Description of Christian Worship
by Ellyzabeth
by Ellyzabeth
Historical Basis in Scripture
In Old Testament times, God spoke to various people personally. Indeed, it was considered one of His ways of communicating. God revealed Himself or rather did His communication with Adam and Eve due to their rebellion against Him after the fall was calling both of them as they tried to hide themselves from the Lord; not only that, for God also gave punishment to each of them accordingly (Genesis 3: 8-19). From there, we see the basic idea of worship introduced. One may ask how communication and worship integrate with one another? God merits worship as it is observed in His desires of communicating with His people. Note, that in regard to communicating, it is done as a mutual act and hence, the idea of worship between God and His people must also be a mutual act. In worship, we are prompted by the Holy Spirit to give our heartfelt praise to God and at the same time, we are able to communicate with God in the imminent presence of God. And in worship, the pattern of communication can be done in a number of different ways, namely in the call to worship, in a prayer of repentance or even through the reading of God’s Word.
In due time, man began giving to God an offering which was considered the beginning of sacrifice (Genesis 4:3-4).[21] Indeed, it was one of the practices of worship during patriarchal period,
Worship during the patriarchal period was either
an expression of praise and thanksgiving prompted by a theophany
(the visible or auditory manifestation of God to human beings) or
the act of obedience to some divine directive (e.g., Abram “obeying
the command of God to sojourn in
Moreover, the offering of sacrifices became the predominant element of worship in Old Testament times. The practice of presenting sacrificial offerings often included building an altar. The important fact about the altar was that it was the focal point of Israelite worship. By way of example, Abraham, Isaac and Jacob built altars to the Lord and made sacrifices, and immediately they ‘called upon the name of the LORD’ (Gen. 12:8; 13:4; 22:9; 26:25; 33:20; 35:1).[23]
Subsequently, “New Testament Christianity stands in the tradition of Israelite sacrificial worship in viewing Jesus Christ as the ultimate and final sacrifice”[24] and was revealed in its fullest sense through the shedding of the blood of Jesus Christ. Regarding sacrifice, Hebrews 9:22 says, “And almost all things are by the law purged with blood; and without shedding of blood is no remission.”
When God met with people, it was often related to some location or place where He would reveal Himself (Genesis 12:7-8; 13:4, 18; 21:33; etc). In line with that, in Exodus 25-31 God instructed the Israelites, through His servant, Moses, to build a tabernacle for Him.[25] The tabernacle was constructed to be a place where God could dwell among His people. His Word declares, “And let them make me a sanctuary; that I may dwell among them” (Exodus 25:8; ref. 29:42-45).
Furthermore, the worship in the tabernacle may be
said to foreshadow church worship. One may ask how the tabernacle is
associated with church worship. In dealing with that, we need to
know the definition of a church. Richard C. Leonard rightly claims
that, “the church is the assembly of the “saints,” or holy ones, a
people called out of the world by God.”[26] He
considers the church as an “institution of worship.” Leonard
believes that “Christian worship is not an activity of isolated
individuals but a function of the corporate life of the church.”[27]
Furthermore, we also need to know the purpose of the tabernacle.
According to Andrew Hill, “it was to showcase the imminence of God,
a habitat where God might live among his people (Exod. 25:8).”[28] Also,
tabernacle of king David also had its purpose for worship, whereby
it foreshadows the worship of the
It provides a model of God’s people entering His gates with thanksgiving, coming into the court of the king through praise, offering anointed sacrifices with their entire beings, night and day. “Through Jesus, therefore, let us continually offer to God a sacrifice of praise – the fruit of lips that confess His name” (Hebrew 13:15).[29]
In line with that, John Oswalt also mentions that the tabernacle gives sinners the possibility of coming into the presence of a holy God.[30]
Furthermore, according to Robert Webber,
Worship in the tabernacle necessitated a sacred
ministry. Ministers of the sacred ritual represented the entire
nation.” Indeed, “they were the mediators between
When David ruled as King in
The temple was similar to the tabernacle in that they were largely devoted to sacrificial worship. But they were also places for prayers (1 Kings 8:22-53; Isaiah 56:7; Matthew 21:13; Acts 3:1), swearing of oaths (1 Kings 8:22-53), singing of praise (1 Chronicles 15:16-22; 25:1-31), and teaching (Matthew 26:55; Luke 2:41-52; Acts 5:21).[33] Yet, some differences can be noticed, such as the size of each. While the tabernacle was portable, the temple was designed on a much larger scale and was not portable. In addition, the temple contained more pieces of furniture: ten golden lampstands, ten tables for the bread of the Presence, and ten basins (2 Chronicles 4).
At a later period in history synagogues became centers of the worship of God.[34] Worship in the synagogues was unlike the worship in the temple. Firstly, it was less regulated; secondly, the didactic element was emphasized; thirdly, “the priestly functions were not as prominent;” fourthly, “the teacher was the central figure;” and fifthly, there was more lay participation.[35] With regard to synagogue worship, other chief elements were, firstly, “reading of Scriptures and their interpretation; secondly, recitation of the Jewish creed, the Shema (Deuteronomy 6:4); thirdly, the use of the Psalms, the Ten Commandments, the Benediction, and the Amen; fourthly, the prayers and fifthly, the Jewish Kedushah or prayer of sanctification, which became in the Christian tradition, the trisagion (“Holy, Holy, Holy”).”[36]
As mentioned earlier, worship in the time of the Old Testament featured different kinds of practices, including sacrificial offerings, tabernacle worship, temple worship, and the practices associated with the synagogue. In the following section we shall also see some distinctive features of Christian worship from the time of the New Testament.
According to Robert Webber, the basis of New
Testament worship can be drawn from Jesus’ attitude toward worship.
Firstly, during Jesus’ ministry time on earth, it was evident that
He supported Israelite worship. By way of example, from the four
Gospels we can see how He initiated the cleansing of the temple,
which shows “His concern for the purity of temple worship” (Matthew
21:12-13; Mark 11:15-17; Luke 19:45-46; John 2:13-16). He also went
to the synagogue regularly on the Sabbath day and even attended the
feasts of
Jesus saw Himself as the Promised One, the Messiah, who obeys and fulfills the will of the Father to the point that He surrendered Himself to death on the cross. His sacrificial act “inaugurates the new covenant, fulfilling and replacing the system of worship associated with the Mosaic covenant.”[38] Even the Holy Spirit testifies about the work of the Lord Jesus Christ in regard to fulfilling the system of worship, saying:
“But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more” (Jeremiah 31:33-34; c.f. Hebrew 10:16-18).
Furthermore, in Revelation 4:10-11 we see how the sacrificial act of Jesus Christ fulfills its purpose.
The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.
Paul’s teachings about worship in the time of the New Testament are also important to determine the basis and focus of corporate worship. First of all, the apostle claimed the need to have “order” in corporate worship. 1 Corinthians 14:40 says, “Let all things be done decently and in order.” With that, everything must be done in order. The keynote to this is found in the earlier verse of 1 Corinthians 14:33 when it says, “For God is not the author of confusion, but of peace.”
The issue of order must also be seen in that
Christian worship was a corporate, not just an individual action.[39] By way of
example, 1 Corinthians 10:17 says, “For we being many are one bread,
and one body: for we are all partakers of that
one bread.”[40] Yet, this
does not mean that God did not allow any private or individual
worship. One may do his part, which functions as an individual
worship to God by having a prayer of repentance during corporate
worship. This can be done before the service starts, in order for
him to be ready wholeheartedly in coming to God in corporate
worship.
Secondly, the apostle Paul did refer to some contents in corporate worship. By way of example, 1 Corinthians 14:26 says, “How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.”[41]
In addition, the apostle also mentioned about “praying, singing, giving thanks, and responding with the “Amen” (1 Corinthians 14:13-17).[42] Ralph Martin, in his book Worship in the Early Church, also mentions the contents of worship in New Testament times. One of them is in regard to the church’s corporate prayer. Martin sees the church’s corporate prayer as “the united assembly of believers voices its praise and supplication.”[43] To support this idea he mentions Matthew 18:19-20 which says, “Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them.”[44]
In their book, Segler and Bradley list a number practice that distinguishes New Testament worship from Old Testament worship. First of all, Christians made use of the writings of leaders, such as the epistles of Paul, the account of the life of Jesus; … Secondly, worship included new hymns written by Christian writers in addition to Psalms. Indeed, the apostle Paul exhorts the Christians to “Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord” (Ephesians 5:19). Thirdly, the practice of baptism and communion. Fourthly, “there was a spirit of zeal in Christian worship produced by the consciousness that the Holy Spirit was present with these early Christians.” And fifthly, “Christian worship was held at different times and places than Jewish worship. The Jewish Sabbath as the day of worship was fulfilled and observed by Christ;” whereas “the Lord’s Day, the first day of the week became the Christian day of worship in commemoration of the Resurrection.”[45]
Worship that leads / extends to evangelism
According to Whaley, Acts 16:16-24 provides us with an example of corporate worship that resulted in a premier evangelistic opportunity.[46] The question is, is Whaley correct? In order to deal with this issue, we first of all need to understand what the book of Acts is saying. In context, this passage says nothing about corporate worship in a church setting or any other setting. What then is the relevance to corporate worship? Whaley claims Acts 16:16-24 was the prelude to corporate worship. From his perspective it was part of the scene that God designed for Paul and Silas to experience in order for them to witness effectively to the prisoners. Again in this matter we have to refer to the book Acts. In Acts 16, Paul and Silas were confronted with the case of a girl who was demon-possessed. In the story, they were able to release the girl from her bondage to Satan. As a result of the response of the slave-girl’s owners, Paul and Silas were dragged off to prison (verses 16-24).
Subsequently, the story informs us that the imprisoned apostles offered praise to God. “And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them” (Acts 16:25). Instead of complaining to the God who they believed and served, Paul and Silas responded by worshipping God. I. H. Marshall addressed what Paul and Silas did as simply ‘praise to God.’[47] To this, again Whaley puts this scene into a six-step process of worship that leads to evangelism, “First, they met in a place of worship. Second, they gave priority to worship. Third, the people worshiped together. Fourth, they presented praise to God. Fifth, they preached Christ. Sixth, the Holy Spirit produced fruit.”[48]
Apparently, Whaley sees Paul and Silas ‘praying and singing hymns to God,’ as part of his category ‘praise to God.’ It seems that he considers this a worship service because the praise was audible, so that “the prisoners heard them.” Hence, Whaley was incorrect to say that Paul’s and Silas’ praying and singing hymns to God was an example of corporate worship to God, which resulted in an excellent evangelistic opportunity. The fact is, they were not holding a worship service in the prison, but were only praising God there.
Furthermore, it is also tempting to say that the conversion of the jailer was the result of Paul’s and Silas’ praying and singing of God (Acts 16:34). To this, the writer also believes that it was rather an untrue remark. The writer believes that it was rather an event of miracle whereby even after the earthquake-event that ripped the doors off the jail, no one had escaped. At the same time, there was no evangelistic opportunity shown to be an extension of corporate worship in the passage.
The writer also observes another factor, to say the conversion of the jailer was not the result of Paul’s and Silas’ praying and singing to God which is found in Acts 16:28, “But Paul shouted, “But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here.” In context, Paul forbade the jailer to end his life by his intention of committing suicide (Acts 16:27). In other words, by telling the jailer ‘Do thyself no harm,’ Paul had saved his life, for otherwise he might have died. When Paul cried out and saved the jailer’s life, he had a tremendous effect on the jailer which resulted in the salvation of his whole family, as was recorded in Acts 16:33, “… and was baptized, he and all his, straightway.”
In summary, the description of worship is somewhat important in discussing about the idea of worship. One will notice how the term is being used and practiced in order to know the meaning of it. Also, knowing the true practice of worship enables one to practice a right perspective of worship in a church setting in order our ministry will be fruitful.
Furthermore, knowing the historical basis of worship from the Scripture only may not be enough to support our understanding as to why different churches practice different things. One may even consistently practice the same mistakes not knowing the things practiced are untrue. Hence, it is also important to look at the historical background of worship, starting from the worship in the early churches, worship in the middle ages, and even worship after the reformation era. With that, one may be able to know deeper why churches have different conceptions in practicing certain things in the worship service.
[21] According to Hattori, “Sacrifice is an indication of devotion to God on the part of the one who is performing the act.” Yoshiaki Hattori, “Theology of Worship in the Old Testament,” in Worship: Adoration and Action, ed. D. A. Carson (Grand Rapids: Baker Books, 1993), 23.
[22] Andrew E. Hill, “Worship,” in Evangelical Dictionary of Biblical Theology, ed. Walter A. Elwell (Grand Rapids, Michigan: Baker Books, 1996), 839.
[23]
Janice E. Leonard, “Sacrifice and Atonement in the New
Testament,” in The Biblical Foundations of Christian
Worship, ed. Robert Webber (Nashville: Star Song
Publishers, 1993),66.
[24]
Janice E. Leonard, Sacrifice and Atonement in the New
Testament, 69.
[25] “The
structure referred to in Scripture as the tabernacle was the
center of the worship of Yahweh by the people of
[26] The author of Hebrew refers to the church as a worshiping body, using the term “festal gathering” (paneguris, Hebrew 12:22, RSV).
[27] Richard
E. Leonard, “Characteristics of the Church,” in The
Biblical Foundations of Christian Worship, ed. Robert Webber (Nashville: Star Song Publishers, 1993), 146.
[28] Andrew E. Hill, “Worship,” 840.
[29] Janice E. Leonard, “The Tabernacle of David,” in The Biblical Foundations of Christian Worship, ed. Robert Webber, 123.
[30] John N.
Oswalt, “Tabernacle,” 755.
[31] Robert E. Webber, Worship Old & New: A Biblical, Historical, and Practical Introduction., Revised edition (Grand Rapids, Michigan: Zondervan Publishing House, 1994), 34.
[32] “The
temple was created by extension of the tabernacle. … The
foundation for it is laid in the Pentateuch. Already in the
patriarchs we find the promise of God’s presence: ‘Do not be
afraid, for I am with you, I will bless you’ (Genesis
26:24). … Furthermore, with the ritual performances in the
tabernacle/temple complex, and the personnel and attendant
appurtenances, we come to a theologically significant point
about the temple practice: coming into the presence of a
holy God. In each change of location, vestment, instrument,
or ritual act, with their various gradations of importance,
the ‘needs’ of the people and the holiness of God come
together: I am holy, it is holy, you are (to be) holy.”
Anthony J. Petrotta, “
[33] John M. Frame, Worship in Spirit and Truth: A Refreshing Study of the Principles and Practice of Biblical Worship (Phillipsburg, New Jersey: Presbyterian and Reformed Publishing, 1996), 21.
[34] “The
synagogue was the place where Jews gathered for instruction
and worship in the New Testament period. The Greek word
synagoge means “assembly” and can refer simply to the
gathering of people itself (James 2:2) or to the building in
which they gather (Luke 7:5). The origins of the synagogue
are obscure, but they probably extend back at least to the
period of Ezra. At the time of the New Testament, synagogues
were found throughout the
[35] Segler
and Bradley, Understanding, Preparing For, And Practicing
Christian Worship, 23.
[36] W. O. E.
Oesterley, The Jewish Background of the Christian Liturgy
(Oxford: Clarendon Press, 1925), chapter 2, quoted in Segler
and Bradley, Understanding, Preparing For, and Practicing
Christian Worship, 23.
[37] Webber,Worship Old & New, 42.
[38] David Peterson, “Worship in the New Testament,” 55.
[39] Joseph S. Carroll, How To Worship Jesus Christ (Greenville, S.C.: Great Commission, 1984), 47.
[40] “This is
a difficult verse to interpret in detail, but the stress on
unity is clear. The one loaf at Communion symbolizes and
brings about unity. Believers are many, but they are one
body. The word for points to the place of Holy
Communion in bringing about unity. Communicants are united
to Christ and united to one another.” Leon Morris, 1
Corinthians, Tyndale New Testament Commentaries, Revised
edition (Grand Rapids, Michigan: William B. Eerdmans
Publishing Company, 1985), 144.
[41] “Come together means come together for worship. A hymn or ‘psalm’ properly denotes a song sung to the accompaniment of an instrument, but then more generally, a song. It was used especially of the psalms in the Old Testament, and some think that a Corinthian would come with one of these and perhaps a meditation on it. But singing was common among the early Christians (cf. v. 15; Matthew 26:30; Ephesians 5:19; Colossians 3:16), and the New Testament has a number of Christian songs (e.g. Luke 1:46-55, 68-79, and the songs in Revelation). The more likely meaning is that a worshipper would bring a song of his own composition for the service.A word of instruction (didache) is a piece of Christian teaching. A revelation will be some specific matter that God has revealed to the believer, perhaps a ‘prophecy’ or something akin to it. An interpretation will be the interpretation of a tongue. There was thus a variety of ingredients in the service. But the guiding rule is ‘Let all things be done for edification,’ as Paul has been insisting.” Morris, 1 Corinthians, 195.
[42] Webber, Worship Old & New, 47.
[43] Ralph P. Martin, Worship in the Early Church (Grand Rapids, Michigan: William B. Eerdmans Publishing, 1974), 29.
[44] “This
reference is to be understood in the light of a parallel
from Rabbinical sources. Rabbi Hananiah said: ‘If two sit
together and the words of the Law (are spoken) between them,
the divine Presence - the Shekinah – rests between them.’
Ralph P. Martin, Worship in the Early Church, 29.
[45] Segler
and Bradley, Understanding, Preparing for, and Practicing
Christian Worship, 23-25.
[46]
[47] “In the midst of their suffering they displayed their trust in God and their joy by praising and singing praise to Him. Here we have a concrete depiction of the Christian ideal of ‘joy amid suffering’ (Romans 5:3; James 1:2; 1 Peter 5:6). The prayers offered may have been simply of praise to God; there is no suggestion that the prisoners prayed for release, although the fact that the other prisoners heard them is perhaps meant to convey the point that they would then regard the miraculous release which followed as an answer to the missionaries’ prayers to their God.” I. Horward Marshall, The Acts of the Apostles, Tyndale New Testament Commentaries (Grand Rapids, Michigan: William B. Eerdmans Publishing Co., 1980), 271.
[48] Whaley,The Dynamics of Corporate Worship, 117-118.