the word "altar" (Greek: "thusiasterion") appears eight times, with seven of those instances referring to the golden altar of incense. The other instance likely refers to the altar of sacrifice of burnt offering. In this place, however, the allusion seems to be to the altar of sacrifice. That seems appropriate in the context and reference to the Christian martyrs, their martyrdom being viewed as sacrifices.

This is evident in verses like Philippians 2:17 and II Timothy 4: 6, where Paul describes himself as being "poured out like a drink offering on the sacrifice and service of your faith." This imagery of being offered up like a sacrificial offering, coupled with Paul's willingness to suffer for the sake of the gospel, points to a recognition of his death as a sacrifice for the faith. 

"Then another angel, having a golden censer, came and stood at the altar. He was given much incense, that he should offer it with the prayers of all the saints upon the golden altar which was before the throne. And the smoke of the incense, with the prayers of the saints, ascended before God from the angel's hand. Then the angel took the censer, filled it with fire from the altar, and threw it to the earth. And there were noises, thunderings, lightnings, and an earthquake." (Rev. 8: 3-5 nkjv)

"The incense was to be mingled with the prayers of the saints. The incense was added to give a fragrance to the prayers of the saints, and render them acceptable before God...The whole is symbolical of the truth, that the prayers of all the saints need to be rendered acceptable by the infusion of some divine element. The best prayers of the best saints are weak, and polluted and imperfect at the best. The incense which is added to the prayers is not supplied by the angel: it is first given to him, and he then mingles it with the prayers of all saints. It is hard to forget here Him whose offering and sacrifice became a savour of sweet smell (Ephesians 5:1-2)." (Ellicott's commentary; emphasis mine) 

It is the sacrifice on the altar of sacrifice that makes all prayer and all work done for God acceptable. Thus the altar of sacrifice takes precedence over the altar of incense. Also, the mediatorial prayers of Christ are what makes the prayers of believers effectual. 

"Christ is here introduced as the high priest, advocate, and intercessor for his people, though both altars may be respected in this verse: "the altar" may design the altar of burnt offering from whence the coals were taken in the censer; and the "golden altar" the altar of incense where the coals being brought the incense was put upon them, and offered; and here he "stood" as everyone concerned in the service of the sanctuary did." (Gill's commentary)

Though the Christian religion no longer has on earth an altar of sacrifice or altar of incense, yet they do have what those old testament altars depicted or signified. As previously stated, the Christian altar of sacrifice is Christ, and the sacrificial offering is Christ' human body; And, the altar of incense is an altar of prayer, though it is not a physical altar on earth, though it is so in the heavenly temple. Notice that Gill shows that the altar of sacrifice is what gives the altar of incense its acceptableness. 

"...and there was given unto him much incense; the intercession of Christ is meant by "the incense", which, like that, is sweet and fragrant, very grateful and acceptable to God and also pure and holy; for though it is made for transgressors, yet in a way of righteousness, and consistent with the holiness and justice of God; nor is there any like it, nor should there be any besides it; the intercession of angels, and saints departed, ought to be rejected: and it is perpetual, or will be for ever..." (Gill)

The sacrifice of Christ on the cross was also sweet smelling as Paul said: "And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God." (Eph. 5: 2) He also wrote: "For we are to God the fragrance of Christ among those who are being saved and among those who are perishing."  (II Cor.2: 15)

"...for incense was put upon the burning coals in the censer, or upon the fire before the Lord, Leviticus 16:13, signifying that Christ's intercession proceeds upon his sufferings and death: his blood and sacrifice, from whence all his pleas and arguments are taken in favour of his people, and which always prevail..." (Gill)

This is what we discover by the heavenly scene in Revelation chapter eight. 

"...these are spiritual sacrifices, which Christ the high priest presents for the saints, perfumes with the incense of his mediation, and makes acceptable to God, being offered upon, and coming up from that altar which is before him, and which gives value to everything that is put upon it: and they are the prayers of saints..." (Gill) 

That is the main message of that heavenly scene and of the other texts that affirm these principles of truth. 

The Christian Altar

Recall that Paul said that "We have an altar." (Heb. 13: 10) 

"There is a certain militant emphasis on the words in the original, as if they were an assertion of something that had been denied. Who the deniers are is plain enough. They were the adherents of Judaism, who naturally found Christianity a strange contrast to their worship, of which altar and sacrifice were prominent features." (MacLaren's Expositions) 

Not only is it true of Jews and their religion, but also of all other religions who look upon Christianity and say "where is your temple? Where is your priesthood? Where are your altars?" Etc. Paul states it emphatically "we Christians have an altar," and that altar is superior in every way. It is upon this altar that we feast upon the sacrifice of Christ (keep the Passover feast) and offer our prayers. It is upon this altar that we confess our sins and find forgiveness and salvation.

In Luke 18:13, the tax collector's prayer, "God, be merciful to me, a sinner," can be understood in terms of propitiation. While the word "merciful" translates the Greek word "hilaskesthai," which also means "propitiate," and leads us to believe that the praying sinner is looking to the altar and its sacrifice as he prays this prayer. So too has everyone who has become a Christian. He in his thoughts kneels at the foot of the cross and says "God be propitious to me by accepting this sacrifice of Christ on the altar of Calvary in my stead." Many Christian songs speak of this, such as the song "At Calvary" the beginning lines of which say:

"Years I spent in vanity and pride, 

Caring not my Lord was crucified, 

Knowing not it was for me He died 

On Calvary. 

Mercy there was great, and grace was free;

Pardon there was multiplied to me;

There my burdened soul found liberty, 

At Calvary"

"Just as to heathen nations the ritual of Judaism, its empty shrine, and temple without a God, were a puzzle and a scoff, so to heathen and Jew, the bare, starved worship of the Church, without temple, priest, sacrifice, or altar, was a mystery and a puzzle...The writer of this letter in those words, then, in accordance with the central theme of his whole Epistle, insists that Christianity has more truly than heathenism or Judaism, altar and sacrifice...So, then, we have three things here - our Christian altar; our Christian feast on the sacrifice; and our Christian sacrifices on the altar. Let us regard these successively." (Ibid)

That sums up the whole thesis of these chapters on the Christian altar.

"‘We have,’ says the writer, with a triumphant emphasis upon the word, ‘We have an altar’; ‘though there seems none visible in our external worship..." (Ibid)

It is upon the altar of Calvary and through the altar of incense that Christians "Offer the sacrifices of righteousness" (Psa. 4: 5 kjv), and "offer in his tabernacle sacrifices of joy" (Psa. 27: 6 kjv), and "sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing." (Psa. 107: 22 kjv) So Paul writes:

"By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. But to do good and to communicate forget not: for with such sacrifices God is well pleased." (Heb. 13: 15-16 kjv)

Lord God said along time ago: "The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise." (Psa. 51: 17 kjv) And through the apostle Peter he says to Christians:

"Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ." (I Peter 2: 5 kjv)

So, in conclusion we say: Yes indeed we Christians have an altar! We invite sinners to come to this altar and there find forgiveness for sins.

Weak Brothers XVI

All my previous writings on the weak and strong brothers have been on what Paul says about them to his first letter to the Corinthian believers in chapters eight and nine. All those previous writings are now all together in one place (See here) and I will post them there as well as here in the Old Baptist Test blog. Those previous writings were first published in The Baptist Gadfly blog in 2010-11 (See here for the first posting in that series). 

My thesis in those previous writings was to show that most commentators are wrong in saying that both the weak and the strong brothers in first Corinthians were Christians. I rather taught that "the strong" were the Christians and "the weak" were the lost religious polytheists. I will not repeat in this series on Romans all that I said in those fifteen chapters to prove my thesis but will offer a couple arguments from those chapters to introduce my commentary on what Paul says in his Roman epistle about these brothers. 

Argument #1

"For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law. To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some." (I Cor. 9: 19-22 kjv)

This text shows that "the weak" are lost sinners who need to be gained, which is equivalent to being saved and converted. That is what the word means when Paul speaks of gaining the Jews, those under the law, and of gaining those who are not under law, as were the Gentiles, and gaining "all men" who are lost. He uses the word "gain" as an equivalent to the word "save," saying "that I might gain" and "that I might save." 

We will next give comments from two leading commentaries, from Dr. Albert Barnes and Dr. John Gill, and show how contradictory they are in their remarks on what it means to gain the weak.

Barnes in his commentary says this about verse 19: "That I might gain the more - That I might gain more to Christ; that I might be the means of saving more souls." 

Gill in his commentary writes this on the same verse:

"...his end was not to amass wealth, to gain riches and treasures of good things to himself, but many souls to Christ, who otherwise must have been lost; but being brought to the knowledge of Christ, and salvation by him through his ministry, it was profit to them, and gain to Christ..."

So, both at this point affirm that gaining souls is equivalent to saving souls, which is exactly what Paul is stating.

Now, here is what they say on verse 20, beginning with Barnes:

"That I might gain - That I might obtain their confidence and affection. That I might not outrage their feelings, excite their prejudices, and provoke them to anger; and that I might thus have access to their minds, and be the means of converting them to the Christian faith."

Dr. Gill comments:

"...that I might gain the Jews; bring them over to Christ, and off of a dependence on their own righteousness, for justification before God."

So, on both verses 19 and 20 both affirm that being saved is what is meant by being gained.

Next, on verse 21 Gill says:

"...that I might gain them that were without law; to believe in Christ for life and salvation."

Barnes does not comment at all on "that I might gain" in verse 21.

 

On verse 22 Barnes says:

"To the weak; - See the note at Romans 15:1. To those weak in faith; scrupulous in regard to certain observances; whose consciences were tender and unenlightened, and who would be offended even by things which might be in themselves lawful...That I might by all means" (πάντως pantōs). That I might use every possible endeavor that some at least might be saved."

On the same verse Gill says:

"To the weak became I as weak,.... That is, to weak Christians, who were weak in faith, and had not such clear knowledge of Gospel liberty, and therefore scrupled the eating of some sorts of meat, and particularly meats offered to idols...that I might gain the weak; promote their edification and welfare, who otherwise might be stumbled, be in danger of falling from, and laid under a temptation to desert the faith of the Gospel..."

"...that I might by all means save some; that is, that he might be the means of saving some of Jews and Gentiles, and of all sorts of men; by preaching the Gospel of salvation to them, and by directing them to Christ, the only Saviour of lost sinners; thus he explains what he means by so often saying that he might gain them."

Both these men say that gaining others in each of these verses means to save them and yet each wants to say that "the weak" are already saved and that gaining them is not a saving of them. That is highly contradictory. The fact is, "the weak" are not saved, as are the other classes of people mentioned, such as "all men," "the Jew," "those under law," and "those not under law." Further, Paul says that "gaining" men is all the same as "saving" men. 

Argument #2

“As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one. For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many), BUT to US there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.” (I Cor. 8: 4-6) 

This chapter is also dealing with the weak brothers. When Paul says "we know that an idol is nothing" the "we" are the Christians, or "the strong." When he says that "we know that there is none other God but one" he again is referring to Christians, all of whom confess this creedal statement. When he says "but to us there is but one God, the Father, of whom are all things, and we in him, and one Lord Jesus Christ, by whom are all things, and we by him," the personal pronouns "us" and "we" refer to believers in this creed. Notice how Paul speaks in the first person in these verses, speaking for himself and other Christians. Notice the next verses. 

"However, there is not in everyone that knowledge; for some, with consciousness of the idol, until now eat it as a thing offered to an idol; and their conscience, being weak, is defiled. But food does not commend us to God; for neither if we eat are we the better, nor if we do not eat are we the worse." (verses 7-8 nkjv)

Here Paul does not speak in the first person when he says "there is not in everyone that knowledge" nor when he says "their conscience." That is because he is no longer talking about what is characteristic of believers. There is a contrast between believers in Paul's creedal statement and those who have a belief in idols. In verse six this is clear for he says "but to us there is one God..." It is also clear that when he says "there is not in everyone that knowledge" that he does not mean "there is not in every convert to Christ that knowledge," but rather "there is not in every man that (Christian) knowledge." Paul says that the weak are they who do not have this knowledge. How Barnes and Gill and others can say that the weak are weak Christians in light of these things is bewildering. That view says that one can be a Christian and yet not have the knowledge that there is one God and one Lord Jesus and that all other gods and idols are nothing. I would ask any bible teacher who holds the view that these weak brothers are Christians this question: "do you have weak members in your church who are not sure if there is only one God and one Lord Jesus Christ and that the idol gods are nothing?" And, "do you have church members who think they are better spiritually because they eat or don't eat certain foods?" 

So, with this ground work laid, we will begin our study of Romans chapter 14 through 15: 1-2 in order to see if the weak brothers in that passage are likewise not Christian. I believe that in both first Corinthians and Romans that the weak brothers are non Christians, polytheists who are nevertheless inquiring into the Christian religion, and Paul is giving advice to the Christians on how to gain these folks, and is also at the same time saying things to these believers in many gods in regard to how they treat or judge Christians.

In the next chapter we will begin our commentary on Romans chapter fourteen. I have already written three chapters on some parts of Romans chapter fourteen. See here, here, and here.

Essentials of Religion (viii)

"We have an altar, 

whereof they have no right to eat which serve the tabernacle" 

(Heb. 13: 10 kjv)

With this post we will focus on how altars are an essential part of religion, and Christianity is not exempt. Christians have access to the divine altars and those altars are superior to the altars of all other religions. The above text says that Christians have an altar. That altar is the only one God accepts today. In this chapter we will describe the Christian altar and show how it is superior to the altars of all other religions.

First, we will speak of the kinds of altars and their use and significance in the world's religions. We will then speak of the Hebrew altars that were ordained of God in the old testament (covenant). Then we will speak of Christian altars and show their superiority over the altars of other religions or of the old covenant.

When doing a Google search with the words "various altars in religion" I get this AI Overview:

"Altars in religion serve as elevated surfaces or platforms used for presenting offerings, sacrifices, or for ritualistic purposes. They are found in various religions, including Christianity, Buddhism, Hinduism, and modern paganism, often at shrines, temples, churches, or other places of worship. Different religions utilize altars in unique ways, reflecting their specific beliefs and practices."

AI under "Examples of Altars in Different Religions" and "Christianity" in the same search says:

"In many Christian denominations, the altar is central to the celebration of the Eucharist or Holy Communion, symbolizing Christ and serving as a place for sacrifice and forgiveness. Catholic churches often feature elaborate altar tables that hold relics and are used for the consecration of bread and wine. Protestant churches may have simpler altars, focusing on the sermon and the word of God."

As we proceed we will see how the biblical altars of Judaism and Christianity are superior to the altars of other religions. Thus Moses was told this about the heathen altars by the Lord: "But you shall destroy their altars, break their sacred pillars, and cut down their wooden images." (Exo. 34: 13 nkjv; See also Deut. 7: 5, 12:3, etc.) Later the prophet Jeremiah writes:

“For according to the number of your cities were your gods, O Judah; and according to the number of the streets of Jerusalem you have set up altars to that shameful thing, altars to burn incense to Baal." (Jer. 11: 13 nkjv)

Such altars of the false religions are rejected by God. This is because they are built to honor false gods and are not built according to God's instructions. By the prophet Amos Lord God also uttered this oracle:

“That in the day I punish Israel for their transgressions, I will also visit destruction on the altars of Bethel; And the horns of the altar shall be cut off And fall to the ground." (Amos 3: 14 nkjv)

"In Buddhism, altars, like the butsudan, are used to enshrine the Gohonzon and make offerings. Common accessories include candles, incense burners, and evergreen vases." (AI)

In Hinduism AI Overview says: 

"Altars are sacred platforms or structures used for performing rituals, sacrifices, and making offerings. They are essential in Vedic practices, serving as a site for spiritual connection and divine presence during religious ceremonies." 

As we will see, Christianity's altars are also a place "for spiritual connection" of the "divine presence." 

"In Islam, the concept of an "altar" in the traditional sense of a physical table or platform for religious offerings is not present. Instead, the most significant focal point of Islamic worship is the Kaaba, which is located in Mecca. Muslims face towards the Kaaba during prayer, and it is a central site of pilgrimage. While not an altar in the Western sense, the Kaaba and its surrounding area, the Al-Haram Mosque, serve as a sacred space for worship and ritual...Mosques may have a niche (mihrab) or an enclave in the wall that indicates the direction of the Kaaba, which serves as a focal point during prayer."  (AI)

AI Overview also says: "Unlike other religions that have altars for offerings or sacrifices, Islam does not have a specific structure designated as an altar." One Muslim web page says this in agreement (See here): "There are no food offerings, nor altars in Islam."

However, I think that Islam does have an altar, though not in the same way as other religions. The Kaaba in Mecca serves as that altar. It is upon the Kaaba altar that the Muslim offers or directs his prayers, which he visualizes when he prays or presents himself to Allah. Therefore I believe that altars are an essential in religion with very few exceptions, if any. 

"In the Old Testament, altars served as places of interaction between the divine and human realms, primarily for sacrifice, worship, and communication with God. They were used by figures like Noah, Abraham, and later the Israelites in the Tabernacle and Temple. Altars were not always formal structures; they could be built from earth or unwrought stone, often in conspicuous places." (AI) 

In an article titled "Abraham's Four Altars: "Unforgettable peaks"" by R Dawes Lesmahagow (See here), we have these excellent words (emphasis mine):

"The word "altar" in Scripture means a place of slaughter and sacrifice, where blood was shed and death took place; it symbolised acknowledgement of, approach to, and appreciation of God, in other words "worship". The word first occurs in Genesis 8.20-22, where Noah sacrificed "clean" animals as burnt offerings to express his worship and a "sweet savour" arose to God. Altars had to be unpretentious and unembellished with human workmanship, but marked by utter simplicity to facilitate and encourage men to seek God (Ex 20.25; Acts 17.25; Ps 65.4). No doubt altars were used from the days of Abel, who first brought an offering by divine instruction. The later altars for the tabernacle and temple had to be constructed strictly according to divine design. They all foreshadowed the person and sacrificial work of Christ. The altar teaches us, in type, the importance of daily communion with God on the basis of the precious blood of Christ."

There were primarily two types of altars described in the Old Testament: the Altar of Burnt Offering (or sacrificial altar) and the Altar of Incense. The altar of burnt offering, also known as the Brazen Altar, was located in the courtyard of the Tabernacle and was used for animal sacrifices, central to the atonement rituals and worship practices of the Israelites. Leviticus 1: 9 states, "The priest is to burn all of it on the altar as a burnt offering, an offering made by fire, a pleasing aroma to the LORD." The Altar of Incense was situated inside the Tabernacle, before the veil that separated the Holy Place from the Most Holy Place. It was used for burning incense, symbolizing the prayers of the people ascending to God. Exodus 30:1 instructs, "You are also to make an altar of acacia wood for the burning of incense." 

Altars of Sacrifice

Altars for the purpose of sacrificing animals has an ancient history. In the bible we first read of an altar by name in Genesis eight in connection with Noah. There we read: 

"And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar." (vs. 20 kjv)

But, in the fourth chapter of Genesis we read where Cain and Abel brought offerings "to the Lord" which I think implies some kind of altar. Abel brought a lamb with the fat, implying a "burnt offering" or sacrifice, while Cain brought of the fruit of the ground.

The altar that Noah built was for the purpose of offering a sacrifice for sin to God. Other patriarchs also built altars for sacrifice. Upon this altar the animal would be killed and its body burned on wood put onto the altar and under the animal. Abraham did this in Genesis. (See Gen. 12: 7-8) Some altars were given names by the patriarchs and became holy places or shrines. 

Altars of sacrifice could be made of various materials, including earth, unhewn stone, natural rock, bronze, acacia wood, or cedar wood, and some were overlaid with gold. Their construction followed specific instructions from God, as detailed in the Old Testament. Notice these instructions from the Lord:

"‘An altar of earth you shall make for Me, and you shall sacrifice on it your burnt offerings and your peace offerings, your sheep and your oxen. In every place where I record My name I will come to you, and I will bless you. ‘And if you make Me an altar of stone, you shall not build it of hewn stone; for if you use your tool on it, you have profaned it. ‘Nor shall you go up by steps to My altar, that your nakedness may not be exposed on it.’" (Exo. 20: 24-26 nkjv)

"You are to construct the altar of acacia wood, five cubits long and five cubits wide—the altar is to be square—and three cubits high. Make a horn at each of the four corners, so that the horns are of one piece with the altar, and overlay it with bronze." (Exo. 27: 1-2)

"I have stretched out My hands all day long to a rebellious people, Who walk in a way that is not good, According to their own thoughts; A people who provoke Me to anger continually to My face; Who sacrifice in gardens, And burn incense on altars of brick." (Isa. 65: 2-3 nkjv)

On the first passage Dr. Gill writes the following in his commentary:

"...this precept seems to suggest the plainness and simplicity in which God would be worshipped, in opposition to the pomp and gaudy show of idolaters intimated in the preceding verse." If that is true, then it condemns elaborate altars such as the Catholics have. These verses also show that the altar of sacrifice was very important to Lord God, being an essential element of his religion. Gill writes further:

"...and this altar of earth might be, as Ainsworth observes, a figure of the earthly or human nature of Christ, who is the altar, whereof believers in him have a right to eat, Hebrews 13:10."

That very well may be true. As I said in an earlier chapter on the temple, the temple or tabernacle not only was a picture of the temple in heaven, but of God, and of the incarnate Christ. On the Hebrews 13: 10 verse I will have more to say shortly, for it is an important text on the Christian altar. Gill wrote further:

 

"for if thou lift up thy tool upon it...thou hast polluted it; and so made it unfit for use: how this should be done hereby is not easy to say, no good reason seems to be assignable for it but the will and pleasure of God."

I agree that the reason for this prohibition is unclear, and so we can only speculate. God does not owe anyone an explanation for everything he commands. So Dr. Gill writes further:

"that the hands of the artificer were to abstain from the stones of the altar, lest that good which men obtain of God at the altar should be attributed to any work of theirs: though, after all, it is right what Aben Ezra, says, that it does not belong to us to search after the reasons of the commands, at least not in too curious and bold a manner, and where God is silent and has not thought fit to give any." 

These are good speculations and may be the reasons for God's prohibitions.

Leviticus 6:12-13 emphasizes the perpetual nature of the sacrificial altar's fire. Said the oracle of God to Moses:

"The fire on the altar must be kept burning; it must not go out. Every morning the priest is to add wood to the fire, arrange the burnt offering on it, and burn the fat portions of the peace offerings on it. The fire must be kept burning on the altar continually; it must not go out."

Again, why this altar fire was never to be extinguished is not revealed and we can only speculate. Perhaps it is to teach us of the continuous efficacy of Christ' atonement. 

We find an interesting event in Israel's history in regard to the fire of God's altar. Writes Moses:

"And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they died before the Lord." (Lev. 10: 1-2 kjv)

As we have seen, God required that the fire from the sacrificial altar be the fire used to burn incense in the altar of incense and in its censors. We will speak more about the altar of incense in the next chapter. For now our attention is mostly directed towards the altar of sacrifice. 

Altars For Sin

"Because Ephraim has made many altars for sin, They have become for him altars for sinning." (Hos. 8: 11 nkjv)

What were these altars for sin? How and why did they become such? Are there any Christian altars today that are such? John Gill in his commentary on this text says (emphasis mine):

"...these altars being erected for the sake of idols, and sacrifices offered on them to them, they sinned in so doing, and were the cause of sin in others, who were drawn into it by their example; as they were made to sin, or drawn into it, by Jeroboam their king, These altars were those set up at Dan and Bethel, and in all high places, and tops of mountains, where they sacrificed to idols; and which was contrary to the express command of God, who required sacrifice only at one place, and on one altar, Deuteronomy 12:5; typical of the one altar Christ, and his alone sacrifice, who is the only Mediator between God and man; and they are guilty of the same crime as Ephraim here, who make use of more, or neglect him."

Not only were these altars for sin because they were used to sacrifice to idols, but also because this was forbidden, and because there was to be only one altar as part of the Jerusalem Temple. Perhaps many of these altars were built contrary to the instructions given to Moses by God, of which we have already spoken. Perhaps they were made of bricks, as we have seen. Perhaps some of them were built with hewed stones with tools, which was also forbidden. Athens was full of such altars for sin when Paul was there and preached for he said these words to the Athenian polytheists: “for as I was passing through and considering the objects of your worship, I even found an altar with this inscription: TO THE UNKNOWN GOD." (Acts 17: 23 nkjv)

The main thing to remember in this is that there is only one altar that God accepts, and to Christians this one altar is the place where Christ was crucified as a sacrifice for sin, and that place is Calvary or Golgotha, the elevated place outside of Jerusalem where he was slain. That altar is the place where the eye of faith is directed in prayer. So Christians sing "at the cross, at the cross, where I first saw the light and the burden of my heart rolled away; It was there by faith I received my sight and now I am happy all the day." Calvary is the place of atonement for sin, the place where Christ "the Lamb of God" was slain and the people's sins were forgiven because of the imputation of their sins to Christ. Many Christian hymns speak of finding peace and salvation "at Calvary," which is the altar we have as Christians. 

In Christian churches an emblem of Calvary's altar is the table before the pulpit for upon it are the wine and unleavened bread placed for eating of the Lord's Supper. It is also the place where evangelists give what are called "altar calls," a place for lost sinners to come forward to pray for salvation, and to be prayed for, and to be counseled about how to be saved. 

Jesus spoke of “the altar that sanctifies the gift" (Matt. 23: 19 nkjv) and this is certainly true of the altar of Calvary and of the sacrifice of Christ thereupon. The apostle Paul also speaks about "those who minister the holy things eat of the things of the temple, and those who serve at the altar partake of the offerings of the altar" (I Cor. 9: 13 nkjv). As we have seen, every true believer is a living temple and has an inner sanctuary or holy place in which he may offer prayers and gifts and sacrifices. This being so he serves at the altar of God and partakes of the sacrificial offering. He partakes of the sacrifice of Christ when by faith he receives Christ and in his heart and mind partakes of the flesh and blood of Christ. This is what Paul meant when he says "let us keep the feast," because "Christ our Passover is sacrificed for us." (I Cor. 5: 7-8 kjv) He also wrote: "Observe Israel after the flesh: Are not those who eat of the sacrifices partakers of the altar?" (I Cor. 10: 18 nkjv) Generally this partaking of the burnt sacrifice was for the priests only. Moses wrote: "The priest who offers it for sin shall eat it. In a holy place it shall be eaten, in the court of the tabernacle of meeting." (Lev. 6: 26 nkjv) But, as we have seen, every believer is a priest. 

This altar of Calvary is envisioned by those seeking salvation and by the Christian as he prays and seeks forgiveness, much the same way that Muslims envision the Kaaba when they pray. It is upon the altar of Calvary or Christ that the believer offers himself as a sacrifice. Wrote Paul:

"I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service." (Rom. 12: 1 nkjv)

So, what altar do believers present their bodies as sacrifices? Is it not upon altar of Calvary unto which he comes in his heart and mind?

In "A Time of Altars" by Jack Hayford (See here) we have these excellent points about altars (emphasis mine): 

"Altars represent the occasion and place where we have had a personal encounter with God. We may not always be able to make a physical altar, but there can be one established in our hearts. When we celebrate communion, we are celebrating the grandest altar of all, the Cross of Calvary." 

I am certain that this is what Paul means when he says to Christians "we have an altar," one that is superior to the altars of the old covenant, and to all heathen altars. Of this altar he says that "they who serve the tabernacle have no right to eat thereof." (Heb. 13: 10) One must be a believer in Christ and the one true God in order to eat from Calvary's altar. Of course, as many commentators affirm, Christ too may be viewed as God's altar. To come to Christ is to come to the alter for several good reasons as the following words of Hayford demonstrate: 

"Altars appear throughout the Bible in many different forms. Some of them are:

A place of encounter – The Lord met Jacob in a crisis and the next day he built an altar at that place (Genesis 28).

A place of forgiveness – The brazen altar of the tabernacle sacrifice was offered as an advance testimony that there would be a once-for-all sacrifice in God’s Son.

A place of worship – The most common altar built by people to acknowledge their praise to God was the altar of incense, the holy place where priests would offer worship to the Lord on behalf of the people and themselves.

A place of covenant – An altar was built where the covenant was made between the Lord and Abraham, and the land was sealed as a timeless promise to Abraham and his offspring (Genesis 15).

A place of intercession – The prophet Joel called for intercession by leaders on behalf of the people and their devastated economy."

Every person, whether saved or not, may come to Calvary's altar, at the foot of the cross, and pray there for salvation and for blessing. 

In the next chapter we will speak of the old testament altar of incense and see how it typifies the place of prayer in the Christian faith.

Essentials of Religion (vii)

"Great is the LORD, and greatly to be praised; 

And His greatness is unsearchable" 

(Psalm 145: 3 kjv)

In this chapter we will focus on praise and how it is an essential element of religion. It is especially true in the Christian religion. In church and private worship both prayer and praise are always activities of the Christian worshipers. Praise and worship by the assembly is like breathing is to a human body. It reflects the very life of a church body.

Praise occurs by means of words spoken, sung, shouted, or preached. They may also be said internally in the mind of the worshiper or said aloud in conjunction with other worshipers.

AI Overview on the praise differences in the major religions says:

"In various religions, expressions of praise differ, reflecting their unique theological frameworks and practices. While some religions emphasize specific rituals or texts, others focus on personal reflection and inner expressions. For example, in Christianity, praise is often associated with outward expressions of joy and thanksgiving, while worship can be both inward and outward, involving a deeper relationship with God. In Judaism, praise is typically expressed through traditional prayers and hymns. In Islam, praise is often connected to the recitation of the Quran and the recognition of God's attributes."

In Buddhism praise is generally confined to praises of the Buddha. But, it is not worship of the Buddha but simply a way to revere him and to express gratitude for his teachings. 

"Buddhism is a non-theistic religion, meaning it does not involve a belief in a creator god or a personal deity. It focuses on the path to enlightenment through understanding and cultivating the mind, rather than relying on faith or worship of a higher power. While some Buddhists might have personal beliefs about the existence of gods or deities, the core teachings of Buddhism do not require or endorse such beliefs." (AI) 

"In Hinduism, praising God (or a specific deity) is a central part of worship, often done through chanting mantras, singing devotional songs, and performing rituals like Aarti. Some common expressions of praise include phrases like "Namaste/Namaskar" (a respectful greeting), and phrases like "May God do good to you" or "May God's grace be upon you". Mantras, hymns, and devotional songs (like Bhajans) are used to express love and devotion." (AI)

In "Answering Islam" (See here) we have this information about praise music and singing in Islam by Roland Clarke (emphasis mine):

"In essence, praising God in Islam involves not only verbal expressions but also actions, thoughts, and a general attitude of gratitude and submission to His will." 

The same source says:

"The Qur'an, which Muslims believe to be the final scripture, mentions that the prophet David sang God's praises. We read in Surah 34:10 "O ye mountains! sing ye back the praises of God with him" (i.e. David).

While the Qur'an mentions God's praises being sung by David and even by angels (39:75, 40:7) it makes no mention of singing as an act of congregational worship. This stands out in contrast to the congregational singing of sacred songs in the Bible. Another striking contrast is seen in the Islamic regulation against singing with musical accompaniment in the mosque.

On the one hand, the Qur'an and Bible teach that godly men of ancient times, such as David, praised God with songs and instruments (in the temple), but on the other hand, Muslim authorities forbid songs accompanied by instruments in the mosque. How can sacred music, which used to be good, now be bad?"

The same source says:

"Some have tried to answer this question by saying that singing is not forbidden in the mosque. It is even suggested by some that reciting the Qur'an is like singing. This is only a partial solution because it does not explain why musical instruments are forbidden.

A second consideration which shows this solution to be inadequate is that Islamic chanting or recitation of the Qur'an is hardly comparable to the biblical songs of joy accompanied by timbrel, lyre, harp and trumpet. A key feature of any song is its tune or melody. A comparison of biblical singing with Qur'an recitations shows a clear difference especially with regard to the melody. The tune is present in the one but absent in the other."

So, why is the Christian manner of praising God absent from Islam and other religions? The same source says as an answer to this question: "What motivates singing? Psalm 81 says, "Sing for joy ..." But what inspires us to be joyful?" Can't Muslims rejoice in salvation? The same source says:

"Muslims do not believe one can know salvation (or the joy of it) before the Day of Judgment. A Muslim believes that on that Day his salvation will be determined (essentially, by a weighing up of his good and evil deeds). Therefore, he can expect to rejoice only after the final Judgment.

Although a Muslim expects to rejoice about his salvation after Judgment Day, the Qur'an makes no mention of joyous singing in response to salvation. In fact, this kind of singing is absent in the Qur'an whether before the Day of Judgment or after."

A Christian, like ancient Hebrew believers, brags or boasts in the Lord. The Psalms especially are a collection of praises, stating reasons and ways for God to be praised. This is done through praise utterances, often jubilantly expressed. It is a rejoicing in God. It is also done through the singing of praises in "psalms, hymns and spiritual songs." (Eph. 5: 19) 

So, how and why is praise to God different or superior in Christian worship? First, it is because of the God they worship. There is no God who is as great in every respect than the Hebrew God and who is the same as the Christian God, and is a God in three persons. He is not a God afar off or unapproachable. To the Athenians Paul announced the one true God, saying that all men "should seek the Lord, in the hope that they might grope for Him and find Him, though He is not far from each one of us." (Acts 17: 27 nkjv) James said that men can draw near to God with the assurance that in so doing that God would draw near to them. (James 4: 8) But, this cannot be done apart from the Son of God or incarnate Lord Jesus Christ. God "dwells in a unapproachable light" (I Tim. 6: 16) so no one can approach him apart from Christ the Son. 

Second, this God is superb in all his attributes, more than any of the gods of the other religions. Not only is God omnipotent, omniscient, and immutable, but he is also omnibenevolent, gracious, merciful, loving, kind, good, longsuffering, forbearing, forgiving, and yet just, holy, righteous, faithful, etc. Unlike the myriads of gods in heathendom God is not like them, nor like his creatures, especially fallen creatures. (Numb. 23: 19) God says to such polytheists - "you thought that I was altogether like you" (Psa. 50: 21). Though God, according to Christianity, made man in his own image and likeness, yet such false religions attempt to make God in their own image, or as Paul stated it, they "changed the glory of the uncorruptible God into an image made like to corruptible man" (Rom. 1: 23 kjv). 

Considering who God is, who can fail to praise him? The psalms especially give many reasons why God is to be praised. The psalm at the heading says that one of those reasons is God's greatness. Simply put, God is to be praised because he is worthy to be praised and it would be sin not to praise him.

Third, the Hebrew Christian God is not only to be praised because of who he is, i.e. his character, nor only because of his attributes, but also for his works. This is another area where the Christian God is superior to the gods of all other religions, for none of them can equal God in the things he does. Said the Psalmist:

"Praise the LORD, all his works everywhere in his dominion. Praise the LORD, my soul." (Psa. 103: 22 niv)

"Praise Him for His mighty acts; Praise Him according to His excellent greatness!" (Psa. 150: 2 nkjv)

"Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men!" (Psa. 107: 8; This line is repeated several times in this psalm)

Men praise other men for their great works. But God's works are greater, whether they be works of creation, providence, or redemption. Therefore he deserves the highest of praises. So wrote the psalmist: "Let the high praises of God be in their mouth." (Psa. 149: 6 kjv)

The praises of Christians when given with the Spirit are superior to the worship and praise of other religions. One reason is because they are given and inspired by the Holy Spirit. Wrote the apostle Paul:

"What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also." (I Cor. 14: 15 kjv)

The prayers and praise of Christians is superior because they pray to the one God, the Father, and through the mediation of his Son, the incarnate Christ, and by the aid of God the Holy Spirit. Said the Psalmist: "But thou art holy, O thou that inhabitest the praises of Israel." (Psa. 22: 3) To have God inhabiting the praises of Christians makes them superior. The word enthusiasm comes from the Greek and means "God within." So, God is within the praises, prayers, singing, and understanding of his worshipers. Said Paul:

"By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name." (Heb. 13: 15 kjv)

Giving of thanks and a sense of gratitude accompanies praise that is pleasing to God. Praise is not only done in the assembly of saints corporately, but is done by the individual believer daily. It is also not a chore but a thing delightful to do. 

"But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light." (I Peter 2: 9 nkjv)

It is because of present salvation and the hope of future salvation and eternal life that the believer praises God.

A CURIOUS KIND OF CALVINISM

 Lately I've been going through the association minutes of many Baptist associations in south Alabama. In doing so I ran down many rabbit trails, and ended up miles away from what was my original search.  The first thing I do when reading about an association, is go through their articles of faith. At first this one seemed like any other Calvinist association, with the fourth article stating

"We believe in the eternal and particular election of a definite number of Adam's race to grace and glory/" 

Pretty standard for Calvinist articles. Then came the fifth article which states:

"We believe that for the sake of the elect, all other persons may partake of the benefits of the atonement, and drawn by the Spirit through the prayers and supplications of God's elect, so that they too may be saved." 

What to make of this? That's enough to drive a historian crazy! It took me hours of digging through hand written minutes, some barely legible to finally find an answer. In a doctrinal sermon in 1852 by Elder Ira Teke? (the ink was so faint I am not sure of the last name) he says "Just as Israel was the elect of God and through them God was made known, so too are we. Just as a Gentile could come into Israel and know the true God, so too can a sinner come into Christ's Zion and be reconciled. God called Jonah to preach to the non elect and because of that prophet, all of Nineveh repented and believed God. Through Abraham, Israel became elect, and through Christ we have become the same. Shall we neglect so great an election and calling? Shall we too be like the Pharisees, beating our breasts and wearing our tassels in pride, and yet forget why we were chosen? We are a holy nation of priests, but what is that if we neglect our priestly duties? We have no choice dear friends. Either Christ will be made known through our obedience, or he will be made known because of our disobedience. Shall we be blinded as Israel? "

Prophetic words indeed. The Rock Bend Primitive Baptist Association dissolved around 1892 and its churches applied to be accepted into the Piney Grove Baptist Association, which in turn went into the Pine Barren Association.  Quite a few of the churches still exist, but as of yet, I cannot find any who remembers the original doctrines. It appears they simply accepted the general atonement view of those around them, and I suppose in some sense they had always believed that, being more like a four point Calvinist, the difference being that they believed in both irresistible grace for the elect, and a resistible grace for the non elect. 

If anyone knows of any other associations with similar beliefs, please leave a comment!

 

 

Essentials of Religion (vi)

"O You who hear prayer, To You all flesh will come"

(Psalm 65: 2 nkjv)

Prayer is an essential practice in religion. I don't know of any religion that does not promote prayer. We could probably add "fasting" to our original list of religion's essentials, even though fasting is not an essential in all religions, though it may be part of it. After all, fasting and prayer often are connected in scripture. So too is meditation, and we might should say something about that as well in conjunction with prayer. So, what is the Christian view of prayer and how does it differ from other religions?

Christian prayer distinguishes itself chiefly by being Trinitarian and focused on Christ. Christians pray to God the Father, through Christ and his mediation, and by the aid of the Holy Spirit. So wrote the apostle Paul, saying - "For through him (Christ) we both have access by one Spirit unto the Father." (Eph. 2: 18 kjv) Notice the three prepositions in the above Trinitarian prayer. That does not mean that we don't pray to the Lord Jesus Christ, but we pray to him as a mediator, intercessor, and high priest who presents our prayers and petitions to the Father. Jesus said "no man comes to the Father but by me" and says "I am the way." (John 14: 6) 

Christians pray to God alone because they recognize that there is only one God, nor do they pray to any other deity or creature. Catholics, however, though Christian in profession, do pray to Mary, the mother of the man Christ Jesus, and pray to the apostles and saints who are in heaven. But, there is not a single example of this in the bible. No one is to pray to the dead or attempt to communicate with the dead. This is called necromancy and is condemned by God in the old testament. (See Deut. 18: 10-12; Lev. 20: 27) This divine prohibition not only forbids all seances, mediums, and channelers, but other similar things like being baptized for the dead, or proxy baptisms (as in the Mormon religion). 

Many of the world's religions have accessories associated with prayer, and rituals of prayer. This would include prayer beads, prayer wheels, prayer bells, prayer cloths and veils, prayer rugs, prayer shawls, and prayer rituals. Some have designated times in the day for prayer and require bodily positions for prayer. They also have differences of belief regarding the purpose of prayer. In nearly all of these things the Christian lacks these things in his prayer life, they having no foundation in scripture.

Prayer Beads

"Prayer beads serve as a tool to aid in focusing during prayer and meditation, primarily by providing a physical way to count repetitions of prayers, mantras, or other sacred phrases. They are used across various religious and spiritual practices to help with concentration, mindfulness, and maintaining a meditative state...This can be particularly helpful for practices that involve repetition, such as the rosary in Catholicism or the japa mala in Hinduism." (AI)

"Prayer beads are used across a wide range of religious traditions, including Christianity (Catholicism and Protestantism), Buddhism, Hinduism, Sikhism, Islam, and others. The specific type and use of prayer beads can vary depending on the tradition, but the general purpose remains the same: to aid in prayer and meditation."  (AI)

We will have some things to say about repetition in prayer shortly. No holy man in scripture prayed with prayer beads. This is not needed. What is needed is praying "in the Spirit." The Spirit of God is sufficient to keep a person focused in prayer. Notice these verses that speak of praying by the Spirit:

"Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints." (Eph. 6: 18 kjv)

"But you, beloved, building yourselves up on your most holy faith, praying in the Holy Spirit, keep yourselves in the love of God." (Jude 1: 20 kjv)

"What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also." (I Cor. 14: 15 kjv)

When a believer is praying in the Spirit he does not need prayer beads, prayer bells, or any other such thing. When engaged in such praying there will be no wandering of the mind. Further, it is in such prayers that one hears the voice of God telepathically. That is because the mind of the believer is connected to the mind of God. 

Prayer beads are also not needed by Christians because they understand that repetition of the same words over and over avails nothing. Said the Lord Jesus: "But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking." (Matt. 6: 7 kjv)

By "as the heathen do" is meant the religious Gentiles who were all polytheists. We see this kind of thinking in those religions. We see it reflected in Catholicism where "penance" may involve saying a "hail Mary" prayer or some other mantra so many times in order to obtain forgiveness. A way to keep count, as through beads, would be beneficial in such cases. To think that saying the same prayer over and over again so as to merit the divine favor is not in keeping with the tenor and spirit of the new testament. It is more akin to magic and superstition and to heathen religions.

Prayer Wheels

"Prayer wheels in Tibetan Buddhism are used as a tool for spiritual practice, specifically to accumulate merit, purify negative karma, and cultivate compassion. By spinning the wheel, devotees are said to achieve the same benefits as reciting the mantras or prayers inscribed within." (AI)

This reminds me of the days when I was in elementary school and was being punished by a teacher by having to write a sentence a hundred or more times! Many times instead of writing out the words "I will not talk when the teacher is speaking" (or something similar) on each line I would write the first letter in the sentence on each line on the paper and then do the same with the second letter until finished. I can see where having to pray the same lines over and over for a hundred times (in order to atone for my wrong) will force one to simply do something similar, such as saying the prayers as fast as an auctioneer. Said AI Overview:

"Prayer wheels allow the faithful Buddhist to multiply the number of prayers expressed by millions. This is because prayer wheels are filled with copies of mantras (sacred spells associated with particular deities)."

That is what I am talking about. Saying the same prayer over and over again would be monotonous and a way to cheat or find a short cut, as did the Buddhists, would be most desired. Just spin the prayer wheel and have a hundred "hail Mary's"! 

One song often sung by Christians is the song "Just A Little Talk With Jesus" has these lines:

"have a little talk with Jesus (Let us) tell Him all about our troubles (He will) hear our faintest cry (And He will) answer by and by (And now when you) feel a little prayer wheel turnin' (Lord, you know) know a little fire is burnin' (You will) find a little talk with Jesus makes it right"

This is a mixture of Buddhist practice with Christian. 

Prayer Bells

Churches, like the Mosques of Islam, often use bells to call the faithful to prayer. But, some religions use them as an aid to prayer itself. 

"In Buddhist practice, prayer bells, especially Tibetan hand bells, are used to enhance meditation, prayer, and rituals. They are believed to purify negative energy, cleanse the aura, and induce a calming atmosphere for meditation. The sound of the bell is often considered to be similar to the "ohm" vibration, which is also associated with meditation and spiritual practices." (AI)

Christians do not need bells to help them pray. They would in fact often be a distraction. Prayers are not more effectual because of bells, candles, or any other such thing.

Prayer Cloths. Veils & Shawls

"Prayer cloths are pieces of fabric, often handkerchiefs or shawls, used by some Christians as a tangible object to focus on during prayer and as a symbol of faith in God's healing and sustaining power...They may have Bible verses or prayers printed on them or be plain like a handkerchief. Various Protestant churches (usually Pentecostals) use prayer clothes either as a token to show the giver is praying for the sick recipient or as a direct means to pass on healing." (AI) 

Again, though some Christians have prayer cloths they are not scriptural. To pray in the Spirit and in the ears of the Father and his Son the mediator requires no prayer beads, prayer wheels, nor prayer cloths. It really is superstitious and what one would expect to find in heathen pagan religions. Having such adds nothing to the efficacy of prayer. What is most important is praying in the Spirit, praying according to the word and will of God, praying fervently and sincerely, praying with a thankful heart, praying with reverence and godly fear and trembling, and praying in humility. 

"Prayer cloths first became popular in America thanks to Joseph Smith, founder of the Church of Latter-Day Saints (also known as Mormonism)...most Mormons dropped the practice, concerned that it became a folk magic ritual. Around the time that Mormons stopped promoting prayer cloths, Pentecostals and holiness evangelists began using them." (Christianity.com - See here) 

Again, prayer cloths are not biblical and certainly add nothing to prayer. 

Christian women are commanded to pray with their heads covered and Christian men are to pray with their heads uncovered. (I Cor. 11: 2-16) But, this is not restricted to prayer. It is also applicable to the entire worship service. It is also not applicable to private prayer however. A Christian woman may go into her closet to pray to God without a head covering. She may pray with her family without it. Likewise Christian men should pray and worship in the assembly without a hat, turban, hood, etc. Again, that does not mean that he cannot pray in private with his hat on. If he is riding in his car with his hat on, he may pray to God with it on. A woman's veil is not an accessory to prayer, but serves another purpose. By wearing the veil in public worship the woman expresses her faith in the divine order respecting men and women.  

What about prayer clothes, like the prayer shawl? Crosswalk says (See here):

"A prayer shawl, also called a tallit, is a special garment worn by Jewish men. The garment signifies the nobility that comes from being God’s chosen people. The tallit is a sign of obedience to God’s law. Jewish women are not required to wear them, but some do during prayer time. Jewish children are often given the tallit at their bar mitzvah or bat mitzvah. Some Christians today use a prayer shawl during their prayer time."

In response we say the same thing that Paul said to those who thought one's relationship with God was dependent on what food he ate. Said the apostle: "But food does not commend us to God; for neither if we eat are we the better, nor if we do not eat are we the worse." (I Cor. 8: 8 nkjv) Likewise we say that prayer does not become more effectual or holy or pleasing to God because of a prayer shawl, beads, wheels, etc. 

Prayer Rugs

In many religions, such as in Islam, prayer rugs are an essential item in prayer.

"Prayer rugs, also known as prayer mats, are used in Islam and some Jewish traditions for various reasons, including maintaining cleanliness, providing a designated space for prayer, and enhancing spiritual connection. They help ensure a clean surface for prayer, symbolizing a sacred space and fostering humility during worship. Additionally, prayer rugs often incorporate symbolic elements like the mihrab (a niche indicating the direction of Mecca) and other religious motifs." (AI Overview) 

"Here's a more detailed look at the reasons for using prayer rugs (AI): 

1. Cleanliness and Purity: In Islam, maintaining cleanliness is crucial during prayer, as Muslims are required to perform ablution (wudu) before worship. Prayer rugs provide a clean surface, protecting clothing and the worshiper from dirt or impurities on the ground. This aligns with the Islamic principle of ensuring purity in all aspects of worship. 

 

2. Designated Sacred Space: Prayer rugs help define a specific area for prayer, setting it apart from everyday activities. They create a sense of sacredness and focus, enhancing the spiritual experience of prayer.

3. Enhanced Spiritual Connection: The act of laying out the rug and positioning oneself towards Mecca (the direction of the Kaaba) can be a powerful reminder of the divine presence. The rug can serve as a symbolic gateway to the holy city, fostering a deeper connection with God.

4. Cultural and Artistic Significance: Prayer rugs often reflect the artistic styles and design elements of specific regions, contributing to the rich cultural heritage of Islam. They can also be seen as beautiful works of art, expressing faith and creativity.

5. Symbolic Elements: The mihrab, a prominent feature in many prayer rugs, is a visual representation of the prayer niche in mosques and indicates the direction of Mecca. Other symbols, like lamps, trees, and flowers, can also be incorporated, carrying symbolic meaning related to God's presence and paradise.

6. Jewish Tradition: In Jewish traditions, prayer rugs are used to provide a clean and sacred space for prayer, particularly during prostration or when synagogues lack benches. They can also help to enhance the sense of humility and connection with tradition during prayer."  

The reasons for the prayer rug are not valid for the Christian. We never read where Christ and his apostles used or promoted using a prayer mat. A Christian can pray even when he is dirty! Job prayed while in sackcloth and ashes. Jesus prayed while in the Garden of Gethsemane and on the cross and he certainly was not physically clean at those times. As we have seen, a believer's heart is a sanctuary and can pray in that sanctuary any time. He may be in war, in a filthy trench, but he can still pray effectually in such a state. This is what makes the Christian religion superior in regard to prayer.

Prayer Rituals & Body Positions

"Body position in prayer varies across religions but often involves kneeling, prostration, sitting, or standing, with hand positions also playing a role. While some religions prescribe specific postures, others, like Christianity, offer a range of acceptable positions." (AI) 

Body position in prayer is often seen as a way to express humility, reverence, and focus, according to some religious scholars.

According to Islamic tradition, prostration, where the forehead touches the ground, is a crucial part of Islamic prayer (Salat) and is considered the closest position to God. 

According to Jewish tradition, standing is the traditional posture for prayer, especially during the Eighteen Blessings (Amidah), which involves movement and bowing. Videos of Jewish men praying at the wailing wall in Jerusalem show men with their prayer caps and rocking forwards and backwards. We also see them writing their prayer requests on pieces of paper and putting them into the seams between the stones (similar to Buddhists putting such pieces of paper in their prayer wheels). 

Sitting with crossed legs (lotus position) is common during prayer and meditation in Hinduism and Buddhism. 

Christians pray in all sorts of bodily positions, not thinking that any one position makes prayer more holy or effectual. If he "prays without ceasing" (I Thess. 5: 17), then he will pray sometimes standing, sometimes sitting, sometimes on knees, sometimes while lying in bed, etc. Though Christians often  pray with their eyes closed, yet even this is viewed as optional. Jesus prayed with his eyes open towards heaven. (John 11: 41; 17: 1; Luke 9: 16) Many Christians like the Jews of old sometimes pray with uplifted hands, but again this is optional. (Psa. 28: 2; I Tim. 2:8) It is a way to mix praise with prayer.

Fasting & Meditation

Prayer in many religions is often mixed with fasting. (Matt. 6: 16-18; 17: 21; Acts 13: 2-3; 14: 23; I Cor. 7: 5) Though there were fasts commanded in the old testament, there are none in the new. Fasting was practiced in the new testament but it was not obligatory. Christians should keep in mind the words of the Lord to Isaiah which are as follows:

“3 'Why have we fasted,' they say, 'and You have not seen? Why have we afflicted our souls, and You take no notice?' "In fact, in the day of your fast you find pleasure, And exploit all your laborers. 4 Indeed you fast for strife and debate, And to strike with the fist of wickedness. You will not fast as you do this day, To make your voice heard on high. 5 Is it a fast that I have chosen, A day for a man to afflict his soul? Is it to bow down his head like a bulrush, And to spread out sackcloth and ashes? Would you call this a fast, And an acceptable day to the Lord? 6 "Is this not the fast that I have chosen: To loose the bonds of wickedness, To undo the heavy burdens, To let the oppressed go free, And that you break every yoke? 7 Is it not to share your bread with the hungry, And that you bring to your house the poor who are cast out; When you see the naked, that you cover him, And not hide yourself from your own flesh?" (Isa. 58: 6 kjv)

All religions have some form of meditation. In the psalms of the bible we see where meditation and prayer were often joined together. Oftentimes it is while musing upon scripture, and the providence of God, a Christian will be moved to pray. This often occurs in a circular manner. Meditate awhile, then pray, then meditate, then pray, etc. 

"Combining prayer and meditation can offer a richer spiritual experience. Prayer, a form of communication with God, can be enhanced by meditation, which helps quiet the mind and cultivate a deeper sense of presence and connection. By first engaging in meditation to still the mind and then turning to prayer, individuals can experience a more focused and profound connection with the divine." (AI) 

Not only is meditation often joined with prayer, but so too is praise and thanksgiving. We also see this in the psalms. Utterances of praise are often intermingled with supplications, intercessions, and making requests of the Lord. 

In summation we say that Christian prayer is superior because prayer is made to the one true and living God, to the Father of all, and is made through the mediation of Christ as High Priest, and is made by the power and assistance of the Spirit of God. It is also able to be made at any time and any place because the believer in Jesus is a living temple. 

Essentials of Religion (v)

Two of the most essential elements of religion are God (or gods) and the worshipers. We have already spoken of how the Christian temple and priesthood are superior to that of other religions. We have also stated that the Christian religion is superior because it worships the one true and living God, Father, Son, and Spirit. But, so too are the worshipers in the Christian faith. The chief reason for affirming this is because they are the only ones who worship God "in spirit and in truth." Said the Lord Jesus:

"19 The woman said to Him, "Sir, I perceive that You are a prophet. 20 Our fathers worshiped on this mountain, and you Jews say that in Jerusalem is the place where one ought to worship." 21 Jesus said to her, "Woman, believe Me, the hour is coming when you will neither on this mountain, nor in Jerusalem, worship the Father. 22 You worship what you do not know; we know what we worship, for salvation is of the Jews. 23 But the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for the Father is seeking such to worship Him. 24 God is Spirit, and those who worship Him must worship in spirit and truth." (John 4: 19-24 nkjv)

All worshipers of false deities "worship what they know not." Some people say that all religions are simply different ways of finding God or being saved. However, since views about God differ so much in those religions it is unreasonable to claim that they all lead to the same God. 

Sincerity is not enough for there are many who worship false gods and goddesses and are sincere in their religion, worship, and faith. According to Jesus one must not only worship God in spirit and sincerely but in truth. Worshiping a false god does no one any good. Barnes comments in his commentary:

"In spirit - The word "spirit," here, stands opposed to rites and ceremonies, and to the pomp of external worship. It refers to the "mind," the "soul," the "heart." They shall worship God with a sincere "mind;" with the simple offering of gratitude and prayer; with a desire to glorify him, and without external pomp and splendor. Spiritual worship is that where the heart is offered to God, and where we do not depend on external forms for acceptance."

This reminds us of these words of Christ:

"This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men." (Matt. 15: 8-9 kjv)

As James spoke of "vain religion" so had Christ. "In vain" do people worship false gods. False religion involves two great errors. The first is to worship a false god. The second is to fail to worship God in the way he has prescribed. 

Bible Hub's encyclopedia says this (See here):

"False religion, as understood within the biblical context, refers to any system of belief or practice that deviates from the worship of the one true God as revealed in the Scriptures. It encompasses idolatry, heretical teachings, and any form of worship that contradicts the teachings of the Bible. False religion is often characterized by the worship of created things rather than the Creator, the propagation of doctrines contrary to biblical truth, and practices that lead people away from a genuine relationship with God." 

According to Jesus there are "true worshipers"; And, if there are true worshipers, then there are false worshipers. These are they who worship the one true God, the Father, and who worship him in spirit and in truth. They worship him as he himself has directed them. They also observe and do his commandments. These are the kinds of worshipers that God seeks.

The apostle Paul describes false religion in these words:

"20 For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse, 21 because, although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened. 22 Professing to be wise, they became fools, 23 and changed the glory of the incorruptible God into an image made like corruptible man--and birds and four-footed animals and creeping things. 24 Therefore God also gave them up to uncleanness, in the lusts of their hearts, to dishonor their bodies among themselves, 25 who exchanged the truth of God for the lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen." (Rom. 1: 20-25 nkjv)

This is a good description of polytheism or paganism. Such false religion is based upon lies and has an inferior description of God. True religion is monotheistic, believing in only one God. Christianity, though believing that the Father, Son, and Spirit are each God does not believe in three Gods (tritheism), for though they are three persons they are one in essence, substance, or nature. The bible teaches the trinity of the unity and the unity of the trinity. (See John 10: 30; I John 5: 7) Anything that is created cannot be God. Anything that had a beginning cannot be God. This is why Paul condemns those who are involved in "worshiping of angels." (Col. 2: 18) This is why Protestants condemn the Catholic practice of the worshiping or adoration of saints, or praying to them and seeing them as intercessors on a par with Christ. It is a false religion that worships Mary the mother of Jesus and prays to her and makes her into a kind of goddess.

The same apostle differentiates between true religion and false also in these words:

"4 Therefore concerning the eating of things offered to idols, we know that an idol is nothing in the world, and that there is no other God but one. 5 For even if there are so-called gods, whether in heaven or on earth (as there are many gods and many lords), 6 yet for us there is one God, the Father, of whom are all things, and we for Him; and one Lord Jesus Christ, through whom are all things, and through whom we live." (I Cor. 8: 4-6 nkjv)

True religion is monotheistic and believes in the above creed. The above is Christianity's basic statement of faith. All their religious exercise has this as a foundation. Paul defended this creed many times. When in Athens, Greece he affirmed it. So the record reads:

"Then Paul stood in the midst of Mars' hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious. For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you." (Acts 17: 22-23 kjv)

"Too Superstitious" is from the Greek word "deisidaimonesteros" and is often interpreted to mean "more religious," or perhaps "overly religious," or "very religious." It involves fearing or reverencing a deity or deities, or demigods. It literally means “fearers of demons.” This fact would lend credence to the KJV's use of the words "too superstitious," for superstition often involves the spirit world. W.E. Vine says that δεισιδαιμονία literally means being "reverent to the deity" (deido, "to fear;" daimon, "a demon," or "pagan god"), occurs in Acts 17:22 in the comparative degree." 

Why does Paul refer to the deities of the Athenians as demons to be feared and worshiped, rather than as "gods" (Greek theoi)? He could have used either term in his Athenian address. He used both at times when he referred to the deities of the Polytheists in his writings. In fact, some Pagan Athenians supposed that Paul taught that Jesus was a demon or demigod. The Athenian demon servers (worshipers) said: "He seems to be a setter forth of strange gods (Greek demons): because he preached unto them Jesus, and the resurrection." (Acts 17: 18)

"Devotions" is from the Greek word "sebasma" and denotes "whatever is religiously honoured, an object of worship of temples, altars, statues, idolatrous images" (Strong). 

Notice that religious devotion must have an "object of worship." If we judge faith and religion by the quality of the deity or deities religiously served, then the faith of the Christian is superior to all other religions and belief systems. Another word, similar to "devotion" is the word "devout." It is used of people who are very religiously minded. "Devout" is from the Greek word "eulabes," an adjective literally denoting "taking hold well." It denotes one dedicated to religion.

In another place, Paul referred to all false religions, most of which are historically polytheistic, as "will worship" or "self-imposed religion." Said Paul about the religion of the Gnostics:

"These things indeed have an appearance of wisdom in self-imposed religion ("will worship" KJV), false humility, and neglect of the body, but are of no value against the indulgence of the flesh." (Col. 2: 23)

Religion and religious exercise involve both internals and externals. The internal involves the state of heart and the mind of the worshiper. The external involves religious ceremony and ritual. Paul acknowledges that false religion has "an appearance of wisdom," a "show," but not the real thing. Elaborate temples, statues of idols, choirs and symphonies, sacrifices and feasts, celebrations, finely dressed priests, numerous altars, toasts and words of praise directed to the various deities, etc., these are the stuff of religion. Some translators think that "appearance" is not the best translation and say "reputation" is a better word. The Greek word is "logon" (a form of the word 'logos'). I think it denotes in this context the rhetoric and message of the false religion, being a reference to the religious language of the various cults. It denotes "wise words," which would be a religion that promotes certain mottoes, certain maxims, proverbs, adages, slogans, formulas, keys of knowledge, etc. 

Having now seen how Christianity is the one true religion and superior to all other religions, having a superior God, temple, priesthood, and worshipers, we will next speak of another essential to religion and that is prayer.