How important is the Sunday Assembly of God’s worshipers? Hebrews 10:25 contains this admonition, “Forsake not the assembling of yourselves together as some are in the habit of doing, but let us encourage one another—and all the more as you see the Day approaching.” Apparently the writer of Hebrews, under the inspiration of the Holy Spirit, thought the Sunday assembly was very important. Most of us have a strong sense that Sunday worship is vital.
There are others who are not so convinced. Christians have come up with many angles to diminish the significance of gathering on Sundays. Some may ask, "Can’t we worship anywhere? Why, we can worship out in nature, you know, fishing or playing golf, can’t we?" Or, perhaps you have heard, “I don’t need the weekly thing, because for me, worship is an every day thing; it is a way of life.”
Others are faithful in their attendance but do not understand the purpose of Sunday gatherings. Many believe worship should entertain them. Others believe they should be inspired. Still others believe worship should put them in a euphoric spiritual state so that they may truly “experience” the Lord. Others desire a practical lesson on some Biblical topic that concerns them. What do we say to address these lines of thinking? In this article I hope to offer a Scriptural response to these misconceptions.
What makes worshiping corporately so important to us as the family of God? Well, the reason we assemble on Sunday for corporate worship may be quite different than you have heard, or that pop culture’s worship proponents would have you believe. Where do we find the answer? Let’s turn to God’s Word and explore the Scriptural definition of corporate worship? By doing so we may avoid defining our worship by preconceived misconceptions, man made traditions, or by the latest trends. And I pray that we will be more committed to worshiping God with His people as we gather each Sunday morning.
If we are going to get this right, to really define our Sunday gatherings Scripturally, we need to go back to the beginning. Let’s consider God's brilliant plan. Throughout the Scriptures God has instituted covenants with mankind. Covenants unite people in relationships - "I will be your God, and you will be my people." Marriage is a covenant. Like marriage, Scriptural covenants create new family bonds. They differ from contracts in that contracts include a transfer of goods or services for a price. Covenants create family. God’s ever expanding covenants began with Adam and Eve as a marriage covenant, then Noah as a family covenant, Abraham as a tribal covenant, Moses as a national covenant, David as a kingdom covenant, and finally, all of the covenants culminate in the New Covenant initiated by the redemptive work of Jesus. This New Covenant is cosmic in scope and encompasses all of creation as it ushers in the new heavens and the new earth. Even now all of creation groans for this. Further, the New Covenant unites to God those of us who are in Christ regardless of our nationality.
Hebrew Covenants typically had two components. First, the expectations of the covenant were clearly spelled out. If these imperatives were followed there were prescribed blessings. If these requirements were not followed, curses would result.
After the word of the Covenant was agreed to, the second component occurred. A sacred sign was instituted. Usually the two parties would take part in a sacrifice and/or they would share a meal together. Did you get that – They read the word and shared a meal – thus agreeing to and sealing the covenant. As an example, consider the Passover. God spelled out what he expected of the Children of Israel. They were to find a first born lamb without blemish, sacrifice him, eat all of him, and apply his blood to their doorposts. The word came, the people complied with a sacrifice, a meal, and the application of the life saving blood of the covenant. The result was the Exodus of God’s people – deliverance from captivity.
At appointed times, the sacred word would be revisited by both parties in the relationship. Why? In order to remember the covenant, the Word would be brought out and read, then, following the Word, the sign of the covenant – the sacrifice or meal - would be shared again to re-present and re-commit both parties to the covenant. This kind of active remembrance helped generation after generation to experience the Exodus as if they were there – as they celebrated the feast and ate the Lamb – they reconnected with the central event in their history.
Now we arrive at the answer to our quest. As we have noted, in the Old Testament, the official name of the meeting held to renew the covenant was called The Qahal Yahweh, or The Sacred Assembly of God. It is from this term that we derive the word Ecclesia which means Church. Are you ready? Here, then, is the definition we have sought. When we gather as the Sacred Assembly – the Church – we are renewing or recommitting to the New Covenant. Our Sunday worship gathering is for the purpose of covenant renewal. Remember the two covenant components? They are the word of the covenant and the Sign of the covenant. The Word of God, expressed as the Gospel, should be read every time we gather. The Gospel should be the content of our Sunday morning assembly.
After the Word is read and we are re-introduced to God’s provision and prescription for faithfully living as His children, then the sign of the covenant should follow. What is the sign of the New Covenant? Jesus gives us the answer. The New Covenant, Jesus says, is “in my blood”. Jesus shed His blood on the cross "once and for all." How do we participate in this sign? Paul gives us that answer. In 1 Corinthians 10:16 he says that the bread we break and the cup over which we say thanks is our participation in the body and blood of Christ. At the Table we actively remember Calvary’s Cross and the atoning work of Jesus.
Paul also called Jesus “our Passover Lamb…sacrificed for us.” This Old Testament typology should inform our understanding of the Lord’s Table today. Also, consider John 6, which contains unmistakable Eucharistic language informing us about the life giving power of Jesus' body and blood. Verse 53 states, “Unless you eat the flesh of the Son of Man and drink His blood, you have no life in you.” Jesus states this truth more positively in verse 54. “Whosever eats the flesh of the Son of man and drinks His blood has eternal life and I will raise Him up at the last day.” This admonition sounds amazingly similar to the instructions given those poised for the Exodus out of Egypt. Exodus 12:5,8 and 10 states, “Your lamb shall be without blemish, a male…eat the flesh that night…and you shall let none of it remain…” All of this adds up to an active remembrance (anamnesis) that helps us participate in the “once and for all” sacrifice of Jesus. Like generations of God’s chosen people related to coming out of Egypt, our covenant renewal reconnects us with the Christian Exodus - out of bondage to sin, death and hell. Our Exodus is bound up in the passion of Christ. And the Lord makes a way for us to participate in this past event each Sunday at His Table. How are we to understand this? Can God give us a way to participate in a past event? "With God all things are possible." This is God's plan for us to share in the sign of the covenant - the cross of Jesus. At His Table, we recommit and reconnect to the covenant relationship we are so blessed to share. Yes, this is a profound mystery - but one for which we should be very grateful.
There it is. Our Sunday gathering is all about covenant renewal – God’s people with their gracious God – actively remembering through Word and Table…this is the sacred assembly of God’s people. And in this gathering we not only hear again, but we participate in the central event in our history and we join in the sweep of salvation history. That's so much better than considering "ten ways to balance your check book", or a slice into the sand trap for a double bogey. See you Sunday!
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7 comments:
Carl, having read your most recent article, I was most intrigued to read this article where you propose the purpose of worship is covenant renewal. This leads me to two lines of questions:
1. How would you describe entrance into this covenant? If you would say baptism, would you take the side of Catholics and most reformed protestants and support paedobaptism or reserve this 'sign' for regenerate believers?
2. Would you agree that the verse you quote from Hebrews would suggest that a secondary or tertiary purpose of worship to be the encouragement/edification of the corporate body? If so, what role does the corporate gathering have in the covenant renewal? Let me ask it another way: Do you see a horizontal aspect in worship i.e. covenant renewal, or is it merely many individuals renewing their individual covenant with God at the same time in the same place?
I enjoy reading your blog. I don't know if you read anything from internetmonk.com but Michael Spencer presents some similar ideas. Thanks for your thoughts.
Hey anonymous. Thank you for the dialogue. Concerning the entrance into the New Covenant, the New Testament gives clear evidence of "believer's baptism." However, Colossians 2:11-12 may offer us another possibility. "11 In him you were also circumcised, in the putting off of the sinful nature, not with a circumcision done by the hands of men but with the circumcision done by Christ, 12having been buried with him in baptism and raised with him through your faith in the power of God, who raised him from the dead." This passage teaches that circumcision, which was performed on eight day old boys, is the entrance rite into the Old Covenant (Genesis 17:1-14). Those who practice paedobaptism point to this passage and Acts 16:31-33 (he and his family were baptized), that baptism is the ultimate evolution of circumcision. They observe that the New Testament does not undo the strong specifications of Genesis 17 that circumcision is to be for "the generations to come." Those who practice paedobaptism claim that without a clear Scriptural mandate undoing the instructions of God to Abraham that paedobaptism is Scriptural. While believers' baptism is clearly indicated in the New Testament, paedobaptism may be seen as Scriptural. Believer's baptism reflects an individual's response. Paedobatism focuses on family nurture and covenant promises defering the individual's response until later (confirmation).
There is more to say, but that will have to suffice for now. I will answer number two a bit later. Tell me what you believe about this. Thanks again.
Dr. Peters, Thank you for your response. I must say it was quite diplomatic. While you presented both sides of the argument succinctly, your particular support of one or the other seems a bit vague.
Personally, I tend to think (as do many others) Col.2:11-12 are not intended to be instruction about the sacrament but proclamation of the Savior and a declaration of our fellowship with Him. It would appear that the problem that Paul addresses in Colossae was not liturgical but rather doctrinal (i.e. 1:15-2:10 esp 2:8) While I certainly agree that doctrine and liturgy are inextricably linked, I would not suggest that this particular passage is a legitimate support for paedo or credo as superior to the other. While I believe that this passage does not legitimize either form, I have many other reasons for supporting credobaptism. However, both forms point to the work of God in the life of the believer, whether it be before or after his personal confession of faith in Christ demonstrated through a life that glorifies Him. For that reason, I greatly admire churches that do not allow this issue to be a divisive one within their church. I am familiar with a church that does not perform infant baptism, but does not make re-baptism a stipulation for membership.
As far as #2 is concerned, I am still studying and praying about how to best practice and articulate this. The "one another" passages and others clearly communicate the importance of the covenant community which seems to receive little importance in churches today. The early church met TOGETHER daily. Christ was to be seen and served in one another. However, the covenants in scripture were made by God to a person who was then to be representative of the people of God: Adam, Noah, Abraham, David, Jesus, etc. but somehow I think there's a "horizontal" aspect, if you will. When one considers the law of Moses, there was certainly a social emphasis present. Our evidence for discipleship, Jesus said, was our love for each other. Much of Paul's rebuke to the Corinthians and their communion practices dealt with improper understanding of and dealings with the corporate Body. Are there other ways that we should be edifying each other as a part of worship? Surely it's more than a "meet and greet time" between songs. Your thoughts?
Hello Carl and Anonymous. Thank you both for your insights and comments.
I would like to go deeper into the definition of Scriptural Worship and edification of the corporate body by suggesting the fundamental and vital understanding of Spiritual Worship - the Body and Blood of Christ. Without the Eucharist there is no worship or edification of the body.
Yes, I understand this to be a strong statement, and I am just recently beginning to understand this mystery myself.
Be patient with me please.
I hope you both take time to read the following:
http://www.catholicculture.org/culture/library/view.cfm?recnum=8690
I would be interested in your thoughts.
Carl,
I've enjoyed reading this discussion. I too am interested in your ideas on this matter. While the Eucharist is certainly a unifying and edifying event, (arguably the greatest) is it the only one? I am certainly unfamiliar with all of the ramifications of the Eucharist supported by the catholic church, but even in the Eucharist, it would seem that we as individuals, are in a sense "renewing our vows" to the Bridegroom. But other than the unity of each of us doing the same thing at the same time (in hopefully the same manner) where if any is the edification of one another to be found? Blessings and peace.
Hey Mat. Clearly, there is a horizontal component to corporate worship. For instance, the edification of the Body is not foreign to Paul. 1 Corinthians 14:26 declares, "What then shall we say, brothers? When you come together, everyone has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. All of these must be done for the strengthening of the church." The point here is the assembled body being fortified by the participation of the congregation. This concept is not in competition with worship as covenant renewal, but complimentary. The bride is made up of individuals who have been made one. To be sure, this unity exists perpetually, but to varying levels depending on the lives of the individuals, their spiritual maturity, faithfulness, etc. In God's Providence, He has given us that Table as a place of renewal...with God and with the Church. If renewal of our vows with Christ is not edifying to the Body, I am at a loss to say what is. Here is a rated R analogy. Husbands and wives renew the marriage vow each time they share the "marriage act." This is true physically (the two become one - again), and metaphysically. The Table is also an act of great intimacy for the Bride and Groom. At the Table, we "know Him in the breaking of the bread." This is both a corporate knowing and an individual knowing. Husbands and wives may never be closer than in those moments. The same may be said of the Church and her Lord.
Good morning all. Here is a quote I'd like to add to the discussion: "Just as in the relationship between man and woman there is a totally personal dimension that requires a zone of discretion for its protection, though at the same time the relationship of the two in marriage and family by its very nature also includes public responsibility, so it is also in our relation to God: The 'we' of the praying community and the utterly personal intimacy that can be shared only with God are closely interconnected....and it is only by becoming part of the 'we' of God's children that we can reach up to him beyond the limits of this world...."
The 'we' discussed by this author is the Church, coming as one body before the Table as 'we' pray the Lord's Prayer.
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