Worship

“Thou shalt worship the Lord thy God, and him only shalt thou serve.”
Matthew 4.10

Introduction
1. Worship Defined
2. Worship in the Old Testament
3. Worship in the New Testament
4. A Further Biblical Definition of Worship
5. Expressions of Worship
6. A Philosophy of Congregational Worship
7. Preparation for Congregational Worship
8. Worship Enhanced: How to Get the Most Out of a Worship Service
9. Wrong Worship
10. Worship Killers
11. Worship Wars
12. The Historical Roots of Modern Evangelical Worship Practices
13. Searching Questions about Worship
Addendum: “Feeding Sheep or Amusing Goats,” a sermon by C.H. Spurgeon, with other quotes
 Introduction

Over the last several decades, evangelical Christianity has experienced what some have called
“worship wars.” That is, many churches have adopted a very contemporary worship practice,
making use of modern, popular musical forms and expressions, often labeled as “praise and
worship.” Along with contemporary music comes innovative forms of teaching, like video,
drama, and even dance. Other churches have retained a traditional, “old fashioned” approach,
sticking with traditional musical forms and standard teaching methods. A few churches have
attempted a “blended” approach which employs both contemporary and traditional expressions.
Such upset and tension in worship practices within churches and within evangelicalism generally
has led to a re-evaluation of what worship really is and how the Bible demands that individuals
and congregations practice worship.

Although the Bible is clear about who and how and when to worship, worship is a lost art in
Christianity today. In fact, worship is one of the most misunderstood doctrines in all the
Scriptures, and that is spiritually debilitating, because an understanding of worship is vital to any
full application of Scripture.1 As more and more churches become man-centered in their theology
and methodology, the God-centered activity of worship becomes the exception rather than the
norm. How sad!

What exactly is worship? How is worship expressed in the context of the local church? How can
we become better worshipers? Are there any forms of worship that are inappropriate?

The purpose of this series of lessons is to explore what the Bible says about worship. Our
objective is that students become more understanding and faithful in their worship practices and
attitudes.

1
John MacArthur, The Ultimate Priority (Chicago: Moody, 1983).
 Lesson 1: Worship Defined

Some go to church to take a walk; some go there to laugh and talk.

Some go there to meet a friend; some go there their time to spend.
Some go there to meet a lover; some go there a fault to cover.
Some go there for speculation; some go there for observation.
Some go there to doze and nod; the wise go there to worship God.
- Charles Spurgeon

Worship is a difficult concept to define. We may claim to worship God privately at home and
publicly in a church, but we often have difficulty expressing just what we mean by the word
worship. We may point to certain elements of worship (e.g., singing, prayer) without actually
understanding how those elements express worship. We are not the only ones who struggle with
defining the concept. Godly men throughout history have labored to construct an adequate
definition, as the following quotes testify.

“Worship is the work of acknowledging the greatness of our covenant Lord” (John Frame).2

“Worship is the believers’ response of all that they are—mind, emotions, will, and body—to
what God is and says and does” (Warren Wiersbe).3

“To worship Jesus Christ is to attribute worth to Him (Joseph Carroll).”4

“The worship of the church, then, consists of individual, corporate, public, and private
service for the Lord which is generated by a reverence for and a submission to Him who is
totally worthy” (Charles Ryrie).5

“Worship is to feel in the heart. . . . Real worship is, among other things, a feeling about the
Lord our God” (A. W. Tozer).6

“Worship is our innermost being responding with praise for all that God is, through our
attitudes, actions, thoughts, and words, based on the truth of God as He has revealed
Himself” (John MacArthur).7

2
John M. Frame, Worship in Spirit and Truth (Phillipsburg, NJ: P&R, 1996), p. 1.
3
Warren W. Wiersbe, Real Worship (Grand Rapids, MI: Baker, 2000), p. 26.
4
Joseph S. Carroll, How To Worship Jesus Christ (Chicago: Moody, 1984), p. 36.
5
Charles C. Ryrie, Basic Theology (Wheaton: Victor, 1988), p. 428.
6
A. W. Tozer, Whatever Happened to Worship? (Camp Hill, PA: Christian, 1985), p. 82.
7
John MacArthur Jr., The Ultimate Priority (Chicago: Moody, 1983), p. 127.
Worship Worship Defined 2


“Worship is the activity of glorifying God in his presence with our voices and hearts”
(Wayne Grudem).8

Worship is an active response to God whereby we declare his worth. Worship is not passive,
but is participative. Worship is not simply a mood; it is a response. Worship is not just a
feeling; it is a declaration.9

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 up the heart to the
love of God; to devote the will to the purpose of God. (William Temple, archbishop of
Canterbury [d. 1944])10

Worship comprehends all that respect which man oweth and giveth to his Maker. … It is
the tribute which we pay to the King of Kings, whereby we acknowledge his sovereignty
over us, and our dependence on him. … All that inward reverence and respect, and all
that outward obedience and service to God, which the word [viz. ‘godliness’] enjoineth,
is included in this one word worship. (Puritan writer George Swinnock)11

Worship is an act of the understanding, applying itself to the knowledge of the excellency
of God, and actual thoughts of his majesty. … It is also an act of the will, whereby the
soul adores and reverenceth his majesty, is ravished with his amiableness, embraceth his
goodness, enters itself into an intimate communion with this most lovely object, and
pitcheth all his affections upon him. (Puritan writer Steven Charnock)12
 The Church is the Church in her worship. Worship is not an optional extra, but is of the very
life and essence of the Church. Nor is it a false groveling in the dust of the religiously
minded. Man is never more truly man than when he worships God. He rises to all the heights
of human dignity when he worships God, and all God’s purposes in Creation and
Redemption are fulfilled in us as together in worship we are renewed in and through Christ,
and in the name of Christ we glorify God. So by the grace of God we seek to voice for all
creatures the praises of God and realize our God-given destiny to be the priests of creation
under Christ our Great High Priest. (James Torrence)13

Note that while there is similarity in each of the above definitions, there is also significant
difference. Why is the concept of worship so hard to define?
We’ll begin our study of worship by defining some important terms.
I. The word “worship”

8
Wayne Grudem, Systematic Theology (Grand Rapids, MI: Zondervan, 1994), p. 1006.
9
Ronald Allen and Gordon Borror, “Worship, Rediscovering the Missing Jewel” (Portland, OR: Multnomah, 1982) 16. Quoted by Yoshiaki
Hattori, “Theology of Worship in the Old Testament,” in Worship: Adoration and Action, D.A.Carson, ed. (2000, c1993). Produced by the Faith
and Church Study Unit of the Theological Commission of the World Evangelical Fellowship. (electronic ed.) (Page 22). Grand Rapids: Published
on behalf of World Evangelical Fellowship by Baker Book House.
Quoted in John Armstrong, “How Should We Then Worship?” Reformation and Revival 2:1 (Winter 1993) p. 9. Reformation and Revival
10

Ministries. (1993; 2003).

11
In Carson, Worship: Adoration and Action.
12
In Carson, Worship: Adoration and Action.
13
James B. Torrence, “The Place of Jesus Christ in Worship” in Theological Foundations for Ministry.
Worship Worship Defined 3

Psalm 96.5–8 Honour and majesty are before him: strength and beauty are in his
sanctuary. Give unto the LORD, O ye kindreds of the people, give unto the LORD
glory and strength. Give unto the LORD the glory due unto his name: bring an
offering, and come into his courts. O worship the LORD in the beauty of holiness:
fear before him, all the earth.
The English word worship, which was once spelled “weorthscipe” (worth-ship), actually
goes back to an old Anglo-Saxon word which had in its root form the idea of ascribing
worth to someone or something. One dictionary defines it as “courtesy or reverence that
is paid to worth.” Worship is the act of displaying the worth or value of someone or
something. It is ascribing to God his worth, or stating and affirming his supreme value.
Theologically speaking, worship is any activity whereby believers display the worth or
value of God. Worship is the believer’s response of all that he is to all that God is.
A simple definition: worship is honor and adoration directed toward God. The biblical
words for worship literally mean, “to kiss toward,” “to kiss the hand,” and “to bow
down,” thus signifying humble adoration. To bow before someone expresses humble
submission14 and surrender, awe and gratitude. Another important word15 implies some
sort of service. True believers “worship God in the Spirit” (Phil 3.3) and “serve God
acceptably with reverence and godly fear” (Heb 12.28).
Worship is the “boiling over” of a heart filled with praise and adoration for who God is
and what he has done. By its very definition, worship is God-centered. God is the focus
and object of true worship. Worship is about God and for God. Man-centered worship is
a contradiction in terms. One cannot focus on himself and still worship God.
An important truth to note is that worship is something we give to God; we render honor,
homage and adoration to God. Most people think about getting something out of the
worship service. Instead, we should come with the intention of giving our worship to
God.

II. Prerequisites of Worship

Our modern, multi-cultural, relativistic, humanistic culture emphatically declares that all
religious expressions are equally valid (or invalid, really). Because there is no ultimate,
universal truth in their view, no one can say that his expressions of worship are right and
other ways are wrong. The Bible, however, teaches not only that God must be
worshipped in a certain way, but also that only certain kinds of people have the capacity
to worship God correctly.
A. Saved (regenerated) people can worship God.
Believers are saved in order to worship God rightly. The Father seeks true
worshippers (John 4.23), and one becomes a true worshipper through faith in
Christ. Thus, the objective of redemption is making worshippers. We are
redeemed so that we might glorify God. Our salvation is ultimately for God’s
benefit, not for our own.
14
“Submission is the fundamental disposition indicated by these words, with the note of adoration or praise being suggested by certain particular
contexts.” Peterson, “NT Worship.”
15
The leitourgevw () word group, from which we get our English word, “liturgy,” usually implies service or ministry.
Worship Worship Defined 4

B. Disobedient believers cannot worship God properly.

If a person is saved, he has the capacity to worship God properly. However, if he
is stubbornly disobedient, his worship is hindered. His prayers are not effective
(Ps 66.18; Jam 4.3). He cannot partake of the Lord’s Supper “worthily” (1 Cor
11.27) and receives judgment on himself if he does participate. Those guilty of a
“disorderly” lifestyle may not be welcome when the assembly gathers to worship
(2 Th 3.6). All sorts of obstacles and hindrances to worship occur in the life of a
disobedient believer.
C. Unsaved people cannot worship God at all.
Proverbs 15.8 The sacrifice of the wicked is an abomination to the LORD: but
the prayer of the upright is his delight.
Proverbs 15.29 The LORD is far from the wicked: but he heareth the prayer of
the righteous.
Isaiah 1.14-15 Your new moons and your appointed feasts my soul hateth: they
are a trouble unto me; I am weary to bear them. And when ye spread forth your
hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not
hear: your hands are full of blood.
Lu 18:11, 13 The Pharisee stood and prayed thus with himself, God, I thank thee,
that I am not as other men are, extortioners, unjust, adulterers, or even as this
publican. … And the publican, standing afar off, would not lift up so much as his
eyes unto heaven, but smote upon his breast, saying, God be merciful to me a
sinner.
God is merciful and gracious to both the righteous and the wicked (Mt 5.45; Lk
6.35). However, that does not mean that he accepts or appreciates the worship of
unsaved people. Perhaps the first prayer that God ever accepts from an unsaved
person is when he says, “God, be merciful to me a sinner” (Lk 8.13).
Unsaved people may “ignorantly worship” (Acts 17.23), or, like the woman at the
well, “worship ye know not what” (Jn 4.22), but does God accept this kind of
worship? No. The fact that one participates in an act of worship does not
guarantee that God actually accepts that worship.
Acceptable worship is something that God makes possible for us, through Christ:
it does not depend on our own initiative, creativity, skill or worthiness. Apart
from a faith-relationship with God through Jesus Christ there is now no worship
that pleases him.16

III. Types of Worship17

We often think of worship as what happens at church. We participate in the worship
service. We worship the Lord through singing, giving, praying and preaching. This is
certainly true, but worship is a far broader concept than just what occurs at church.
16
David Peterson, “Worship in the New Testament” in Carson, Worship: Adoration and Action.
17
Some of this material from Scott Aniol’s material on worship. www.karaministries.com.
Worship Worship Defined 5

There are three types of worship mentioned in the Bible, and all three are necessary
expressions of worship for every Christian.
A. Worship as lifestyle
Romans 12.1 I beseech you therefore, brethren, by the mercies of God, that ye
present your bodies a living sacrifice, holy, acceptable unto God, which is your
reasonable service.
1 Corinthians 10.31 Whether therefore ye eat, or drink, or whatsoever ye do, do all to
the glory of God.
Colossians 3:17 And whatever you do in word or deed, do all in the name of the Lord
Jesus, giving thanks to God the Father through Him.
In the minds of many people, a sharp divide exists between secular and sacred,
spiritual and physical. Spiritual exercises, like going to church and reading the Bible,
are essentially different from going to work and caring for children. Theologians
before the Reformation supported this idea by teaching that a life of quiet
contemplation (in a monastery or convent) was a higher occupation than a “worldly”
life of “secular” activity. One’s secular employment was valuable only in that it
allowed him the resources to engage in spiritual exercises from time to time. The
reformers overcame this idea, teaching that all of life can be consecrated to God.
Luther taught that every believer has a spiritual vocation (preach the gospel) as well
as an external vocation (a job/career). This external vocation consists in the call to
serve God and fellow human beings in the world. For Luther, work in every
profession — growing potatoes, proclaiming the gospel, governing a state — rests on
a divine call (from which we get the concept of vocation). And if God calls to every
type of work, there can be no hierarchy of human activities. Contemplation and action
are fundamentally of equal value, because God calls to both. Once Luther dismantled
the hierarchy of activities, the way was open for the belief that one can equally
honour God in all dimensions of one’s life, provided that one obediently does the will
of God.18
All of life is a service of worship; we are to do all to the glory of God, in the name of
the Lord Jesus.19 As we continually present our lives to God, we are worshiping him.
The word “service” in Romans 12.1 often is associated with acts of worship.20 We
serve or worship God reasonably when we present ourselves to God as a living
sacrifice. Every sphere of life provides the Christian with the opportunity to glorify
and serve God.21 All of the believer’s life is lived out “before the Lord,” and is thus an
expression of worship to God.

18
Miroslav Volf, “Reflections on a Christian Way of Being-in-the World” in Carson, Worship as Adoration and Action
19
Clowney, “Presbyterian Worship” in Carson, Worship: Adoration and Action.
20
It’s the source of the word “liturgy.” Some versions translate “reasonable service” in Romans 12.1 as “spiritual act/service of worship.”
Peterson suggest “understanding worship,” i.e., service rendered by those who truly understand the gospel and its implications.
21
Peterson, “Worship in the New Testament” in Carson, Worship: Adoration and Action.
Worship Worship Defined 6

The fact that Christians worship God as part of their daily lives does not suggest that
they need not participate in other forms of worship.
B. Private worship
Matthew 6.6 But thou, when thou prayest, enter into thy closet, and when thou hast
shut thy door, pray to thy Father which is in secret; and thy Father which seeth in
secret shall reward thee openly.
Private worship occurs when a believer spends dedicated personal time with the Lord
in his Word and in prayer. We often call this practice personal devotions or a quiet
time. As a believer studies the Word of God, the Holy Spirit will help him understand
and apply Scripture to his life, and he should respond accordingly. This is a very
individual, intimate form of worship, and the responses will reflect this. Here the truth
about God is very personal; it is directed to a specific individual. The believer’s
response will also be very personal and individual to his situation.
There are several examples in Scripture of those who set apart specific and definite
times to worship God:
 David said, “My voice shalt thou hear in the morning, O LORD; in the morning
will I direct my prayer unto thee, and will look up” (Ps 5.3). “Seven times a day
do I praise thee because of thy righteous judgments” (Ps 119.164).
 Daniel made it a practice to worship the Lord personally on a regular basis even
in the face of death. Even after King Darius signed a document that prohibited
worship of anyone but himself, Daniel “went into his house; and his windows
being open in his chamber toward Jerusalem, he kneeled upon his knees three
times a day, and prayed, and gave thanks before his God, as he did aforetime” (Da
6.10).
 Even Jesus set apart time for personal worship: “And in the morning, rising up a
great while before day, he went out, and departed into a solitary place, and there
prayed” (Mk 1.35).
Private worship is a vital and necessary part of every believer’s life. No Christian can
grow in the faith or please God without “entering his closet” from time to time.
Believers must diligently study God’s Word and then respond to that truth through
heart-felt prayer, confession, and affection for God.
What elements should a personal, private devotional life include? The basics are
Bible reading and prayer. Beyond that, the possibilities are nearly endless.
 Devotional resource (e.g., Our Daily Bread, Days of Praise, Morning and
Evening, Table Talk, etc.)
 Meditation (extended thought about a text or principle)
 Verse memorization
Worship Worship Defined 7

 Singing
 Reading a commentary
 Journaling

A note about family worship: Families ought to engage in private worship at home.
Puritan writer Richard Baxter expected the Christian parent to lead family prayers
twice daily and to catechize (i.e., teach) on Sunday, in addition to his private prayer.
Every Christian family should develop some kind of “family altar” devotional
practice. Included during such times might be reading the Bible, prayer, singing,
reading a book (devotional, biography, history, etc.), memorizing verses, and/or
working through a catechism.
C. Congregational Worship
Congregational worship is the gathering of the people of God to corporately worship
him as his people. This form of worship is clearly commanded and exemplified many
times in Scripture:
Psalm 22.22 I will declare thy name unto my brethren: in the midst of the
congregation will I praise thee.
Psalm 22.25 My praise shall be of thee in the great congregation: I will pay my vows
before them that fear him.
Psalm 35.18 I will give thee thanks in the great congregation: I will praise thee
among much people.
Psalm 89.5 And the heavens shall praise thy wonders, O LORD: thy faithfulness also
in the congregation of the saints.
Psalm 107.32 Let them exalt him also in the congregation of the people, and praise
him in the assembly of the elders.
Psalm 111.1 Praise ye the LORD. I will praise the LORD with my whole heart, in the
assembly of the upright, and in the congregation.
Psalm 149.1 Praise ye the LORD. Sing unto the LORD a new song, and his praise in
the congregation of saints.
“Praise ye the LORD” is literally “Hallelujah!” The psalmist exhorts the believer to
praise Jehovah in the assembly of believers. A whole section of the Psalms is
designated as Hallel (“praise”) psalms. Scholars tell us that they were intended for use
during congregational worship.
NT believers are clearly commanded to gather together on a regular basis. Acts 2.46
speaks of the early church attending the temple together and breaking bread in their
homes. Hebrews 10.25 commands believers not to neglect meeting together regularly.
Worship Worship Defined 8

It is abundantly evident that one purpose for congregational meetings was to worship
God.
 Early Christian gatherings naturally included many Jewish worship practices.
Since the church began with Jews and the earliest believers were Jews, it was only
natural that they would continue worshiping with Jewish traditions, adding to
them new truth concerning Jesus the Messiah.
 NT narratives imply that what took place at gatherings of the church included acts
of congregational worship:
Acts 2.42-47 And they continued steadfastly in the apostles’ doctrine and
fellowship, and in breaking of bread, and in prayers. And fear came upon every
soul: and many wonders and signs were done by the apostles. And all that
believed were together, and had all things common; And sold their possessions
and goods, and parted them to all men, as every man had need. And they,
continuing daily with one accord in the temple, and breaking bread from house to
house, did eat their meat with gladness and singleness of heart, Praising God,
and having favor with all the people. And the Lord added to the church daily such
as should be saved.
It is clear both from OT command and from NT example that God desires believers
lift his praises when assembled together. He wants his children to gather to honor
him. This worship is still individual, heart-felt response toward God, but it is done
publicly in the presence of other believers. This brings God even more glory than if it
were done privately.
Question: What should be the character of our worship? That is, should we approach
God flippantly, haphazardly, superficially, or in a serious, reverent and humble
manner? Obviously, we want to approach God with a sense of awe and humble
reverence. This explains why our services are more serious than glitzy. Some see
worship as a kind of celebration, so their services are very upbeat and happy. There’s
room for celebration within a service, but the attitudes of humility and contrition for
sin must also be present.

“Personal praise is sweet unto God, but congregational praise has a

multiplicity of sweetnesses in it.”
C. H. Spurgeon

Though the three types of worship are distinct, they are interrelated. They must all be
present in a believer’s life. Without private and congregational worship, a believer will
not worship God with his lifestyle. If believers don’t worship God throughout the week
privately and with their lives, congregational worship will be dead and meaningless. If a
Worship Worship Defined 9

Christian doesn’t make it a practice to be faithful in congregational worship, he won’t

worship the Lord in other areas.

Conclusion: Worship is reverence and honor directed toward God, the most worthy Being in the
universe. If you are saved, your ultimate goal is to bring praise and glory to God. We must seek
to honor, glorify and worship God through our everyday lifestyle and behavior, through a
personal walk with the Lord, and through times of congregational worship.

“Thou shalt worship the Lord thy God, and him only shalt thou serve.”
Matthew 4.10
 Lesson 2: Worship in the Old Testament

When we think of worship, the first thing that most likely enters our minds is going to church,
singing, praying, and listening to a message. However, worship practices have developed and
changed from the very beginning of human history until now. How believers used to worship is
significantly different than how we do so today.
Since we no longer worship according to the OT regulations, one might question the value of
studying the OT worship system. Why is it valuable to consider how OT saints worshipped under
the Levitical system? 1) because much of the NT relies upon OT ideas; 2) so that we might
appreciate our position in Christ; 3) “All Scripture… is profitable….”
Note: this is a rather long lesson. It will likely take 2-3 weeks.

I. Worship from the Beginning

The very first formal element of worship mentioned in the OT is an offering (Gen. 4.3–
4). Although there is no mention of any form of altar for the offering in this case,
nevertheless, since it is the “gift” offering, it must be considered as including some
element of worship. The basic or essential act of worship at this time was simply calling
upon the name of the LORD (Gen. 4.26). To call upon the name of the LORD (Yahweh)
probably included elements of prayer, praise and thanksgiving. The first specific mention
of an altar being built occurs in Genesis 8.20 (Noah), so prior to that the Bible is silent as
to the exact ritual involved in the sacrificial system.22
We simply do not know exactly how our earliest ancestors worshipped God. We know
that they did worship (e.g., Adam and Eve, Noah), and that some of them worshipped
correctly (e.g., Able), while others worshipped incorrectly (e.g., Cain). God has always
expected people to approach him in a certain prescribed way. Those who follow this way
will be accepted; those who don’t won’t (Gen 4.7).

II. Places of OT Worship23

A. The Patriarchal Period: Believers worshipped God in various locations. They
generally set up altars at or near those places where God had revealed himself.
1. Gen 12.8 – Abraham is at Bethel-Ai area
2. Gen 13.8 – Abraham at Hebron
3. Gen 22.1-14 – Abraham and Isaac on Mt. Moriah
22
Yoshiaki Hattori “Theology of Worship in the Old Testament,” in Worship: Adoration and Action, D.A.Carson, ed. (2000, c1993). Produced by
the Faith and Church Study Unit of the Theological Commission of the World Evangelical Fellowship. (electronic ed.) (Page 22). Grand Rapids:
Published on behalf of World Evangelical Fellowship by Baker Book House.
23
Notes on OT worship from Rolland McCune class notes, Detroit Baptist Theological Seminary.
Worship Worship in the Old Testament 11

4. Gen 31.43-55 – Jacob at Mizphah

5. Gen 33.20 – Jacob at Shechem
6. Gen 21.33 – Abraham at Beersheba
7. Job 1.5 – Job for his family
Meeting with God or encountering God is an essential component of worship.
Thus the experience of encountering the living God at a specific location was
easily tied to the idea of a particular sanctuary.24
Sacrifice is an indication of devotion to God by the one who is performing the act.
Thus the offering of a sacrifice, together with the act of building an altar, must be
considered basic elements of worship among the people of Israel in the patriarchal
period. Of course, the significance of sacrifice changes with time: the role of
sacrifice was progressively revealed and enriched across the history of the OT
period.
In the patriarchal narratives, the following elements constitute worship:
(1) setting up a place of worship, in particular building an altar and offering a
sacrifice upon it and calling upon the divine name (with or without an altar
present)
(2) adopting the practice of circumcision as an important covenantal rite tied to
worshipful response to God
(3) bowing or prostrating oneself as a reverential posture in worshipping God
(4) acknowledging the need of seeking God’s intervening help for practical living
(5) praising God as an expression of thanksgiving to God and his goodness25
Each of these elements passes into the Mosaic era in a more systematized form.
B. The Mosaic Period: Believers worshipped God at the central altar.
Exodus 29.42-3 This shall be a continual burnt offering throughout your
generations at the door of the tabernacle of the congregation before the LORD:
where I will meet you, to speak there unto thee.
Deuteronomy 12.5 But unto the place which the LORD your God shall choose
out of all your tribes to put his name there, even unto his habitation shall ye seek,
and thither thou shalt come:
Deuteronomy 12.11-14 Then there shall be a place which the LORD your God
shall choose to cause his name to dwell there; there shall ye bring all that I
command you; your burnt offerings, and your sacrifices, your tithes, and the
heave offering of your hand, and all your choice vows which ye vow unto the
LORD: And ye shall rejoice before the LORD your God, ye, and your sons, and
your daughters, and your menservants, and your maidservants, and the Levite

24
Hattori, Theology of Worship.
25
Hattori, Theology of Worship.
Worship Worship in the Old Testament 12

that is within your gates; … Take heed to thyself that thou offer not thy burnt
offerings in every place that thou seest: But in the place which the LORD shall
choose in one of thy tribes, there thou shalt offer thy burnt offerings, and there
thou shalt do all that I command thee.
The portable Tabernacle was the central altar until Solomon built the Temple in
Jerusalem. Although some believers still offered sacrifices at high places
throughout the country, the Tabernacle/Temple was the central place of worship.

III. The Content of True OT Worship: Sacrifice

The primary expression of worship in the OT was participation in the sacrificial system.
This required going to the Tabernacle/Temple from time to time and participating in the
ritual.
With the giving of the Law (Ex 20), absolute obedience to God the Creator and Redeemer
is required as the basic necessary attitude of the people who truly worship God. To live
holy lives in accordance with these regulations is nothing other than to serve God. It is
truly the spirit of service and the basis of all forms of worship for the old covenant people
of God.26
Obedient believers attended the Tabernacle or Temple to present various offerings.
A. The Classification of the offerings: national and personal
1. National sacrifices
Remember that Israel was a theocracy (ruled by God), which unifies
religion and government. Participation in the religious ritual was essential
to a good standing in the nation. There was no separation between civil
and religious duties.
a) The regular offerings
(i) The daily burnt offering (Ex 29.38-42; Num 28.3-8). The
burnt offering signified complete consecration/devotion to
God. The totality of the sacrifice is emphasized—the whole
offering was burnt up. Expiation/atonement also involved
in the bloodshed. (Lev 1.4; 14.20; 16.24; 2 Sam 24.25; 2
Chron 29.7-8)
The burnt offering ritual:
 Presentation of the sacrifice: Offerer had to bring his
offering to the central altar. This could not be
delegated. The necessity of coming to the central altar
prevented idolatry.
 Laying on of hands: Symbolically transfers guilt from
offerer to offering. The ritual suggests identification,
substitution, and imputation.
26
Hattori, Theology of Worship.
Worship Worship in the Old Testament 13

 Killing of the victim: Offerer butchers the offering.

 Sprinkling of the blood: The priests manipulates to
blood, sprinkling it on the sides of the brazen altar.
 Burning of the sacrifice: whole thing burnt up
(ii) The weekly offerings—sabbath, doubled daily offering
(Num 28.9-10)
(iii) The monthly offering—new moons (Num 28.11-15)
b) The Festal (feast time) offerings
Every male in Israel was required to appear before the Lord at the
sanctuary three times a year: at the “feast of unleavened bread, and
in the feast of weeks, and in the feast of tabernacles” (Ex 34.23).
(i) The Passover cycle:
(a) Passover (or Pasha): The Passover was the annual
Hebrew festival on the evening of the 14th day of the
month Niṣan (March-April). It was followed by,
and closely connected with, a 7-day festival of
unleavened bread, to which the name Passover was
also applied by extension (Lev 23.5). Both were
distinctly connected with the Exodus, which they
commemorate; the Passover being in imitation of
the last meal in Egypt, eaten in preparation for the
journey, while Yahweh, passing over the houses of
the Hebrews, was slaying the firstborn of Egypt (Ex
12.12f; Ex 13.2, 12 ff); the unleavened bread
festival being in memory of the first days of the
journey during which this bread of haste was eaten
(Ex 12.14-20).
(b) Feast of Pentecost/Feast of Weeks: The second of
the great Jewish national festivals was observed on
the 50th day, or 7 weeks, from Passover. (Num
28.26-31)
Pentecost was the first of the two agrarian festivals
of Israel and signified the completion of the barley
harvest (Lev 23.15, 23.16; Deut 16.9-10), which
had begun at the time of the waving of the first ripe
sheaf of the first-fruits (Lev 23.11). The wheat was
then also nearly harvested, and the general character
of the festival was that of a harvest celebration. The
day was observed as a Sabbath day, all labor was
suspended, and the people appeared before Yahweh
to express their gratitude (Lev 23.21; Num 28.26).
The central feature of the day was the presentation
Worship Worship in the Old Testament 14

of two loaves of leavened, salted bread unto the

Lord (Lev 23.17-20; Ex 34.22). The dedication of
the grain to God recognized him as the giver of all
blessings.
(ii) The Cycle of the seventh month (Tishri—Sept/Oct.
Beginning of the civil year) (Num 29)
(a) Trumpets: In Lev 23.23-25 the first day (new moon)
of the seventh month is set apart as a solemn rest, “a
memorial of blowing of trumpets.” The day was “a
holy convocation,” which prohibited normal work
and required the presentation of “an offering made
by fire.” In addition to the usual daily burnt
sacrifices and the special offerings for new moons,
there are to be offered one bullock, one ram, and
seven male lambs, with proper meal offerings,
together with a goat for a sin offering.
(b) Day of Atonement—the greatest feast day in whole
year. (Lev 16)
On this solemn Sabbath day, the people were
commanded to set aside all work and “to afflict
their souls,” under threat of being “cut off from
among the people.” Only on this day could the high
priest enter into the Holy of Holies. After bathing
and changing into the holy white linen garments, he
killed a young bullock for a sin-offering and a ram
for a burnt-offering for himself and his family, and
two young goats for a sin-offering with a ram for a
burnt-offering, for the people. Taking with him
some of the blood of the bullock, he filled a censer
with burning coals from the brazen altar, took a
handful of incense, and entered into the most holy
place. He then threw the incense upon the coals and
enveloped the mercy-seat in a cloud of smoke.
Then, dipping his finger into the blood, he sprinkled
it seven times before the mercy-seat. This was how
the high priest “[made] atonement for himself, for
his household, and for all the assembly of Israel”
(Lev 16.17).
He also presented the two goats before the Lord at
the door of the tabernacle and cast lots upon them.
One was sacrificed and his blood sprinkled in the
Holy of Holies. The other goat, the “scapegoat,”
was set free. Other sacrifices were typically offered
at the same time.
Worship Worship in the Old Testament 15

(c) Feast of Tabernacles/Booths:

The Feast of Tabernacles was a general harvest
festival as well as the anniversary of the beginnings
of the wanderings in the wilderness (Ex 23.16; Lev
23.33; Deut 16.13-15). The time of the festival fell
in the autumn, when the corn, wine and oil were
gathered in (Ex 23.16; Lev 23.39; Deut 16.13-15).
After seven days followed a day of holy
convocation, distinguished by sacrifices of its own,
which was sometimes spoken of as an eighth day
(Lev 23.36; Neh 8.18).
During the seven days the Israelites were
commanded to dwell in booths or huts formed of
the boughs of trees. These huts were constructed in
the courts of houses, on the roofs, in the court of the
Temple, in other parts of the city.
2. Personal Offerings for the Individual
a) Blood Sacrifices
(i) Burnt (Lev 1): The term applies to beast or fowl when
entirely consumed upon the altar (although the hide was
usually discarded). This was perhaps the most solemn of
the sacrifices, and symbolized worship in the full sense, i.e.
adoration, devotion, dedication, supplication, and
atonement.
The offerer would take an animal and bring it to the tent of
meeting; hands were laid upon its head designating it as the
offerer’s substitute, it was killed, flayed and cut in pieces.
If of the flock, it was to be killed on the north side of the
altar; if a fowl, the priest must kill it. If a bullock or of the
flock, the priest was to sprinkle the blood round about the
altar, put on the fire, lay the wood and pieces of the carcass,
wash the inwards, legs, etc., and burn it all as a sweet savor
to God. If a fowl, he must wring the neck, drain out the
blood on the side of the altar, cast the crop, filth, etc.,
among the ashes, rend the wings without dividing the bird
and burn the carcass on the altar.
(ii) Peace (Lev 3): this offering stressed one’s right relationship
with God. Peace offerings often included a fellowship meal
with the priest, God’s representative. The ritual was the
same as the burnt offering, except only the fat, the kidneys
and liver were burnt.
Three different kinds of peace offerings
Worship Worship in the Old Testament 16

(a) The Thank offering: for some special blessing one

was thankful for
(b) The Vow offering: giving thanks to God for
fulfilling some request or vow (Lev 7.16; 1 Sam
1.11; Ps 66.13f; Gen 28, cf 35.3; Ps 22.25-6)
(c) The Free Will offering: expression of love for God
(Lev 7.16; Deut 16.10, Ex 35.29; Ps 54.6; Ps
119.108)
(iii) Sin (Lev 4): A sin offering was intended to restore proper
relations with God, to atone for guilt, and to renew one’s
relationship with God. The special features were: (a) the
blood must be shed and sprinkled before the sanctuary, put
upon the horns of the altar of incense and poured out at the
base of the altar of burnt offering; (b) the flesh was holy,
not to be touched by worshipper, but eaten by the priest
only. The special ritual of the Day of Atonement centers
around the sin offering.
The Limitation: no sin offering for the “sin with a high
hand,” i.e., a defiant/ deliberate/impudent sin (Num 15.30-
1). Allowing an offering to offset this kind of sin would
promote sin.
(iv) Trespass (Lev 5): “an offering for sin,” a special kind of sin
offering introduced in the Mosaic Law and concerned with
offenses against God and man that could be estimated by a
money value and thus covered by compensation or
restitution accompanying the offering. A ram of different
degrees of value, and worth at least two shekels, was the
usual victim, and it must be accompanied by full restitution
with an additional fifth of the value of the damage. The
guilt toward God was expiated (atoned for, forgiven) by the
blood poured out, and the guilt toward men by the
restitution and fine.
(v) Wave: usually an animal’s breast meat, the priest’s share of
the peace offerings, which was waved before the altar by
both offerer and priest together (the exact motion is not
certain). After waving the piece before God, it was given to
the priest to eat or use.
(vi) Heave: something lifted up, or, properly, separated from
the rest and given to the service of God. Usually the right
shoulder or thigh was thus separated for the priest. The
term is applied to products of the soil, or portion of land
separated unto the divine service, etc.
b) Bloodless Sacrifices
Worship Worship in the Old Testament 17

(i) Meal: generally various grains (cereals), whether raw or

roast, ground to flour or baked and mixed with oil and
frankincense. These cereals were the produce of man’s
labor with the soil, not fruits, etc., and thus represented the
necessities and results of life, if not life itself. Meal
offerings usually accompanied animal sacrifices. Meal
offerings signified devotion of person and property,
dedication of life and work; perhaps thanksgiving as well.
(ii) Drink: a liquid offering of wine, rarely water, sometimes of
oil, and usually accompanying other offerings
(iii) First fruits: Besides the first-born of man and of beast, the
Law required that offerings of first-fruits of produce should
be made publicly by the nation at each of the three great
yearly festivals, and also by individuals. Almost any kind
of produce could be used for a first-fruits offering.
(iv) Frankincense/incense: used in combination with the meal
offerings and burnt offerings and burned also upon the altar
in the holy place
(v) Salt: used in all sacrifices because of its purifying and
preserving qualities
(vi) Oil: generally olive oil, used with the meal offerings of
cakes and wafers, etc.
B. The Material of the offerings
1. The Material of the blood offerings: only clean animals
a) Classification of clean and unclean animals (generally) (Lev 11;
Deut 14) (Human sacrifice explicitly forbidden. Ex 13.13; 34.20 cf
Lev 18.21; 20.2):
(i) larger land animals: had to have a cloven hoof and chew
the cud; probably for easy identification by common people
(ii) water animals: had to have scales and fins
(iii) birds: 20 named as unclean; no general description given
(Lev 11)
(iv) small creatures: only grasshoppers and locust were clean
(Lev 11.29) reason: jointed legs—easy identification
b) The Reason for the classification:
Why were some animals “clean” and others “unclean”? The
following reasons have been suggested:
(i) Hygiene or health: eating pigs and bottom feeders (e.g.,
shrimp, lobsters) is unhealthy.
Worship Worship in the Old Testament 18

Problems: 1) Cooking would take care of hygiene in most

cases; 2) Christ “declared all food clean” (Mk 7.19 NASB);
3) Peter was commanded to “kill and eat” unclean food
(Acts 10:13); 4) Some animals listed as unclean would not
be unhealthy to eat (e.g., camel, rabbit); 5) Some clean
animals seem rather unhealthy (e.g., bugs).
Thus, it seems that the hygiene/health factor is minimal.
(ii) Pagan associations: unclean animals are closely associated
with pagan/demonic religion (e.g., Ex 23.19).
Problem: That explains only a few animals, e.g., bulls were
closely associated with paganism. Most unclean animals
had no such association with paganism.
(iii) Scavenger/carnivorous qualities of some animals (Lev
11.13; Job 39.26-30).
Problems: 1) Most of the unclean animals are not
scavengers; 2) No textual basis for carnivourousness being
a problem.
(iv) Typology/symbolism involved: e.g., chewing cud =
meditation; sheep = “The Lord is my shepherd;” pigs =
filthy/sinful.
Problem: too subjective/imaginative/strained.
(v) Principle of separation: Dietary regulations emphasized the
separation/election of Israel from other nations (Lev
11.44-45; 19.2; 20.7, 24-26). The choice of animals was
purely sovereign. God made Israel separate by the system.
Separation and distinction is likely the primary reason for
the dietary laws. The quality of the animals has little or
nothing to do with it.
Leviticus 20:24-26 But I have said unto you, Ye shall
inherit their land, and I will give it unto you to possess it, a
land that floweth with milk and honey: I am the LORD your
God, which have separated you from other people. Ye shall
therefore put difference between clean beasts and unclean,
and between unclean fowls and clean: and ye shall not
make your souls abominable by beast, or by fowl, or by any
manner of living thing that creepeth on the ground, which I
have separated from you as unclean. And ye shall be holy
unto me: for I the LORD am holy, and have severed you
from other people, that ye should be mine.

IV. The Efficacy of the OT sacrifices

Worship Worship in the Old Testament 19

A. The sacrifices removed uncleanness (ceremonial) and forgave sin (ethical/moral).

Leviticus 1.4 Then he shall put his hand on the head of the burnt offering, and it
will be accepted on his behalf to make atonement for him.
Leviticus 4.20 And he shall do with the bull as he did with the bull as a sin
offering; thus he shall do with it. So the priest shall make atonement for them, and
it shall be forgiven them.
Leviticus 6.7 So the priest shall make atonement for him before the Lord, and he
shall be forgiven for any one of these things that he may have done in which he
trespasses.
If offered in true faith and obedience, sacrifice brought actual forgiveness, moral
cleansing of sin. (Lev 26.24-45; Ps 40.6-8; 51.16-17; Amos 5.21-24; Heb 10.5-10;
11.4, 6)
B. What about Hebrews 10.4, which seems to indicate that OT sacrifices did not
really remove sin? (“For it is not possible that the blood of bulls and goats could
take away sins.”)
1. Some suggest that OT atonement was not actual forgiveness, but a “covering”
for sin. The sin was not actually forgiven, but only “covered,” until the death
of Christ. However, the OT does promise forgiveness for those who faithfully
practice the sacrificial system, not hundreds of years in the future, but
immediately. Those who came to the central altar and made their sacrifices as
prescribed by the Law were forgiven; the sin was expiated/atoned for. Their
relationship with God and with the nation was reestablished.
2. The sins of OT saints were forgiven “on credit.” Just as we on this side of the
cross look back to the death of Christ as the basis of forgiveness, OT saints
looked forward to it. All sin of every believer, OT and NT, was finally and
totally forgiven/expiated/atoned for by the death of Christ. The OT sacrificial
system foreshadowed Christ’s ultimate and complete sacrifice of himself for
sin. The sacrifices did remove sin, but only by virtue of Jesus’ future death.
3. OT animal sacrifices were inadequate to remove all sin—past, present and
future. If they could have removed all sin, they would not need to have been
repeated. But animal sacrifices were mere substitutions, nothing more.
Although God had instituted these practices so that man would not have to
offer his own life for his sin, they were only a temporary solution to the sin
problem. Various OT writers voice God’s dissatisfaction with the sacrificial
system. They write that the significance of a sacrifice to God ought to be
found not in the animal that was offered but in the worshiper’s heart that was
broken and contrite (I Sam. 15:22; Ps. 40:6; 50:8–10; 51:16–17; Isa. 1:10–12;
Jer. 7:21–23; Hos. 6:6; Amos 5:21–23).27
4. Some texts seem to disparage sacrifice. It’s not that God did not want
sacrifice, but that he did not want insincere sacrifice or abuse of the system.
Obedient, repentant faith validates the sacrifice (Ps 50.9, 13; cf. 5.14, 15, 23;

Kistemaker, S. J., & Hendriksen, W. (1953-2001). Vol. 15: New Testament Commentary: Exposition of Hebrews. (Page 273). Grand Rapids:
27

Baker Book House.

Worship Worship in the Old Testament 20

141.2; 69.30-1; 40.6; 51.16-17; Isa 1.10-15). God takes sin seriously. He is
not satisfied with a sacrifice that is presented to him without a broken and a
contrite heart. He desires a life of obedience and dedication to doing his will.

Conclusion: Several things should be evident from our study of OT worship practices. First,
God desires his people to worship him in a specific, prescribed way. We must worship God
according to his revealed will, not according to our own feelings and inclinations. Second, a
sacrifice of some kind is required. The innocent has to die for the guilty. Of course, this points to
the ultimate and final sacrifice for sin, which happened when Jesus died on the cross. Third, NT
believers ought to be thankful that they no longer have to follow the OT system. Finally, true
worshippers still desire to participate in what the Levitical system symbolized—adoration,
devotion, and dedication to God, as well as thankfulness and praise for forgiveness and
restoration.

“Thou shalt worship the Lord thy God, and him only shalt thou serve.”
Matthew 4.10
 Lesson 3: Worship in the New Testament

All that was pictured and foreshadowed in the OT is fulfilled by Jesus in the NT. What is
concealed in the OT is revealed in the NT. Jesus presents himself as the ultimate, final and
perfect sin offering. He is the Lamb of God “slain from the foundation of the world” (Rev 13.8).
All of the OT offerings, sacrifices, feast days and rituals are fulfilled and realized in Christ. He is
the “true vine” who fulfills the Father’s will (John 15.1). Christ is our Passover (1 Cor 5.7).
Jesus’ blood inaugurates the New Covenant (Mt 26.28). The OT law is no longer operational.
The priesthood, the sacrificial system, and all the rites and festivals given to Israel under the old
covenant are fulfilled and replaced by the person and work of the Lord Jesus Christ.28
Even a cursory skimming through of the Bible reveals that NT worship is significantly different
than OT worship. Jesus ended the old system (Israel) and initiated a new one (the church). Let’s
take a look at what the NT says about worship.

I. Christians no longer practice the OT system.

The temple remained for a while a public gathering place for Christians. As well as
meeting “house to house,” where they ate together and praised God as a distinct group or
sect within Judaism (2.46–7, cf. 24.5, 14; 28.22). The earliest Christians apparently went
up to the temple at the set hours of prayer (3.1), continuing their association with the
traditional practices of the Jews (cf. 21.20–6; 22.17–21). Since “the ninth hour” (3 p.m.)
was the time of the afternoon sacrifice, the most natural way to read Acts 3.1 is to
suppose that the disciples participated in the prayers associated with the burnt offering
and incense at that time.
However, since they focussed on Jesus as the only source of salvation, and warned of
divine judgment against those who rejected this gospel, the temple soon became the place
where disciples experienced opposition and arrest (4.3; 5.25–6, cf. 21.27–30). Acts shows
how the gap between Christianity and Judaism progressively widened. Yet, even towards
the end of Acts, we are reminded that there were still many thousands of Jewish
Christians who were “zealous for the law” (21.20).29
With the destruction of Jerusalem by the Romans in 70 AD, worship associated with the
temple ended, both for Jews and for Christians. As time went on, Christianity developed
its own worship apart from Jewish influences.
Even if the Temple in Jerusalem were still standing, Christians would not be subject to
the regulations of the OT law. Christ is the “end of the law” (Rom 10.4), and believers
are “dead to the law” (Rom 7.4) and “delivered from the law” (Rom 7.6). The OT law,
“written and engraved on stones,” was a “ministration of death;” it has been “done away”

28
Peterson, “Worship in the NT” in Carson, Worship: Adoration and Action.
29
Peterson, “Worship in the NT” in Carson, Worship: Adoration and Action.
Worship Worship in the New Testament 22

and “abolished”30 with the arrival of the more glorious “ministry of the Spirit” (2 Cor 3:7-
13). The “handwriting of ordinances that was against us” has been blotted out and taken
away, having been “nailed to the cross” (Col 2.14). We are now subject to the “law of
Christ” (Gal 6.2) and the “law of liberty” (Jam 1.25). Love is the fulfillment of the law
(Rom 13.10). Thus, Christians are not obligated to obey the rituals and regulations
described in the OT. In fact, Paul sternly warns believers not to return to the “weak and
worthless” elements of the law (Gal 4.9).
Rom 6.14 For sin shall not have dominion over you: for ye are not under the law, but
under grace.

II. Christians worship Jesus.

A. The OT believer was a strict monotheist—he worshipped only one God, Yahweh,
the God of Abraham, Isaac and Jacob. OT believers had virtually no notion of the
Trinity. Although the OT does allow for the Trinity, it does not teach it clearly.
B. With the additional revelation from the NT, we learn much more about Second
and Third Persons of the Trinity, God the Son and God the Holy Spirit. Each
Person is equally and essentially God.
C. Jesus Christ, as the Second Person of the Trinity, is equally worthy of worship as
is God the Father.
1. The disciples and others worshipped him (Mt 2.11, 8.2, 9.18, 14.33, 15.25,
28.9, 17, etc.).
2. Paul indicates that “every knee shall bow” before Christ one day as they
admit that he is Lord (Phil 2.10).
3. Jesus is worthy to be worshipped as one who receives “power, and riches,
and wisdom, and strength, and honour, and glory, and blessing” (Rev
5.12).

III. Christians worship in spirit and in truth.

The key description of NT worship is found in John 4.20-24. When Jesus met the woman
at the well and confronted her about her sin, she tried to change the subject, and in doing
so, provided Christ the opportunity to address this very important topic of worship. The
woman asked Jesus what the proper means to worship was:
Our fathers worshiped in this mountain; and ye say, that in Jerusalem is the place where
men ought to worship. Jesus saith unto her, Woman, believe me, the hour cometh, when
ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. Ye worship ye
know not what: we know what we worship: for salvation is of the Jews. But the hour
cometh, and now is, when the true worshipers shall worship the Father in spirit and in
30
The verb means “to render idle, unemployed, inactivate, inoperative; to cause to cease, put an end to, do away with, annul, abolish.”
Worship Worship in the New Testament 23

truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship
him must worship him in spirit and in truth.
Because of God’s strict commands concerning worship, the Jews at that time were very
concerned with the outward forms—where, when, and how they should worship. The
woman was asking what the proper outward forms of worship should be. Jesus replied
that with his coming, the outward forms would be changing, and he emphasized the two
foundational elements of worship—spirit and truth.
Notice several important truths about worship from John 4.
A. True worshippers must have “living water, … a well of water springing up into
everlasting life” (.10, 14). They must be saved. Unbelievers cannot worship God
properly.
B. The place of worship is no longer significant (.19-20).
1. Under the OT Levitical system, the central place of worship was the
Tabernacle or the Temple. With the work of Christ and the beginning of
the church, the place of worship is no longer significant.
2. People’s loyalties are often tied to a place of worship. We must remember
that the church is the people, not the building. Our ultimate loyalty must
be to God and to his church, not to individuals and certainly not to
physical structures.
C. False worship is often characterized by externalism, following traditional rituals
without true inner understanding. Ignorance (“ye know not what” .22) abounds in
many churches.
Rom 12.1 teaches that our worship ought to be “reasonable” or “understanding.”
This word (logikos) means, “pertaining to the reason or logic; agreeable to reason,
following reason, reasonable, logical.” We should understand exactly what we are
doing in our expressions of worship.
D. Worship God “in spirit.”
1. The word “spirit” in this case refers to the human spirit, the inner person.
Worship must flow from the inside out. It begins in the heart.
Psalm 45.1 My heart is overflowing with a good theme; I recite my
composition concerning the King; My tongue is the pen of a ready writer.
Psalm 103.1 Bless the Lord, O my soul; And all that is within me, bless
his holy name!
Romans 1.9 For God is my witness, whom I serve with my spirit in the
gospel of his Son, that without ceasing I make mention of you always in
my prayers.
The primary concern in worship is not external location or bodily position.
What’s important is that the human heart is filled with praise for God.
2. How to worship in spirit:
Worship Worship in the New Testament 24

a. Be yielded to the control of the Holy Spirit (Gal 5.22-26, Eph 5.9,
18). We must seek to be filled with the presence and power of
God.
b. Be repentant. A significant aspect of worship is dealing biblically
with sin (Ps 139.23-24). We must seek cleansing, purging, and
purifying through confession and repentance (1 John 1.9). If sin
has not been cleansed from your life, you won’t be able to fully
worship God.
c. Set aside the flesh, the self. One main hindrance to worship is
thinking about self rather than about God. No one can worship in
the spirit until he dies to the self. Worship is not about you; it’s
about God. A worship service is designed to give worship to God,
not get something for yourself.
d. Center your thoughts on God. “Draw near to God and he will draw
near to you” (James 4.8). It’s easy to be distracted during the
course of a service, but try to focus on your ultimate purpose in
attending church—to worship God, to bring honor and praise to
him.
e. Pay attention to the service elements and think about their
meaning. Don’t just “zone out” when singing or when someone is
praying or speaking. Focus on the content of the song, prayer or
message. Think seriously about what’s being said or sung.
E. Worship God “in truth.”
1. Some see worship as some kind of emotional, ecstatic experience that does
not have much to do with thought or intellect. Worship, in their view, is
the feeling of being close to God, being excited about God, or feeling
happy because of God. Worship, they would say, is an exercise of the
heart, not the mind. Jesus would disagree with this definition. Worship is
both heart and mind (there’s really not a disconnect between the two).
Mt 22:37 Jesus said unto him, Thou shalt love the Lord thy God with all
thy heart, and with all thy soul, and with all thy mind.
2. Worship is a response to truth. The expository preaching of God’s word is
necessary if worship “in truth” is going to be part of the service. Preaching
that moves the audience emotionally through sentimental stories or humor
may be exciting and popular, but it does not allow worship “in truth.”
It’s unfortunate that God’s people have developed an appetite for
entertainment rather than truth. “Mega” churches are often built on glitzy,
high-tech, worldly entertainment that moves people emotionally but
imparts very little truth. If worship is a response to truth, the careful
exposition of God’s word is an essential element in the worship
experience.
Worship Worship in the New Testament 25

3. An emotional response results from an exposure to truth. Once you

understand truth or are reminded of truth, an emotional response is
perfectly reasonable. Truth first, then response; intellect, then emotion.
F. Spirit and truth
Truth is the objective part of the equation, spirit is the subjective, personal side.
Both elements combine for “true” worship. An emotional experience devoid of
truth is not worship, neither is an intellectual exercise without the emotion.
Emotion is regulated by understanding truth, it’s directed by the Word of God.
Truth leads to a response—praise, contrition, confession, decision, etc. Worship is
an expression of praise from the heart toward God because the worshipper has
understood God as he is truly revealed in Scripture.31

IV. The context of congregational Christian worship is the church.

A. As noted in Lesson One, congregational worship is the gathering of the people of
God to corporately worship him as his people. In the OT, the people of God
assembled at various times for congregational worship. NT believers no longer
have to travel to Jerusalem thee times a year to present blood sacrifices in the
Temple.
B. The church is God’s program for today. The OT Levitical system is not longer
operational. There is no Temple, no Ark of the Covenant, and no sacrifices being
carried out today. Jesus has fulfilled all the OT figures and has established
something new—the church. There was no church (in this sense) in the OT. Israel
and the church are distinct entities. In a future lesson, we’ll discuss how the NT
church is supposed to express its worship to God.
C. NT worshippers gather together for corporate worship for the purpose of “offering
spiritual sacrifices acceptable to God through Jesus Christ” (1 Pet 2.5). Every
believer is part of a spiritual priesthood, and we offer our spiritual sacrifices
during the worship service. We do not attend the worship of the church assembly
on the Lord’s Day primarily to receive, but to give. The church’s priority is to
gather on the Lord’s Day, by New Covenant appointment and example, in order
to offer to God true worship!32

V. Christian ministry is worship.

The notion of worshipping or serving God by means of our service to one another in the
church is implied by several passages in the Epistles.
A. Paul serves God “in the gospel of his Son” (Rom 1.9). His service or worship
takes place in the sphere of the gospel. Gospel preaching is the focus and goal of
all his activity (cf. 1.11–15). Likewise, Paul claims to be “a minister of Christ

31
MacArthur, p. 125.
32
John Armstrong, “How Should We Then Worship?” Reformation and Revival Volume 2 (vnp.2.1.14). Reformation and Revival Ministries
(1993; 2003).
Worship Worship in the New Testament 26

Jesus to the Gentiles” (Rom 15.16), that is, a designated servant bringing the
gospel to the Gentiles. To preach the gospel is a form of worship.
B. Even financial support of Christian ministries can be considered a means of
worship (Rom 15.27; 2 Cor 9.12). Epaphroditus is described as the one sent by
the Philippians to take care of Paul’s needs. The gift that he carried to Paul from
them is described as their “service” to Paul.
C. Paul mentions the “sacrifice and service” that resulted from the Philippians’ faith
(2.17). This verse suggests that the Philippians offer their faith (or the good works
springing from their faith) as a sacrifice of praise and thanksgiving to God.33

VI. Christians constitute a new temple.

In the OT, gospels, and Revelation, believers worship God in very physical ways because
they are in the very presence of the Lord. In the OT it was God’s shekinah glory. In the
gospels, Jesus was present. In Revelation believers surround the very throne of God as
they worship. During this present age, however, God dwells in a temple built not of
bricks and gold, but of believers. The Bible speaks of individual believers as the temple
of God:
1 Corinthians 6.19 What? know ye not that your body is the temple of the Holy Ghost
which is in you, which ye have of God, and ye are not your own?
The Bible also describes believers gathered into churches as the temple of God:
Ephesians 2.20-22 Now therefore ye [plural pronoun, “you all” as a local church
congregation] are no more strangers and foreigners, but fellowcitizens with the saints,
and of the household of God; And are built upon the foundation of the apostles and
prophets, Jesus Christ himself being the chief corner stone; In whom all the building fitly
framed together groweth unto an holy temple [naos, same word used for the Holy Place
in the Temple] in the Lord: In whom ye also are builded together for an habitation of
God through the Spirit.
1 Corinthians 3.9 For we are labourers together with God: ye [plural pronoun] are
God’s husbandry, ye are God’s building [oikos, “dwelling”].
1 Corinthians 3.16-17 Know ye [plural pronoun] not that ye are the temple [naos] of
God, and that the Spirit of God dwelleth in you [plural]? If any man defile the temple of
God, him shall God destroy; for the temple of God is holy, which temple ye [plural] are.
1 Peter 2.5, 9 Ye [plural pronoun] also, as lively stones, are built up a spiritual house
[oikos], an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus
Christ. … But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar
people; that ye should shew forth the praises of him who hath called you out of darkness
into his marvellous light.

33
Peterson, “Worship in the New Testament” in Carson, Worship: Adoration and Action.
Worship Worship in the New Testament 27

So with the coming of Christ the temple of God—the habitation of God’s very presence
—is no longer confined to only one geographical location. Individual believers and the
gathering of the church corporately comprise the temple of God.

Conclusion: NT worship is individual and corporate, similar to the OT system, yet markedly
different. The death and resurrection of Christ, and the initiation of the church, ended the OT
worship system. Believers are now capable of worshipping God “in spirit and in truth,” not at
one particular central altar, but as they gather together for spiritual worship. All forms of
Christian ministry should be viewed as expressions of worship. The temple of God is no longer a
specific place, but a specific people.

“Thou shalt worship the Lord thy God, and him only shalt thou serve.”
Matthew 4.10
 Lesson 4: A Further Biblical Definition of Worship34

Though the outward expressions of worship have changed from OT times to the NT church age,
the two-fold essence of worship (spirit and truth) has not. Therefore, we can define worship in its
most essential form as follows:

Worship is a proper response to God resulting from an understanding

truth about God.

I. Worship comes from understanding truth about God.

Worship in Scripture includes a presentation of truth about God.
Psalm 99.1-5 The LORD reigneth; let the people tremble: he sitteth between the
cherubims; let the earth be moved. The LORD is great in Zion; and he is high above all
the people. Let them praise thy great and terrible name; for it is holy. The king’s strength
also loveth judgment; thou dost establish equity, thou executest judgment and
righteousness in Jacob. Exalt ye the LORD our God, and worship at his footstool; for he
is holy.
Psalm 100 Make a joyful noise unto the LORD, all ye lands. Serve the LORD with
gladness: come before his presence with singing. Know ye that the LORD he is God: it is
he that hath made us, and not we ourselves; we are his people, and the sheep of his
pasture. Enter into his gates with thanksgiving, and into his courts with praise: be
thankful unto him, and bless his name. For the LORD is good; his mercy is everlasting;
and his truth endureth to all generations.

These passages clearly show that understanding truth about God motivates a worshipful
response. For instance, in Psalm 99 the responses of trembling, praise, and exultation are
a result of an understanding that God reigns, and that he is holy, just, and right. In Psalm
100 responses of joy, thankfulness, and praise are a result of an understanding that God is
Creator, and that he is good, loving, and faithful.
In order for worship to be directed to God, the worshiper must have an understanding of
the truth about God. This is why the preaching of God’s Word should be central in a
worship service. Further, this is why a believer must be studying the Word of God
personally if he is to worship God with all of his life. Without understanding God, a
person cannot worship him.
A. Worship is . . . truth about God

34
Most of this lesson comes from Scott Aniol, www.karaministries.com.
Worship A Further Biblical Definition of Worship 29

God is known in two ways—by his character and by his works. Both of these are
necessary in a presentation of truth about God. God’s character consists of
attributes that describe him, such as holiness, sovereignty, power, love,
faithfulness, justice, righteousness, grace, and mercy. God’s works are those
things that he has done in order to display his character. Only as God’s character
and works are seen can believers worship properly.
God’s Word is the primary source for observing God in those ways. Scripture is
full of descriptions of God’s attributes and works. God can certainly be known
through creation and through one’s own personal experiences, but the Bible is the
only true, objective, sure source of truth. We can very easily misinterpret our own
experiences or they can change with our circumstances and emotions, but God’s
Word is a sure source of truth. This is why the Bible must have preeminence in
worship. The Bible is God’s means of communicating himself to his people.
B. Worship is understanding . . .
It is not enough for worshipers to observe truth about God. They must also
understand that truth. An understanding of truth includes the truth itself and all its
implications for us. God means for his people to see and acknowledge his truth.
Coming to an understanding of biblical truth is not easy. It often requires careful
teaching and explanation of the biblical text. The pastor’s responsibility is to
communicate truth and understanding to the flock. Each individual is also
responsible to seek truth and understanding on his own through reading and
research.
Rom 12:1 I beseech you therefore, brethren, by the mercies of God, that ye
present your bodies a living sacrifice, holy, acceptable unto God, which is your
reasonable service [or “logical act of worship”].

II. Worship is a response to God

Worship is based on understanding truth about God, but it goes beyond that. A believer
must also respond to that truth.
A. Worship is . . . to God
The foundation of worship is not only truth about God but it is also response
directed to God. The believer hears, understands, and accepts truth about God,
and then he directs a response toward the God from whom the truth came.
B. Worship is a response . . .
What does it mean to “respond” to truth from God? Let’s look at some examples
of responses from the Bible.
Psalm 7.17 I will praise the LORD according to his righteousness: and will sing
praise to the name of the LORD most high.
1 Chronicles 16.29 Give unto the LORD the glory due unto his name: bring an
offering, and come before him: worship the LORD in the beauty of holiness.
Worship A Further Biblical Definition of Worship 30

Psalm 68.4 Sing unto God, sing praises to his name: extol him that rideth upon
the heavens by his name LORD, and rejoice before him.
Some proper responses to truth about God are things like thanks, praise,
exultation, and adoration. Other passages demonstrate responses toward God such
as repentance, contrition, and grief (Ps 51.17; 38.18); longing and desire (Ps 42.1,
2; 73.25, 26); fear and awe (Ps 5.7; 33.8; 103.3-5); gratitude (Ps 100.4); and joy
and hope (Ps 32.11; 42.5). God is truly glorified when his people respond to truth
about him. To glorify God is to magnify God’s unique excellence through our
responses.
In what ways are these kinds of responses manifested? We respond in the
following ways:
1) Responding with affection
Not just any emotion is appropriate for the worship of God. Here is where we
part company with many evangelicals today who believe that any expression
of worship is appropriate, as long as it’s sincere. We disagree. Some
expressions are simply inappropriate for, and inconsistent with, reverent
worship.
When discussing emotional responses expressed during worship, a distinction
must be made within the larger scope of human emotions. Emotion that are
immediate and fleeting we may call “passions.” Emotions that are more
developed and lasting we could call “affections.” Responses in worship
should be from the affections and not simply worked up passions.
Passions are what a person experiences almost involuntarily without much
thought. They bypass the intellect and result in a personal, often physical
response. Passions arise almost spontaneously, without much thought or
consideration; they just “happen.” Examples: the ups and downs that you feel
when watching sports; the “warm fuzzies” you get when watching a
sentimental program; the patriotic enthusiasm associated with hearing the
National Anthem; the desire to move to the beat of music.
Passions are not necessarily wrong; they are simply part of our natural
physical makeup. Expressing one’s passions is perfectly appropriate in many
settings. But passions cannot be trusted to convey objective or concrete
information. We should by no means base our worship experiences on raw
passion. If a feeling is fleeting, involuntary, physical, and not based on an
intellectual grasp of information, it is likely driven by passion, not by
affection.
Affections, on the other hand, come from a more thoughtful, willful response
to acknowledged truth. These feelings are not immediate, but developed; they
are not fleeting, but lasting. One’s affections may need to be informed and
educated. They involved the whole of man—mind, will, and emotions—and
thus tend to be far more deeply-seated and persistent.
Worship A Further Biblical Definition of Worship 31

Examples of affectional responses: appreciation for the content of a sermon;

contrition for sin; a burden to reach the lost; a desire to help someone in need;
appreciation for beautiful art, music and architecture.
The difference between passions and affections is like the difference between
laughing because you’re being tickled (involuntary physical response) and
laughing because you get a joke (mental response).
The worship of God should appeal more to the affections than the passions.
We’re not saying that passion-driven expressions of worship are always
wrong, but that passions should not be dominant in worship. True, affectionate
responses of worship will be based on an intellectual understanding of truth
and will not be a fleeting passion that has quickly risen and will soon vanish.
Unfortunately, much of what passes for worship these days appeals much
more to the passions (sentimental, “fuzzy,” personal) than the affections
(thoughtful, reasoned, structured). Examples: CCM, praise & worship,
sermons filled with humor and stories.

Note the Quote: “[A]nything that misdirects our love will do severe damage
to our Christianity. If we are taught not to love God, or to love something
more than God, or to love God as a means rather than an end, or to love God
with the wrong loves, or to love things that God hates, or to hate things that
God loves, or to debase what is lovely, or to love what is base—if we are
taught any of these things, then we are doomed to a stunted, shriveled version
of Christianity, at best.
That is why we cannot afford to take casually anything that shapes the
affections. This is especially true of those works that are intended to reach the
affections through the moral imagination. Such media as music, poetry, art,
architecture, theater, and dance are enormously important to the Christian.
Either they will propel us forward in the life of faith or they will devastate
us.”35
2) Responding with adoration
Psalm 150.2 Praise him for his mighty acts: praise him according to his
excellent greatness.
Adoration is praising God for his person and his work. Adoration should be a
natural response to biblical truth. We may express adoration in a number of
ways—prayer, song, praise, testimony, etc.
It may be helpful to use biblical language in your expression of adoration.
You may want to praise God, but not know exactly what to say. Verses such
as those listed below may help you express adoration for God.
1 Chronicles 29.10-11 Blessed be thou, LORD God of Israel our father, for
ever and ever. Thine, O LORD, is the greatness, and the power, and the glory,

35
Kevin Bauder, “The Christian Faith,” Nos Sobrii blog, 1 Oct 05. http://nossobrii.blogspot.com
Worship A Further Biblical Definition of Worship 32

and the victory, and the majesty: for all that is in the heaven and in the earth
is thine; thine is the kingdom, O LORD, and thou art exalted as head above
all.
Psalm 145:1-3 I will extol thee, my God, O king; and I will bless thy name for
ever and ever. Every day will I bless thee; and I will praise thy name for ever
and ever. Great is the LORD, and greatly to be praised; and his greatness is
unsearchable.
Revelation 4:11 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.
Revelation 15:3-4 Great and marvellous are thy works, Lord God Almighty;
just and true are thy ways, thou King of saints. Who shall not fear thee, O
Lord, and glorify thy name? for thou only art holy: for all nations shall come
and worship before thee; for thy judgments are made manifest.
3) Responding with action
As we’ve previously seen, believers should seek to worship God in all areas of
their lives. We respond to truth about God in the context of the church through
expressions of praise, thanksgiving, confession, repentance, and
commitments. But we can also respond to God in the rest of our lives through
our behavior. We can glorify God as we obey his commands and seek to order
our lives biblically. Every action we do should be a response of worship to the
Lord.

Putting all of this together, then, we arrive at our biblical definition of worship:

Worship is a response to God resulting from an understanding of

biblical truth about God.

It is essential that both components (truth and response) be present in worship. Often churches
will emphasize one to the neglect of the other. Some churches emphasize teaching and
instruction (which is necessary and good), but they neither facilitate nor allow for proper
response to that truth. Other churches will highlight heart-felt affection for God expressed
through various means, but they neglect truth about God as the basis for their responses. A
worship service should provide both a clear expression of truth and an opportunity to respond
appropriately.

Conclusion
Worship A Further Biblical Definition of Worship 33

We can draw several conclusions from this biblical definition of worship. First, true worship is
possible only when believers are confronted with the truth as found in the Word of God. Part of
this obligation requires faithfulness to a local church. The pastor’s task is to equip his people to
understand and respond to truth. The other part of this obligation is a commitment to a personal
study of the Scriptures.
Second, worshipers must respond to the Word of God. Because worship can take place only
when there is a response to an understanding of biblical truth, believers must be willing to
respond to truth with their affections, adoration and actions.
Remember that in order for God-honoring congregational worship to take place on Sunday,
believers must be worshiping God with their lives during the rest of the week. No believer can
expect to please God with his worship on Sunday if the rest of his life is displeasing to God.
Believers must be constantly responding to biblical truth by pursuing holiness in their daily
living.

“Thou shalt worship the Lord thy God, and him only shalt thou serve.”
Matthew 4.10
 Lesson 5: Expressions of Worship

Worship is one of the five objectives of the church (along with instruction, fellowship,
evangelism and service). For most churches, the Sunday services (especially the morning
service) are their primary corporate worship opportunities. By “corporate” I mean as a church.
We do worship God independently/personally, but our topic is worship as a church.
Where do we find direction for how the church is supposed to worship? The New Testament
knows three areas of concern when it comes to discovering clear precepts regarding public
worship: all explicit commands of Christ himself; all explicit commands of the apostles; and
all apostolic traditions that are given to the church for her practice.36 In other words, we
worship according to the dictates of the Bible, our only source of faith and practice.
The Westminster Confession of Faith asserts (chapter 21):
But the acceptable way of worshipping the true God is instituted by himself, and so limited
by his own revealed will, that he may not be worshipped according to the imaginations and
devices of men, or the suggestions of Satan, under any visible representation, or any other
way not prescribed in the holy Scripture.
Christians down through the ages have understood that the Bible dictates the proper way to
worship God. The 17th century Puritans described this idea as the Regulative Principle of
Worship—True worship is only commanded by God; false worship is anything not commanded.
Note the Quote:
It should be seen as appropriate at that house of God be ordered by God’s rules. It
should be seen as appropriate that God’s people are to be ordered by God’s rules.
It should be seen as appropriate that worship, that which shows reverence, piety,
love, desire, and joy in God, be structured and ordered according to God’s word
and His biblical principles lying therein. Worship for the Christian should be an
expression of God’s heart back to God. We ought to reflect back to God how
wonderful and most blessed He is. It is impossible to worship God by human
invention. It is impossible to worship God by human ingenuity. It is impossible to
worship God in an atmosphere that has not been structured and ordered by God
and His word.37
In some churches, the above quote is almost taken for granted. But it is increasingly common
today to find churches importing all sorts of activities into their worship services that have no
biblical basis or justification. We must avoid this trend.
The following expressions of worship are “prescribed in the Holy Scripture” as proper and fitting
in a church context:
I. Preaching

36
John Armstrong, “How Should We Then Worship?” Reformation and Revival 2:1 (Winter 1993) p. 19. Reformation and Revival Ministries.
(1993; 2003).
C. Matthew McMahon , “The Regulative Principle in Worship: A brief article.” http://www.apuritansmind.com/PuritanWorship/
37

McMahonRegulativePrinciple.htm
Worship Expressions of Worships 35

Before the Reformation, sermons clearly explaining the Bible in the common language of
the people were virtually non-existent (in the RCC38). But the reformers began reading
and preaching the Bible systematically, verse by verse, one book after another. People
flocked to the churches to hear what they had never heard before—a clear explanation of
the Bible. Today we take such preaching for granted and perhaps do not value it as highly
as we should. Proclaiming the Word of God should be a central expression of Christian
worship.
A careful study of the books of Acts through Jude reveals that the central element in NT
worship was the preaching and teaching of God’s Word. There are well over 150 clear
references to the exposition of God’s Word in the church. Thus, the clear and systematic
exegesis of Scriptures should be a primary focus of the worship service.
A. The responsibility of the speaker: preach the Word accurately (2 Timothy 2.15),
thoroughly (Acts 20.27) and convincingly (Titus 2.15). He is to bring out the
sense of the text (exegesis) and explain how it applies to modern life.
2 Tim 4.2 Preach the word; be instant in season, out of season; reprove, rebuke,
exhort with all longsuffering and doctrine.
Titus 1.9 holding fast the faithful word as he has been taught, that he may be able,
by sound doctrine, both to exhort and convict those who contradict.
B. The responsibility of the listener:
1. Actively listen, not passively hear (see James 1.22-25).
2. Obey the biblical commands. Seek to be like the Bereans: receive the
Word with all readiness of mind or eagerness (Acts 17.11a).
3. Evaluate what the preacher says in the light of the Bible (Acts 17.11b).
This is not a critique of the preacher’s performance or style, but of the
truthfulness and accuracy of his message.
Preaching or teaching should be the focal point of every worship service, for it is
the medium which God has ordained to save the lost (1 Corinthians 1.21) and
sanctify the saved (1 Corinthians 2).
Note the Quote: Word and worship belong indissolubly to each other. All
worship is an intelligent and loving response to the revelation of God, because it
is the adoration of his Name. Therefore acceptable worship is impossible without
preaching. For preaching is making known the Name of the Lord, and worship is
praising the Name of the Lord made known . . . . Our worship is poor because our
knowledge of God is poor, and our knowledge of God is poor because our
preaching is poor. But when the Word of God is expounded in its fullness, and the
congregation begins to glimpse the glory of the living God, they bow down in
solemn awe and joyful wonder before his throne. It is preaching which
accomplishes this, the proclamation of the Word of God in the power of the Spirit
of God. That is why preaching is unique and irreplaceable.39

38
Other separatist groups (non-RC) did preach the Bible expositionally, but these groups represented a very small minority.
39
John R. W. Stott, Between Two Worlds (Grand Rapids: Eerdmans, 1982), pp. 82-83.
Worship Expressions of Worships 36

Note Another Quote: The preaching and teaching of god’s word must remain
central in the worship of the church. Our worship must be substantive—based on
the Word of God. That elevates the preaching of the Word to the utmost
importance in worship.... The exposition of the Word, then, is essential to
meaningful worship in the assembly of saints.40

II. Singing
Ps 28.7 The LORD is my strength and my shield; my heart trusted in him, and I am
helped: therefore my heart greatly rejoiceth; and with my song will I praise him.
Ps 150.3 Praise him with the sound of the trumpet: praise him with the psaltery and
harp.
Col 3.16 Let the word of Christ dwell in you richly in all wisdom; teaching and
admonishing one another in psalms and hymns and spiritual songs, singing with grace in
your hearts to the Lord.
Singing is an excellent vehicle for expressing one’s adoration for God. The Book of
Psalms, the hymnal for Israel, is full of praise and worship directed toward God. The NT
also affirms the importance of music in worship. In most church services, music plays a
prominent role.
One of the most heated and divisive debates raging in Christianity today concerns music.
Traditionalists insist that music should be conservative, reverent and doctrinal, relying
mostly on the hymn form. Advocates of contemporary music suggest that church music
should mirror popular music. Many churches have disposed of the hymnal and replaced it
with catchy choruses and popular song styles. Half or more of the entire service may be
dedicated to “praise and worship” time, which is dominated by singing.
Music used expressly for the worship of God in the church must be held to a higher
standard than music used for other purposes (e.g., personal devotions or entertainment).
Besides being of excellent artistic quality, church music should be characterized by
holiness, reverence, and biblical accuracy. Some musical forms, like rock n’ roll, simply
are inconsistent with Godly, biblical, worshipful content. Music ought to be uplifting and
dignified, not mediocre and mushy-sentimental (e.g., “God-is-my-boyfriend” songs). This is
not to suggest that only professional-quality music be allowed in church. God appreciates
even a joyful noise made as an expression of worship unto him. However, as much as is
possible, church music should of the highest quality possible, both artistically and
theologically.

40
John MacArthur, The Ultimate Priority (Chicago: Moody, 1983), pp. 122-123.
Worship Expressions of Worships 37

III. Giving
We don’t often think of giving as an aspect of worship, but it is. Both the OT and the NT
command sacrificial giving to the Lord’s work. The Levitical system was centered
around worshipping the Lord through offerings. In the burnt offering, for example, the
worshipper offers a sacrifice that is wholly burnt up—offered totally to God. This was
one of the ways God prescribed to worship him. In the NT, we no longer worship the
Lord with animal sacrifices; we worship through financial giving.
Philippians 4.18 But I have all, and abound: I am full, having received of Epaphroditus
the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable,
wellpleasing to God.
Hebrews 13.16 But do not forget to do good and to share, for with such sacrifices God is
well pleased.

IV. Praying
Congregational prayer ought to enjoy a very prominent position in worship. Some time
during every worship service should be devoted to prayer. Even though someone else
may be leading in prayer, you can and should silently pray along with him or her.
Acts 12.5 Peter therefore was kept in prison: but prayer was made without ceasing of
the church unto God for him.
Philippians 4.6 Be careful for nothing; but in every thing by prayer and supplication with
thanksgiving let your requests be made known unto God.

V. Observing the ordinances

A. The Lord’s Supper: The church should observe communion regularly (“as often
as you eat this bread and drink this cup”) in memorial of Christ’s sacrifice and in
expectation of his imminent return (1 Cor 11.23-26). Participation in the Lord’s
Supper should be a very meaningful and worshipful time for every believer.
B. Baptism: The church is given the responsibility to baptize converts and
incorporate them into the church (Mt 28.19; Acts 2:41-42).

VI. Serving
We noted in a previous lesson that ministry/service is an expression of worship. God is
pleased when his children use the abilities He has given them in the corporate worship of
their local church, provided he gets the glory. It’s interesting to note that one of the NT
words for service (latreuo) also suggests paying homage or rendering honor.
Ro 14:18 For he that in these things serveth Christ is acceptable to God, and approved of
men.
Galatians 5.13 … by love serve one another.
Worship Expressions of Worships 38

Hebrews 13.15-16 Therefore by him let us continually offer the sacrifice of praise to
God, that is, the fruit of our lips, giving thanks to His name. But do not forget to do good
and to share, for with such sacrifices God is well pleased.
Notice the connection in Hebrews 13 between offering a “sacrifice of praise” and doing
good and sharing. Just as praise and thanksgiving are acceptable means of worship, so too
are doing good and sharing. The context of this passage clearly deals with local church
life (cf. Heb 13:7), so the implication is that serving one another in the church is an
expression of worship.

VII. Other biblical expressions associated with corporate worship

A. A holy kiss of welcome (Rom 16.16; 1 Cor 16.20; 2 Cor 13.12; 1 Th 5.26; 1 Pet
5.14). Today a “holy handshake” or hug does the same job.
B. Saying “Amen” in response to a message or prayer (1 Cor 14.16; Rev 5.14; cf.
Rom 1.25; 9.5; Eph 3.21)
C. Confession of sin (James 5.16; 1 Jn 1.9)

A Final Note: The church worship service is specifically designed to allow believers to express
their worship to God in the above ways. While unsaved visitors are certainly encouraged to
attend, they have no genuine capacity to worship God properly. Thus, it is inappropriate to
structure a worship service to be appealing to lost people. The worship service is not really for
them; it’s for believers. Churches may specify certain times for evangelistic outreach to target
the lost, and that is certainly appropriate. How lost people perceive the worship service is of no
concern. The goal is to please God and to allow the saints an opportunity to worship “in spirit
and in truth.” In fact, it is only true worship that will impress lost people (1 Cor 14.23-25), not
worldly hype and entertainment.

Conclusion: When believers gather together in the assembly, they express their worship to God
through preaching and listening, singing, giving, praying, observing the ordinances, and serving
one another. The worship service is set up to facilitate such expressions. Be a participant in
worship, not just a spectator.

“Thou shalt worship the Lord thy God, and him only shalt thou serve.”
Matthew 4.10
 Lesson 6: A Philosophy of Congregational Worship41

“We do not go to church to worship, because worship ought to be the constant activity and
attitude of the dedicated believer. We go to church to worship publicly and corporately.”
(Warren Wiersbe)
Is corporate worship governed or regulated in any manner? Do we offer to God whatever we
sincerely think he would appreciate, whatever that is? Are we free to bring sacrifices of our own
imagination, as long as they are not contrary to anything we see in Scripture, or are we to bring
only what is regulated by God’s expressed will and by the clear precepts of the New Testament?
This debate has raged throughout the course of church history, and various groups have come to
different conclusions. The following are some general guidelines that should regulate our
congregational worship practices.

I. Congregational worship must be God-oriented (theocentric).

Because congregational worship is specifically designed to be a response to biblical truth
about God, God must be the center of the service. The Bible is our only objective source
of truth about God, and Scriptural truth about God should be a central focus of
congregational worship. Worship is a spiritual response to God resulting from an
understanding of biblical truth about God. Worship is not about us—it is about God.
Unfortunately, much of congregational worship today is man-oriented (anthropocentric).
Services are designed for “seekers,”42 with music chosen that will appeal to unbelievers
and entice them to attend church services. Revivalism and the mega-church movement
have shifted the focus of congregational worship from God to unsaved people. But we
must remember that the congregational worship service is primarily intended to be an
opportunity for believers to worship God. That fact does not rule out evangelism, but it
shifts the focus of the service from man to God.

II. Congregational worship must be doctrine-oriented.

Doctrine is simply the teaching of God’s Word. What the Bible teaches about a certain
topic is doctrine. Because we want to emphasize worship as a response to biblical truth,
doctrinal content is important. If worship is a response to truth, it is critical that a worship
service provides enough content for thoughtful believers to respond to it. Believers
should not shy away from elements in the service that have deep, thought-provoking
content.
Some worship leaders advocate a “keep it simple” mentality that seeks to explain biblical
ideas in very elementary terms. This is fine for children and even for new believers, but a
simplistic approach that puts everything on the “lowest shelf” ends up neglecting much of

41
Much of this lesson is from Scott Aniol. www.karaministries.com
42
Strictly speaking, man cannot and does not seek God of his own free will. “There is none that seeketh after God” (Rom 3:11).
Worship A Philosophy of Congregational Worship 40

the Bible. Many biblical topics and texts are not easy to understand and require mature
study and thought. A pastor that is committed to teaching the “whole counsel of God”
(Acts 20:27) will not ignore the more challenging aspects of biblical exposition, even if
some of the congregation fails to understand it.

III. Congregational worship must be believer-oriented.

As mentioned above, many modern churches are formatting their worship services to
appeal to the typical lost person. Hence, their services tend to employ popular musical
forms (pop rock), “talks” (not sermons) that are short, humorous, non-threatening and
simple, and other entertainments like drama, video clips and even dance. A “seeker-
sensitive” church is set up to appeal to people who do not know God, and their
expressions of “worship” clearly display that strategy.
The Bible never mentions, let alone advocates, setting up a church worship service to
appeal to the lost. The primary purpose of a worship service is to give believers the
opportunity to corporately worship God. The focus is on pleasing and honoring God, not
on pleasing or appealing to people.
Some might argue that the culture of a conservative, traditional church is an obstacle to
the unsaved. Unchurched people typically do not understand or appreciate our worship
forms—Bible exposition, hymns, prayer, offerings, quiet contemplation, etc. People
won’t come to church if the sermon is dull, the songs unfamiliar or the prayers too long.
However, we must remember that church is not specifically for unsaved people, but for
believers. After all, only believers can truly and properly worship God. The worship
service is for them. When people get saved, they usually have little problem learning and
assimilating into the culture of a church. We make a grave error when we format the
church for people for whom it was never designed.
When unbelievers do attend church, we must trust that God is able to use the Word to
penetrate their hearts. It is not through worldly entertainment that a soul is saved, but
through the accurate preaching of God’s Word. One significant theological error reflected
in the seeker-sensitive movement is that we can use worldly methods to convince a
person to accept Christianity. The church’s responsibility is to preach the whole counsel
of God (Acts 20:27) and call unsaved people to repentance (Acts 2:38, 3:19). We must
never avoid the “offense of the cross” (Gal 5:11) in order to appeal to the lost.
1 Cor 14.24-25 But if all prophesy, and an unbeliever or an uninformed person comes in,
he is convinced by all, he is convicted by all. And thus the secrets of his heart are
revealed; and so, falling down on his face, he will worship God and report that God is
truly among you.
Could it be that the real appeal of the seeker-sensitive church is that it gives worldly
Christians a place to worship in a way that they like? In other words, some Christians
enjoy popular music, simple “talks” and a very casual approach to church just as much as
unsaved people do. Nobody ever challenges them to higher levels of devotion or
sanctification because a very low-level brand of Christianity is all that is expected.
IV. Congregational worship must be congregation-oriented.
Worship A Philosophy of Congregational Worship 41

The fact that the worship is congregational implies that believers will join in a unified
response toward God. When believers gather to worship the Lord corporately, everything
in the service should encourage full, unified congregational involvement.
1 Cor 12.12 For as the body is one and has many members, but all the members of that
one body, being many, are one body, so also is Christ.
Contemporary “praise & worship” services typically encourage attenders to pursue “a
personal encounter with God” during the service. People close their eyes, raise their
hands, and sway to the music, completely oblivious to the other worshipers around them.
Even churches that don’t use contemporary music or encourage charismatic emotionalism
propagate the idea that worship services are a time for individuals to encounter God.
What these people have forgotten, however, is that congregational worship is not the time
for believers to worship the Lord individually. It is the time for believers to worship
corporately. Church is not a gathering of people who worship individually, but a
gathering of believers who worship God together, as a body.

V. Congregational worship should be beautiful.

“It is a principle deeply fixed in the minds of men that the worship of God ought to be
orderly, comely, beautiful and glorious.” (Puritan writer John Owen)
1 Chronicles 16.29 Give unto the LORD the glory due unto his name: bring an offering,
and come before him: worship the LORD in the beauty of holiness.
A. We tend see expressions of beauty in art as merely ornamental, an unnecessary
accessory to worship, something nice but not required. The Bible, however,
speaks repeatedly about God’s directions to man to exercise his creative gifts
through art forms, and to employ that art in worship. The use of art forms in the
tabernacle and temple included ornate candlesticks adorned in the crafted natural
beauty of branches, flowers, and almond blossoms. Other commanded
adornments were colors of blue, purple and scarlet, precious stones, as well as
architectural pillars, pomegranates, lilies, carved lions, oxen, cherubim, poems of
Solomon, musical instruments, and dancing. There were even choreographies
(Exodus 15:20), sculpture (Exodus 25:9-40), silversmiths (Exodus 31:1-11),
songwriters (Psalms), composers (2 Chron. 5:11-14), storytellers (Judges 9:7-20),
poets and artisans of many sorts (Isa 40; I Kings 7:13-22). All of these were
directed by God for the purpose of beauty as well as worship that glorified Him.43
B. By “beautiful” we don’t mean that the church must have stained glass windows,
colorful flower displays or rich tapestries—although there is nothing wrong with
such things. In fact, the art and architecture of a church building should reflect, if
possible, the purpose of the building—the worship of our exalted, majestic God.
As such, elements that draw the worshippers mind toward high, exalted,
inspirational thoughts are perfectly appropriate. E.g., cathedrals—the architecture
reflects a high view of God.

43
Craig Branch "In Search of Rembrandt" VERITAS January 2004 © 2005, Apologetics Resource Center.
http://www.arcapologetics.org/veritas/veritas-2004-01.htm
Worship A Philosophy of Congregational Worship 42

C. What is beauty? A common definition suggests that “beauty is in the eye of the
beholder,” and that each person must define it for himself. However, from a
biblical point of view, we must affirm that beauty is a reflection of the character
and ways of God, which can be objectively evaluated. As such, a God-centered
view of beauty locates that quality in certain characters inherent in nature. If we
reject an objective standard of beauty, it becomes no more than personal opinion.
D. Beauty describes that which is well-formed, organized, and pleasing to the senses.
Most artistic expressions can be described as beautiful if they conform to certain
standards. Historically, Christians have suggested several criteria for making
aesthetic judgments (aesthetics is the study of beauty):44
1. Proportion/integrity/unity— a well-knit internal unity or completeness;
wholeness. The scale of an artistic expression should be pleasing. E.g., the
difference between a Rembrandt painting and a child’s stick figure
drawing is one of proportion.
2. Harmony—an orderly, harmonious relation and arrangement of the parts.
E.g., a symphony is harmonious; city street sounds are not.
3. Simplicity—uncomplicated, free of pretense or sophistication. Often very
simple expressions are quite beautiful. E.g., acapella music, solo
instruments, children’s literature, etc.
4. Complexity/splendor—variation and sophistication; grandeur, importance,
weightiness. Sometimes beauty is simple, but sometimes it is complex.
E.g., an orchestral performance is more lovely than a whistle blowing.
These presence of these qualities result in unity without monotony and variety
without chaos. God, in His person, perfections, purpose, and performance,
exemplifies such qualities. The triune God is the supreme example of unity
without monotony and variety without chaos.45
E. Such standards as applied to congregational worship will yield certain qualities in
a worship service:
1. It will be done “decently and in order” (1 Cor 14.40), not chaotically or
haphazardly. The worship service should follow a well-planned order.
2. The artistic expressions employed (especially music) must be of a certain
quality or sensibility. Trite and sentimental tunes and lyrics are not
appropriate. We must reject any cheap, sensational, sensual, and
superficial music. Music that is truly excellent in both tune and lyric
should prevail.
3. Occasions other than the main worship service of the church may provide
opportunities for music that is not quite right for Sunday morning. E.g.,
choruses, “fun” songs, songs of personal testimony, even some folk-style
material

44
RC Sproul, Recovering the Beauty of the Arts, also in Tabletalk March 2006, p. 36.
45
Mike Harding, “The Beauty of God.”
Worship A Philosophy of Congregational Worship 43

4. Any particular musical piece falls within a spectrum from excellent to

terrible. Whenever possible, church music designed for worship should be
toward the excellent side of the spectrum. Some pieces simply are not of
the character to be appropriate for the main worship service.
5. Examples:
a) Good: O Sacred Head Now Wounded, It is Well, Great is Thy
Faithfulness, O Worship the King, Praise Ye the Lord, the
Almighty, Come Thou Fount, I Sing the Mighty Power of God
b) Bad46: For Those Tears I Died, In the Garden, He Touched Me,
Something Beautiful, God’s Final Call, Have You Any Room for
Jesus, Old Time Religion, Amen, Turn Your Radio On, Precious
Lord, Dropkick Me Jesus through the Goalposts of Life
Note: The pursuit of beauty doesn’t rule out simplicity. One need not be a trained
musician to “make a joyful noise unto the Lord.” Pick a good song, do your best, and do
it for the Lord.

What about the order of the worship service?

Whether a church is highly liturgical and “starchy” or free-flowing and spontaneous,
someone usually plans an order of service. Without it, chaos would reign. Does the Bible
present a certain order that the worship elements must follow? No, it does not. Each
church can organize the elements of worship as it deems appropriate. However, a general
outline seems to be fitting:
1. God addresses his people through the reading and preaching of the Scriptures.
2. The people respond to God in prayer and praise. They say, “Amen” to what God
says (1 Cor 14.16).
As long as the service follows this general outline, it follows the biblical pattern. As we
learned earlier, worship is a response to truth. A service should be oriented toward that
pattern—proclaiming truth and responding to it. Oddly enough, most churches put the
preaching at the end of the service rather than at the beginning. It would make more sense
to proclaim the truth first (i.e., Scripture reading and sermon) and then have the prayers,
singing and giving as a means of response.
Modifying the order of service should not be a significant issue. Churches often adopt a
tradition regarding how the service is conducted, and members may become highly
antagonized if that order is changed. However, since the Bible does not impose a
particular format for congregational worship, each church should be free modify their
service without worrying about people complaining that “we’ve never done it that way
before.”

How sweet and awful is the place with Christ within the doors,

46
Not “bad” in the sense of “immoral,” but bad in the sense of lacking artistic merit and/or theological accuracy.
Worship A Philosophy of Congregational Worship 44

While everlasting love displays the choicest of her stores.

While all our hearts and all our songs join to admire the feast,
Each of us cry, with thankful tongues, “Lord, why was I a guest?”
Why was I made to hear thy voice and enter while there’s room,
When thousands made a wretched choice and rather starve than come?
‘Twas the same love that spread the feast that sweetly drew us in;
Else we had still refused to taste, and perished in our sin.
Pity the nations, O our God, constrain the earth to come;
Send thy victorious word abroad, and bring the strangers home.
We long to see thy churches full, that all the chosen race
May, with one voice and heart and soul, sing thy redeeming grace.
Isaac Watts

Conclusion: The worship service of the church is a special event and should be approached
thoughtfully and biblically. Worship must be God-oriented, doctrine-oriented, believers-oriented,
congregation-oriented, and beautiful.

“Thou shalt worship the Lord thy God, and him only shalt thou serve.”
Matthew 4.10
 Lesson 7: Preparation for Congregational Worship47

Congregational worship is a unified chorus of biblical responses toward God expressed publicly
to God resulting from an understanding of biblical truth about God. Therefore, every element in
the service must fulfill this purpose. Unfortunately, the arrangement and employment of the
elements of a worship service may actually interrupt or hinder that purpose.
In this lesson we’ll focus on the elements of a worship service and consider how we can employ
them more worshipfully.

1. Prepare for worship.

Our lives are often hectic, and church members frequently arrive at church at the last minute.
They quickly drop their children off at the nursery and quietly slip into their seat just as the
service is beginning. Unfortunately, such people are often so frazzled and distracted because
of the morning’s activities that they cannot focus on God or his truth. Several minutes may
pass before the person is ready to engage in worship.
A time of quiet meditation at the beginning of the service may help alleviate this situation.
Whether people are running late or simply transitioning from Sunday school to church, they
may benefit from a scheduled pause in the program. Such a pause gives attenders an
opportunity to calm their minds and prepare to worship the Lord.
Some people may complain that this is too serious and stodgy and that it hinders friendship
and fellowship. We certainly want fellowship to take place, and scheduling time for
fellowship is important. But if the service is to be an effective time of congregational
worship, church members must be allowed a peaceful time to prepare themselves for it.

2. Be a participant, not merely a spectator.

Every member of the congregation is responsible to worship the Lord during a worship
service. A “spectator” mentality that observes but does not participate is clearly improper.
People should be engaged in worship throughout the service. If there is a lag between
“events,” use that time for prayer and response to the Lord.
In fact, church leaders should not be afraid of “lag time” or silence between events in a
service. Some services present a virtually uninterrupted flow from the beginning to the end of
the service. Such a seamless stream may seem professional, but it hinders a necessary aspect
of worship—thoughtful response. Scheduled pauses allow some “breathing room,” not only
to allow for personal response, but also to allow folks to re-focus their attention and re-
engage in the service. It also comes in handy when parents are trying to deal with restless
children.
One important aspect of the worship service in which everyone should participate is
congregational singing. All members of the congregation can verbally worship the Lord at

47
Much of this lesson is from Scott Aniol. www.karaministries.com
Worship Preparation for Congregational Worship 46

the same time. Congregants should make good use of this time to understand the biblical
truth expressed in the hymns and respond to the Lord with their affections.

3. Understand what is happening on the platform.

In the typical worship service, a variety of people come to the front to do one thing or
another—singers, ushers, speakers, readers, prayers, song leaders, etc. Each one of them has
a significant role to play in the worship of God. Their purpose is not to entertain or perform
but to lead the rest of the congregation in worship. The congregation should participate with
the worship leaders by paying close attention to what they are doing.
During vocal numbers, strive to worship along with the group or soloist by understanding
truth and responding with them. The music will aid in the learning of truth and the expression
of response. If the song teaches primarily doctrine, strive to understand its implications and
respond to the Lord accordingly. If it primarily expresses a response, strive to join with the
musicians in your heart. Saying “Amen” after a song is certainly appropriate; applause is
usually not.

4. Listen to and respond to truth.

We should view preaching as the primary time when God speaks during the service.48 This is
the time when believers are confronted with clear, biblical truth from God. Every attempt
should be made to be sensitive to conviction from the Lord. Worship occurs only when we
acknowledge truth and respond with change, affection, or consecration to God.
Since every believer is responsible to respond to biblical truth, pastors should provide a time
for response after the Word of God is preached. Responding to truth is not the responsibility
only of those who “feel convicted” or raise their hands in an invitation. All believers should
respond in some way every time they are confronted with Scriptural truth. Giving the
congregation a few moments of silence at the end of the message could facilitate this.

5. Consider the order of service.

In the last lesson, we discussed the order of service at length. Adopting an order serves
several purposes—it promotes unity and orderliness, it gives the audience a schedule of
events so they can be ready for what is about to happen, and it regulates the flow of the
service. Some churches are very flexible and spontaneous in their order, and it may change
from week to week. Such a practice reflects an attitude that values novelty and innovation—
they want to avoid getting stuck in a rut and they don’t want the audience to get bored. In
fact, much of what occurs in worship services today is simply an attempt to keep the
audience’s attention. However, while excitement and novelty may be appropriate for a circus,
they are not proper for a worship service.
While many churches are clamoring to “give people what they want” by offering high-
energy, innovative, humorous, glitzy shows, a substantial group of people have had enough

We are certainly not suggesting that the pastor is speaking by means of inspiration or that his words carry the same authority as Scripture. But
48

when a speaker preaches the Word accurately and appropriately, he is conveying God’s message to the audience.
Worship Preparation for Congregational Worship 47

of that sort of thing and are looking for something more serious, substantial and historical. In
fact, many former evangelicals are turning toward liturgical traditions found outside
evangelicalism (e.g., Eastern Orthodoxy, the RCC, the Episcopal Church, etc.). This trend
suggests that as people mature in the faith, they look for something more firmly rooted and
meaningful rather than innovative and reflective of pop culture. When they come to church,
they want something different than what the world is pumping out. A thoughtful order of
service (i.e., a liturgy) insures that the worship service maintains the proper atmosphere.
We mentioned last time that the order of service should be structured with two main purposes
in mind: the proclamation of God’s Word, and an opportunity for people to respond. Many
biblical examples of worship follow this pattern, and as long as a worship service includes
both proclamation and response, it is a biblical order.
Remember that the goal of the service is neither entertainment nor excitement. If the Word of
God and the worship of God is not “entertaining” enough to hold people’s attention, then the
problem is with the people, not with the elements of worship. Spiritual people find spiritual
truth interesting and meaningful. They don’t need or seek new, exciting diversions to keep
their attention. Those who insist on employing popular cultural expressions in their worship
prove that they are more interested in pleasing themselves than in worshipping God.

6. Value appropriate congregational music.

Only music that fits a biblical philosophy of congregational worship should be chosen.
Churches should use music that is primarily God-centered as opposed to man-centered, and
that expresses a response applicable to all believers as a congregation. Sentimental,
individualistic music, no matter how popular, should not be chosen for congregational
worship.

7. Reconsider “Special Music.”

Those who insist on traditional, conservative music often aggressively criticize contemporary
(i.e., worldly) worship practices, and rightfully so. However, even conservatives can be
guilty of some of the same charges, many of which are associated with “special music.”
What are some of the problems accompanying “special music”?
 The term “special music” itself suggests a featured event in the service, something better
or more important than other things. It’s almost as if the congregational hymn singing
and other events of the service are secondary.
 In some churches, certain special music “slots” are more prestigious than others. Those
who perform for the offering or directly before the message stand more prominently
than those who play at other times during the service. Musicians who are accustomed
to performing in the morning service may feel slighted when they are scheduled for
the evening.
 Virtuosity and razzle-dazzle showmanship are often on display in special music rather
than a desire to minister and communicate truth. The musicians strive to demonstrate
their great musical abilities, showing off their skill and ultimately drawing attention
to themselves. The congregation may view those who play a simple melody as
Worship Preparation for Congregational Worship 48

inferior compared to the virtuosity of others. The fault here lies with composers and
arrangers as well as with performers who produce “showy” music. The audience
should be impressed with the greatness of God, not the greatness of the performer.
Performers should choose music that is simple, beautiful and worshipful rather than
showy and flamboyant.

8. Analyze the offering.

Rarely do people consider the value and purpose of the offering. Most people just “pay their
dues” and enjoy the show. However, the time it takes to collect the offering should not be
overlooked. The offering provides another opportunity to worship—through giving and
through enjoying the offertory. If you know the offertory song, think about the words to it, or
if not, just enjoy it “in the Lord.” Our attention should not be on the performer or the quality
of the performance, but on God. Further, the offering provides another “break in the action,”
a pause to allow the audience to re-focus their attention. And if one has various distractions
to attend to, the offering is an appropriate time to do so.

Conclusion:
Our ideas about congregational worship should come from our understanding of the Word of
God. Personal preference or taste is not the primary criterion. It is important that every believer
sees his responsibility to be an active participant in the congregational worship service. The
elements of a worship service are important, and we should understand their function in
facilitating worship.

“Thou shalt worship the Lord thy God, and him only shalt thou serve.”
Matthew 4.10
 Lesson 8: How to Get the Most out of a Worship Service

Mortimer Adler wrote a little book called “How to Read a Book.” That may seem like an odd
title—how could one read that book if he didn’t know how to read a book? Adler’s book focuses
on what questions to ask and what to look for as you read, how to analyze the author’s
arguments, how to mark up the book for later use, and other strategies to help readers understand
and remember the contents of a book. Millions have found Adler’s work very helpful.
Just like people don’t know what how to read a book properly, they don’t know how to listen to a
sermon. Millions every week find the messages they hear dull, boring and irrelevant simply
because they have not learned how to enjoy and profit from a message. Unfortunately, some
churches have stopped using sermons altogether and instead employ short, devotional “talks,”
drama, video, conversations, interviews, and even stand-up comedy. But we need not abandon
the sermon form just because some people no longer appreciate it. Perhaps the fault for a failing
to understand a sermon rests as much with the audience as it does with the speaker.
What can you do to make a sermon more personally meaningful?

I. Before the sermon: prepare yourself.

Most people think that a sermon begins when the speaker opens his mouth to start
preaching. But getting the most out of a sermon starts long before the speaker steps up to
the pulpit.
A. During the week: The more you personally worship the Lord during the week (in
Bible study, prayer, song, righteous living, etc.), the more prepared you will be to
corporately worship him come Sunday. If church services are the only time you
spend in worship, you’ll likely not get much from the message.
Pray for the speaker throughout the week, asking God to help him prepare and
preach the appropriate messages. When you pray thus, it creates an expectancy
and anticipation that God may use the message to directly minister to you.
Congregations often get what they pray for in this regard.
B. Saturday night: Don’t stay out so late on Saturday night that you can’t function
on Sunday morning. Get to bed early enough to get a good night’s sleep. Have
Sunday morning planned out beforehand (clothing, breakfast, travel plans, etc.).
Begin thinking about and planning for the Lord’s Day the night before.
Here’s an Idea: Plan a special “Lord’s Day Eve” meal and family time on
Saturday night to prepare for Sunday. Include Scripture reading and prayer after
the meal with a focus on teaching the children different aspects of church life.
Take time to get everything ready to go for Sunday morning. Create anticipation
and excitement within your family for the Lord’s Day.
Worship How to Get the Most out of a Worship Service 50

C. Sunday morning:
1. Spend time in personal worship at home (Bible reading and prayer) before
leaving for church. Ask God to prepare your own heart for worship and to
bless the worship service, especially the preaching.
2. It may be wise to eat only a light breakfast to prevent lethargy.
3. Allow plenty of time to get ready and get to church early. Plan to arrive at
least 10 minutes before the beginning of the service.
4. At church, prior to the service:
 Greet others warmly. Look for visitors or new people to meet and
greet.
 Look over the bulletin. Read through the Scripture text and/or outline
if given.
 Think about the purpose of the service–to bring honor and glory to
God, to worship, to receive encouragement, to be challenged and to be
taught.
 Think about God’s perfect character and attributes – wisdom, power,
glory, grace, mercy, etc.
 Spend time in silent contemplation. Prepare your heart for the service
to follow.
 Try to anticipate and eliminate distractions both with yourself and with
your family members. Prepare yourself to pay attention.
 Humble yourself before the Lord by confessing sin. Thank God for his
mercy toward you and his invitation for you to come boldly before the
throne of grace.
 Think about how God might use you to encourage or challenge
someone else.
Remember that the speaker has put a lot of time and effort into his message with the
express purpose of helping and exhorting the audience. Show that you appreciate and
value his efforts by remaining alert and showing that you are interested.
Note the Quote: We must enter the sanctuary with an anticipative spirit. … A heart ready
to hear and to obey God, who will speak to us through His appointed means. We must
come believing that something in fact will happen to us because God is here. Expectancy
is essential in anything genuinely spiritual and useful.49

49
John Armstrong, “How Should We Then Worship?” Reformation and Revival Volume 2 (vnp.2.1.14). Reformation and Revival Ministries
(1993; 2003).
Worship How to Get the Most out of a Worship Service 51

II. During the sermon:

A. Try to listen carefully. Good preaching appeals first to the mind, so your mind
must be fully engaged. Being attentive requires self-discipline. Our minds tend to
wander and daydream. But listening to the message is a part of the worship we
offer to God. It’s a prime opportunity for us to hear what God is teaching us.
Don’t insult the speaker (or God) by daydreaming, tuning out, horsing around or
snoozing during the message.
B. Maintain eye contact with the speaker. This gives you something to focus on and
gives the speaker the impression that you are listening.
C. Turn to the appropriate passages in the Bible and read along silently. It’s
beneficial to see the biblical text the message is coming from so you can evaluate
what the speaker is saying (cf. Acts 17.11). The rustling of pages is one extra
sound most pastors enjoy hearing during their messages.
D. Respond positively – smile, laugh, nod your head, say “Amen.” Feedback is
important to the speaker.
E. Take notes or follow the outline if one is provided. Write your own outline and
see how it compares to the published one. Taking notes is an excellent way to stay
focussed during the message.
F. Remember that an essential part of worship is response, so think about how to
respond personally to the message (cf., James 1.22). Good preaching always
applies the Bible to daily life.
? What sins must I confess and forsake?
? What duties must I fulfill? What commands must I obey?
? What comforts and promises can I count on?
? How does this message encourage or challenge me?
? How should I respond? How should this truth change my life?

From the Westminster Confession:

It is required of these that hear the Word preached that they attend upon it with
diligence, preparation and prayer; examine what they hear by the Scriptures;
receive the truth with faith, love, meekness and readiness of mind; meditate upon
it; hide it in their hearts; and bring forth the fruit of it in their lives.

III. Review after the service.

 Talk to the speaker about your impression of the sermon, either good or bad.
 Quiz family members or friends about the main points of the sermon.
 Discuss the purpose of the sermon and how one should respond to it.
Worship How to Get the Most out of a Worship Service 52

 Discuss anything about the sermon that was confusing or hard to understand.
 Discuss the other parts of the service–music, prayer, etc.
 Avoid being overly critical of the “performance” of the preacher. Focus instead
on the content of the message.

Note the Quote: “Something important happens when we hear a good sermon: God speaks to us.
Through the inward ministry of the Holy Spirit, he uses his Word to calm our fears, comfort our
sorrows, disturb our consciences, expose our sins, proclaim his grace, and reassure us in the
faith. But these are all affairs of the heart, not just matters of the mind, so listening to a sermon
can never be a merely intellectual exercise. We need to receive Biblical truth in our hearts,
allowing what God says to influence what we love, what we desire and what we praise.”50
Listening to a sermon requires a prepared soul, an alert mind, and open Bible and a receptive
heart. But the best way to tell whether we are listening is by the way we live.

Conclusion: The proclamation of truth is an essential element of worshipping God. If the

content of a sermon is good, spiritual people will find it meaningful and helpful. Take the steps
mentioned in today’s lesson to increase your understanding and enjoyment of sermons.

“Thou shalt worship the Lord thy God, and him only shalt thou serve.”
Matthew 4.10

50
Philip G. Ryken, “Tuning In” TableTalk (Ligonier Ministries), Mar 2003, pp. 14-16.
 Lesson 9: Wrong Worship

Thus far in this series, we’ve focussed on how Christians should worship God. In the next few
lessons we’ll examine how we should not worship God.
Many modern churches advertise a warm, casual, come-as-you-are atmosphere instead of the
stained-glass sterility of traditional churches. They offer lively, energetic contemporary music in
place of stodgy, stiff, old-fashioned hymns. They offer relevant discussion and support groups
instead of negative preaching and deep sermons. This is the age of the “designer church,” the
“fellowship community,” the “family worship center.” Traditional churches are going the way of
the dinosaur.
But is all that calls itself “worship” acceptable to God? What is the benchmark of true worship?
Is it sincerity? A positive experience? A good feeling? A full auditorium? Or is there an
objective standard by which we can measure what pleases God in this regard? Should we strive
to conform our corporate worship to Biblical patterns and absolutes, or accommodate it to man’s
whims?
The whole idea that one could worship incorrectly runs contrary to the thinking of modern
culture. The relativism current today strongly asserts that all religions, philosophies and ideas are
equally valid and should be valued by all. No one should claim that his form of religious practice
is any more “right” or “valid” than any other practice. To assert that one’s own views are true
while pointing out that contradictory systems or false is bigotry and intolerance. The worst “sin”
of all is to claim that you are right and others are wrong.
According to Jesus Christ, for worship to be pleasing to God, it must pass a twofold test. Those
who wish to offer acceptable worship to the true God “must worship him in spirit and in truth”
(John 4.24).
If the Bible tells us how to worship correctly, then any practice that fails to follow the biblical
pattern is to some degree invalid, corrupt or just plain wrong. This lesson will focus on some
biblical examples of incorrect worship, and will challenge us to commit ourselves to proper
forms of worship.
Forms of wrong worship:

I. False worship: worshipping the wrong god

The Bible teaches only one true religion, but that religion has passed through various
stages. With the progress of revelation, patriarchal religion of Abraham, Isaac and Jacob
became the religion of the tabernacle under Moses and temple under Solomon, which in
turn gave way to the Christianity of the New Testament. These are not different faiths,
but stages in the development of the one, true, biblical faith.
The most fundamental affirmation of all biblical religion is the shema, recorded in
Deuteronomy 6:4—”Hear, O Israel: the Lord our God is one Lord.” This verse asserts the
 existence of exactly one true and living God. Furthermore, it identifies Yahweh as that
God. “Hear, O Israel: Yahweh is our God—Yahweh alone.”51
The fourth question of the Westminster Shorter Catechism asks, “What is God?” The
answer: “God is a Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power,
holiness, justice, goodness, and truth.”
The worship of any being other than the God so described is false worship. Any being
who comes short of this description cannot be the true and living God.
Ex 20:3 Thou shalt have no other gods before me.
Ex 34:14 For thou shalt worship no other god: for the LORD, whose name is Jealous, is
a jealous God:
Isa 42:8 I am the LORD: that is my name: and my glory will I not give to another,
neither my praise to graven images.
Isa 43:11 I, even I, am the LORD; and beside me there is no saviour.
False worship of false gods is very common in our world. Many people bow down to
false gods like those found in the OT—Molech, Baal, Dagon and others. All false
religions have their false gods—Krishna, Buddha, Allah, etc. Some “worship” at the altar
of the new “gods”—money, fame, power, possessions and self. Whatever one values
most highly becomes a god to him. Any substitution of the true God for a false one
constitutes false worship.

II. Independent worship: not following the prescribed forms

Nadab and Abihu were high priests who offered “strange fire” before the Lord (Lev 10).
They acted independently of the direct revelation of God, and God killed them on the
spot. Saul did a similar thing, usurping the role of the priest by preparing the burnt
offering (1 Sam 13:8-14). Such disobedience cost him the throne. In another example,
Aaron made a golden calf for the people to worship, reducing the true God to an image
(Ex 32). The prophet Malachi tells the Israelites that God would not accept their offerings
of lame, blind, and sick animals (Mal 1:8). Paul rebukes the Corinthian believers for their
abuse of the Lord’s Supper (1 Cor 11:20-34). In each case, people were endeavoring to
carry out a responsibility before God in a way that did not fit the revelation he had given.
We learned earlier in this series the proper way of worshipping God. A worship service
should consist of preaching the Bible, singing, giving, prayer, observing the ordinances
periodically, and participating in various forms of service. This is the manner in which
God has instructed his people to worship him. It matters not if some people find such
observances dry, boring or irrelevant. We must worship God according to the way he has
prescribed and in no other way.

III. hypocritical worship: worshipping with the right form but with wrong attitude

51
Kevin Bauder, “Radical Monotheism, Part 2: One True God,” in In the Nick of Time newsletter. 5 Aug 2005.
 The Lord does not accept worship from arrogant, self-righteous people, even if they offer
their sacrifices using the right forms.
Isa 1:11-15 To what purpose is the multitude of your sacrifices unto me? saith the
LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not
in the blood of bullocks, or of lambs, or of he goats. When ye come to appear before me,
who hath required this at your hand, to tread my courts? Bring no more vain oblations;
incense is an abomination unto me; the new moons and sabbaths, the calling of
assemblies, I cannot away with; it is iniquity, even the solemn meeting. Your new moons
and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear
them. And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye
make many prayers, I will not hear: your hands are full of blood.
Amos 5:1 I hate, I reject your festivals, nor do I delight I your solemn assemblies. Even
though you offer up to me burnt offerings and your grain offerings, I will not accept them.

Note the Quote: “God is a living, eternal, glorious, merciful, holy being. [We] must come in
the contrition and humility and brokenness of sinners who see ourselves against the backdrop
of that holiness. And that should put such thanksgiving and joy in our hearts for the gift of His
forgiveness that our worship is all it should be. We are to live lives of confession, repentance
and turning from our sin so that our worship is that which fully pleases God. We dare not go
rushing into His presence in unholiness. We cannot worship God acceptably except with
reverence and godly fear . . . . We must return to the biblical teaching of God’s utter and
awesome holiness in order to be filled with the gratitude and humility that characterizes true
worship.” (MacArthur)

It should be clear that God does indeed care about how we worship him. Some forms of worship
are unacceptable to God. We have to follow the prescribed forms and have the right heart
attitude. The NT tells us how to worship God, and we shouldn’t attempt to worship God
independent of that plan. Neither should we think that God is pleased when we attempt to
worship him if we are guilty of sinful attitudes. We can do everything right and still be wrong.
The form of worship and the attitude of the worshipper are equally important.

A Study in Wrong Worship52

The Biblical record of Jeroboam’s establishment of the separate Northern Kingdom of Israel (1
Kings 12) is not irrelevant ancient history. It constitutes an inspired commentary on religious
alternatives that is as pertinent to contemporary Christianity as it was to ancient Judaism.

This article is transcribed and edited from Dr. Mark Minnick’s message “Deviant Worship,” originally preached at Mount Calvary Baptist
52

Church in Greenville, SC., August 11, 1996. First published in Frontline Magazine March/April 1997 Vol 7 N 2.
How is deviant worship initiated among God’s people? Why does it happen? How can you
recognize it? What are its results? This passage is designed by God to warn all his people
throughout every age about the danger of deviating from true worship.
Historical Setting (1 Kings 12:1-24): Rehoboam’s unreasonable, severe attitude upon assuming
the throne from his father, Solomon, caused most of the nation to rebel and establish their own
kingdom under Jeroboam. Jeroboam is infamous as the one “who caused Israel to sin.” He’s the
negative standard by which subsequent kings were measured. For two centuries, up until the
nation’s departure into captivity and slavery, Israel continued down the course set by Jeroboam.

Characteristics of Wrong Worship (1 Kings 12:26-33)

Other passages also address the issue of aberrant worship, but this particular passage contains at
least five characteristics of wrong worship.
I. Wrong worship violates Biblical absolutes regarding our worship of God
“And this thing became a sin: for the people went to worship before the one, even unto
Dan” (1 Kings 12:30).
A. This is a violation of the second commandment. Jeroboam did not introduce the
worship of Baal (that was Ahab’s doing) or any particular false god. Like Israel’s
first golden-calf sin in the wilderness (Ex 32:4-6), it was a perversion of the
worship of Jehovah.
B. Worship leaders today often turn to ideas from business, marketing, management,
psychology, athletics and public opinion polls to guide them in their worship
practices. They tend to ignore a multitude of clear biblical guidelines that would
limit and govern how a congregation should worship God. Examples:
 Worship should not be worldly; we should not accept or adopt worldly
ways into the church. The Bible, not current fashions and fads, should
determine how we approach God (Romans 12:1-2; 1 Jn 2:15-17).
 The human response to the presence and/or Word of God should be one of
reverence and fear (Gen 17:1-3; Ex 3:1-5, Isa 6:5-8; Rev 1:17).
 The preaching of God’s Word ought to enjoy a central position in the
church. The pulpit, as representative of the primacy of the Word of God in
Christian worship, has been historically central to any church born out of
the Reformation. Today, however, many have reduced preaching to a
minimal place or eliminated it altogether, in the interest of making religion
more visual, more stimulating, more appealing to the media-mesmerized
masses. Modern churches are deliberately constructed like theaters;
instead of a pulpit, the focus is a stage.
II. Wrong worship appeals to people’s convenience and appetites.
Jeroboam “said unto them, It is too much for you to go up to Jerusalem. . . . And he set
the one [calf] in Bethel [in the south], and the other put he in Dan [in the north]” (1 Kings
12:28b, 29).
 God had established Jerusalem as the place he would put his name and bless with his
presence. He had commanded his people to go there, and there alone, for worship three
times a year. Jeroboam offered the people a more convenient opportunity for worship.
But it was a deviation from a divine absolute and pattern.
Modern examples:
A. Many churches’ most popular meetings are Friday or Saturday night alternative
services. They are a more convenient substitute for the Lord’s Day. They appeal
to the appetite by offering the opportunity to “get it out of the way” at a more
convenient time, freeing up Sunday for recreation.
B. Mega-churches recommend formatting the church according to the “felt needs” of
the unsaved. Instead of teaching plain biblical truth, they establish a myriad of
support groups where people can discuss their problems.
C. People today like up-tempo, sentimental rock music, and plenty of churches are
willing to dispense with the traditional music of the church in order to become
more appealing to the masses.
The NT focus on the uniqueness of the first day of the week, the Lord’s Day, is
unmistakable. Equally unmistakable is the NT pattern of the purpose in the
church’s coming together (the apostles’ doctrine, fellowship, the Lord’s supper
and prayer, Acts 3:42). Central to NT worship is not “me and my little need” but
God himself. A deviant worship is characterized by a concerted effort to shape
itself to the appetites and conveniences of people, rather than by a concern to
conform itself to the priorities and patterns of the Word of God.
III. Wrong worship justifies itself by misapplying Scripture.
Jeroboam “said unto them,. . . . behold thy gods, O Israel, which brought thee up out of
the land of Egypt” (1 Kings 12:28b).
Incredibly, Jeroboam appealed to the very words recorded in Exodus 32:4 as a
justification and example for what he was doing—words which actually sounded the
sternest possible warning against what he was proposing. Much that passes for worship
today is similarly justified from passages that teach the exact opposite.
Examples:
 Paul’s statement that he becomes “all things to all men” (1 Cor 9:22) is twisted to
justify a self-indulgent, worldly lifestyle that bucks all traditional Christian standards.
Paul was arguing the exact opposite in that passage; he voluntarily suspended his
liberties in order not to offend certain people, or to advance the ministry more
efficiently among certain people, “for the gospel’s sake.” Paul did not massage his
message to avoid offense. When Paul spoke, his audience was more often than not
throwing him out or stoning him.
 Christian unity is a legitimate goal (John 17:21-23; Eph 4:3-5), but the Bible is clear
that we must not sacrifice doctrinal purity to achieve unity. There is only one true
faith, and those who uphold and defend that faith should seek no unity with those who
deny it or corrupt it.
IV. Wrong worship disregards Scriptural qualifications for ministers.
Jeroboam “made an house of high places, and made priests of the lowest of the people,
which were not of the suns of Levi” (1 Kings 12:31; cf. 13:33, 34).
Jeroboam needed priests to administer the worship system he set up, but many of the
Levites had fled from the Northern Kingdom and settled in Judah. Consequently, he took
anyone who was willing, and did not insist that he be a Levite—again in direct disregard
to yet another Biblical absolute.
Few today have scruples over ministerial standards. Many argue that biblical standards
such as those listed in 1 Timothy 3 and Titus 1 are unimportant. Modern American
Christianity is riddled with men in the ministry who are, often by their own admission,
primarily showmen or entertainers, preachers who are openly covetous, who are
doctrinally suspect or who outrightly deny fundamental truth, and even some who are
openly homosexual. Any criticism of such men is decried as legalistic and judgmental,
despite their blatant disregard of Biblical absolutes regarding God’s ministers.
V. Wrong worship devises innovations on Biblical patterns.
“And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month,
like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel,
sacrificing unto the calves that he had made: and he placed in Bethel the priests of the
high places which he had made. So he offered upon the altar which he had made in
Bethel the fifteenth day of the eighth month, even in the month which he had devised of
his own heart; and ordained a feast unto the children of Israel” (1 Kings 12:32, 33).
The popular mentality now views the church as primarily a social organization for
fellowship and fun. Some suggest that the church can effectively organize its services
around important media events (sports playoffs, political debates, etc.) and serve as an
alternative to the old-fashioned neighborhood tavern.
Clearly, a church has liberty to meet together at certain times for activities that are not
explicitly in the Bible. But we dare not corrupt established Biblical patterns by
manufacturing new, popular, innovative events.

Conclusion: Unfortunately, we see the above false worship practices commonly in churches
today. Churches that are committed to authentic biblical worship must avoid such abuses.
The purpose of our worship will determine the means and methods we choose. What is the
Biblical purpose of genuine worship of the true God? Someone has penned that the design of
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, and to
devote the will to the purpose of God.”
May God help us to recognize and reject deviant worship and, in our private and corporate
worship, to pursue him alone with a pure heart.
“Thou shalt worship the Lord thy God, and him only shalt thou serve.”
Matthew 4.10
 Lesson 10: Worship Killers53

The church at Corinth had a number of serious problems which Paul discusses in the books of
First and Second Corinthians. Among the problems are several found in 1 Corinthians 10-14.
The believers there tolerated certain attitudes and actions that were hindering proper worship.
We must insure that the same problems do not crop up in our church.
What are these “worship killers”?

I. Disloyalty (1 Cor 10:7, 14, 19-22)

A. True worship of God is exclusive worship of God. Worshipping God and “gods”
is impossible.
B. Paul instructed his readers not to commit the same sins the Israelites did as they
wandered throughout the desert—lust, idolatry, fornication, and murmuring. He
seems especially focussed on the sin of idolatry. The Corinthian believers had
been converted from paganism, and some of them must have been tempted to
import some idolatrous practices into their Christian faith. Perhaps some of them
occasionally returned to the pagan shrines to offer sacrifices.
C. Paul sternly warns his readers that idolatry and Christianity cannot be combined.
(The practice of combining dissimilar religions is called syncretism) One cannot
worship God on Sunday and be involved in other forms of non-Christian worship
at other times. If you are not loyal to God, it is impossible to worship him.
D. Today, few church attenders (at least not Protestants) are tempted to bow down to
idols. However, if something else comes before God or takes the place of God, it
could be thought of as an idol. When one values other things more than God, or
when one seeks satisfaction from sources other than God, he is guilty of disloyalty
at best and idolatry at worst. It’s impossible to properly worship God on Sunday if
you’ve been “worshipping” at another altar (e.g., materialism, self, others,
substances) during the rest of the week.

II. Disrespect (1 Cor 11)

A. Paul first (.1-11) addresses the issue of covering or uncovering one’s head when
he or she is praying or prophesying (i.e., speaking). The culture of that day
dictated that a woman should have either long hair or a head covering of some
sort. Men, on the other hand, were to remove their hats when praying or speaking,
and were to have short hair. This practice was a reflection of proper attitudes
toward authority.
Some of the Corinthian believers must have been disrespectful of the traditions
regarding gender distinctions and modesty. Instead of focussing on the worship of
53
Based on a message by Tim Jordan, Calvary Baptist Church, Lansdale, PA. 6/12/05.
Worship Worship Killers 60

God, the focus shifted to how people were dressing and whether they were
wearing hats (or veils). When gathering for corporate worship, we should not
dress in a way that causes offense or takes attention away from the purpose of the
meeting. The length of one’s hair and style of head covering is of little
importance, but if that provides a distraction, it becomes a significant issue. One’s
appearance and demeanor demonstrate that one takes worship seriously (or not).
Dress is a reflection of attitude—respect and deference, or defiance and
selfishness. Wild, distracting, revealing or culturally out of place dress is
inappropriate for a worship service because it distracts attention from worship.
B. The other issue in the chapter (.17-34) is how the people were disrespectful in
their observance of the Lord’s Supper. They apparently shared a common meal,
but did not wait for everyone to arrive before eating, so those who came later
missed out. Further, some were drinking too much wine and were drunk by the
time the meal was over. Because of such improper behavior, Paul accuses them of
despising the church of God and shaming the poor (.22). They had corrupted the
Lord’s Supper and were not taking it seriously. Paul reminds them that those who
eat and drink unworthily may experience God’s judgment. Their behavior
displayed a remarkable lack of respect for God, the church, and for each other.

III. Division (1 Cor 11:18-19, ch. 12)

A. Another significant problem that Paul addresses repeatedly in the book (and in
others) is lack of unity. He had heard that there were divisions in the church, and
he encouraged them to seek unity. The believers in the Corinthian church
apparently manifested many of the more impressive sign-gifts, and that seems to
have caused some division within the church. Those with impressive gifts perhaps
thought more highly of themselves than those who were gifted in less conspicuous
ways.
B. Paul clearly says that everyone has a different gift, and all the gifts are required
for the church to function properly. The Spirit gives the gifts as he sees fit, so no
one should boast about his giftedness. Everyone contributes to the church in
different ways. Unity does not require that everyone have the same gift(s). But
unity does require that everyone employ his gifts for the same purpose—the glory
of God.
C. God’s design is that we display true unity in our diversity. The church is no place
for cliques or feuding parties. All parts should get along together. No one can
claim not to need others. The worship of God should be the focus, not our
differences. Many colors and traditions are fine. Appreciate others and what they
bring to the table.
D. New believers and old members should get along. Ethnic differences should not
separate us. We should rejoice in our differences but not allow them to separate us
from worshipping together. When we care for each other—rejoice with or cry
with one another—we are displaying true unity.
Worship Worship Killers 61

IV. Distraction (1 Cor 13)

A. Paul discerned that one of the most significant problems in the Corinthian church
was a lack of love for God and for others. He shows in chapter 13 that worship
and service have no value for those who have no love.
B. Love must have priority over all the gifts, even the most spectacular ones. God’s
priority is that the church is full of love, not that all the sign-gifts are present.
C. Paul describes the characteristics of genuine love, and when they are present, the
church will function much better.

V. Disorder (1 Cor 14)

A. Chapter 14 reveals that the Corinthians’ worship services had degenerated to the
point of chaos. People were speaking in tongues, prophesying, singing, and
preaching, which resulted in a disorderly worship service. It was so bad that Paul
was worried that if an unbeliever attended a service he would think that the people
were “mad” (.23). Paul exhorts them to do everything “decently and in order”
(14:40). A worship service should be conducted in a well-ordered, organized
manner.
B. Perhaps the Corinthians were claiming that they were so filled with the Spirit that
they could not control their outbursts. Paul insists that “the spirits of the prophets
are subject to the prophets” (14:32). Anyone leading or participating in worship
should be characterized by self-control. A spirit filled man/woman exercising a
spiritual gift under the control of the Spirit does so under control, not in a chaotic
or reckless way. God is not the author/source of confusion, disorder, or
disturbance. God’s worship is sober, serious, respectful, and orderly.

Conclusion: Do you want to “kill” the worship at your church? Here’s how: worship other
“gods” throughout the week, refuse to respect traditions of dress and decorum, don’t take the
ordinances seriously, tolerate disunity, boast of your own abilities, focus on the minors (gifts)
rather than the majors (love), and allow chaos to reign in the church. No wonder Paul felt the
need to correct the abuses at Corinth. No church should tolerate such “worship killers.”
 Lesson 11: Worship Wars

“When we believe that we should be satisfied rather than God glorified, we put God below
ourselves as though he had been made for us and not we for him.” Stephen Charnock, Puritan
writer

For the last four decades or so, the evangelical church in the west has been experiencing what
some call “worship wars.” Certain leaders within the church sought to bring the worship
experience up to date with the modern world by using more popular, main-stream expressions.
This change affected the church’s view of music especially, but also influenced the entire
worship service.
Some churches have retained the more traditional, conservative approach to doing church. They
still use the old hymns, preach solid theology, and expect Christians to be different from their
secular neighbors. The worship experience is designed specifically for believers, not unbelievers.
Evangelism is a high priority, but not the highest one.
Worship wars are the result of differing answers to the question, “What is the goal of worship?”
Those who subscribe to the seeker-sensitive philosophy take an anthropocentric (man-centered)
approach, while those who retain the more traditional philosophy hold to a theocentric (God-
centered) approach. This lesson will examine these two approaches in more detail.

I. Characteristics of a man-centered approach to worship54

A. Modern man-centered worship begins with the needs and desires of typical
unsaved, secular people—“unchurched Harry and Mary.” We find out what
people want in the same way businesses do—surveys, focus groups and
analysis of popular culture. “Give the people what they want” works as well
for church as it does for commerce. The distinctive of such an approach is to
remove or change everything that secular people might find offensive or
confusing. In such an atmosphere hymns are out, liturgy must go, theological
language must not be used, and important concepts of truth must be restated in
ways that make them simple enough for biblically illiterate people to grasp.
Entertainment becomes the order of the day and applause for the performance
is encouraged. We bring the service down to the level of the target audience
instead of seeking to bring the audience up to the level of the service.
B. Under a man-centered system, the worship service is specifically designed
with evangelism in mind. Whatever methods work to get people into the pews
are legitimate. The main questions for this approach is “What will attract the
unchurched to come to our worship service? What will make people feel
better about themselves? What does the congregation want from the service?”

54
Much of the material in this section is from John Armstrong, “How Should We Then Worship?” Reformation and Revival 2:1 (Winter 1993) p.
9f. Reformation and Revival Ministries. (1993; 2003).
Worship Historical Roots 63

C. The preaching in many contemporary churches, if it can even be called

preaching, is directed at “felt needs,” that is, problems and issues that people
deal with in their daily lives. Felt-needs preaching is more concerned with
making people happy than accurately proclaiming the whole counsel of God.
Four distinctives of this kind of preaching are:
1. “Talks” which contain little biblical information or explanation
2. “Talks” which are topical and not textual or expository
3. “Talks” which are quite brief in most cases
4. “Talks” which are filled with exciting stories, personal testimonies and
illustrations
5. “Talks” which play primarily on the emotions instead of the intellect
D. Note that the preaching nowadays is called a “talk” and not a sermon. In the
minds of most of the target audience, “sermon” is a dirty word, suggesting a
long, boring, irrelevant lecture. No secular, unsaved, unchurched person in his
right mind would listen to a sermon on purpose. Modern church leaders
understand this sentiment and have essentially dropped the sermon form. In
place of the sermon might be any number of things—drama, video clips,
multi-media presentations, interpretive dance, poetry readings, testimonies,
interviews, humor, etc. When the pastor does give a “talk,” it usually
conforms to the description above—little biblical content, topical, brief and
full of interesting, humorous and/or sentimental stories. Most such
“preaching” focuses on how God can make one’s life better.
Unfortunately, it’s not only the Evangelicals who are plagued with this kind of
preaching. It is all too common in fundamental churches as well—traveling
evangelists are notorious for this style of preaching (except for #3).
A man-centered strategy is certainly popular these days and is responsible for the
mega-church movement. Huge churches exist today because they have implemented
the above strategies. How can you argue with success? Why don’t all churches
conform to a man-centered approach? It seems to be working.
Remember that “success” from God’s perspective is usually much different than
man’s. Success is not measured by size but by faithfulness to God’s Word.
Unfortunately, a man-centered approach fails to recognize this.

II. Characteristics of a God-centered approach to worship

A. In contrast with modern evangelicals, biblical Christians have always adopted
an approach to worship which is entirely God-centered. Worship must be
concerned with answering the question, “What glorifies God and what does
the Word require of me?” God is the beginning and end (goal) of worship. A
theocentric and historic approach begins with a glorious, holy God who is to
be adored. In this approach, God’s glory is the motivating concern. It is not
primarily interested in making the audience happy, but rather, pleasing God.
Worship Historical Roots 64

B. This historic and biblical approach does not see public worship as focusing on
man’s cleverness or creativity, but rather on God’s holiness. The theme of
Leviticus, a book which tells Israel how to worship under the Old Covenant, is
the holiness of God. When Isaiah saw God in an overwhelming vision in
chapter six of his prophecy he saw him as preeminently holy! God-centered
worship is God-centered, which means it must be centered in God’s holiness!
C. The act of purposefully designing worship to accomplish the goal of evangelism
is without biblical precedent. Evangelism is not an end in and of itself. The
ultimate priority for the Christian is that God be glorified; evangelism must be
seen as a means of worship—not vice versa.55 Unsaved people cannot properly
worship God. Of course, the hope is that when unsaved people hear the gospel
and see saved people worshipping, they’ll find it attractive and desire to be saved.
The goal (evangelism) is a good one; the method (secularized worship) is not.
D. Worship is not primarily instruction. Nor is it evangelism. It is intentionally
glorifying a holy God. It may very well include elements which instruct; indeed,
true preaching will always do this. It will also be used of God to bring sinners to
conviction and salvation. But it will not aim, primarily, at instruction or
evangelism. The ultimate test of any worship experience should be whether it is
worship offered in both spirit and in truth (cf. John 4:23–24).
E. Worship is an offering to God (Ps 96). And it always involves the work of
priests. Peter says, “You also, like living stones, are being built into a spiritual
house to be a holy priesthood, offering spiritual sacrifices acceptable to God
through Jesus Christ” (1 Peter 2:5). By this he understands that New Covenant
believers make up a collective, corporate priesthood, distinct from the
separated priesthood of the Old Covenant. This priesthood, of which every
Christian forms a vital part, together offers spiritual sacrifices in corporate
worship. The writer of Hebrews underscores this truth and defines it more
openly for us when he adds:
Heb 13:15–16 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 share forget not: for with such sacrifices God is well pleased.
F. We do not attend the worship of the church assembly on the Lord’s Day
primarily to receive, but to give. The church’s priority is to gather on the
Lord’s Day in order to offer to God true worship. In this context we hear God
speak through the reading, teaching and preaching of His Word.

Note the Quote: The preaching of the Bible is the mainspring of this worship.... This is
the first reason why preaching should be regarded as the climax of congregational
worship. From this flows the second reason, namely, that congregations never honour
God more than by reverently listening to his Word with a full purpose of praising and
obeying him once they see what they are called to do. (J.I. Packer)

55
Bill Izard, “The Sensitivity of True Worship” RAR 2:1 (Winter 1993) p. 65. Reformation and Revival Ministries. (1993; 2003).
Worship Historical Roots 65

Note Another Quote: I believe four experiences summarize what worship involves:
seeking, finding, enjoying, and sharing. We seek God, hungering and thirsting for him
with our whole person. The mind is fully engaged with our affections, and we sing to
God, pray to God and listen for God’s Word to our hearts. By these we find God. Then
we enter into the enjoyment of God. The “joy of the Lord” becomes our strength through
real worship! We do not come to drop our cares and get a psychological fix, but as we
seek and find him we enjoy his presence with us. Having enjoyed God we never selfishly
stop with our joy, but go out to serve and to share!56

III. Evaluation: Man-centered vs. God-centered

A. From the above, it should be clear that the God-centered approach is most faithful
to the Bible and most honoring to God. The man-centered approach “succeeds” in
winning a large audience and helping people in certain ways, but it also
compromises with the world and waters down the message.
B. What can we learn from the seeker-sensitive movement? Several things:
1. Be practical. A simple, interesting, positive sermon is appropriate from
time to time. People need to know how to apply biblical principles, so
applications should be clearly emphasized.
2. Be personable. One thing that man-centered churches typically have going
for them is that they are friendly and welcoming. People are important in
such churches, and many attend simply because they feel welcome and
cared about. We cannot help it if “unchurched Harry and Mary” find the
Word of God offensive, but we can try not to be personally offensive
ourselves.
3. Be present. Modern churches tend to be well-known in their communities.
They make efforts to target and reach an audience. Evangelism is their
highest goal, and they succeed in reaching people, although we would
disagree with many of their methods.

Conclusion: Worship wars will likely continue until the Lord returns. Until all churches realize
the need to put God at the center of worship, disagreements will continue.

“Thou shalt worship the Lord thy God, and him only shalt thou serve.”
Matthew 4.10
Lesson 12: The Historical Roots of Modern Evangelical
Worship Practices

56
Bill Izard, “The Sensitivity of True Worship” RAR 2:1 (Winter 1993). Reformation and Revival Ministries. (1993; 2003).
Worship Historical Roots 66

Because we normally inherit the worship tradition that we grow up in, we may never
question the background and development of the worship practices in which we regularly
engage at church. “We’ve always done it that way,” or “We never do it that way” is often
justification enough for why a church does or does not do things. However, worship practices
did not just appear out of nowhere, completely formed and functioning. Why do we use the
kinds of buildings we do? Why do we sing the songs we do? Why do preachers speak like
they do? Why do we practice the Lord’s Supper and baptism the way we do? Some of our
traditional practices are directly rooted in the Bible, while others are more influenced by
history.
This lesson in our series on worship will show how we came to where we are today regarding
how we participate in worship.

I. The influence of the Reformation

A. The modern evangelical movement traces its roots back to the Reformation of
the sixteenth century. Obviously, Christianity goes all the way back to Jesus,
the apostles and the early church, but how we “do” church today has been
greatly influenced by the Reformation. The central figures of the Reformation
are Martin Luther (Germany), John Calvin (Switzerland), John Knox
(Scotland), Huldrich Zwingli (Switzerland), and John Wycliffe (England).
These men forced a break with the Roman Catholic Church (RCC) and
recovered a much more biblical form of worship.
B. Under the domination of the RCC, worship was largely a matter of
participating in the sacraments. The RCC has for generations taught that the
sacraments are the means of saving grace. Where Protestant evangelicals
believe the Scriptures reveal that the instrumental cause of salvation is faith,
the RCC teaches that the cause of salvation is baptism. The RCC says that
baptism is the instrument by which the saving grace of justification is
conveyed to the human soul. That grace can be lost through the commission of
mortal sin. Saving grace may be restored to the individual through
participation in the sacrament of penance. In other words, you must enter into
salvation, first through baptism, and then when there is any lapse you are
restored to salvation through penance.
The other five sacraments of the church augment and increase the operations
of grace. These are the sacraments of extreme unction (Last Rites),
communion, marriage, confirmation and holy orders. Sacerdotalism, in its
essence, teaches that salvation is through these sacraments as administered
through the priesthood.57
II. Worship services
A. A Catholic service has many of the same elements as a Protestant one does—
songs, prayers, Scripture reading, a sermon, a collection, etc. But the heart of
the Roman Catholic system is the Eucharist. Roman Catholics believe some
57
R.C. Sproul, “The Recovery of Worship,” Reformation and Revival 2:1 (Winter 1993), p. 24. Reformation and Revival Ministries. (1993;
2003).
Worship Historical Roots 67

things about the Lord’s Supper that may be somewhat surprising to

Protestants:
1. The Eucharist is a sacrament, that is, a means of saving grace. One is
saved by means of participation in the Eucharist.
2. The elements (bread and wine) are mystically changed into the actual,
literal, physical body and blood of Christ, although they do not change
in appearance or physical makeup. This phenomena is called
transubstantiation. The Council of Trent (1545-53) found that “in the
Eucharist the Body and Blood of the God-man are truly, really, and
substantially present for the nourishment of our souls, by reason of the
transubstantiation of the bread and wine into the Body and Blood of
Christ, and that in this change of substances the unbloody Sacrifice of
the New Testament is also contained.”
3. The mass is a re-sacrifice of Christ. Pope Leo XIII asserted that the
Eucharist was nothing else than the “Sacrifice of the true Body and
Blood of Christ” on the altar.
4. As an expiatory sacrifice, the Mass has the double function of
obliterating actual sins, especially mortal sins, and also of taking away,
in the case of those already in the state of grace, such temporal
punishments as may still remain to be endured (Catholic
Encyclopedia).
“If any one saith, that the Mass is only a sacrifice of praise and
thanksgiving. . . but not a propitiatory sacrifice; or, that it profits only
the recipient, and that it ought not to be offered for the living and the
dead for sins, punishments, satisfactions, and other necessities; let him
be anathema.” (Council of Trent)
B. The Reformation was a protest movement (hence the name “Protestant”)
against the sacerdotalism (the belief that one is saved thru the sacraments) and
empty ritualism of the RCC. Luther protested that salvation was by grace
through personal faith, not the result of participation in the sacraments. The
Scriptures, not the church, is the highest and only source of authority for
governing the church. The sacraments (baptism and communion) were
channels of grace, but not of saving grace. They were signs and seals of
genuine faith, but they did not impart salvation. Redemption came through
faith in Christ alone, not through participation at church.
C. The Reformers reacted strongly against many of the traditions, rituals and
liturgy of the RCC, and ended up dropping much of it. Their desire was to
reform Christian worship according to Scripture. They understood this to
mean the elimination from public worship of all rites and ceremonies without
divine warrant and the inclusion of only those elements of worship that God
has commanded for his new covenant people.58 Reformers destroyed many of
the relics, statues, and decorations that were common in the churches before

58
Edmund P. Clowney, “Presbyterian Worship,” in Carson, Worship: Adoration and Action.
Worship Historical Roots 68

the Reformation. They retained some rituals and instituted a more scriptural
form of liturgy. Public worship followed a more biblical, simple form than
they saw in the RCC.
D. Worship services in traditional, conservative Protestant churches today tend to
follow the Reformation ideal. Such services are very orderly, serious and
stable. Little innovation or improvisation is tolerated. The service takes on a
rather formal, dignified atmosphere. On the other hand, some churches enjoy a
more casual, interactive approach where audience participation is encouraged.
E. The modern seeker-sensitive church relishes innovation and improvisation.
Such churches tend to embrace the newest trends and fads in worship
expression. Change is a way of life, so the worship service is frequently
modified to suit the desires of the audience. People are encouraged to speak
freely, to express their emotions and participate in a free flow of ideas. In
some churches, such spontaneous freedom leads to an almost chaotic,
disorderly atmosphere in which everyone does virtually whatever he wants.

III. Buildings
A. As noted above, the Reformers brought the worship service back to a more
biblical position. Some church leaders pushed for a simpler tradition than
what the original reformers developed. The English Puritans, for example,
wanted to remove all suggestions of “popery” from their churches. Where RC
and Reformed churches were often very majestic and beautiful, Puritan
meeting houses were very simple and common—no statues, no pictures, no
stained glass, no elegant woodwork, no gold leaf. Their buildings were more
like civic auditoriums than sanctuaries.
B. Where the RCC typically located the altar in the center of the platform (thus
emphasizing the Eucharist), Reformed churches typically made the pulpit
central (thus emphasizing preaching the Bible).
C. Architecture does communicate what a church believes about God. Protestant
churches today range from exceedingly simple to lavishly ornate. The feeling
of a Protestant church is still more like that of a civic auditorium than a sacred
worship center. Cathedrals communicate a feeling of awe, majesty, and
transcendent beauty. They are clearly sacred places, buildings specifically
designed to help the worshipper commune with a powerful, glorious God. The
place where God is worshipped is not as important as the manner in which one
worships (John 4.20-24); however, that is not to say that the place is
inconsequential. A church should seek to make its sanctuary a sacred place. It
should reflect the fact that a sovereign, holy, majestic God is worshipped in
that place. A church building is primarily a place of corporate worship, and
that purpose ought to be seen in the building’s design and workmanship.

IV. Music
Worship Historical Roots 69

A. Music has been a cause of disagreement in the church for centuries. Worship
wars today largely revolve around the style of music that is appropriate for
Christian worship. While some take an “anything goes” approach to music,
others insist that some musical forms are simply not appropriate for Christians
worship (and that some forms are not appropriate for Christian use at all).
Where a church draws those lines tells on which side of the worship wars it
will come down.
B. In the RCC before the Reformation, the congregation rarely sang. Instead, a
choir typically sang songs acapella in Latin (Gregorian Chant).
C. During the Reformation, congregational singing became popular in the
church. Luther, an accomplished poet and musician, especially enjoyed vocal
music, and the Lutheran church has a long tradition of musical excellence.
Luther was also responsible for bringing musical instruments into the church.
Some Reformed groups insist that the only songs a church should sing are the
Psalms. No man-made songs are used, although the Psalms may be modified
slightly to make them more singable. In some churches, musical instruments
are not allowed. But for the most part, Evangelicals have enjoyed robust
musical expressions within the church for centuries.
D. Prior to the Enlightenment in the West (mid-1800s), most music was
influenced by the church. The church was the dominant voice in the culture in
Europe and America, and the music of that time, both classical and folk,59
reflected a Christian influence. However, with the Enlightenment (a.k.a. “the
Age of Reason”) came a division between the sacred and the secular.
Christianity became less dominant and its influence over cultural expressions
declined. “Pop” culture, which is secular, commercial and oriented toward
mass media, replaced folk culture. Soon the church began importing secular
songs into its evangelism and worship. Revivalists like Charles Finney, Billy
Sunday and Dwight Moody began using music as a means of drawing and
keeping a crowd. The Church experienced a radical shift from a God-centered
focus in music to a man-centered, evangelism-focused purpose. For many
years music in most Evangelical churches more or less kept pace with popular
music, which, for the most part, was fairly inoffensive.
E. In the 1950s, with the birth of rock-n’-roll, a new musical expression came on
the scene. Rock was far more vulgar, self-absorbed and explicit than earlier
secular music had been, and for that reason, most older Christians shunned it.
But by the early 1970s, some within Evangelicalism began agitating for
inclusion of rock music into church worship services. As individuals from the
hippie movement came into the church (e.g., the Jesus People), they brought
their music with them. Some churches refused to adopt rock, but others saw it
as a means to reach a new generation, and so embraced it warmly.

59
Structure, form and beauty typically characterize high or classical art. The church and the state were the major supporters of high culture, so
high quality, virtuosity and religious themes prevailed. Folk culture expressed the common man’s artistic sensibilities—simplicity, home life,
romance, work, etc. Since the RCC influenced virtually all cultural expressions in western civilization prior to the Enlightenment, virtually all
music expressed a nominally Christian worldview. There was no “pop” culture to speak of until the industrial age and the rise of mass media.
Worship Historical Roots 70

F. In current church music trends, all music is permissible, and anyone who insists
that one musical form is more excellent or fitting than another for purposes of
worship suffers ridicule. Any amateur can write a ditty on a napkin and rise to
stardom in the Contemporary Christian Music community. Postmodern denial of
objective beauty mixed with rampant commercialism has led to a pop marketplace
of sub-standard church music.60
G. While most Evangelical churches have adopted popular musical forms for
their worship services, some churches retain their commitment to older,
traditional musical expressions. Some assert that many forms of rock are
clearly anti-Christian (e.g., heavy metal), but others hold that all musical
expressions should be employed to preach the gospel.

V. Preaching
A. The Reformers were responsible for making preaching a more significant part
of the service than it had been under the RC system. At a Catholic church, the
priest’s “homily” is typically a short, insignificant part of the service. A verse-
by-verse explanation of a text is a very rare occurrence in a Catholic church
worship service. The Reformers rightly emphasized the preaching of God’s
Word by moving the pulpit to the center of the platform and giving the “altar”
a much humbler position.
B. The Reformers partook of the “back to the sources” movement from the
Renaissance. Instead of teaching what the church fathers taught or what
tradition held, they went back to the original sources—the Hebrew and Greek
manuscripts of the Bible. They taught verse by verse through the whole text.
John Calvin, for example, had been teaching at Geneva for several years when
he was asked to leave town. Several years later, when the town council asked
him to return, he picked up teaching at the very same spot in the text that he
had left years before. Reformation ideals, especially Sola Scriptura, are
directly responsible for the high view of preaching in many Protestant
churches today.
C. Unfortunately, the preaching form is becoming less popular than ever in many
contemporary churches. In an effort to attract more people, churches are
replacing sermons with “talks” that are high in humor and sentiment but low
in biblical content. Traditional churches will no doubt retain preaching as
central in the worship service, but the more trendy churches may diminish or
do away with preaching altogether.

Conclusion: How we “do” church is largely dependent on history. But historical practice
has little weight in the modern church environment. It seems that the contemporary church is
willing and ready to change virtually any part of the worship service in an attempt to attract
more people. An occasional reformation in worship expression is needed whenever practice
strays from biblical truth.
60
Scott Aniol, Church Music and Culture. http://www.karaministries.com/articles/music/ANIOL%20-20church%20music%20and%20culture.pdf
Worship Historical Roots 71

“Thou shalt worship the Lord thy God, and him only shalt thou serve.”
Matthew 4.10
 Lesson 13: Searching Questions about Worship61

As we complete our study on worship, the following questions may be helpful in evaluating our
attitudes and practices.

I. Does our worship emphasize the way in which we appear to others, or is it solely
concerned with how we appear to God?
And when you pray, you shall not be like the hypocrites. For they love to pray standing in
the synagogues and on the corners of the streets, that they may be seen by men.
Assuredly, I say to you, they have their reward. But you, when you pray, go into your
room, and when you have shut your door, pray to your Father who is in the secret place;
and your Father who sees in secret will reward you openly. (Mt 6:5–6).
A. Jesus describes the worshipful act of prayer as an action to be done in private, not
paraded before men in order to impress them. This passage is not a prohibition on
public prayer but instead teaches an important principle regarding worship.
Interaction with the Father is meant for the Father, not to be a display that pleases
men. Worship is an expression of love to be directed solely to God, and there
should be no concern in the heart of the worshiper about negative or positive
impressions gained by onlookers. The worshiper should give as little thought to
onlookers as David did as he worshiped before the ark in his linen ephod (2 Sam.
6:14–22).
B. In Galatians 1:10, Paul claims to do nothing in order to please men, for in so
doing he would no longer be serving God but men. In 1 Thessalonians 2:3–6 he
again makes this point and adds that his presentation of the gospel was clear and
up front: no “flattering words,” no hidden agenda. In other words, he was not
trying to look good in order to attract men to himself or to Christ. Does our
worship reflect the same attitude?
1 Cor 2:4 And my speech and my preaching was not with enticing words of man’s
wisdom, but in demonstration of the Spirit and of power.
C. The current practice of making the services attractive, inoffensive and “relevant”
to the unsaved seems to run contrary to this principle. We should never format our
worship expressions to suit the sensibilities of ungodly, unsaved, unspiritual
people.
II. Does our worship tend to secularize the sacred and to profane what is holy in an effort to
bring God down to man’s level?
A. In 1 Chronicles 13 and 15 (as well as 2 Samuel 6) is recorded the story of David’s
moving the ark of the covenant to Jerusalem. When David and the people
attempted to use a common method (an ox-drawn cart) to transport that which
61
Much of this lesson from Bill Izard, “The Sensitivity of True Worship” RAR 2:1 (Winter 1993) p. 65f. Reformation and Revival Ministries.
(1993; 2003).
Worship Searching Questions 73

was holy, God severely judged them by killing a man who reached out to steady
the ark. Likewise, in 1 Corinthians 11:17–34 Paul says that some among the
church’s number had died due to their turning the sacred ordinance of the Lord’s
Supper into a free-for-all buffet that mirrored pagan feasts. Both of these passages
teach the seriousness with which God desires us to set him apart and to avoid
secularizing worship. A church that seeks to look increasingly like the world is in
danger of presenting a God who is no longer holy because he is hardly discernible
from the world.
B. Worship was never intended to be appealing to the masses. In fact Christ
specifically instructs in Matthew 7:6, “Give not that which is holy unto the dogs,
neither cast ye your pearls before swine.” The true worshiper should expect the
one who scoffs at Christ to reject Spirit-motivated and biblically-oriented
worship. How can one who has no appreciation for the things of God nor a
relationship with God, one who has no desire for holiness, accurately assess such
a holy service? “Unchurched Harry and Mary” have nothing of significance to say
about how a church service should be conducted.
C. Worship is a holy expression before a holy God. To design worship to
accommodate a secular mindset is not only ineffective evangelism but also
severely compromised worship.
III. Is our worship intended to soften nonbelievers into “liking” Christians and Christianity?
If the world hates you, you know that it hated Me before it hated you. If you were of the
world, the world would love its own. Yet because you are not of the world, but I chose
you out of the world, therefore the world hates you. Remember the word that I said to
you, ‘A servant is not greater than his master.’ If they persecuted Me, they will also
persecute you. If they kept My word, they will keep yours also. But all these things they
will do to you for My name’s sake, because they do not know Him who sent Me. (Jn
15:18-21)
Some in the modern church want to make Christianity palatable and attractive to non-
believers by bringing them into a worship experience and showing them how wonderful
church can be. The unbeliever is attracted by the worship experience and by the benefits
that Christianity promises. Once unbelievers see how their lives can be enhanced by
Jesus, they will be open to the gospel.
James uses strong language to prohibit such a strategy: “Don’t you know that friendship
with the world is hatred toward God? Anyone who chooses to be a friend of the world
becomes an enemy of God” (James 4:4). The same idea is repeated throughout the Bible.
The world hates Christ and we will be hated if we are Christ’s. Moreover, we are to have
no affection for the world and the things of the world. If we are obsessed with making our
Christian worship comfortable and non-offensive to those who hate him, we are in danger
of denying him and his call to holy living. Surely Christians are not to seek to offend, but
Christ says those who follow him will be offensive—it is unavoidable.
IV. Is our worship based on a philosophy that follows “human tradition” and “the basic
principles of this world”? (See Col 2:8, 10.)
Worship Searching Questions 74

A. Sadly, in our day, most churches are addicted to pragmatism, the idea that
whatever works best is best. If a program or philosophy is successful in building a
large church, then that program or philosophy must be good. Whatever works to
put people in the pews is justifiable.
B. Man seeks to attract followers by putting on his best face, offering the world
something it wants to buy, promising quick and easy solutions to life’s problems.
Those who seek to implement these tactics in the church are employing the
“wisdom of men” (1 Cor 2:5), not the wisdom of God.
C. The true worshiper will ceaselessly search the Scriptures for God’s ways to both
worship and evangelize and pursue those ways, although they may seem as utter
foolishness to the world. Indeed, true worship is always scripturally based and is
in fact seen as impractical by the world.
D. The “preaching of the cross” may seem like foolishness to the world, but it is
God’s approved method for worship and for evangelism (1 Cor 1:18-21). Using
God’s methods is good no matter what the outcome.
V. Is our worship designed to make the nonbeliever feel comfortable, accepted, pleased,
even entertained?
Acts 2:43 Then fear came upon every soul, and many wonders and signs were done
through the apostles.
Rev 1:17 And when I saw Him, I fell at His feet as dead. But He laid His right hand on
me, saying to me, “Do not be afraid; I am the First and the Last.”
As demonstrated by many passages (cf. Isaiah 6:1–7; Matthew 17:5–7; Luke 5:8–10),
fear and trembling are more often the result of standing in the presence of a holy God, not
comfort or pleasure. Fear, respect, and worship are often synonyms throughout Scripture
(compare Luke 4:8 to Deuteronomy 6:13). Instead of seeking to make the nonbeliever
comfortable in worship, we should be seeking to make him feel the awful weight of his
condemned state without Christ.
VI. Does our worship seek the participation of those who neither know God nor love him?
A. Jesus’ classic statement on worship (John 4:23–24) says that we are to worship
the Father “in spirit and in truth.” God wants true worshipers in his presence—
those who come to worship him only, in all honesty and from the depths of their
being—not those who seek to be entertained or lifted by emotions.
B. True worship can be performed only by those who sincerely know and love their
Father. In Nehemiah 9:1–3 we are told that Israel, after the public reading of
God’s Word (chapter 8), realized they were to separate as they worshiped from
those who had not entered into the covenant relationship with God. Likewise,
Christians are forbidden to be “yoked together” with unbelievers.
Be ye not unequally yoked together with unbelievers: for what fellowship hath
righteousness with unrighteousness? and what communion hath light with
darkness? And what concord hath Christ with Belial? or what part hath he that
believeth with an infidel? And what agreement hath the temple of God with idols?
for ye are the temple of the living God; as God hath said, I will dwell in them, and
Worship Searching Questions 75

walk in them; and I will be their God, and they shall be my people. Wherefore
come out from among them, and be ye separate, saith the Lord, and touch not the
unclean thing; and I will receive you, (2 Cor 6:14–17a)
C. Though nonbelievers may be present with us in the worship setting, we should
never feel or encourage “unity” of worship with them. We have a message of
repentance and faith for them, but we do not worship with them. Such a unity
communicates an acceptance of them by God that he has denied. Indeed their
father is the devil (John 8:44).
D. The unrepentant who do not acknowledge and turn from their sin have no
fellowship with the Lord; their prayers are in vain because he refuses to listen.
(See also Matthew 15:8–9 and Isaiah 29:13.) Other Scriptures use stronger
language: “The Lord detests the sacrifice of the wicked” (Prov 15:8), and “If
anyone turns a deaf ear to the law, even his prayers are detestable” (Prov 28:9).
God finds the worship of the nonbeliever despicable, abhorrent. It turns his
stomach—he hates it.
VII. Is our worship exclusively led by and does it exalt those whom the world considers
successful, attractive, “together,” happy?
1 Cor 1:26-29 For ye see your calling, brethren, how that not many wise men after
the flesh, not many mighty, not many noble, are called: But God hath chosen the
foolish things of the world to confound the wise; and God hath chosen the weak
things of the world to confound the things which are mighty; And base things of the
world, and things which are despised, hath God chosen, yea, and things which are
not, to bring to nought things that are: That no flesh should glory in his presence.
A. Churches, like secular organizations, often promote to leadership those who seem
to have all the trappings of success—wealth, education, health, good looks, a
winsome personality and people skills. Those who can package themselves
according to the prevailing notions of popularity in the world are often accorded
special treatment in the church as well.
B. The church should not gauge success or potential like the world does. Christ often
encouraged his disciples to remember the poor, the hungry, and those who weep.
James tells us not to give wealthy people special treatment (James 2:1–7). The
church should treat all people with equal dignity no matter what their educational
or economic status. Those given leadership positions should earn them based on
their spiritual qualities alone, not on their good looks or popularity.
C. Jesus himself was not impressive or attractive, for he had “no beauty or majesty ...
nothing in his appearance that we should desire him.... He was despised and
rejected by men, a man of sorrows and familiar with suffering.... We esteemed
Him not” (Isa 53:2–3). And yet Christ accomplished the will of God perfectly.
D. The disciples were also valued little by the society in which they lived, and were
notably “unschooled, ordinary men” (Acts 4:13). But God used them; “These men
... have turned the world upside down” (Acts 17:6). The apostle Paul was
certainly not oratorically impressive or physically attractive (2 Cor 10:10). He
Worship Searching Questions 76

appeared to the Christians of his day “in weakness and fear and with much
trembling” (1 Cor 2:3).
E. Those whom the world considers attractive and impressive often become
disqualified for the Lord’s service. Let us take our eyes off that which the
world holds as excellent or acceptable, and ask instead how best we can please
the Lord, no matter what the impression it makes on the world. Our worship
must be led by those in whom Christ is exalted though they may be rejected
by the world.
VIII. Is our worship truly Christ-like?
A. Nobody loves the unbeliever more than Jesus (Rom 5:8). He, the true Seeker,
came to seek and to save the lost. But Jesus was not “seeker sensitive” as the
term is used today. There were many who came to Jesus, only to be turned
away because they had come for the wrong reasons. Examples:
1. John 6:60-61: The crowds followed Jesus because he fed them, but
when he preached an offensive message, most of them left.
2. Matt 19:16-26: The rich young ruler turned away when he found out
the costs of discipleship.
3. Luke 9:57-62: Various men were willing to follow Christ when it was
convenient for them. Jesus described such as “unfit for the kingdom of
God.”
B. Today the church advertises itself like a fast food restaurant—”Have it your
way!” The church will implement the latest fad or fashion if people will come
and fill the pews. There is nothing wrong with wanting the pews to be filled,
but there is something wrong with filling them through unbiblical methods.

Conclusion: Can we hold ourselves accountable strictly to the Word of God in the areas of
evangelism and worship rather than to charts of numerical growth and the response of the
majority? Will we seek to please the true Object of our worship at the risk of losing our good
standing with the unsaved? Can we depend upon Christ to build his Church without abusing the
purity of worship?
Only those who know Christ can truly worship him, and they will worship him without the
enticement of “seeker sensitive” tactics. To be sure, those who do not know him need the
attention of every believer as we attempt to earnestly persuade them to come to Christ. But let
the focus of the saints be fully upon their holy God as they meet with him in worship, so that
when they take the gospel to the world, they will go empowered by the Seeker of men’s souls
and in such a way that will please him most.

“Thou shalt worship the Lord thy God, and him only shalt thou serve.”
Matthew 4.10
 Feeding Sheep or Amusing Goats
by C.H. Spurgeon (1834-1892)

An evil is in the professed camp of the Lord, so gross in its impudence that the most short-
sighted can hardly fail to notice it. During the past few years it has developed at an abnormal
rate, even for evil. It has worked like leaven until the whole lump ferments. The devil has seldom
done a cleverer thing than hinting to the church that part of their mission is to provide
entertainment for the people, with a view to winning them. From speaking out as the Puritans
did, the church has gradually toned down her testimony, then winked at and excused the
frivolities of the day. Then she tolerated them in her borders. Now she has adopted them under
the plea of reaching the masses.
My first contention is that providing amusement for the people is nowhere spoken of in the
Scriptures as a function of the church. If it is a Christian work why did not Christ speak of it?
“Go into all the world and preach the good news to all creation.” That is clear enough. So it
would have been if he had added, “and provide amusement for those who do not relish the
gospel.” No such words, however, are to be found. It did not seem to occur to him. Then again,
“It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some
to be pastors and teachers, to prepare God’s people for works of service, so that the body of
Christ might be built up....” Where do entertainers come in. The Holy Spirit is silent concerning
them. Were the prophets persecuted because they amused the people, or because they refused?
The concert has no martyr roll.
Again, providing amusement is in direct antagonism to the teaching and life of Christ and all
his apostles. What was the attitude of the church to the world? “You are the salt of the earth,” not
the sugar candy—something the world will spit out, not swallow. “Let the dead bury their own
dead....” He was in awful earnestness!
Had Christ introduced more of the bright and pleasant elements into his mission, he would
have been more popular when they went back, because of the searching nature of his teaching. I
do not hear him say, “Run after these people, Peter, and tell them we will have a different style
of service tomorrow, something short and attractive with little preaching. We will have a
pleasant evening for the people. Tell them they will be sure to enjoy it. Be quick, Peter, we must
get the people somehow!” Jesus pitied sinners, sighed and wept over them, but never sought to
amuse them. In vain will the Epistles be searched to find any trace of the gospel of amusement.
Their message is, “Come out, keep out, keep clean out!” Anything approaching fooling is
conspicuous by its absence. They had boundless confidence in the gospel and employed no other
weapon. After Peter and John were locked up for preaching, the church had a prayer meeting, but
they did not pray, “Lord grant unto thy servants that by a wise and discriminating use of innocent
recreation we may show these people how happy we are.” If they ceased not for preaching
Christ, they had not time for arranging entertainments. Scattered by persecution, they went
everywhere preaching the gospel. They “turned the world upside down.” That is the only
difference! Lord, clear the church of all the rot and rubbish the devil has imposed on her and
bring us back to apostolic methods.
Worship Feeding Sheep or Amusing Goats 78

Lastly, the mission of amusements fails to effect the end desired. It works havoc among the
young converts. Let the careless and scoffers, who thank God because the church met them half-
way, speak and testify. Let the heavy laden who found peace through the concert not keep silent!
Let the drunkard to whom the dramatic entertainment had been God’s link in the chain of their
conversion, stand up! There are none to answer. The mission of amusement produces no
converts. The need of the hour for today’s ministry is believing scholarship joined with earnest
spirituality, the one springing from the other as fruit from the root. The need is biblical doctrine,
so understood and felt, that it sets men on fire.

A. W. Tozer wrote these words in 1955:

“For centuries the Church stood solidly against every form of worldly entertainment, recognizing
it for what it was—a device for wasting time, a refuge from the disturbing voice of conscience, a
scheme to divert attention from moral accountability. For this she got herself abused roundly by
the sons of this world. But of late she has become tired of the abuse and has given over the
struggle. She appears to have decided that if she cannot conquer the great god Entertainment she
may as well join forces with him and make what use she can of his powers. So today we have
the astonishing spectacle of millions of dollars being poured into the unholy job of providing
earthly entertainment for the so-called sons of heaven. Religious entertainment is in many places
rapidly crowding out the serious things of God. Many churches these days have become little
more than poor theaters where fifth-rate “producers” peddle their shoddy wares with the full
approval of evangelical leaders who can even quote a holy text in defense of their delinquency.
And hardly a man dares raise his voice against it.”

Other quotes from Spurgeon:

“The fact is, that many would like to unite church and stage, cards and prayers, dancing, and
sacraments. If we are powerless to stem this torment, we can at least warn men of the existence,
and entreat them to keep out of it. When the old faith is gone, and enthusiasm for the gospel is
extinct, it is no wonder that the people seek something else in the way of delight. Lacking bread,
they feed on ashes; rejecting the way of the Lord, they run greedily in the path of folly.”
(Another Word Concerning the Down Grade, The Sword and the Trowel, 1887)

“Dear friends, we know that souls are not won by music, if they were it would be time for
preachers to give way to opera singers.”
(“Metropolitan Tabernacle Pulpit,” Volume 18, page 239)

“That very church which the world likes best is sure to be that which God abhors.”
(“How Saints May Help The Devil,” July 24, 1859)

“The heaving of the masses under newly invented excitements we are too apt to identify with the
power of God. This age of novelties would seem to have discovered spiritual power in brass
Worship Feeding Sheep or Amusing Goats 79

bands and tambourines...The tendency of the time is towards bigness, parade, and show of
power, as if these would surely accomplish what more regular agencies have failed to achieve.”
(“Metropolitan Tabernacle Pulpit,” Volume 28, page 377, 1882)

“Jesus said, ‘Preach the gospel to every creature.’ But men are getting tired of the divine plan;
they are going to be saved by a priest, going to be saved by the music, going to be saved by
theatricals, and nobody knows what! Well, they may try these things as long as ever they like;
but nothing can ever come of the whole thing but utter disappointment and confusion, God
dishonoured, the gospel travestied, hypocrites manufactured by the thousands, and the church
dragged down to the level of the world.”
(Metropolitan Tabernacle Pulpit,” Volume 40, page 199, 1888)

“Another cause of mourning is when we see the holiness of the visible church declouded. I trust
I am not given to finding fault where fault there is not. But I cannot open my eyes without
seeing things done in our churches which 30 years ago were not so much as dreamed of! In the
matter of amusement professors have gone far in the way of laxity. What is worse the churches
have now conceived the idea that it’s their duty to amuse the people. Dissenters who use to
protest against going to the theatre now caused the theatre to come to them.”
(“A Dirge for the Downgrade and A Song of Faith,” Isaiah 66:10)

“Thou shalt worship the Lord thy

God, and him only shalt thou serve.”
Matthew 4.10