Collective Worship

by KENNEDY, P.J. | Category: Principles Of Church Growth | Feb 2002

A church is enlarged in various ways, and different indicators must be used to assess growth. One area where a church of God may have growth is with respect to its collective worship. This article will attempt to describe some indications of maturity applicable to worship gatherings, with a view to encouraging readers to pursue this growth.

Preliminary Expectations

The nature of collective worship is succinctly expressed in Paul's ambition for the church in Rome: 'that you may with one mind and one mouth glorify the God and Father of our Lord Jesus Christ.'(1) As the context shows, such unity in worship is only possible where there is sympathetic regard for one another as those whom Christ has received. True collective worship requires more than merely meeting together. Nonetheless, the whole church will consistently be present, any charge of having forsaken the church gatherings being inapplicable.(2) The Church of God in Jerusalem set the example for all subsequent assemblies when the disciples 'continued steadfastly ... in the breaking of bread.'(3)

Keeping the Lord's Word

A slight digression may be helpful for readers less conversant with the practices of the Churches of God. In these churches, the breaking of bread, or the 'Remembrance' as it is otherwise known, is established as the focal point of corporate worship. On the first day of each week,(4) when the church comes together to eat the Lord's Supper, the Lord's death is proclaimed in the evocative symbols of bread and wine.(5) Our spiritual forefathers recognized that this was also an appropriate occasion for the assembly to engage in united worship. At the same time, the church functions as part of a holy priesthood offering up 'spiritual sacrifices acceptable to God through Jesus Christ.'(6) Christ-focused worship is an obvious outgrowth of the act of jointly remembering the Lord in the symbols He ordained.

The Churches of God today point to this priestly service as evidence that 'we keep the command of the LORD our God,'(7) warmly inviting others to be joined with us in service, in accordance with the Scriptural pattern of a recognizable and interdependent fellowship of assemblies.

The function of the holy priesthood, occurring at the Remembrance meeting, is to render to God spiritual sacrifices of thanksgiving and praise through our Lord Jesus Christ. These spiritual sacrifices consist in spoken words of worship, appreciating the value and work of Christ. Brethren, who only may audibly worship when the church is gathered,(8) speak on behalf of the assembly when they give thanks to God. Interspersed with such thanksgivings, the church will sing psalms, hymns and spiritual songs(9) containing suitable subjects and themes.

Evidence of Quality Growth

In seeking the 'one mind and one mouth' that Paul commended to the Romans, what are the observable indications that a church is healthy in worship? We would expect, for example, that in a growing assembly the Remembrance will be joyfully anticipated by all as the time when God's people come to express their delight in Christ before God's throne.(10) Then, as the church gathers, a visitor might note the conduct and attitude of the saints is reverential and purposeful.(11) Everyone is aware that the church is engaged in exalted and sacred service. The worshippers take care to not unnecessarily distract others or detract from the holy beauty of the occasion.

As a result of brethren having gathered precious points from the Word of God by private meditation, when the church assembles its appreciation of the person and work of the Lord Jesus Christ will be fresh and honouring to the variegated ways Christ is revealed in Scripture. Not that God is impressed by our ability to propound Biblical information, but He has pleasure in those who continually seek to deepen both their understanding and their appreciation of His beloved Son.

When worship is lively, the saints will have hearts that overflow 'with a good theme,' and brethren will be quickly on their feet to lead the assembly by publicly reciting their 'composition concerning the King,' with tongues like the flowing 'pen of a ready (or skilful) writer'(12). Brethren who lead the assembly speak understandably and loudly enough for all to be able to share in the thoughts expressed.(13) A good degree of orderliness is exhibited throughout, for God is not a God of confusion.(14)

Perhaps nothing accentuates the reality of collective worship more than when the entire congregation, after attending closely to what is spoken, responds with a hearty 'Amen' to a brother's thanksgiving and praise. By this the assembly confirms that the brother has been the 'one mouth' by which they have glorified God. Saying 'amen' is a soundly scriptural practice - recall that Paul was concerned that nothing be done in worship that would frustrate the possibility of saying an intelligent 'amen' to another's giving of thanks,(15) so it obviously matters to God that we do this. Our God is the God of Amen(16) - His people should be famed as the people of the Amen.

Believing the Spirit of God dwells in the temple of God,(17) we should expect to see the signs of the Spirit's overruling presence in the worship activity within God's house. He is at work in the hearts of saints, preparing their offerings. We might also see His leading by moving all brethren to the greatest possible degree of participation. The Old Covenant command was 'none shall appear before Me empty,' (18) which requirement seems also to be reflected in New Testament language: 'Whenever you come together, each of you has a psalm ...'(19) Spirit-filled brethren will show spontaneity, consideration for others in the length of their thanksgivings, and sensitivity to the Holy Spirit's direction in the worship themes that develop during the course of the gathering. Generally, when these things are evident, the worshippers will be thrilled by the sense of having had their worship orchestrated by the mind of the Spirit,(20) and of having jointly participated in service that affords God great satisfaction.(21)

Privileges of Drawing Near

We have briefly portrayed some features of collective worship to which the growing church will aspire. We should also appreciate that collective worship is itself crucially related to the growth of God's house. Peter demonstrates this relationship, writing of those who, having tasted that the Lord is gracious, are coming to Him. (22) As they keep on coming to the Lord in the heavenly Zion they are being built up as a spiritual house, he says.

In what way are these persons coming to the Lord? The ones who continue to come have already been born again (23) and baptized by immersion in water. (24) The intent of their coming is indicated by the particular word Peter employs.(25) It means to 'draw near', and is commonly used in the Greek translation of the Old Testament for drawing near to God to hear Him speak, or of drawing near to offer sacrifices in His presence. The Hebrews' author employs it particularly when he speaks of drawing near to God in worship.(26) So the purpose of worship appears to feature prominently in the 'coming' spoken of here; those 'coming' forming a spiritual house and constituting a holy priesthood.(27) As such, they become competent to offer spiritual sacrifices acceptable to God through Jesus Christ. From Peter here we learn the supreme importance of drawing near in collective worship in the divine purpose of building up, or causing to grow, God's house. Our participation in collective worship assures us of our integration as living stones into the structure of the house.

The writer of Hebrews also shows a relationship between worship and God's house, asserting, 'whose [i.e., God's] house we are if we hold fast the confidence and the rejoicing of the hope firm to the end.'(28) This confidence is our 'boldness to enter the Holiest by the blood of Jesus.'(29) Similarly, the hope that must be held fast is one 'which enters the Presence behind the veil,' (30) and is 'a better hope, through which we draw near to God.'(31) Therefore, having a hope that enters in, and being given confidence to enter, we must continue to draw near to God with a true heart in full assurance of faith.(32) Holding this hope 'firm to the end'(33) means holding it to its goal or conclusion, and makes us partakers with Christ(34) in God's rest. When we analyse the condition set out in Hebrews 3:6 for constituting God's house, we can only conclude that, in an important way, God's house takes its character from a people who are holding fast the Christ-given privilege of drawing near to Him in worship, just as Peter also describes.

Challenges

The worship meetings should be the crowning glory and joy of our entire Christian experience. Yet the quality of collective worship depends on the extent to which the whole church is committed to giving God what is His by right. Remember that the substance and manner of the church's worship are markers of the assembly's overall development. When worship is enfeebled through limited participation or staleness of thought, the indifference to giving God His due will likely be accompanied by apathy towards other saints and to evangelism, for these things are interrelated. Equally, a deficiency in these areas might constrain our worship, for as John inquires, 'he who does not love his brother whom he has seen, how can he love God whom he has not seen?'(35)

(1)Romans 15:6 (2)Heb.10:25 (3)Acts 2:42 (4)Acts 20:7 (5)1 Cor.11:26 (6)1 Pet. 2:5 (7)2Chr.13:l0,1l (8)1 Cor.14:34 (9)Eph. 5:19 (10)Psalm 122:1; 42:2,4 (11)Heb. 12:28; 1 Cor.14:25 (12)Ps.45:1 (13)Ps.51:15; 1 Cor.14:9 (14)1 Cor.14:33 (15)1 Cor.14:16 (16)Isaiah 65:16 RVM; Rev. 3:14 (17)1 Cor.3:16; Eph.2:22 (18)Ex.23:15 (19)1 Cor.14:26 (20)Phil.3:3 (21)John 4:23 (22)1 Pet.2:4 (23)1 Pet.1:23 (24)1 Pet. 3:21 (25)Gk: 'proserchomai' (26)Heb. 4:16; 7:25; 10:1,22; 11:6; 12:18,22 (27)1 Pet.2:5 (28)Heb.3:6 (29)Heb.10:19 (30)Heb.6:19 (31)Heb. 7:19 (32)Heb.10:22 (33)Gk: 'telos' (34)Heb.3:14 (35)1 John 4:20

KENNEDY, P.J. | Feb 2002
Principles Of Church Growth