Worship in the Old Testament

Worship is understood in the Old Testament as the “attitude and acts of reverence to a deity.” [3] For the people of Israel, worship was given to God alone. The second commandment forbids the worship of any other god: “You shall not bow down to them or worship them; for I, the LORD your God, am a jealous God, punishing the children for the sin of the fathers to the third and fourth generation of those who hate me” (Exodus 20:5). This verse contains the two Hebrew verbs most commonly used for worship. The word translated “bow down” here is the Hebrew verb shachah, which literally means to “bow down,” or “prostrate oneself.”  The Hebrew word translated “worship” here is the Hebrew verb abad, which means to work or serve. It is usually translated “to serve.”

 Where worship takes place

Before there was a temple or tabernacle, Abraham, Isaac, Jacob and their extended families worshiped God. Sacrifices and prayers were offered. This informal worship continued during the time of the judges. When Noah and his family emerged from the ark, after the flood, Noah offered sacrifices of thanksgiving on an altar he built. Abraham and his sojourning family worshiped wherever they happened to be. Abraham received God’s promise of blessing and built an altar between Ai and Bethel where he “called on the name of the Lord” (Genesis 12:8). Jacob, as he ran away from his brother Esau, set up camp in Luz and slept. He had the dream in which angels were ascending and descending a staircase between heaven and earth. Also in the dream, God promised to be with Jacob and fulfill the promises of blessing and land. That morning, Jacob made a vow to the Lord to tithe all of his possessions and declared the place to be “Bethel,” the house of God (Genesis 28:18).

During Israel’s wilderness wanderings, Moses began to set up a tent outside the camp called the “tent of meeting” or tabernacle. There people could go to pray and “inquire of the Lord” (Exodus 33:7). God gave very specific instructions on how the tabernacle should be made and adorned (Exodus 26). The priests were instructed regarding the garments they should wear (Exodus 28).

Worship became more formal when Solomon’s temple was built with specific instructions from God. Sacrifice was central to Israelite worship. Such offerings were to bring the bearer forgiveness of sins and to win God’s favor. Sacrifices could only be offered by priests and only at the temple. Only certain animals were qualified to be sacrifices: cattle, sheep, goats, doves, and pigeons, and these only if they were unblemished. Vegetable offerings such as wheat and barley were also used as sacrifices.

The temple was the center of Israel’s worship. Daily offerings were given by the chief priest from the temple. Special offerings and rituals were observed on Sabbath. Monthly rituals marked the beginning of each new month. The annual festivals, such as Pentecost and Day of Atonement were special times for every Israelite.

Solomon’s temple fell into disrepair and was eventually destroyed when Judah fell to Babylon, in 587 BC (2 Kings 25:9). Although there were synagogues by this time, the people of Judah and Israel never felt right about their worship without the temple. The temple was rebuilt, after the exile, by Zerubbabel, the priest, with the blessing of King Cyrus. This temple stood 500 years. A third temple was built by King Herod, beginning in 19 BC. Even before its completion, in 64 AD, this temple was the center of Jewish religious life during the life of Jesus. This temple was destroyed in 70 AD by Roman armies and has never been rebuilt. [4]

Neither the Bible nor extra-biblical literature gives an indication of how synagogues came into prominence in Jewish culture. By the time of Jesus, there were synagogues wherever Jewish people lived. Large cities had several synagogues. By 70 AD, there were probably hundreds of synagogues in Jerusalem alone. [5] During the exile, synagogues became an important substitute to the temple, providing a place for Jewish people to come together in worship. Prayer and reading of the Torah took the place of temple sacrifices. Each synagogue was ruled by its elders. Besides worship, the synagogue was a place for education and civil governing of the people.

The tabernacle, temple and synagogues illustrate the corporate nature of the worship of God. Certainly worship could be offered up to God by individuals and families, but the long trips to the temple, along with hundreds and thousands of people, gave a realness to Israel’s worship of God (Ps. 42:4; 1 Ch. 29:20). [6] Certainly God’s presence was not restricted to one geographical location, but the pillar of fire over the tabernacle, and the Holy of holies in the temple, helped the worshipers of God comprehend the reality of God’s presence.

Outward Expressions of Praise

Scripture affirms the use of the whole human body in the worship of God. The people of God are instructed to worship, not only with their mouths, through prayers and songs, but with their hands. Hands are to be lifted up in praise (Psalm 28:2; 134:2). Hands are used as instruments: “Clap your hands, all you nations; shout to God with cries of joy” Psalm 47:1). 

The posture of the body is important in worship. The psalmist invites God’s people to bow down and kneel: “Come, let us bow down in worship, let us kneel before the LORD our Maker” (Psalm 95:6).

Even dance has precedent in Psalms. “Let them praise his name with dancing and make music to him with tambourine and harp” (Psalm 149:3; see also Psalm 150:4). The human body is God’s creation. God designed a connection between inner feelings and outward bodily gestures and movements. Of course the outward movements are meaningless unless accompanied by inward devotion. But the best worship is when there's both the inward, heartfelt expression of worship and the external bodily expression of worship.

What’s on the inside counts

Israel was not the only nation to worship. Nations surrounding the people of Israel worshiped gods and offered sacrifices. Animals were offered to gods, for without these sacrifices, the gods could not eat. The worship of God’s people shared some external elements with the worship of other Gods. However, the worship of the one true God had many differences. One unique aspect of Israel’s worship was the emphasis placed on inward, heartfelt worship. Worship had to be authentic: true of the deepest intentions of the heart and true of the outward behavior of the worshiper. David prayed that God would renew his heart and put a steadfast spirit in him so he may lead Israel in their worship (Psalm 51:10). “The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise” (Psalm 51:17; See also Psalm 40:6-8). 

Mouthing words of praise while living in disobedience is abhorrent to God. The prophets stressed the importance of just living as a companion to participation in the ceremonies and rituals of worship. The prophets Isaiah and Amos are well known for their critiques of Israel’s duplicity. God’s Word through Amos reveals how God is insulted by worship that is external only, without accompanying works of obedience.

“’I hate, I despise your religious feasts; I cannot stand your assemblies. Even though you bring me burnt offerings and grain offerings, I will not accept them. Though you bring choice fellowship offerings, I will have no regard for them. Away with the noise of your songs! I will not listen to the music of your harps. But let justice roll on like a river, righteousness like a never-failing stream!’” (Amos 5:21-24; See also Isaiah 1:11-17).

Music in Worship

Music plays a large role in the worship of God’s people. Singing was a large part of Israel’s worship. Often the songs are spoken of as joyful: “Shout for joy to the LORD, all the earth. Worship the LORD with gladness; come before him with joyful songs (Psalm 100:1). David, the musician-king is known for singing and dancing in praise to God (1 Chronicles 13:7).

Praise singing was not reserved only for temple or tabernacle worship. On one occasion, Jehoshaphat, King of Judah, led the Israelite army into battle against a stronger foe with joyful singing: “After consulting the people, Jehoshaphat appointed men to sing to the LORD and to praise him for the splendor of his holiness as they went out at the head of the army, saying: “Give thanks to the LORD, for his love endures forever” (2 Chronicles 20:20). The enemies of Judah turned on each other in confusion and it was clear that the battle belonged to the Lord (2 Chronicles 20).

The psalmist recommended other instruments for worship as well: trumpet, harp, lyre, tambourine, strings, flute, clashing cymbals (Psalm 150). It is interesting that the music of Israel’s worship was similar to the worship of other gods. The instruments used in Israel’s worship (Psalm 150) were the instruments that were to call Shadrach, Meshech and Abednego to bow to the king (Daniel 3:7, 10). It seems that the instruments that were used in ordinary life were acceptable for the worship of the one true God, even if those same instruments were also used in the worship of other gods. As contemporary worship pioneer, Larry Norman, sings, “Why should the devil have all the good music?”

Besides vocal music, instrumental music was part of Israel’s worship. It is not clear whether instruments were used as accompaniment to singing or used apart from singing to make music for worship. Various kinds of instruments are represented in Psalm 150 as acceptable for worship. Wind instruments are represented by the mention of trumpet and flute. Strings are to be used in worship (Psalm 150:4) including harp and lyre, the forerunner of the guitar. Percussion instruments are represented by the tambourine and loud, clashing cymbals, which accompany the music and dancing (Psalm 150:5).

Traditional and Contemporary

“Sing to the LORD a new song; sing to the LORD, all the earth” (Psalm 96:1). Eight times in Psalms, the people of God are told to sing a “new song.” While some commentators believe the “new song” refers to eschatology, it makes good sense to consider also the obvious, literal sense: new musical expressions of worship are welcomed by God and encouraged.

Of course, there were plenty of old songs that were compiled, preserved and sung throughout the generations. The Psalms contains collections of these songs of worship. These instructions to sing a new song indicate that the collections are not complete; there is always room for adding a new song with praises to God for new experiences of salvation and blessing. Some psalms of thanksgiving, like Psalm 107, referred to historical events in which God saved his people from their enemies. Singing these old songs reminded Israel of God’s faithfulness in the past and renewed their hope for the future.

Progression of Worship - Psalm 95

In today’s consumer culture, people often evaluate a worship experience according to how they feel after the worship service. The key question is often, “what did this worship experience do for me?”

A better question would be: “What did the worship experience do for God?”

How can someone know what kind of worship is pleasing to God? The scriptures provide clear instructions for worship. Psalm 95 provides a psalm for use in Israel’s worship, but along the way, it also provides a three-stage process for corporate worship. First, God’s people enter with rejoicing (Psalm 95:1-6), then God’s people bow down in reverence (Psalm 95:6-7a). Lastly, God’s people respond with obedience (Psalm 95:7b-11)

1. God’s people enter with rejoicing (Psalm 95:1-6)

The psalmist wrote, “Come, let us sing for joy to the LORD; let us shout aloud to the rock of our salvation. Let us come before him with thanksgiving and extol him with music and song” (Psalm 95:1-2).

Rejoicing is a way of expressing love for God. God’s people are to come before God with unashamed enthusiasm. The focus is on God, not on the people. If the people were to focus on themselves, their guilt and shame or their current circumstances, they would likely enter his gates cowering, with fear, stress, or worry. Instead the focus is on God, God’s attributes- God’s greatness, creativity and mercy. God’s worshipers are confident of their forgiveness and right standing with God. God is called the “rock of my salvation.” God is the audience for whom the people perform acts of worship.

The means of this rejoicing is music and song. Music is both science and art. Music is a work of the mind and the heart, the intellect and emotions.

2. God’s people bow down in reverence (Psalm 95:6-7a)

There seems to be a natural progression from entering with rejoicing to bowing down in reverence. When the people experience the presence of God, and it begins to sink in that they are dealing with the holy and all-powerful God, humankind begins to cower under the awareness of sin.

Isaiah experienced this when he saw the Lord seated on a throne, high and exalted. Seraphs called out, “Holy, holy, holy.” Isaiah responded, “Woe to me!...I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the LORD Almighty” (Isaiah 6:5).

The psalmist recognizes that humanity’s relationship to God is as sheep to its shepherd. “He is our God, and we are the people of his pasture” (Psalm 95:7). The appropriate response, then, is to bow down in reverent worship.

When people have this experience of God's awesomeness, holiness, justice, perfection, and also recognize their shortcomings and sin; then they become ready to receive God's forgiveness. Isaiah did. An angel flew to him touched his lips with a live coal and said, "See, this has touched your lips; your guilt is taken away and your sin atoned for" (Isaiah 6:7).

Isaiah then felt the release of all his sins and shortcomings. The one who knew what it was like to feel undone and ruined, then knew what it was like to feel the purifying water of God washing his soul clean. He had a clean conscience. So, when God asked, "Whom shall I send? And who will go for us?" Isaiah had the confidence to cry out, "Here am I, send me!" (Isaiah 6:8).

3. God’s people respond with obedience (Psalm 95:7b-11)

Words of worship must be backed up with acts of worship. Word-ship, must become work-ship. Only then does true worship occur. In fact, the Hebrews understood worship and service to be the same thing. Bringing offerings to the Lord was worship. Loving one’s neighbor was worship. Forgiving a brother who had sinned against them was worship.

Obedience to God involves the negative–avoiding certain attitudes and actions, and positive–choosing to act in certain ways. In Psalm 95, the idea of obedience is stated in the negative: “do not harden your heart as you did in the past.” God wants his people to maintain an attitude of openness towards God’s ways and respond with obedience.

Jesus on Worship

Jesus was born into a devout Jewish family. The worship rituals of first century Judaism were the practices of Jesus’ family. Jesus was circumcised and named in the temple on the eighth day (Luke 2:21). Each year, Jesus’ family traveled to Jerusalem for the feast of Passover (Luke 2:41). Luke records the trip when Jesus was twelve years old. Joseph and Mary had to almost drag their son away from the temple, where he was about his “Father’s business” (Luke 2:49, KJV). Luke provides a broad summary of Jesus’ youth, describing God’s pleasure with Jesus and the pleasure of Jesus’ peers, which would include the religious community. “And Jesus grew in wisdom and stature, and in favor with God and men” (Luke 2:52).

In Jesus’ adulthood, he continued his adherence to Jewish laws and many customs. His celebration of the Passover brought Jesus and the twelve disciples to Jerusalem for the final week, which ended with his crucifixion. Jesus read Scripture and preached in synagogues (Luke 4:16). He often quoted Moses, the prophets and the writings. The temple was the scene of many events recorded in the Gospels.

Despite Jesus’ love for God and the Old Testament Scriptures, Jesus’ public ministry began with controversies with religious leaders. At the heart of the controversy was Jesus’ claim of being one with God (John 14:7-10). This claim to deity raised the expectations of the religious leaders, who were determined to test him in every way. The focus of their testing was in Jesus’ worship practices.

Jesus refused to get embroiled in controversies about where worship should take place, but told the woman at the well that the worship of the heart was more important than the external functions, like going to a temple in Jerusalem or Samaria. Jesus spoke of a time coming soon when worship would not be about temples and holy sites, but a language of the heart:

Jesus declared, “Believe me, woman, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem.  You Samaritans worship what you do not know; we worship what we do know, for salvation is from the Jews.  Yet a time is coming and has now come when the true worshipers will worship the Father in spirit and truth, for they are the kind of worshipers the Father seeks. God is spirit, and his worshipers must worship in spirit and in truth” (John 4:21-24).

 

Jesus’ teachings and practices regarding Sabbath were under continual scrutiny by the Scribes, Pharisees and teachers of Jesus’ day. Jesus was criticized for healing on the Sabbath. When his disciples were spotted eating corn from a field on the Sabbath, Jesus was questioned. Jesus justified his actions and roundly criticized the religious leaders for raising the bar so much that their Sabbath-keeping kept them from fulfilling other points of the law, such as loving God and neighbor. Jesus criticized the way the religious leaders put external matters of worship ahead of more important internal matters. In so doing, Jesus was re-emphasizing a recurring theme of the prophets, especially Amos and Isaiah, who wrote that God rejected ceremonial worship that was not accompanied by acts of righteousness and obedience (Amos 5:21-24; Isaiah 1:11-17).

New forms of worship for the people of God

Jesus took on the religious establishment with regard to their worship customs with a simple parable of wineskins:

And no one pours new wine into old wineskins. If he does, the new wine will burst the skins, the wine will run out and the wineskins will be ruined. No, new wine must be poured into new wineskins (Luke 5:37-38).

 

Jesus here proclaimed that God had given new wine that could not be contained in the existing wineskins. New wineskins were required. It is clear that the new wine represented Jesus, himself. The old wineskins represented the ways in which the religious establishment responded to God, their worship of God. Those ways of responding to God were not adequate to contain the new wine of Jesus. New forms were necessary.

Howard Snyder explains the parable in his book, The Problem of Wineskins:

 “What did Jesus mean? … Jesus distinguishes here between something essential and primary (the wine) and something secondary but also necessary and useful (the wineskins). Wineskins would be superfluous without the wine they were meant to hold... Wineskins result when the divine gospel touches human culture.” [7]

 

The old wineskins referred to the traditional forms in which people responded to God. The old wineskins were incapable of holding the new wine of Jesus. That’s why Jesus sought out a new people and new forms instead of starting out with the religious leaders of his day. Jesus did a spiritual end-around. Had he hoped to gain acceptance from the calcified leaders of Judaism, the new wine of the gospel would have burst the wineskins and been poured into a ditch. In fact, that is exactly what is happening at this point in Jesus’ career. If Jesus had relied on convincing the religious establishment, his message would have died. The message would never have made it to the lost, the sick, the Gentiles or to people today.

Snyder continues with his interpretation of the parable, referring to the forms which accompany the church’s understanding and teaching of Jesus:

Every age knows the temptation to forget that the gospel is ever new. We try to contain the new wine of the gospel in old wineskins – outmoded traditions, obsolete philosophies, creaking institutions, old habits. But with time the old wineskins begin to bind the gospel. Then they must burst, and the power of the gospel pour forth once more. Many times this has happened in the history of the church. Human nature wants to conserve, but the divine nature is to renew. It seems almost a law that things initially created to aid the gospel eventually become obstacles–old wineskins. Then God has to destroy or abandon them so that the gospel wine can renew man’s world once again.” [8]

 

Jesus did not leave detailed instructions about how the people of God were to worship. He did criticize the legalistic ways in which the religious establishment responded to God and effectively tore down their customary ways of worshiping God. But Jesus did not leave a new system of laws, rules and sub-rules in place of the old. There is no biblical “order of service.” Jesus didn’t provide a canon-like list of approved musical instruments or songs for the church. There is no blueprint for the building that should house the worship of God. Instead, Jesus left it to his followers to determine the cultural forms that would effectively give voice to their praises and prayers. In so doing, Jesus avoided anchoring the Gospel message and the worship of God to one particular culture. People of any culture could worship God without leaving their culture behind. They could convert to Christ without the necessity of converting to first-century Jewish culture. Christianity was truly for all nations and all people groups.

How Jesus changed the worship of God

Jesus was transitional in humanity’s worship of God. Jesus’ death and resurrection changed everything about worship. No longer were sacrifices needed; Jesus’ death was the perfect sacrifice, as the writer of Hebrews points out: “How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!” (Hebrews 9:11).

The Book of Worship of the Presbyterian Church (USA) effectively describes Jesus’ re-interpretation of many Old Testament symbols.

Jesus used Old Testament symbols and images to speak to and about God. He participated in the symbolic actions of Israel's worship.

In many cases, he personalized and gave new depth to the familiar symbols for God, especially as in his intimate use of Abba, Father. He spoke of himself in terms of many Old Testament symbols–the good shepherd, Israel's bridegroom, the Son of Man–and intensified their meanings. He brought new meaning to current religious practices like almsgiving, baptism, and breaking bread. In daily life, Jesus took ordinary acts of human compassion–healing the sick, feeding the hungry, washing feet--and translated them into ways of serving God. [9]

Even the day for worship changed from Sabbath-Saturday to Sunday, the day of Jesus’ resurrection (Acts 20:7). The many rituals of temple worship and festivals were replaced with the rituals of baptism, communion and ordination. Singing was a large part of the worship of the early Christians. Though the Old Testament refers to instruments used in worship (Psalm 150), there is no record in the New Testament of instruments being used in worship. This silence should not be taken as a reversal of the former practice of God’s people.

After Jesus’ death, resurrection and ascension, Jesus’ followers were not content to worship just one day a week. The early church in Jerusalem met daily in the temple, in synagogues and in their homes (Acts 2:46).

Worship in the Early Church

Christian worship of God may have taken many forms from Judaism and synagogue worship, but at its core, it was something completely new. The New Testament describes worship using Greek words that also have other meanings. One commonly used noun is latreía, often translated service or worship. Paul uses the word to describe Jewish worship in the temple (Romans 9:4). The word is used to mean any act of service to God (John 16:2). In Romans 12:1, latreía is translated “worship.” The verb form, latreúontes  is used for the worship of God’s people, whether Jew or Gentile, in Philippians 3:3. [10]

The New Testament employs the Greek word for falling prostrate, proskuneîn in similar fashion to the Old Testament’s use of the Hebrew verb shachah. Matthew uses two words for worship when he quotes Jesus, who quotes Deuteronomy 6:13, when answering Satan’s temptation in the wilderness, “Away from me, Satan! For it is written: ‘Worship (proskunéseis) the Lord your God, and serve (latreúseis) him only’” (Matthew 4:10). Jesus describes the kind of true worshipers that God wants, using the word three times in John 4:23. The Apostle John prophesies regarding the worship of heaven, using the word: “The four living creatures said, ‘Amen,’ and the elders fell down and worshiped (prosekúnesan)” (Revelation 5:14).

Place

Buildings had been a large part of Israel’s worship throughout history, but having a permanent building during the early centuries of the church would have provided too easy a target for zealous Jews and Romans, the persecutors of the church. Even before persecution broke out, the places of worship were as varied as the people. The believers in Jerusalem met in the temple and from house to house (Acts 2:46). Paul worshiped and preached in synagogues, in the marketplace, and met with Lydia and her prayer group on the bank of a river (Acts 16:13).

After Jesus’ death and resurrection, the temple became obsolete for Jesus’ followers. Paul taught that the true temple of the Lord is not a building made of bricks and stone, but, the church, the people of God: “In him the whole building is joined together and rises to become a holy temple in the Lord. And in him you too are being built together to become a dwelling in which God lives by his Spirit” (Ephesians 2:21-22). Paul also uses the word temple to refer to an individual Christian’s physical body: “Do you not know that your body is a temple of the Holy Spirit?” (1 Corinthians 6:19a).

Levite priests were no longer needed to bring people to God. The people of God were all priests. “But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light” (1 Peter 2:9). Every believer now had direct access to God through the mediator, Jesus Christ. “For there is one God and one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5).

Worship and evangelism

There was a close connection between the believers’ worship of God and evangelism in the first century church. Just before his ascension into heaven, Jesus instructed his disciples to wait in Jerusalem for the coming of the Holy Spirit (Acts 1:4-5). About 120 people were together in a room, waiting and praying, when the Holy Spirit came in power. There was the sound of a violent wind and visible tongues of fire that rested on each one. The Holy Spirit enabled each one to speak in other known tongues. God-fearing Jews who were in town for the Feast of Pentecost, heard the sound of the wind and were drawn to the room, where they heard the good news of Jesus Christ preached in their heart language. Peter preached to all regarding Joel’s prophecy and gave an invitation. About 3,000 people accepted the message and were baptized (Acts 2:41). Their worship, though extraordinary, had a huge evangelistic effect. It seems that God chose to do much more than fill the believers with the Holy Spirit; God chose to make the event an evangelistic meeting as well.

Luke records the activities of the first century Jerusalem church in Acts 2:42-47. “They devoted themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer” (Acts 2:42). Luke adds that miracles were commonplace, and the believers held their possessions in common, sharing with people in need. They met every day in various arrangements. There is no mention of explicit evangelistic activity, though there may have been that too. The sum of all their activity, including their worship, was highly evangelistic in effect: “...praising God and enjoying the favor of all the people. And the Lord added to their number daily those who were being saved” (Acts 2:47).

It appears that unbelievers observed the everyday activities of the church: their study, worship, prayer, community, visible love for each other. The picture of the church’s life together was highly attractive to unbelievers, such that many came into a relationship with Jesus Christ themselves. Jesus told his disciples that their open love for each other –their fellowship –would make God attractive to unbelievers: “By this all men will know that you are my disciples, if you love one another” (John 13:35).

Sally Morgenthaler, in her book, Worship Evangelism, makes the case for “open worship.” She asserts that while worship is something done by believers, the church can welcome unbelievers and draw them to Christ. When churches plan worship services with unbelievers in mind, the result is what many call “seeker-sensitive worship.” Morgenthaler points to passages in Acts, and to 1 Corinthians 14:23-25, where Paul makes the case that tongues-speaking should always be accompanied by an interpretation. Paul says the result will be evangelistic.

But if an unbeliever or someone who does not understand comes in while everybody is prophesying, he will be convinced by all that he is a sinner and will be judged by all, and the secrets of his heart will be laid bare. So he will fall down and worship God, exclaiming, “God is really among you!” (1 Corinthians 14:24-25).

 

Worship is about Jesus Christ. In first century Christian worship, Jesus Christ was the topic of their prayers, their teaching and their singing. Morgenthaler quotes Robert Webber, who describes New Testament worship as “a response to the gospel...the living, dying, and rising of Jesus; the forgiveness of sin that comes from the work of Christ; and the ultimate overthrow of evil that results from the Christ-Event.” [11]

Morgenthaler makes the application to Christian worship today: “Worship is not just for the spiritually mature. It is for the spiritually hungry, and in the last decade of the twentieth century, that includes more people than we realize.” [12]

Music and Singing

Music and singing had been central to the worship of God for centuries. The Psalms provide examples of Hebrew poetry which was sung by God’s people in their worship. The exile displaced many Israelites. Perhaps as a reaction to their past resistance to God’s law, the reading of Torah became central to Jewish worship. Singing and dancing fell to the background during the exile and intertestamental period. During Jesus’ life as recorded in the Gospels, there is no mention of music or singing in the worship of the Jews. Two rare exceptions refer to the individual worship offered by Mary in response to the angel’s announcement of Jesus’ birth (Luke 1:46-55) and Zechariah in response to his son’s birth Luke 1:67-79). Though Luke does not identify their responses as songs, scholars believe the structure of each passage is that of a song. The only other reference to music in the Gospels is also in Luke. In the story of the prodigal son’s return to his father’s house, the older brother discovers the celebration party when he hears music and dancing (Luke 15:25). There is no reference to music or singing in the Hebrew worship during Jesus’ time. Fortunately, one is not required to imagine what the music of the stern Pharisees and Scribes might have sounded like.

The first-century church rediscovered the music of worship. Luke’s only mention of music is the hymn-singing by Paul and Silas during their brief imprisonment in Philippi (Acts 16:25). Paul, one of the worship leaders in the Philippian jail, refers to the music when he exhorts believers: “Speak to one another with psalms, hymns and spiritual songs. Sing and make music in your heart to the Lord “(Ephesians 5:19; see also Colossians 3:16). The Apostle James recommends singing as an appropriate expression of joy: “Is any one of you in trouble? He should pray. Is anyone happy? Let him sing songs of praise” (James 5:13).

Though there is scant mention of the music of early Christian worship, there is no reference to the church’s use of musical instruments.

Without doubt, music and musical instruments play a large part of the worship of heaven. John speaks of the four living creatures and the twenty-four elders, each of whom had a harp as they sang a “new song” to the Lord (Revelation 5:8-10). The harps reverberate in Revelation 14:1-5. The harpists made an incredible noise, described by John: “And I heard a sound from heaven like the roar of rushing waters and like a loud peal of thunder. The sound I heard was like that of harpists playing their harps” (Revelation 14:2). [13]

Worship and Culture

Worship is a critical issue in many churches today. In particular, debate usually centers on worship style–the music, length and order of the worship service, decorations, furnishings, vestments, and preaching style. Many find it difficult to discern between worship of God in its essence and the style of worship. The worship of God is something that may look very different in different cultures, yet there is an essential core that is the same from culture to culture. The ability to distinguish between the essence of worship and the cultural accouterments of worship is indispensable for the missionary, but also for church leaders in fast-changing cultures like the United States.

The first century church faced a similar problem. The Apostle Paul was able to cut to the core of the Gospel and effectively translate it into the culture of non-Jewish people. He had to essentially undress the Gospel message, removing its Jewish trappings, and re-dress the essential message in the clothing of the culture of the people he was seeking to reach. In this context, he writes, “I have become all things to all men so that by all possible means I might save some” (1 Corinthians 9:22). For example, when taking the Gospel to a Jewish audience in Jerusalem, Paul engaged in purification rites: he shaved his head and made appropriate offerings in the temple. Though this had nothing to do with Paul’s purity in God’s sight, Paul wanted to remove any cultural hindrance that might get in the way of winning a hearing with Jewish believers and unbelievers, zealous for the law (Acts 21:17-26). With believers with a strict Jewish background, Paul would often avoid eating meat offered to idols, to avoid a possible stumbling block to the Gospel. However, when Paul was with non-Jewish believers, he would often eat meat that had been previously offered to idols, because it was affordable and demonstrated his freedom in Christ (1 Corinthians 8).

When it came to strategies for developing new churches, Paul was entirely practical. He cut to the heart of the matter; he invited people to come into relationship with Christ through faith alone. Traditional worship practices, like circumcision and observing religious holidays were not required. This was controversial in the church among those who were unable to discern between the essence of the gospel and cultural attachments. These cultural issues had not come up when the gospel was presented to Jews; both the preachers and their hearers were already circumcised. The assumption that inward faith should be accompanied by outward forms like circumcision went unchallenged. However, when Peter and Paul began to share the good news of Jesus with uncircumcised Gentiles, the question became a real issue. Some Jewish believers were requiring Christian converts to convert to a Jewish way of life, including circumcision, observing Jewish holy days and eating only kosher food. Paul saw this as a stumbling block that would hinder Gentiles from coming to Jesus. These Gentiles were attracted to Jesus and his teachings. The wanted to become Christians, but they had no desire to become Jewish.

The dispute resulted in a council at Jerusalem to which church representatives from all over the Roman Empire were invited. The opinion, that circumcision and other Jewish customs were necessary for salvation, was presented by “believers who belonged to the party of the Pharisees” (Acts 15:5).

Peter persuasively stated that nothing beyond faith was required for salvation. He further stated the lessons he learned from his experiences with Cornelius, a Gentile (Acts 10-11): that traditional distinctions between clean and unclean no longer apply and that the mission to the Gentiles was something God had initiated, not humankind. [14]

After Peter had calmed the crowd, Paul and Barnabas were allowed to share their experiences of introducing Gentiles to Christ. By now it is clear the direction of the meeting had changed.

After Peter’s theological argument and the experiential arguments of Barnabas and Paul, James added an argument from Scripture. James quoted Amos to show that what Peter had said was true; God had initiated the mission to the Gentiles. God planned it long before and prophesied it through the prophet Amos (Amos 9:11-12). James stated his decision, apparently, the decision of the council, that the conversion of Gentiles to Christianity should not be made difficult, implying that circumcision should not be required.

It is frightening to note that the issue may have been less about circumcision and more about whether non-Jewish people could be included among the people of God under any circumstances. The argument of both Peter and James has more to do with the inclusion of the Gentiles in God’s plan than with circumcision.

Curiously, James went on to say that Gentiles should be told (but not required) to abstain from “food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood” (Acts 15:21). This counsel was repeated in the letter that was drafted for distribution to the churches.

While Paul and Barnabas won a decisive victory for salvation by faith alone, the victory was not complete (Table 4). The letter to the churches contained advice that Paul would not likely support. In fact, Paul’s own teaching and practice with regard to meat offered to idols was different in 1 Corinthians 8. There he taught that there was nothing wrong with eating the meat unless it caused a brother to stumble. There is no biblical record that Paul ever taught believers to adhere to traditional Jewish customs by abstaining from meat of strangled animals or blood. However, Paul did clearly teach abstinence from all forms of sexual immorality, probably because he viewed this teaching as transcending Jewish culture or ceremonial law.

Later, when Paul returned to Jerusalem, he was accused of going beyond the intent of the Jerusalem Council (Acts 21). Not only was Paul not requiring Gentile believers to conform to Jewish traditions, Paul was also encouraging Jewish believers to disregard traditional Jewish customs. The controversy that ensued led to riot and Paul’s arrest and imprisonment.

Table 4. The Essence of the Gospel – Acts 15

TOPIC:	Peter’s Recommendation Acts 15:7-11	James’ Decision Acts 15:19-21	The Letter’s Request (“…good to the Holy Spirit and us…”) Acts 15:23-29	Paul’s teaching and practice
Salvation	“We believe it is through the grace of our Lord Jesus that we are saved, just as they are.” v.11			By grace, through faith – Eph. 2:8-9
Circumcision	Not necessary.	Not necessary . “we should not make it difficult for the Gentiles who are turning to God”	Not necessary. “…not to burden you with anything beyond the following requirements…”	Not necessary.
Meat offered to idols	No comment	Abstain	Abstain	It depends -1 Cor. 8
Sexual Immorality	No comment	Abstain	Abstain	Abstain -1 Cor. 6-7
Meat from strangled animals	No comment	Abstain	Abstain	No comment
Blood as part of diet	No comment	Abstain	Abstain	No comment

Application to the Worship Wars

Cultural issues are at the heart of the “worship wars” today. Today’s issues are not circumcision and kosher food. The issues have to do with the cultural style in which believers worship God, particularly music (“traditional” vs. “contemporary,” atmosphere (formal vs. casual), and target group (believers vs. seekers).

American culture is changing fast. More than ever, conflicting cultural values enter into the planning of worship services leaving church leaders baffled and frustrated. 

Cultural values come from religious traditions, other native religions, and civil precedents. It is important to distinguish between the biblically mandated essentials of worship and the cultural clothing that churches use to express their worship of God. Both are necessary for people to worship God in a meaningful way. The essentials must never be abandoned or adjusted. However, the cultural clothing can be changed and, when necessary, should be changed over time. For example, Christians are mandated to pray. The language Christians use to pray may change over time. In recent decades, Catholics began praying in English instead of Latin during Mass. The essence of worship remained the same; the cultural clothing was changed to make worship more meaningful (though not without controversy).

The Presbyterian Church (USA) Book of Order addresses the tensions that are involved when applying the teachings of the Bible to worship in contemporary culture:

For the Reformed tradition in its various expressions the historical and cultural use of language proves to be authentic when it reflects the biblical witness to God in Jesus Christ. Language proves to be appropriate when a worshiping community can claim it as its own when offering praise and thanksgiving to God...

 

Appropriate language seeks to recognize the variety of traditions which reflect biblical truth authentically in their own forms of speech and actions. In doing so the church honors and properly uses the language of the tradition. The church is, nonetheless, free to be innovative in seeking appropriate language for worship. While respecting time-honored forms and set orders, the church may reshape them to respond freely to the leading of God's Spirit in every age. [15]

The table, “Worship Essentials and Cultural Clothing” (Table 5), illustrates a few examples of essentials and cultural clothing of worship.  The essence of church activity is described in Acts 2:42-47, a snapshot of the first century church in Jerusalem.  “They devoted themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer” (Acts 2:42).

Table 5. Worship Essentials and Cultural Clothing.

Essentials of Worship Principles that do not change	Cultural Clothing Methods that may change
Apostles Teaching, Bible reading (Acts 2:42; 1 Timothy 4:13)	The apostles stand and speak Responsive Bible readings, unison, silent... Readings in Latin, English, Spanish, Korean... Congregation stands as worship leader reads Bring Bible to church/pew Bibles
Fellowship/koinonia (Acts 2:42)	Drink coffee in “Fellowship Hall” Nametags Potlucks Friendship (Pew) Pads, Communication Cards
“Breaking of bread” (The Lord’s Supper) (Acts 2:42; 1 Corinthians 11:17-34)	Pass the elements, using only elders People come forward, served by priest People come forward, served by elders, deacons
Prayer: of penitence, praise, supplication, intercession (Acts 2:42)	Sing The Doxology - Old Hundredth Sing Gloria Patri (Glory be to the Father...) Pastor prays for requests recorded on book or cards People stand and make requests or prayers Unison prayer of confession read together “Prayer bench” for individual confession “Prayer Chains” Prayer Requests emailed...
Giving to the Lord through the local church (1 Corinthians 16:2)	Passing the plate, basket, bucket Offering Box in back Mail in gifts, stock gifts Fall stewardship campaigns Annual pledges Offering envelopes
Meet together with other believers (often) (Hebrews 10:25)	Meet at synagogue Meet weekly on Sunday, 11:00 AM-Noon Meet in a school Meet in homes Meet in a building owned by the church Sit in pews, theatre seats, folding chairs... Wednesday night prayer meeting Prayer meetings daily at 5:00 AM (Korea)
Baptism	In a river Baptismal “font” (sprinkling, pouring) In a mini-pool in church building
Make disciples of all nations...(Matthew 28:19-20) (Evangelism) Tell a friend about Jesus Evangelistic preaching Invite friends to church meetings Family evangelism (Deuteronomy 6:4)	Pass along a booklet or tract Preach on TV, radio, Internet Evangelize youth through youth groups, rock concerts Advertising in phone book, web page.
Singing (Colossians 3:16)	Singing of Psalms without accompaniment Singing of Hymns with organ Singing of choruses with band
Christ is central to Christian worship Pray in Jesus’ name	Display cross on wall Banners with symbols, lion and lamb, Chi-Rho, dove.

 

 

The essentials of worship must never be changed. But many elements of worship can be changed. The fact that certain worship elements and songs are culturally informed, but not biblically mandated, makes them no less heartfelt for many. However, as culture changes, it is necessary to make changes in the way a local group of believers express those essentials. Those changes must be carefully considered, but leaders must also recognize that the questions are practical, not theological. If congregants truly believe the Bible is the church’s ultimate authority on worship, then there is sufficient common ground on which to build a biblically based, culturally effective model of worship in today’s church.