Human beings are instinctively worshiping creatures. When the
Psalmist declared, “As the hart panteth after the water brooks, so
panteth my soul after thee, O God” (42:1), he perhaps expressed a need
that is basic to the human soul. As far back as the time of Cicero in
the first century B.C., or even earlier, pagan thinkers had
observed that religion in some form or other is a universal trait in
human nature (Dummelow 1944, ci).
Men are going to worship something or someone. It may be the sun, a
cow, a golden idol, the true God, or oneself! Humans worship. The issue
is, then, what or whom and how will people worship? Will they be “true
worshipers” (John 4:23) or false worshipers?
Worship is a dominant theme in the Bible. The concept is represented
by several terms in the Hebrew Scriptures and in the Greek New
Testament. Basically, worship involves a deep sense of religious awe
that expresses itself in ritualistic acts of devotion and service. The
English word “worship” literally means “worthship” and it denotes a
being or object that the worshiper deems worthy of devotion.
False Ideas about Worship
Before exploring God’s pattern of worship, it is fitting that some
consideration be given to a few of the prominent false theories
regarding worship.
No Need to Worship
Some people see no relationship between the existence of God and the
need to worship. This deistic philosophy views the Creator almost as an
abstraction. If God is self-sufficient, it is argued, he does not need
human worship; thus, acts of religious devotion are futile.
This concept, of course, ignores the fact that the Lord has commanded
human beings to worship him. It must be emphasized, though, that
Jehovah does not demand worship because of his need; rather, true
worship is prescribed for man’s benefit. Serving God will result in
humanity’s greatest happiness (Ecclesiastes 12:13).
For example, there is a vital connection between genuine worship and
character of life (see Romans 1:18-32). When men turn away from genuine
devotion to the true God, all sorts of vileness and discontent ensues
(Proverbs 13:15).
All Human Activity Is Worship
Others allege that worship is merely an emotion; thus, one is
actually worshiping all of the time (Winder n.d., 4, 5). Such assertions
have been made in an attempt to justify the use of instrumental music
in Christian worship, but they are for naught because the Bible plainly
indicates that worship in ancient days, in addition to the emotion
involved, was something practiced at specific times, places, etc.
Abraham went to Mt. Moriah to worship (Genesis 22:5). The wise men
came from the East to worship the Christ child (Matthew 2:2; cf. 1
Samuel 1:3; 2 Kings 18:22; Jeremiah 26:2; Matthew 14:33; Acts 8:27). All
Christian activity is not worship.
Worship as You Please
It is occasionally argued that worship is unregulated, that “God has
spelled out no formula for the worship of Himself” (Blakely 1987, 14).
Hence, supposedly, one is at liberty to improvise his own worship
agenda.
We will deal with this matter more fully in a subsequent section, but
for the present let us observe that the worship-is-unregulated theory
was the philosophy of Jeroboam, the son of Nebat. After the division of
the Hebrew nation, Jeroboam initiated his own worship program (see 1
Kings 12).
He authorized golden calves as representatives of Jehovah. He
substituted the cities of Bethel and Dan for Jerusalem as centers of
worship. The new king selected priests for his digressive system from
tribes other than the tribe of Levi. Finally, Jeroboam started a
religious feast in the fifteenth day of the eighth month (likely to
simulate the feast of the tabernacles which occurred on the fifteenth
day of the seventh month, according to the law of Moses).
All of these changes he “devised of his own heart” (1 Kings 12:33).
It is no wonder that this innovator was chastised no less than
twenty-one times in the Old Testament as one who caused Israel to sin.
We must remember that such examples were written for our learning
(Romans 15:4; 1 Corinthians 10:6, 11), because we will have “Jeroboams”
with us always.
New Testament Worship
As he was traveling from Judea to Galilee, Jesus stopped at Jacob’s
well near the city of Sychar. There he engaged a Samaritan woman in
conversation. Presently, the topic turned to worship. It was within this
context that the Lord affirmed that God wants people to be “true
worshipers” (John 4:23).
Christ then set forth the components that were to constitute the type
of worship with which the Father would be pleased. Those elements were
three: object, attitude, and action (4:24). The proper object of worship
is God, i.e., deity. The correct attitude is in spirit. And the
standard by which acts of worship are to be measured is the truth. Each
of these is crucial.
Deity, the Object
In his debate with Satan, Christ declared that only God is worthy of
worship (Matthew 4:10). By the term “God,” the entire Godhead is
indicated—Father, Son, and Holy Spirit. The Father is deity (Ephesians
1:3), the Son is likewise deity (John 1:1), and the Holy Spirit is deity
as well (Acts 5:3, 4).
The term “deity” simply describes the nature of the Trinity. These
persons possess the qualities or traits that constitute Godhood. Thus,
the Godhead is worthy of worship (Psalm 18:3). Since only God is to be
worshiped, all others are excluded.
Even though we are a little lower than the angels (Hebrews 2:7), we
do not worship these created beings. When the apostle John attempted to
worship an angel, he was warned to desist (Rev. 22:8, 9).
We do not worship great saints—dead or living. When Peter sought to
give undue adoration to Moses and Elijah, he was shown that these Old
Testament worthies were not in the same category with the Son of God
(Matthew 17:4, 5).
Moreover, when Peter was dispatched to the residence of Cornelius and
the Gentile centurion fell at his feet to worship, Peter raised him up
and said, “Stand up; I myself also am a man” (Acts 10:26). The Roman
Catholic dogma which asserts that it is acceptable to pray to Mary and
the saints is clearly at variance with the Scriptures.
We are not to worship our ancestors as those devoted to Eastern
mysticism do. As the world grows smaller by means of sophisticated
communication and transportation developments, we will be forced to deal
with the problem of ancestor worship.
Aside from the overt worship of objects or people, the Bible also
cautions that any form of devotion that relegates God to a subordinate
status—whether money, family, or profession—is idolatry. This is why
covetousness is idolatry (Colossians 3:5; cf. Luke 16:13).
In Spirit, the Attitude
In the context under consideration, the Lord further declared that
true worship must be in spirit. The meaning seems to be “that the entire
heart enters into the act” (Hendriksen 1976, 167). Or, as Lenski notes,
the whole soul is thrown into the worship" (1943, 323). The phrase
obviously suggests that a sincere disposition must characterize the
worshiper’s mind.
There is an Old Testament passage that is remarkably similar to John
4:24—“Now, therefore, fear Jehovah and serve him in sincerity and in
truth” (Joshua 24:14).
Note the concurrence between these verses:
- Serve Jehovah in sincerity and truth (Joshua 24:14)
- Worship God in spirit and truth (John 4:24)
There are a number of passages which underscore the type of
devotional attitude that must accompany the specific acts of worship in
which the Christian is engaged.
For example, Paul stresses that it is very important, when observing
the Lord’s supper, that we “discern” the significance of the bread and
fruit of the vine, i.e., how they relate to the Savior’s body and blood.
Carelessness in disposition can result in condemnation (1 Corinthians
11:27-29). Too, singing must be done “with the spirit,” etc. (1
Corinthians 14:15).
There are several dispositions highlighted in the New Testament which
are antagonistic to the nature of true worship. God will not accept
arrogant worship. Jesus told of a Pharisee who went up to the temple to
worship (Luke 18:9ff). In his prayer, which was little more than a
self-eulogy, he extolled his lack of flagrant sin and cataloged his acts
of religious piety. He even made God a party to his arrogance by
thanking him that he was so unlike other men, and especially the
publican who was praying nearby.
By way of contrast, the tax-collector humbly petitioned Jehovah, “Be
merciful to me the sinner.” The publican was justified; the Pharisee was
not. The lesson simply is this: worship saturated with egotism is
unacceptable.
Hypocritical worship is void. The Lord once addressed certain Jewish leaders with these sentiments:
You hypocrites, Isaiah spoke of your kind when he declared that
though you honor God with your lips, your hearts are far from him. Your
worship is thus vain (cf. Mark 7:6, 7).
Christ went on to describe how these Pharisees and scribes skirted
parental responsibility by slick, contrived traditions. We must learn
this lesson: when we knowingly and persistently live in direct violation
of Heaven’s will, and then feign worship, we are literally wasting our
time (see Isaiah 1:11-17). Hypocritical worship is meaningless.
Ostentatious worship is worthless, for, rather than seeking to honor
the Maker, it covets the attention of men. Jesus addressed this issue in
the Sermon on the Mount. He warned:
Take heed that you do not your righteousness before men to be seen of
them: else you have no reward with your father who is in heaven
(Matthew 6:1).
Of special interest here is the expression “to be seen.” It translates the Greek term theathenai,
which is the basis of our modern word “theater.” The Lord is condemning
performance worship! He illustrates his point by mentioning alms-giving
(v. 2), prayer (v. 5), and fasting (v. 16).
If one’s worship is designed to attract the attention of an audience,
when those human accolades have been collected the performer has been
“paid in full,” for such is the significance of the expression “they
have received their reward” (6:2).
Can we learn anything from this in these days when some are clamoring
for choirs, soloists, and religious drama in the church assembly?
Elsewhere we have shown that such innovations are not sanctioned by the
New Testament (Jackson 1990, 34-38).
What shall we say of those clergymen who adorn themselves in lavish
robes? And what of those brothers who, when preaching or leading public
prayers, adopt those sanctimonious tones that reek of pompous
artificiality?
It is clear that worship, if acceptable, must be correct as to object and attitude. But what about the form of worship?
Is there a pattern?
It is alleged by some that worship is a matter that God has left unregulated.
Given O. Blakely, of the Independent Christian Church, adamantly
argued this position in his debate with Alan E. Highers in Neosho,
Missouri in April, 1988. Blakely contended that “in no case did they
[the apostles] give directives for corporate worship” (1988, 37). Others
are also ridiculing the concept of “pattern worship.” Like Jeroboam of
Israel, they long to devise their own worship format.
Christ demanded that true worshipers must worship according to truth
(John 4:24). What is the meaning of “truth” in this context?
In the same book, the Lord declared, “[Y]our [the Father’s] word is
truth” (17:17). Deity thus must be worshiped according to the directives
of the Word of God. Additional New Testament evidence corroborates this
conclusion.
Paul affirmed that “God is my witness, whom I serve [latreuo—a
term including worship] in my spirit in the gospel of his Son” (Romans
1:9). Note the object (“God”), the disposition (“in my spirit”), and the
standard (“in the gospel”). There is a remarkable parallel to John
4:24.
The apostle informed the saints at Philippi that “we worship by the
Spirit of God” (Philippians 3:3), which is equivalent to his direction
through the Word of Truth (Ephesians 6:17).
In a context dealing with worship (e.g., singing), Paul stated that
our actions must be “in the name of the Lord Jesus” (Colossians 3:16,
17). The phrase signifies that which is grounded in the authority of
Christ (cf. John 5:43; Matthew 28:18; Acts 3:6).
In the same epistle, “will-worship” is forthrightly condemned
(Colossians 2:22, 23). W. E. Vine carefully noted that will-worship is
“voluntarily adopted worship, whether unbidden or forbidden” (881).
Thayer defines will-worship as “worship which one devises and prescribes
for himself, contrary to the contents and nature of the faith which
ought to be directed by Christ” (1991, 168).
A few writers, attempting to justify the worship-is-not-regulated theory, have contended that the expression “truth” (aletheia) in John 4:24 merely means genuine, i.e., free from deceit. They deny that it denotes conformity to a divine standard.
This assertion, however, is utterly without the support of respected New Testament scholarship. Arndt and Gingrich show that aletheia
is used “especially of the content of Christianity as the absolute
truth.” They list John 4:24 and 17:17 as parallel examples (1967, 35).
Another scholar has observed:
Those who worship God in Spirit and in truth (4:23, 24) are not those
who worship in sincerity and inwardness. The Samaritans are not
criticized for lacking sincerity. True worship is that which accords
with reality, which men grasp on the basis of revelation (Thiselton
1971, 891).
It is generally conceded that the church of the first century engaged
in several devotional acts in the Lord’s day assemblies. The communion
supper was observed (Acts 20:7), prayers were uttered (1 Corinthians
14:15, 16), the church sang songs to the glory of God (Ephesians 5:19),
and a contribution was taken (1 Corinthians 16:2). Too, teaching was
done, which included reading the Scriptures (Colossians 4:16) and the
proclamation of the Word (Acts 20:7).
We will now give consideration to the divine pattern that is to
regulate worship. We must remind ourselves that our worship, in order to
be acceptable, must be authorized. We must not do that which we have
not been authorized to do (cf. Leviticus 10:1, NIV);
we must not “go beyond that which has been written” (1 Corinthians
4:6); we must abide within the doctrine of Christ (2 John 9).
The Lord’s Supper
With reference to the Lord’s Supper, there are several vital
ingredients: First, the components of the communion consist of bread and
fruit of the vine (Matthew 26:26-28). When the Mormons substitute water
for the fruit of the vine, they do so without divine authority, hence,
they err.
Those moderns who allege that “it would NOT
be a sin or unscriptural to have ‘meat and potatoes,’ ‘pie and ice
cream,’ or any other healthful, helpful food ‘on the table’ as an aid in
worship” (Winder n.d., 123), have simply abandoned respect for the
authority of the Scriptures.
Second, the communion celebration is to take place upon the first day
of the week (Acts 20:7). We have no authority to alter the day; yet
some have suggested that it is permissible to observe the communion on
Wednesday or other days at the discretion of the church (Hook 1984, 17).
But by partaking of the supper (commemorating Jesus’ death) on Sunday
(which memorializes his resurrection) the intimate connection between
these historical events is preserved. We are not at liberty to ignore
divine precedent and divorce these two events.
Third, Christ’s death must be remembered each Lord’s day. The divine
pattern indicates that the early church met every Sunday (1 Corinthians
16:2—“every first day of the week” [Greek text]). The purpose of their
meeting was “to break bread,” i.e., observe the communion (Acts 20:7).
We thus conclude that those early saints remembered the Savior’s
death in the communion each Sunday. As a matter of fact, where is the
authority for even meeting every Sunday if not to observe the communion
with that frequency?
Fourth, all Christians must both eat the bread and drink the cup. The
Roman Catholic doctrine of communion under one kind, i.e., the notion
that the “lay person” can receive both bread and fruit of the vine by
partaking of the bread alone, is without foundation. Jesus said, “[A]ll
of you drink of it” (Matthew 26:27).
Singing Praise
In addressing the singing portion of our worship, we must observe
that the New Testament is quite specific in delineating Heaven’s
desires. One passage can serve as the basis of our analysis:
And be not drunken with wine, wherein is riot, but be filled with the
Spirit; speaking one to another in psalms and hymns and spiritual
songs, singing and making melody with your heart to the Lord; giving
thanks always for all things in the name of our Lord Jesus Christ, to
God, even the Father (Ephesians 5:18-20).
Consider the specific instruction:
First, we are authorized to sing. Singing is the conveyance of
thoughts by means of words set to music. Singing is a form of teaching
(Colossians 3:16). We are not commissioned to make mere musical sounds.
One can no more be edified by a mere musical noise than he can by the
words of a language which he does not understand. And Paul dealt with
this type of abuse in his initial letter to the church at Corinth. The
apostle declared that our music must be such as to invoke
“understanding” on the part of those who are involved (1 Corinthians
14:15). This implies words, not just sounds.
On Sunday, July 4, 1993, “Pastor” John Hagee’s televised Cornerstone
Church service out of San Antonio, Texas, featured a fireworks display.
Would our brethren, who are defensive of the “sound worship” phenomenon,
contend that this is a scriptural procedure in the church assembly?
Those who respect the authority of the New Testament, therefore, will
not improvise by humming, clapping, whistling, employing instruments of
music to accompany their singing, or imitating the sounds of
instruments with their voices. Currently, there is a tremendous erosion
of such matters within the body of Christ. Some churches appear to want a
human-centered worship service rather than a God-honoring service.
Second, we are authorized to sing psalms, hymns, and spiritual songs.
We are not empowered to incorporate into our worship services
nationalistic songs, cultural favorites, or other lyrics of a secular
essence.
Third, the grammar of the verse indicates that the entire congregation is to participate in the singing. The pronoun heautois
(“one to another”) is a reciprocal, reflexive term, representing an
interchange of action on the part of the singers. Congregational singing
is clearly authorized in the New Testament; authority for choirs and
solos is conspicuously absent from the divine record (see Jackson 1990,
34-38).
Will we live to see the day when a group “performs” the Last Supper before the congregation and the audience communes by proxy?
Communing through Prayer
Another feature of church worship is prayer. The prayer activity of
the corporate church must likewise conform to the divine pattern.
First, as noted earlier, prayer should be directed only to deity
(Nehemiah 4:9; Matthew 6:9). The Christian must never pray to any dead
person (as in the practice of Catholicism).
Second, we are not authorized to employ mechanical devices as aids to
our prayers. Buddhists frequently write their prayers on slips of paper
and insert the petitions into “prayer wheels,” which, spinning, are
supposed to propel the requests into the far regions of the universe.
Many religionists have utilized rosary beads to implement their
prayers. Such was the practice of the ancient Ephesians in the worship
of Diana, as archaeological data have revealed. It is well-known, of
course, that this is a feature of Roman Catholicism. The prayer beads,
blessed by a priest, allow the Catholic practitioner to keep account of
some 180 prayers which constitute the rosary: Paternoster (“Our
Father”), Ave Maria (“Hail Mary”), and Gloria. The premise behind such a
practice is the assumption that repetitious prayers will secure
indulgences—accumulated merit—which will exempt the faithful from the
fires of pugatorial punishment. Contrast this with Matthew 6:7, 8.
Third, prayer is a communication between a child of God and his or
her heavenly Father (Matthew 6:9), or, on occasion, the Son or Holy
Spirit as well. It is never appropriate, therefore, to call upon those
who do not belong to the family of God (Galatians 3:26, 27) to lead
prayers in our public assemblies (or at other times, for that matter).
Fourth, prayers must be uttered in harmony with the revealed will of
God (1 John 5:14). We may not pray for things like miracles (the age of
miracles has passed) or salvation of the lost independent of their
obedience to the gospel.
Fifth, prayers in assemblies of mixed sexes must be directed only by
males. In his first letter to Timothy, Paul declared, “I desire
therefore that the men [tous andras—the males] pray in
every place” (1 Timothy 2:8). Since it is clear from complementary
passages that women can pray anywhere (even in the assembly [1
Corinthians 11:5]), it becomes obvious that what the apostle limits in 1
Timothy 2:8 is leading prayer in a worship service.
Sixth, prayers in the assembly must be uttered intelligibly, i.e, so
as to be heard. Mumbled prayers are no better than speaking in an
unknown language (cf. 1 Corinthians 14:14-16).
Giving as Worship
God also has a pattern for church finance. It is most comprehensively set forth in 1 Corinthians 16:1, 2:
Now concerning the collection for the saints, as I gave order to the
churches of Galatia, so also do you. Upon the first day of the week let
each one of you lay by him in store, as he may prosper, that no
collections be made when I come.
There are several important elements in this context:
First, the passage suggests that the matter of regular giving for the
support of the Lord’s work is one of serious responsibility. The term
“order” denotes a command. Unlike tipping, Christian giving is not an
option; it is an obligation. In spite of its obligatory nature, giving
should be viewed as a thrilling blessing, not as a burdensome matter for
grumbling (cf. 2 Corinthians 9:7).
In this connection, it must be stressed that giving is the only
authorized method for financing the work of the church of Jesus Christ.
We are not authorized to operate businesses, conduct bingo parties, hold
pay-at-the-door concerts, etc. The kingdom of Christ is not a
commercial enterprise.
Second, the child of God is to contribute every Sunday. The Greek
text of 1 Corinthians 16:2 literally reads, “[U]pon the first day of every week . . .” (see NASB, NIV). Each week that a Christian is blessed with prosperity, so must he give for the support of Heaven’s work.
But what if the saint is paid only monthly or biweekly? Perhaps he
could budget his funds so as to be able to participate in this act of
devotion each Sunday, consistent with what inspiration has prescribed.
Moreover, one’s giving should be consistent regardless of necessary
absences from the Lord’s day assembly.
Further, we must mention in this connection that whereas the specific
use of this collection (1 Corinthians 16:2) was for the relief of the
destitute among the saints in Jerusalem (Romans 15:26), the underlying
principle of this passage serves as a precedent for how the church is to
raise its financial resources for the implementation of every divinely
authorized work. It is wrong, therefore, to suppose that 1 Corinthians
16:1, 2 has no application today. A few preachers have argued this
position, but they continue to take their salaries from the Sunday
collection!
Third, the responsibility to contribute toward the support of the
kingdom belongs to each Christian. Whether one is a businessman,
secretary, pensioner, or teenager working at the pizza parlor, the
obligation to give, consistent with one’s prosperity, is ever present.
In dual-income households, contributions should come from both salaries.
Fourth, while it is certainly possible (and desirable) that church
members give of their incomes for the support of good works on an
individual basis (Mark 14:7), nevertheless, there is also the
responsibility for each saint to give into the church treasury on the
first day of the week.
Paul says we are to “lay by him [or by itself] in store.” The word thesaurizoon, rendered “in store,” is literally “put into the treasury” (McGarvey and Pendleton n.d., 161).
Mcknight translates the verse:
On the first day of every week let each of you lay somewhat by
itself, according as he may have prospered, putting it into the
treasury, that when I come there may then be no collections (1954, 208;
cf. McCord 1988, 343).
It is erroneous to suggest that Paul was merely urging his brethren
to save something at home or put it aside in a special place, as some
translations have suggested. This would have defeated the apostle’s
purpose in not wanting to have to contact each Christian individually
when he came. The notion that one may simply freelance his contribution
in doing good, with no obligation to the local church, is a myth
contrived by the covetous.
Fifth, each Christian is to give “as he may prosper,” or “according
to his ability” (Acts 11:29). This is proportional giving. Amazingly,
some in the early church gave even beyond their ability (2 Corinthians
8:3). Those who have more should give more (both in amount and
percentage). When the more prosperous generously give of their abundance
to compensate for the deficit of the poorer folk, the type of equality
that God desires will prevail (see 2 Corinthians 8:12-15).
Finally, while it is true that the New Testament sets no percentage
(as in the case of the tithe under the Mosaic regime), surely those who
flourish under the “better covenant” (Hebrews 7:22) will want to go
beyond the standard of the inferior economy. The least God ever
stipulated for his people in the support of his work was ten percent
(cf. Genesis 14:20; 28:22; Numbers 18:21-24); the most he has accepted
is one hundred percent (Mark 12:41-44). Surely, somewhere between these
two examples, the conscientious child of God can find his appropriate
level of giving.
Teaching the Word
There are also regulations for the church’s teaching program. And let
there be no mistake about it, teaching and preaching is a form of
worship. Paul viewed his preaching ministry as a form of religious
devotion comparable to priestly service in the temple. Such is the
significance of the terms “minister” (leitourgos), “ministering” (hierourgeo), and “offering up” (prosphera), as employed in Romans 15:15, 16.
First, the content of our teaching must be the Scriptures, for it
alone is “profitable for teaching, for reproof, for correction, for
instruction which is in righteousness: that the man of God may be
complete, furnished completely for every good work” (2 Timothy 3:16,
17).
We do not need discourses on America’s foreign trade policy, slum
clearance, or the tax crisis—as those enchanted with the “social gospel”
are inclined to discuss. The godly teacher will bring the sacred
Scriptures into contact with the minds of his audience; he will let
Heaven’s power do its work (Romans 1:16).
Second, only the males of the church are to occupy the role of public
teachers in the assembly. Paul writes: “I permit not a woman to teach,
nor to have dominion over a man, but to be in quietness” (1 Timothy
2:12).
The negative conjunction oude (“nor”) is explanatory in
force, revealing that the apostle is forbidding any teaching or similar
activity in which a woman exercises authority over a man (Lenski 1961,
563).
Godet notes that Paul “regards speaking in public as an act of
authority exercised over the congregation which listens,” and that
consequently, “during the present economy, he draws the conclusion that
the speaking of the woman in [the] public [assembly] is in contradiction
to the position assigned to her by the Divine will expressed in the
law” (1890, 311).
See the apostle’s similar admonition in 1 Corinthians 14:33-36. The
popular notion that Paul’s instruction was based upon cultural
considerations, and thus is not applicable today, is totally without
justification. His argument regarding woman’s subordinate role is
grounded on timeless concepts that are transcultural (1 Corinthians
11:2ff; 14:34; 1 Timothy 2:13, 14). Moreover, his application of these
matters is universal (1 Corinthians 11:16; 14:33, 34), not local. That
which is transcultural and universal is neither local nor temporary. The
restrictions are therefore as binding today as they were in the first
century.
Men have been ordained of God to lead the worship services. The
devout Christian must not be swayed by the fickle whims of a changing
society; rather, he must abide by the authority of the eternal Word.
Third, the teaching of the local assembly must be done by “faithful”
men (2 Timothy 2:2). Occasionally there are brothers, woefully
unfaithful in their conduct of life, who covet a teaching position. Such
men must not be allowed to be a hindrance to the cause of Christ (cf. 1
Corinthians 9:12).
Fourth, the teachers of the church assembly should be men who have
cultivated their instructional abilities so that they are “able” to
teach others (2 Timothy 2:2).
Fifth, assembly teaching should be plain, easy to understand. When
men are applauded because of their alleged scholarship, yet one can
scarcely understand what they are saying, something is drastically
wrong. Sincere souls are longing for the truth; they want men of God to
“tell [them] plainly” (John 10:24), and if we are teachers in the mold
of our Lord, we will do precisely that (cf. John 11:14; 16:25, 29). We
need to rid ourselves of worthless, theological double-talk, and
proclaim the saving grace of God in language that is easy to grasp and
retain.
Conclusion
And so, in conclusion, we must ask: does God’s New Testament record
contain a pattern by which we can know how to direct our worship so as
to be pleasing to him who made us?
Indeed, it does.
The devout student will diligently search the Scriptures to know the
mind of Christ on this theme. He will attempt to avoid the extremes of
both legalism and liberalism. A legalistic philosophy would bind items
which are simply expedients (e.g., the use of an invitation song—though
this is a wise procedure), the employment of a particular translation
(King James Version only), whether the church uses literature, a class
arrangement).
A more liberal ideology, on the other hand, has no problem with the
use of mechanical instruments of music as an accompaniment to singing.
It feels that women may speak or lead in the worship service; it sees no
harm in having a rummage sale to finance a mission project, etc. Wisdom
in discriminating such matters is one of the desperate needs of the
day.
Finally, as we determine the course of true worship, let us worship
with great passion. We must not convey to the world the impression that
the worship of our God is a boring, lifeless ritual. We have been
redeemed from sin. Let us therefore praise our Maker as those who are
grateful for his bountiful blessings.
Wayne Jackson
Sources/Footnotes
