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WORSHIP IN THE NEW TESTAMENT: THE BETER WAY AND LIVING-SACRIFICAL SYSTEM
Worship in the New Testament immensely contrasts worship in the Old
Testament. Due to the New Covenant as the final realization of God’s covenant
of grace, practical application for God’s people in worship has shifted
greatly. For one, Gentiles are now grafted into the body of God’s people (Rom
11:19). What used to be an issue of genetics is now an issue of adoption (Rom
8:15). Thus, Christian worship has changed in manifold ways.
Since the early church, believers have met weekly on Sunday largely due to
the Resurrection occurring on the first day of the week. Moreover, the canon of
Scripture has been completed and has been held as authoritative throughout
church history. The worship gathering now centers around the word of God, for
the biblical text is not only as if God said it but rather because he said it.
Modern worship can and should take its example from the early church, as the
Apostles set the example for believers in the centuries that would follow. One
of the greatest differences between Old Testament worship and New Testament
worship, however, is that the church is called to be the church rather than
merely attend church. Jesus fulfilled the law, which allows God’s people to
boldly approach him in worship.
Worship in the New Testament creates an improved situation for the people
of God in both practice and spiritual reality. Worship is a reflection of what
occurs in the hearts of God’s people and an overflow of that spiritual reality.
These elements will be examined in considering worship of the New Testament.
Sunday Gatherings
One of the most fundamental differences between worship in the Old
Testament (the worship employed by Israel) and that in the New Testament is the
implementation of Sunday gatherings. The weekly Sunday gathering assuredly
holds roots in the Resurrection of Christ and his appearing to his followers
between his Resurrection and Ascension. Although, the weekly worship gathering
was ubiquitous by the second century with little debate, three positions exist
regarding its origin.
One such theory posits that the appearances of Jesus on Sunday are deeply
considered to be the root of the weekly Sunday gathering.[1]
Additionally, Richard John Baauckham “has argued that Sunday worship must have originated in Judea
in the mid-1st century, in the period of the Acts of the Apostles, no
later than the Gentile mission; he regards the practice as universal by the
early 2nd century with no hint of controversy (unlike. for example,
the related Quartodeciman controversy)…
Bauckham states that there is no record of any early Christian group which did
not observe Sunday, with the exception of a single extreme group of Ebionites mentioned by Eusebius of Caesarea; and
that there is no evidence that Sunday was observed as substitute Sabbath
worship in the early centuries. However, Acts 13:14, 42, 44, 15:21, 16:13,
17:2, and 18:4 indicate that the Apostles were still worshiping on Sabbath.[2]
Still, another theory suggests that, unconnected
to the Sabbath, Sunday worship was introduced by Constantine in 321 AD and then
later enforced by him as a substitute for worship on the Sabbath.[3]
With roots most likely in the Resurrection on the first day of the week and
Jesus’ appearances to his followers (often on Sunday), whatever the reason, the
early church (first two centuries AD) was certainly observing a weekly worship
gathering on the first day of the week.
The observance of a weekly Lord’s Day gathering has a theological
significance as well. The Gospel of Matthew attests that when Jesus died, the
Temple curtain was torn in two “from top to bottom” (Matt
27:51). Such a phenomenon surely symbolizes “what has been positively achieved by the death of Jesus.”[4]
Where worship in the Old Testament points to a greater reality, worship in the
New Testament realizes such a reality. Worship in the Old Testament existed
under the sacrificial system while worship in the New Testament operates with
the implementation of living sacrifices (Rom 12:1-2), for lifestyle is the
believer’s spiritual act of worship.
The Sunday gathering is the most important action of the
local church. A church may profess that missions are the most important
activities, but to do so would be to lose perspective of the church’s purpose.
There is no greater display of the new unity found in Christ than in the
display that occurs during the Sunday gathering. In a symbolic and corporeal way, Christians who are now found in Christ and
have been grafted into the family of God experience a unity which may only be
realized in Christ.
This is especially true during the sacraments of the Lord’s Table and
Baptism. It could be said that there is but one sacrament—Jesus Christ,
participation with him (Communion) and identity with him (Baptism).[5] In
the early church, as believers met in homes, they broke bread each time they
met (Acts 2:46-47).[6]
In Baptism, one professes his or her faith in Jesus Christ and abandonment of
the old life, and in the Lord’s Supper, individuals unified in Christ
participate in a corporeal body in a mystical way. The Sunday gathering
observes both spiritual realities in a marvelous manner.
The Sunday worship gathering is vital to New Testament worship. As God’s
people offer themselves as living sacrifices, the unity found only in Christ is
displayed and realized among a people from every tribe, nation, and tongue.
Baptized into the family of God and realized as the unified people of God, a
mystical participation subsists that may only exist in Christ. The Sunday
gathering is the most vital element of the Christian church, and indeed,
Christian worship must be understood as such.
The Canon of Scripture: The Word in Worship
Christian worship contains a central function around the word of God in
Scripture because the word of God possesses Jesus at its core. The historic
order of worship in the church is a fourfold one: Gathering, Word, Table, and
Sending. No one component is more important than another, but each piece
comprises part of the entire dialogue. Nonetheless, Scripture is authoritative
not because it is like the word of God but it is precisely the word of God
(i.e. the Bible is as if God said it because he did say it).
A disparate approach to worship in the New Testament from worship in the
Old Testament is the employment of Scripture.[7] With
the closing of the final books of the Bible and the passing of the Apostles,
the canon of Scripture has been complete. Critics have doubted the authenticity
of Scripture for centuries because of the differences between the earliest
manuscripts. Nonetheless, even when the Dead Sea Scrolls were discovered in
1947, there were few discrepancies, which leads scholars to believe the copying
process of the scribes had been accurate and reliable.[8]
With the Ascension of Christ and the beginning of the Apostolic Age, the
Holy Spirit miraculously gave men the words he desired to leave for his people
on earth. Although the New Testament scriptures begun being written around the
year 50 AD and were complete around 90 AD, the new writings were considered
sacred Scripture by New Testament believers and were being circulated (and
read) throughout the New Testament churches by the second century AD, and by
the year 200 AD, there was a general consensus about what texts should be
canonized, which was finalized around 400 AD.[9] As
with Old Testament texts, the gospel message and the message of Scripture was
still intact with little evidence of error.[10]
Those who argue that the New Testament texts are not Scripture[11]
oppose the practice of the New Testament church herself. Peter testifies that
the letters of Paul are a part of the inspired word of God (2 Pet 3:15-16);
Paul referred to his own message as the word of God; and again, Paul refers to
the Gospel of Luke as inspired scripture (1 Tim 5:18). Therefore, the New
Testament believers unapologetically included the New Testament writings as
sacred Scripture.
Worship in the New Testament also regards all texts of the Bible to be
authoritative. Whether in the New Testament or the Old Testament, the church
has historically regarded what texts to include as the full canon of the Bible.
Thus, every part of Scripture should be trusted, used for teaching, rebuking,
and reproving, and every part of Scripture should be read and understood
through the lens of faith, for without faith, one’s knowledge might as well be
that of a fool.
The word is vital to Christian worship. In fact, historically, the word is
part of the fourfold order in the church’s worship. The word is not the only
component to worship, but the word is authoritative for life and godliness.
Therefore, the word should be replete in Christian worship gatherings. Every
part of the Bible exists to help believers in telling the story of God. The
word is, therefore, central to New Testament worship. To declare the story of
God is to declare the word in all its fullness.
The Apostolic Age
Worship in the New Testament is critical to comprehending what worship
should be today. The practice of the Apostles is the most supreme model offered
to the modern church. In life and function, believers should seek the example
of the New Testament.[12]
The model(s) presented in the Church Age informs New Testament worship
(i.e. modern practice).[13] Certainly,
specifics are offered to New Testament believers as to how the weekly worship
gathering is to be applied. Instructions on singing, lifestyle sacrifice,
Baptism, and the Lord’s Supper are made plain for God’s people, which are
derivatives of the Apostolic Age. The Apostles are the New Testament model for
the church. Therefore, the church should look to their example.
Scripture alone is authoritative, but Scripture is stalwartly supported by
church history. The Apostles were those Jesus Christ himself called and sent to
the first New Testament churches. As such, the example of the Apostles holds a
link to New Testament practice that runs deeper and closer than any other. In
the Apostolic Age, worship is based on a new and better way: the way of grace.[14] The
way of the Apostles and early church fathers, therefore, should be examined as
modern Christians seek right doxology.
Being the Church, Not Attending Church
Lingo employed regarding worship must be treaded carefully. One of the most
significant mistakes observed by the church is leaders of worship discussing
church in terms of attendance (e.g. going to church). Doing so misses the mark
linguistically. Scripture is clear that God does not dwell in structures built by the
hands of humankind (Acts 17:24). The church is more than a physical place. The
word, ἐκκλησία (ecclesia), means a
gathered people. The church then is a living body or organism. In fact, the
church comprises multiple generations of people but who are a part of the same
body of believers. Thus, when worship is discussed, the topic should revolve
around a functioning body rather than a place. Christians are to be the church
rather than attend church. To do so, there are three essentials of which to be
mindful regarding being the church, all of which are related to unity.
The
Apostle Paul speaks repletely about the church’s unity in Christ. The role of
the church, therefore, is to exhibit such unity. When God’s people do not
reflect their unity in Christ, they are not being who they are. Being the
church, firstly, means unity in essential beliefs (i.e. those beliefs that are
necessary to the Christian faith without compromise).[15] The
church is to be uncompromising in salvific and essential beliefs (e.g. Jesus is
Lord, Jesus is God, Scripture is authoritative, etc.).
One
might consider how essential beliefs are measured. There are three key
indicators that beliefs are essential to the Christian faith. First, essential
beliefs are explicit (i.e. there is no biblical argument against them). Issues
such as speaking in tongues or water immersion cannot be essential beliefs
since there is nothing explicit supporting implementation. If Scripture is
unequivocal regarding a belief, it is essential. Christians, however, must
realize that essential beliefs are usually fewer than they comprehend.
Secondly,
essential beliefs are non-negotiable. One cannot profess that Jesus Christ is
simply a man without acknowledging his position as God. Moreover, Christians
cannot suggest that Jesus Christ did not rise from the dead. These are
non-negotiable. Christians should not apologize for these beliefs but should
boldly declare them.
Thirdly,
church history is on the side of essential beliefs. The actions of the church
and even the teachings of historical figures support essential beliefs.
Essential beliefs require unity in the church. If there is no unity in
essential beliefs, the foundations of the faith are compromised.
Additionally,
being the church implies liberty in non-essential beliefs. Scripture teaches
that the world will know Christians by their love (John 13:35). That is the
love found only in Christ. Where such love does not exist, there is not only a
lack of unity but a compounding opposition to such. God has created people with
disparate approaches to life, different personalities, and different gifts.
Further, admittedly, biblical interpretation is more convoluted than people
often realize. For this reason, secondary issues must remain secondary.[16]
Secondary
issues are those matters that hold no bearing on the church’s function and
salvation. When properly discerned, the more one realizes the vast expanse of
secondary issues in the church, which is not a dismissal of the issues but
rather a call to offering grace in understanding among believers.
When I
was in seminary working on my first doctorate, I experienced a radical
transformation regarding perspective on traditional differences. Among the
faculty and students were representatives from nearly every tradition possible.
Immediately, I became aware of the unity in the body of Christ and allowed
myself to work and minister with the brothers and sisters with whom I shared
those experiences. This was a part of my spiritual formation, and all believers
would benefit from showing grace to other believers in secondary matters.
Lastly,
being the church means charity in all beliefs. Undoubtedly, there exist
incorrect beliefs in the world. In fact, most beliefs represented in the world
are wrong, which is why the road to salvation is narrow and few take it (Matt
7:13-14). Nonetheless, Christians are called to love everyone, regardless of
beliefs, with the love of Christ. Charity does not mean neglecting to share the
gospel, for part of being the church is acting in missional living.[17]
Certainly, part of that love is sharing the gospel, but doing so in the love of
Christ is necessary.
Charity
in all beliefs includes the realization that people do not save people; only
God saves people. Charity in all beliefs includes standing for what is right
while still showing the love of Christ to people with whom believers disagree
even if they are wrong. Surely, the church is to stand for justice (because God
is just), but to do so in hatred rather than love is to negate the premise of
the gospel: Christ died for the unlovable.
Worship
is a dangerous act in that it transforms people in a radical way. Worship
allows people to perceive the unity of the church and to stand for justice in
the world where it is absent. New Testament worship involves more than
attendance. More than going to a physical location, Christian worship comprises
the church being the church rather than attending or doing church. The church
is a noun, an ecclesia. When God’s people truly worship, the mindset is
shifted from going to church to being the church.
Jesus’ Fulfillment of the Law
New Testament worship, lastly, differs from worship in the Old Testament in
that the New Covenant hinges on Jesus’ fulfillment of the law (Matt 5:17). How
should believers consider Scripture then in light of Jesus’ fulfillment of the
law? Are Christians still bound by the commands of the Bible? In short, the
resounding response is yes.
Christians are no longer under the law. Nevertheless, the commands of an
unchanging God are still relevant as a transcendent part of his character.[18] To
understand Jesus’ fulfillment of the law as a free pass to break God’s law is
to grossly misunderstand its meaning. It is impossible for anyone to keep the
law (Rom 7:7-12). Jesus’ fulfillment of the law, therefore, was to take care of
what no one could. Jesus did not abandon the law (for indeed, he created it);
rather, he fulfilled it, which was necessary because no one could keep it.
Not being under the law radically transforms Christian worship. While
believers of the Old Covenant had the responsibility of an impossible task
(keeping the law), New Covenant believers worship in boldness because the law
has already been fulfilled for them. New Covenant believers operate upon a
foundation against which there is no law (Gal 5:22-23). Christians should,
therefore, live in grace, for they have been given exceeding grace in an
underserved manner.
[1] R.T. Beckwith and W.
Stott.,This Is the Day (London: Marshall, Morgan, and Scott, 1978).
[2] Richard John Bauckham,
“Sabbath and Sunday in the Post-Apostolic Church” Sabbath to Lord’s Day,
ed. Don A. Carson (Wipf and Stock Publishers/Zondervan, 1982).
[3] Samuele Bacchinoi, From
Sabbath to Sunday: A Historical Investigation of the Rise of Sunday Observance
in Early Christianity, Biblical Perspectives, vol. 1, 17th ed. (Pontifical
Gregorian University Press, 1977—published 2000).
It
should be noted that only one theory considered legitimate among scholars
suggests the Sunday gathering as a replacement for Sabbath worship.
[4] John
Nolland, The Gospel of Matthew: A Commentary on the Greek Text, New
International Greek Testament Commentary (Grand Rapids, MI: W.B. Eerdmans;
Paternoster Press, 2005), 1211.
[5] Both
Baptism and the Lord’s Supper involve personal sacrifice and dying to self.
[6]
Noteworthy is that this is a reference to the Lord’s Table, not to be confused
with the Love Feast (a literal meal among believers not designed to be employed
for liturgical use), which took the same name until, by the fourth century AD,
the Lord’s Supper was observed as a separate and liturgical function
altogether.
Arguments
against a weekly Lord’s Supper have only arisen in recent centuries, for the
church assuredly observed the Eucharist each time they met prior to that.
[7]
Certainly, worship in the Old Testament employed Scripture but in the limited
manner, for the complete canon had not yet been realized. Worship in the Old
Testament involved the use of Scripture in the use of the Torah (the first five
books of the Christian Bible).
[8] “The History of
the Bible,” Christian Enquiry Agency, n.d.,
https://www.christianity.org.uk/article/the-history-of-the-bible.
[9]
“The History of the Bible.”
[10]
For centuries, people have made feeble attempts at discrediting Scripture’s
authenticity only to have it proven yet again. Prophecies unlikely in any
normal scenario to prove true have supported the scriptures; so-called
discrepancies have been seen to be misunderstandings; and the Holy Spirit has
testified to the truth of Scripture for centuries and will continue to do so
until the return of Christ.
[11]
This is that only the words of the Torah are relevant because that is what even
the New Testament Apostles meant in referring to Scripture.
[12]
While Scripture alone should be canonized and authoritative, surely, church
history informs modern praxis. Therefore, extrabiblical documents (e.g. The
Didache) may enlighten believers in the practice of right doxology.
[13]
In modern discussions of Christian worship, there subsists the normative (that
which is not explicitly forbidden in Scripture and, therefore, is allowed) and
regulative (the assumption that an element is forbidden due to its absence from
Scripture) principle. This text operates based upon the normative principle in
allowing freedom in employing elements in worship that are not explicitly
prohibited.
[14]
In New Testament culture, early Christians were often referred to as “people of
the way” (i.e. the way of Jesus Christ).
[15]
In my experience, the more I grow in my faith, the fewer essential beliefs have
become. In other words, the more secondary issues are discovered, the more
grace is offered to other people who disagree with such issues.
[16]
It is easy for secondary issues to quickly become more primary than necessary.
[17]
Any act of kindness and love that does not point people to the gospel of Christ
is an exercise of futility.
[18] Discussions of the law often include the tripartite division of the law (i.e. the civil law, the ceremonial law, and the moral law). Such an explanation, however, negates the fact that the law is still the law no matter which part. It would explain irrelevance to certain instructions (e.g. not wearing mixed fabrics, avoiding dietary substances, etc.).
