Worship - Some Practical Outlines

by E. Birchall, Atherton | Category: General | Sept 1967

The Devil has ever sought to divert or destroy the purposes of God in man from the time when the creature came from the mighty hand of the Creator. Worship, thanksgiving, and praise are due to the Father, the Son, and the Holy Spirit for ever. The main objective of the adversary has been to thwart this divine purpose. He triumphed temporarily at the tragic fall of the first Adam in Eden's garden, and marred the tribute and homage that should have been forthcoming from his posterity. The "last Adam", however, with the full knowledge of all this, did not succumb to the greatest strategic temptation on that exceeding high mountain, when the Devil's extensive offer was qualified by the words "if Thou wilt fall down and worship me". The tempter was foiled on that occasion.

Following the triumph of the Cross, the wonderful spiritual response in worship and praise rendered by the early church of God in Jerusalem (in that delightful environment of great unity, great grace, and great power) was outstanding. It was soon to be realized, however, that such a state of things would not remain unchallenged, as the solemn events of Acts 5 indicate; and yet it may be, that since that time, such a high standard of adoration has never been realized by any church of God.

Today, we face this same challenge of the evil one, so that it is vitally necessary that in every church of God there should be an exercise of mind and heart continually regarding this all-important matter. Each one is called upon, under the influence of the Holy Spirit, to contribute his or her full quota to the worship and praise of the assembly. This cannot be achieved unless careful attention is given to the teaching of the word of God. The following simple practical outlines may prove helpful to the realization of such an objective.

Absence from the Remembrance

(a)Absence of our own choice

The directions given in Deuteronomy 29.14-15 and the obligation of God's people to His covenant, whether they were present or absent that day, may well apply to our present consideration. Absence from the Remembrance (whether arising from carelessness or indifference, or a light estimation of the things of the Lord) cannot absolve the disciple from obligation to the terms of the New Covenant. The all-important words of the Lord Jesus, "This do in remembrance of Me," are in the nature of a command-not merely a request-which command is equally as imperative as the ordinance of the Passover to Israel. The disregard of the latter incurred a most exacting penalty (Numbers 9.9-13). Due consideration of all that the Lord Jesus has made possible to us in this high form of service should move our hearts to immediate response. As man upon earth, our Lord provided the perfect example in His obedience to the requirement of the Old Covenant in the words, "It is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve". In the churches of God, the high standard of worship and thanksgiving is lowered considerably by the declension to which reference has been made, that is, if absence be of one's own choice.

(b)Absence for any other reason

There is need for careful self-examination in the light of the foregoing commandment as to whether absence from worship is justifiable or otherwise. One cannot worship by proxy. A wife cannot take her husband's place, nor a sister a brother's; and an empty seat, that might have been filled, will result in personal loss, and may well affect the whole assembly. Such matters as sickness, tending the sick or infirm, old age, or Lord's Day duties that cannot be rearranged or avoided, constitute genuine reasons for absence. But otherwise, a responsive heart that loves the Lord will desire to carry out His will, like Abraham of old who declared "I... will go yonder; and... will worship".

(c)Our occupation during enforced absence

There may be some guidance in Psalm 137.4-6 as to the matter of how the time might be employed during such absence. These godly Jews, having been taken captive into Babylon, were now unable to render to their God the worship and homage connected with the house of God, but they had longings after the privileges they had lost, with resultant prayer and meditation. Similarly, the expressions of Psalms 42.1,2, and 84.1,2 indicate the musings of the writers as to their remembrance of matters in which they were linked with others in appearing before God in Zion. Should we not be similarly concerned when absent from the Remembrance, and consequently, at the appointed hour, engage in quiet meditation, prayer or the reading of a suitable portion of Scripture? In certain cases and circumstances, it may only be possible to raise the heart to God in simple prayer, and in remembrance of one's association with those who are privileged to draw near to worship. We may be well assured that with such sacrifices God is well pleased.

Preparation in view of the Remembrance

(a)Godward

It is quite clear that preparation should concern us throughout the week, and not just on the Lord's Day. When the children of Israel had kept the Passover, they were instructed to keep the Feast of Unleavened Bread, during which time no leaven or leavened bread was to be seen in their borders. The apostle Paul uses this ordinance to indicate a festival that we are enjoined to keep, namely, one of purpose and desire to be free from sin, in thought, or word, or deed, in our every-day lives-truly a festival of sincerity and truth. Experience, however, reveals only too often human weakness and failure during the period, so that self-examination becomes necessary, with confession and adjustment of matters with God This important matter of seeking forgiveness for sins should be our daily practice; for we should keep short accounts with God, and not relegate confession to the Saturday evening. Failure in confession will involve grieving the gracious Holy Spirit within, and as sin affects communion, and communion service, so the worship and thanksgiving of the individual will be affected, as well as that of the church, and God will be robbed. So Paul writes very pointedly, "But let a man prove (examine A.V.) himself, and so let him eat of the bread, and drink of the cup" (1 Corinthians 11.28).

The daily reading of the word of God, meditation, and prayer, are all vital preparatory exercises. The people of Israel were instructed to gather a day's portion of manna every day; or if they failed to do so, their bodies would not be strengthened accordingly. Herein is emphasized the necessity and importance of our gathering from the Scriptures day by day, and feeding and meditating upon Christ against the time of His Remembrance, and not only so, but that we be strengthened spiritually, growing daily "in the grace and knowledge of our Lord and Saviour Jesus Christ". Younger saints may experience some difficulty in the discovery of Christ in the Old Testament writings, but its vast wealth was revealed by the Lord in Luke 24~27 and 44. The following suggestions are intended as aids in our approach to the Old Testament, and are indicated as a parenthesis.

There arc many straightforward types of the Lord used in the Old Testament which are not difficult to grasp, such as Adam, Isaac and Boaz. Each of these, in a particular way, and in their association with their respective brides, present different view-points of Christ and His Church. There are types in Noah, and the ark which underwent the awful deluge, but provided complete

salvation; Abraham and Isaac together on Mount Moriah as father, son, and sacrifice; Joseph in suffering and glory; Moses as ruler and deliverer; Meichizedek and Aaron in priestly service; Joshua leading Israel into Canaan; David and his triumph over his adversary at Elah; Solomon with his treasures of wisdom and knowledge; Hezekiah and Josiah in their zeal for God's house Job in patience and suffering; Isaiah and Jeremiah as great prophets of God; Daniel triumphant in the lion's den, and Jonah in his experience as a sign of the Lord's death and resurrection.

The following headings may also serve as an aid to the investigation:

(a)By Comparison

In reviewing Old Testament worthies, it will be obvious that there are certain traits of character peculiar to each that indicate the surpassing excellencies of Christ. Moses was noted for his meekness (compare Matthew 11.29), while David was a man after God's own heart. Abraham was well known for his great faith, and Jonathan excelled in devotion and courage. Similarly, the various types of offerings remind us of Himself, for the bullock was for service and sacrifice, the lamb the innocent victim, and the goat as the sin offering, sacrificed and forsaken. Further, the construction and constitution of the Tabernacle and the Temple, and their furniture, are rich in typical teaching.

(b)By Contrast

Some characters stand in sharp contrast to the Lord Jesus. Hezekiah manifested insubjection to the divine will when faced with death (contrast Hebrews 10.9 and Luke 22.42). King Saul was rebellious and impatient, and Uzziah presumptuous, but contrast Isaiah 50.5-6 and Matthew 4.5-7.

(c)By Name

The meanings of Old Testament names of men, women, children, and places, can prove significant in their context, and their perusal well worth while. Noah signifies rest; Benoni, son of my sorrow; Benjamin, son of the right hand; Zaphenath-Paneah, saviour of the world; and Joshua, the same as Jesus. Names beginning or ending with the letters El, Jah or Iah indicate a link with Christ in their meaning, as Elisha, Eliezer, Elimelech, Jahmai, Elijah, Isaiah, and Jeremiah. Similarly, Bethlehem means house of bread; Jerusalem, possession of peace; and Hebron, communion or fellowship.

(a)By Office or Work

Every true-hearted prophet, in some way or another, speaks of Him who is the great Prophet of our God, e.g. Jeremiah, the weeping prophet; Micaiah, the faithful suffering one; Elijah, the mighty and powerful. Faithful priests, too, remind us of the Great High Priest; Aaron in his appointment and Melchizedek in his ministry of succour and sustenance. Joshua, the high priest, associated with the remnant people, provides a type of our Lord's millennial glories (see Zechariah 6.12-13). The godly kings of Judah and former Israel show forth His ways, rejection, suffering, glory, honour, and majesty, as consideration is given to Jotham, David, Solomon, and Uzziab, whilst the Shepherd-King is prefigured by David, and the Mediator by Moses.

(e)By relationship with the House of God

The deep longing and desire of the Lord for His Father's house as a Boy (Luke 2.49), and as a Man (John 2.16-17), characterized David in measure; while Asaph, as the leader of the praise in the Temple, portrays the great Leader of the song of a spiritual house (see Hebrews 2.12).

We revert now to the matter of preparation. It will be recalled that Israel's sons were enjoined to appear three times in the year before their God, and not to present themselves empty-handed. It is necessary to emphasize the great importance of bringing one's offering without fail, as well as finding intense joy and pleasure in Its presentation. The words of Hosea 14.2 may be fitly applied, "Take with you words, and return unto the LORD: say unto Him, Take away all iniquity, and accept that which is good: so will we render as bullocks the offering of our lips" (R.V.M., the fruit of our lips). It is computed that the godly Jew gave about one third of his income to the Lord; and cheerful giving in association with the spiritual house of today is normally allied to lives of spiritual progress and discernment.

(b) Manward

There now follows the need to examine our preparation manward. We have observed that those in the church of God in Jerusalem were right relative both to God and to each other, but this desirable state of things was not maintained. They began in a spirit of unity, but before long strifes, contentions and various kinds of difficulties were in evidence. That such things occurred in the very presence of the Master, the Prince of Peace, must have been a cause of great grief to Him. This may well have been one of the reasons for the burden of the prayer of John 17, in which the expressions occur "that they may be one", "that they may all be one", "and that they may be perfected into one". We may be assured the Lord intended that His fervent requests should extend to all churches of God. From the reading of 1 Corinthians 3.3,4; 6.1-11; Galatians 5.13-1 5; Ephesians 4.25-32; and Philippians 4.2, it is obvious that factions, envies and jealousies developed in the churches, in spite of abundant gifts and spiritual manifestations. It is clear that the observance of some of the simplest commands of the Lord Jesus, given while He was with the twelve, would have obviated many such problems. Today, also, there is a general tendency to avoid the straightforward methods prescribed by the Master Himself in Matthew 5.23,24 and 18.15-17. The former passage places a responsibility on the offending party to take immediate steps to bring about a reconciliation, while the latter places a similar responsibility on the offended party to take immediate steps to rectify the position. Therefore, the application of these commands is twofold, and demands specific action on the part of both the parties involved. The approach should be a private one, as indicated; and, if carried out in the spirit of Philippians 2.1-5, will normally achieve the unity that is so essential. Alas! only too often no attempt is made by aggrieved saints to conform to these simple instructions, and details reach the ears of others in the church, or perhaps those outside the church. The principle enunciated in David's lament for Saul and Jonathan (2 Samuel 1.20) should preclude the passing of any information relative to difficulties within, to persons without. Such unresolved troubles between individual saints, or groups of saints, have a stultifying effect upon the worship, praise and thanksgiving of any church of God. Further, the injunction of the apostle is of the utmost importance from a practical standpoint, "Let not the sun go down upon your wrath", rather than attempts towards reconciliation being left until just prior to the Remembrance, or not sought at all, for a week, a month, or perhaps a year or more. Thus our responsibilities Godward and manward require attention and adjustment immediately and continuously lest we hinder or mar the portion that the Father is longing to receive.

As We Approach to Worship

The halls in which the churches of God meet are for the purposes of worship and service, and in no sense does any such building constitute the house of God, as some believers wrongly propound. Nevertheless, as the saints assemble, there should be a reverence in keeping with the purpose 6f the gathering. Occupation prior to the ordinance may be reading of the Scriptures, or quiet meditation, but conversation or cross-talking when the church is in church should be avoided. The experience of the Psalmist is worthy of emulation, "While I was musing the fire kindled: then spake I with my tongue" (Psalm 39.3). Saints should endeavour t6 be at the hall in good time and, if possible, should avoid leaving before the meeting is completed. If for any reason there is a need to leave, or return, this should be done as unobtrusively as possible, so as not to distract the attention of the saints. An important factor during worship is concentration of heart and mind on what is being said in thanksgiving, or sung in praise, as well as during the periods of silence, closing of the eyes, and befitting posture indicate some measure of appreciation of the very high honour and unique privilege that is afforded to us.

The Worship - its Presentation

It is essential that there should be the leading and control of the Holy Spirit in all thanksgiving and praise. The flesh, with its corrupting influences, must be discarded. The Spirit's purpose is to direct the attention of the saints to the Person and work of our blessed Lord Jesus Christ. In the old economy different offerings were presented on Jewish altars with varying significance, but every one spoke of Christ in some way or other. According to the Spirit's perfect knowledge, He may desire a particular aspect of Christ to be emphasized, and reflected upon, to the glory of God, and for the instruction of His saints. Those actively participating in offering thanksgiving and praise should seek to discern the movement and development thereof, and according to their ability endeavour to maintain harmony throughout. Sometimes there may be a tendency to restrict our thanksgiving to what we have received as the result of the life, death and resurrection of Christ; but it may be well to remember that the angelic message at His birth was "Glory to God in the highest" first of all, and then "Peace among men in whom He is well pleased" (Luke 2.14). Again, care is required in the opening expressions of our thanksgivings; for we are not approaching God as in the prayers, when we rightly address Him as "Our Father", but as worshippers, when the form of address is elevated to "The God and Father of our Lord Jesus Christ" (Ephesians 1.3).

The following suggestions may prove helpful in regard to hymn-singing:

(1)A tendency to claim priority in giving out the first hymn should be avoided.

(2)It would be well not to give out a hymn because of a sudden whim, or because it is a favourite hymn, or with the idea of trying it out because it is not well known.

(3)In giving out a hymn it is advisable to see that it is relevant to the harmony and development of the meeting, e.g., not a hymn having to do with the birth of the Lord Jesus when His resurrection is being contemplated.

(4)Some hymns are only suitable at the beginning of the praise, and others at the close of the praise.

(5)Because of the limited time for worship it is unnecessary for the brother to read every verse of a hymn.

(6)Half-hearted singing is a reflection upon the love and grace bestowed upon us, and may indicate a low spiritual condition.

Worship by Sisters

Worship by sisters in the church is of the utmost importance. While they are not permitted to take a public part in thanksgiving or in the giving out of hymns, they have the same responsibility as the brethren to feed upon Christ by the reading and meditation of the word of God during the week, so as to have the privilege of presenting their offerings. In Acts 1.13-15 the women had a place of honour in association with the apostles, for they were together in co-partnership, supporting and encouraging the brethren, and strengthening their hands. In the epistles they are seen as priests drawing near to worship and, in tendering their spiritual sacrifices, they can find much pleasure. Oftentimes, in the Spirit, brethren will express thoughts or give out hymns which coincide with the meditations of sisters. There are two very important matters in which sisters can give the fullest support publicly, namely, in the use of their voices in the hymns of praise to God, and in the saying of an audible "Amen" at the conclusion of thanksgiving (see Nehemiah 8.5,6; and Psalm 106.47,48). It is to be deplored that this godly exercise is diminishing, not only on the part of sisters but also of brethren. What a resounding and God-honouring "Amen" could be raised in the holies if every person, young and old, brother and sister, responded, regarding it as the necessary completion of each thanksgiving! In the light of the Scriptures referred to and the exhortation of good king Hezekiah, "My sons, be not now negligent: for the LORD hath chosen you to stand before Him", can we not, shall we not, revive this godly practice?

It is the writer's deep concern, as well as that of many dear saints, that our individual contributions to the worship, thanksgiving, and praise in the church of God to which we belong may be so adjusted as to elevate the whole to a higher and nobler plane.

E. Birchall, Atherton | Sept 1967
General