The Scriptural Doctrine of Worship
Posted: Thursday, April 09, 2009
by John Waddey
firstcenturychristian
Man is a worshiping creature. Every heart has its shrine, every tribe has its totem. The impulse to worship is elemental and universal. This is the case because God has placed eternity in the heart of man. (Eccle. 3:11). If he knows not how to worship in spirit and truth (John 4:24) man will worship in ignorance and error.
I. Worship, its Definition
II. The History of Jehovah Worship
The careful student of scripture discovers three distinct developmental stages in the divine worship of God: The simple family worship of the earliest ages, the national worship of ancient Israel and Christian worship. Let us consider briefly the basic details of each.
Patriarchal: The earliest recorded account of man's worship is that of Cain and Abel, the sons of Adam. The record simply states that they "brought an offering unto Jehovah" (Gen. 4:3-4). Cain's offering of vegetables was rejected while Abel's lamb was accepted. Hebrews 11:4 helps us understand why Abel's gift was recognized above his brother's. "By faith Abel offered unto God a more excellent sacrifice than Cain…."
In the days of Seth "began men to call upon the name of Jehovah" (Gen. 4:26). This passage suggests a new plane of religious expression that was reached at that time.
The patriarch Noah led his family in offering sacrifices following the flood (Gen. 8:20-21). Abraham well illustrates this stage of religion. The word patriarchal comes from the noun patriarch which means father. This was a period of time when the father led his family clan in worship. Worship was family centered. Each clan built an altar wherever they made their home (Gen. 12:7; 22:9 ). Their worship consisted primarily of animal sacrifices and prayers (Gen. 15:9, 15:2-5). No written law of God was given in those days. That which the father received from God, in dreams and visions, was passed on to his children. (Gen. 18:19). No mention is made of a specific day of the week, such as the Sabbath, being dedicated to God. In fact, circumstantial evidence from later books indicates that the Sabbath was given to the Hebrews at Sinai (Neh. 9:13-14). It was intended to commemorate their deliverance from Egyptian bondage (Deut. 5:15). Thus the patriarchal worship was informal, without priesthood, written regulation, temple, or holy days. This could not be styled inferior, for it was perfectly suited for man in that early stage of time.
Mosaic. At Sinai when the Hebrew refugees were organized into a nation and a national system of religion was given (Ex. 9:3-6; Deut. 4:6-8). At first this new system of worship centered around the tabernacle (Ex. 25:8-9). This was a portable tent designed for a house of worship. The tribe of Levi was chosen by God to minister in the tabernacle worship. Of their number, Aaron and his sons were designated priests with exclusive authority to lead in the sacrificial service (Num. 3:5-10). Animal sacrifices were offered to God for the nation and individuals (Lev. 16:1-22). The nation of Israel was guided in their life and worship by a recorded revelation which began with the decalogue and Moses' Pentateuch. These were supplemented in time by the inspired writings of the prophets. The Sabbath day was designated as a weekly holy day (Ex. 20:8-12). To this was added numerous annual feast days (Lev. 23:1-44). The tabernacle and its worship were perfectly suited for a nation of pilgrims migrating through the wilderness. Whenever the nation encamped, in a short time their center of worship was erected and in use. After the occupation and settlement of Canaan, the Lord provided a permanent arrangement for their spiritual life. This was Solomon's temple in Jerusalem. Except for a greater degree of grandeur, all items remained essentially the same. Mosaic worship was distinguished from that of the patriarchal age by its priesthood, its central house of worship, its national extension, its Sabbath and yearly holy days, its written code, and public praise by both priests and worshippers which included both vocal and instrumental music (II Chr. 5:11-14; 29:25-28). The temple and its worship had a sensual sublimity which appealed to the physical senses.
During the Babylonian exile 606-536 B. C., synagogue worship evolved. It was primarily a popular service of devotion, free from the ritual of the temple and the exclusiveness of the priestly service. Following the restoration in 536 B.C. the two systems functioned as corollaries. The synagogue supplied the daily and weekly spiritual needs of the Israelites who often lived far from the temple. The temple continued as the center of national service. In Jesus' day the sect of the Sadducees controlled the temple while the Pharisees usually dominated the synagogues. Worship in the synagogue had four primary facts:
1) Recitation of the Shema. (Deut. 6:4-9).
2) Prayers and songs.
3) Reading of portions of the Law and Prophets by the men.
4) The targum which was an explanation of scripture in the vernacular.
The worship of Israel was distinguished from other Oriental religions in the following ways:
1. Israel's God was the only and exclusive God.
2. Jehovah was a personal, living God who actively intervened in history.
3. They had no images in their worship.
4. Theirs was a religion centered around and governed by a God-given book and constitution.
5. The morality of Israel's worship was distinctly higher and purer than her pagan neighbors' religion.
In his death and resurrection, Christ abrogated the old law and its entire worship arrangement (Col. 2:14-17). At the same time he instituted a new and living way to approach Jehovah (Heb. 10:19-25).
While the law had come through Moses, grace and truth came through Jesus (John 1:17). Today, God's children come to worship him in spirit and in truth (John 4:24). Christian worship is the ministration of the spirit that gives life. (II Cor. 3:6-9). Now, Christ is our perpetual high priest, after the order of Melchizedek (Heb. 6:20). Every Christian is a royal priest, authorized to offer up spiritual sacrifices to God through Jesus (I Pet. 2:5). Our worship is not limited to Jerusalem or any geographical spot on earth (John 4:20-24), rather true worshippers may offer their adoration anywhere, so long as it is in spirit and truth. The privileges of Christianity are not limited to one nation as before. Now, every creature in every nation is able to participate (Mark 16:15). No more do we offer animal sacrifices, which could never take away sin (Heb. 10:10-12). The new covenant of Jesus is a better covenant than that of Moses and it offers a more excellent ministry and better promises (Heb. 8:6). While that of Moses appealed strongly to the eye and ear, Christ's new way of worship and service appeals more directly to the heart and soul (Rom. 12:1-2; John 4:24).
III. Christian Worship
At this point we launch into a more detailed study of Christian worship. What are the characteristics of acceptable worship?
Christian worship is God-centered. "Worship God," the angle told John.(Rev. 22:9). "He that comes to God must believe that he is …" (Heb. 11:6). The first prerequisite of worship is expressed by David, "Be still and know that I am God" (Ps. 46:10). Those who worship must always guard lest their worship be distracted from God. Worship must not be determined by a preacher, other worshippers, by the physical surroundings such as the building and its comforts or the lack thereof.
Our worship must be personal. God seeks true worshippers to worship him (John 4:23). One cannot worship by proxy. My mate or children cannot worship for me. Worship cannot be purchased. Lavish gifts to God are no substitute for personal worship. Being a spectator of other's worship is not enough. Every individual must worship Jehovah and give a personal account for his own actions (II Cor. 5:10).
Worship is corporate, i.e., congregational. Upon becoming a Christian the believer enters into something larger and more important than himself. He is part of the brotherhood of the saints (I Pet. 2:7). Since we are severally members one of another, we must not forsake the assembling of ourselves together wherein we provoke one another to love and good works (Heb. 10:24-25). In I Corinthians 11:20, Paul discusses their assembling together for the communion. As Christians worship together, the believer reaches his highest level of spiritual aspiration and motivation.
Sincerity must characterize our worship. Insincere, hypocritical worship was scathingly rebuked by Jesus (Matt. 23:23). We must worship "in truth" (John 4:24). Not only does this famous passage demand scripturally correct worship but that which is honest, genuine and sincere.
Our worship must be humble. Pride and self-righteousness defeat every attempt to worship. "Humble yourselves therefore under the mighty hand of God…" (I Pet. 5:6) is the basic premise of worship. We see this illustrated in the case of the Pharisee and the publican that went up to the temple to pray. The proud Pharisee was rejected while the humble publican went home justified (Lk. 18:9-14). No honest man can contemplate the holiness of Jehovah without a fresh and vivid awareness of his own lack of holiness. Isaiah had this very experience (Is. 6:5).
Worship must be spiritual. Through Christ we offer up "spiritual sacrifices" (I Pet 2:5). We serve God with our spirits (Rom. 1:9). We owe to God "spiritual service" (Rom. 12:1-2). Spiritual worship is opposed to the carnal modes of worship of the pagans and even the physically centered worship of Moses' law. Christian worship needs no earthly temple, animal sacrifice, material altar, incense or any item made by men's hands. With his spirit, man worships God the Spirit in spirit and truth (John 4:24). Ritual and formality have little to do with whole-hearted worship to God. This makes Christianity truly an international religion for no matter who he is, where he may live or his circumstances, man can worship God acceptably.
Christian worship is free and spontaneous. A study of the New Testament impresses us with the absence of fixed forms or arrangements of the prescribed acts of worship. It was in the third and fourth centuries that the free worship of the primitive church began to be supplemented by a formal system which gradually grew into the massive ritual of Roman Catholicism. The scripturally appointed items of worship may be arranged in any one of a number of patterns and yet be no more or less than God ordered. We hasten to add, however, that free, spontaneous worship in no way forbids planning and order. In fact, the apostle plainly says. "Let all things be done decently and in order" (I Cor. 14-40).
To be complete, worship must be expressed in life. Acts of worship divorced from life are rejected by God. "Not every one that saith unto me Lord, Lord shall enter into the kingdom of heaven: but he that doeth the will of my Father who is in heaven" (Matt. 7:21). One of the humanity's greatest mistakes is to think that worship, by itself alone, will suffice to please God. Through Amos, God ordered the people to shut down their worship services until justice and righteousness were evident in their lives (Amos 5:21-24).
Then, too, worship must be authorized by Christ to be acceptable to the Father. All authority has been vested in the Son (Matt. 28:18). Whatever we do in word or deed must be "in the name of the Lord Jesus" (Col. 3:17). Surely this broad regulation would include our worship. John warns us that "Whosoever goeth onward and abideth not in the teaching of Christ hath not God…" (II John 9). We are only authorized to teach "whatsoever" Christ commands (Matt. 28:20). Any act or item of worship not authorized by Christ cannot be acceptable. It is not enough to respond that the Bible does not condemn a certain action, such as instrumental music or counting beads. The very fact that they are not authorized is sufficient grounds to reject them.
Finally, our worship must be directed to God through Jesus our mediator. "For there is one God and one mediator between God and men…..Christ Jesus" (I Tim. 2:5). No other mediator is acceptable whether it be Mary, an apostle, a saint, or an angel.
IV. Elements of Christian Worship
It was the practice of the apostolic church to offer unto God five items of worship: songs, prayers, gifts, communion, and scripture study. Since these are the only authorized avenues of worship, no other can be acceptable today.
Prayer is one of the most ancient methods of worship. Jesus taught his disciples to pray (Lk. 11:1-4). Early Christians were steadfast in prayer (Acts 2:42). In prayer, we praise God, petition him for our needs, confess unto him our sins and thank him for our blessings. Acceptable prayer must be addressed to God through Christ (I Tim. 2:5), and according to his will (Matt. 26:39). The worshiper must be living in harmony with God's will if he expects an answer (I Pet. 3:12).
Singing is a vital part of our worship. "Christianity is a singing faith. In no other religion does music play so great a part in the worship and witness of all the people."2
Two kinds of music are found in the Bible, vocal and instrumental. In the New Testament, however, we only read of vocal music being offered unto God. Had the inspired writers simply said to make music, we would have been free to choose either or both for worship. Since they specified singing, that excludes the other form (instrumental) from our service. "Speaking one to another in psalms, hymns and spiritual songs, singing and making melody with your heart to the Lord…" (Eph. 5:19). (See also Colossians 3:16; Hebrews 2:12; James 5:13; I Corinthians 14:15). Historians agree that "…..it is generally believed that the primitive Christians failed to adopt the use of instrumental music in their religious worship." "….the general introduction of instrumental music can certainly not be assigned to date earlier than 5th and 6th centuries…." 3 In our songs we praise God, but also we teach one another the great truths of the faith and exhort each other to walk in the Savior's way (Col. 3:16). In fact, hymns are surely one of our best methods of instruction in doctrine and Christian living.
The Lord's supper is the central feature of the Lord's day assembly (Acts 20:7). Jesus ordained that bread and fruit of the vine be taken in memory of his crucified body and shed blood (Matt. 26:26-29). In communing, we look back to the cross; we look forward to his return (I Cor. 11:26); we look within our own hearts (I Cor. 11:28); we look outward to others as we proclaim the Lord's death (I Cor. 11:26). Since no instructions are given as to how to dispense the sacred elements, we are free to use whatever arrangement is best suited to our needs. The fact that each worshipper is instructed to examine himself before partaking suggests that no one has the right to control who may not commune (I Cor. 11:28).
The presenting of gifts to God is an equally important part of worship. We are instructed to give on the first day of the week. (I Cor. 16:1-2). The measure of our gift is, as we have prospered. (Ibid). Our gifts are to be planned aforetime and given with a cheerful heart (II Cor. 9:5-7). While the contribution is not part of the Lord's Supper, it should never be depreciated or treated lightly. In giving unto God, we are demonstrating our love and appreciation to him for the wonderful blessings he has showered upon us.
Even Bible reading and preaching are part of our worship to God. Each worshipper participates in this as he hears the message from God's word. It is worship because we hear God's instruction through his word. We learn to live and serve from the teaching. The disciples in Jerusalem continued steadfast in "the apostles' teaching" (Acts 2:42). There is a tendency to count songs, prayers and communion as worship with Bible reading and preaching more in the realm of entertainment or at least a lower type of worship. This is a mistake.
V. Generic and Specific Authority
We would do well to take a moment to note how God authorizes things in Christianity. There are two kinds of authority, general and specific. A general command authorizes a matter without spelling out the details. Specific commands pinpoint the very thing to be done. For example, the command to "Go…preach the gospel" (Mk 16:15), is generic as regards the command to go. It leaves unspecified the method of going. One might scripturally use any or all legitimate methods of travel and fulfill this command. On the other hand, the command to "preach the gospel" is specific as to the message to be taught. We have no choice in what we teach for God.
Applied to worship this principle is very helpful. The command to sing in (Ephesians 5:19) excludes playing of instrumental music. The command to sing psalms, hymns and spiritual songs leaves us free to choose between hundreds of religious songs and yet be pleasing to God. Only non-spiritual songs or songs which teach error would be excluded.
VI. Divine Essentials and Human Customs and Traditions
An area that often causes problems among Christians is the confusion of customs and traditions associated with the various acts of worship with the divinely required act itself. For example, the ancient practice of one communion cup was thought by many to be as essential as the bread and wine. Some even caused division over the introduction of multiple cups in communion. We must carefully examine the whole range of bible teaching on any given theme and identify the scriptural essentials. In this case, bread symbolizes Christ's crucified body, the fruit of the vine his blood. The container, the table and other utensils to use are left up to the worshipers. So also are such things as the time of Lord's day worship, the meeting house and hundreds of other items. The general command to do a given thing authorizes us to take whatever steps are necessary to fulfill it providing we violate no other divine precept.
The religion of Christ is so basic and simple that it works as well for the sophisticated American as for the primitive African bushman. The author has been privileged to worship with "bush" congregations in Southern Africa who met under a shade tree. In their simple way, they worshiped God just as acceptably as we in our modern meeting houses. The trimmings were different but the essentials were the same.
VII. Some Problem Areas
There are some things commonly observed in the religious world that deserve our attention before we close this study.
Should we observe such religious holy days as Easter and Christmas? G. A. Jacobs, an Episcopalian, writes, "And here it must be….acknowledged that there is in the New Testament no trace whatever of any of those days of hollowed commemoration which are now celebrated in Christian churches." It is an undisputed fact that such holy days were not ordained by Christ and his apostles. We ask then, by whose authority are they kept. The only answer must be, by man's authority. 4 Worship stemming from the commandments of men is "vain," said Christ (Matt. 15:9). We are "to observe all things whatsoever (Christ) commanded…" (Matt 28:20). Did Christ command us to observe Easter and Christmas? If so, where? Because they were observing days and months and seasons and years," Paul told the Galatian Christians he was afraid that he had bestowed his labor upon them in vain (Gal. 4:11). True Christian worship does not include such holy days.
May women take a leading part in public worship? Two passages relate to this question and determine our practice: (I Corinthians 14, 33-37 and I Timothy 2:8-14). In the Corinthian passage Paul plainly says, "Let the women keep silence in the churches." He gives us four reasons why:
1) It was the universal practice of all the Lord's churches (congregations) (vs. 33);
2) They must be in subjection even as the law of Moses taught (vs. 34);
3) It is shameful for a woman to speak in the church (vs. 35);
4) This was the commandment of the Lord (vs. 37).
In his epistle to Timothy he contrasts the role of men and women.
"I desire therefore that the men pray in every place…" (I Tim. 2:18). "Let a woman learn in quietness with all subjection" (2:11). Then he forthrightly declares, "But I permit not a woman to teach, nor to have dominion over a man…" (2:12). His reasons for this restriction are two: the order of creation and the nature of the fall (2:13-14). In this he says that woman may not fill a role where she will either teach "over a man" or have dominion or authority "over a man." To take a public leadership role in teaching or worship where Christian men are present is a clear violation of this principle. She may freely teach women and children (Tit. 2:3-5), but not men. It is also interesting to note that bishops were to be men who had wives, not who were wives (I Tim. 3:1-2).
Conclusion
Man does not worship God in order to get something. We can make no bargains with God. Worship is an end in itself. When we try to worship for the sake of certain benefits, the act ceases to be worship for then it is an attempt to use God for personal gain. God must be worshipped for his glory and honor or it is a kind of idolatry, however worthy our motives may be. Worship is primarily the offering of our total selves to God as a living sacrifice (Rom. 12:1). It is our loving attempt to pay an unplayable debt of appreciation, the expression of devoted hearts to the Giver and Sustainer of our lives.
William Temple wrote: "To worship is to quicken the conscience by the holiness of God, to feed the mind with the truth of God to purge the imagination by the beauty of God, to open the heart to the love of God, to devote the will to the purpose of God".
May we all "ascribe unto Jehovah the glory due unto his name; (and) worship Jehovah in holy array" (Ps. 29:2). JHW
FOOTNOTES
1. James Orr, International Bible Encyclopedia, Vol. 5. (Chicago: Howard Severence Co., 1919) p. 311
2. T. B. McDormand, The Art of Building Worship Services. (Nashville, Broadman Press, 1958).
3. McClintock, John; Strong, James. Cyclopedia of Biblical, Theological and Ecclesiastical Literature, Vol. 6 (New York: Harper and Brothers Pubs., 1980). P 759
4. G. A. Jacobs, The Ecclesiastical Polity of the New Testament. (New York: Thomas Whittaker, 1878). P. 231.
BIBLIOGRAPHY
J. P. Allen, Reality in Worship, Nashville: Convention Press, 1965.
Ferguson, Everett. A Cappella Music, Abilene, Texas: Biblical Research Press , 1972.
Harrison, Everett. Baker's Dictionary of Theology: Grand Rapids, Michigan, Baker Book House, 1960.
Hedley, George. Christian Worship, New Work: Macmilliam, 1963.
Jacobs, G. A. The Ecclesiastical Polity of the New Testament, New York: Thomas Whittaker, 1878.
McClintock, John: Strong, James. Cyclopedia of Biblical, Theological and Ecclesiastical Literature. Vol. 6, New York: Harper and Brothers Pubs., 1890.
McDormand, T. B. The Art of Building Worship Services, Nashville: Broadman Press, 1958.
McIlwain, Orene. Worship God, Richmond, Va.: John Knox Press, 1947.
Orr, James, General editor. The International Standard Bible Encyclopedia, Chicago: Howard Severence Co., 1919.
Ritchie, Andy T., Jr. Thou Shalt Worship the Lord Thy God, Austin, Texas: Firm Foundation Publishing House, 1969.
Segler, F. M. Christian Worship, Its Theology and Practice, Nashville: Broadman Press, 1967.
Standfield, V. L. The Christian Worshipping, Nashville: Convention Press, 1965.
Taylor, Charles. Calmet's Dictionary of the Holy Bible, London: Samuel Holdsworth, 1938.
Temple, William. The Hope of a New World, New York: Macmillian Co., 1942.
Thomas, G. Ernest. Spiritual Life in the New Testament, Westwood, N. J.: Fleming H. Revell Co., 1955.
Turnbull, Ralph. Baker's Dictionary of Practical Theology, Grand Rapids: Baker Book House, 1967.
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Top-level comments on this article: (1 total)You quoted these two slogans of the restoration movement in another post: "Do Bible things in Bible ways; call Bible things by Bible names." And, "Where the Scripture speak we speak; where the Scripture are silent, we are silent." You state that there are “five items of worship: songs, prayers, gifts, communion, and scripture study.” What scripture names “songs, prayers, gifts, communion, and scripture study” worship? What scripture names worship as “corporate, i.e., congregational?” What scripture names worship as the purpose of the assembly of the “apostolic church?”Dennis, with your educational background and knowledge of the Bible, I know that you know where each of the 5 items mentioned above are either commanded or inferred by example, are located. Where is that named "corporate" worship? It isn't so named, but what then would you refer to their gatherings to do these items? It does mention that the disciples met on the first day of the week to break bread. What for? You are allowing insignificant absenses of explanation cloud your mind. In one of your own articles you also said that celebrating pagan holidays was unscriptural and unChristian but not anti-Christian. Then why did God allow Israel to be destroyed and led into captivity for their participation in such things?Dear Joel: Well said. JohnDear Friend Dennis: I am happy to learn that you are reading my postings. Perhaps you could tell me what your congregation does when they assemble? Do they dance, gamble, play games? I think not. Do they sing, pray, give their gifts, commune and study God’s Word? What do you call it when people assemble in the name of their God and do such things? For some 2,000 years it has been universally described as worship. Jews worship their way, as do Buddhists and Hindus. We Christians worship as the New Testament of Christ teaches us.It seems to me you are picking at specks by demanding, “What scripture names...” God tells us to worship him in spirit and in truth (John 4:24). You well know that the New Testament speaks of Christians assembling together (Heb. 10:25); offering up sacrifices of praise (Heb. 13:15); partaking of the communion (Acts 20:7; I Cor. 23-29); praying (Acts 2:23-30); giving our gifts to God (I Cor. 16:1-2) and teaching his word (Acts 20:7). Perhaps you could tell me the verse that mentions the word “the Bible?” I suspect you well know these things. I also am confident that I understand from whence you are coming when you ask such questions. Do you suppose they edify others who might by chance read these lessons?Best wishes,John Waddey
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