Category: Bible & Theology

In part one of our exploration into the meaning of New Testament worship, we did a few word studies of the Greek vocabulary translated by the English word “worship.”  We made an interesting discovery.  The New Testament writers do not like to describe the things that Christians do together in groups as “worship.”

Part two then asked the obvious follow-up question: If Christian gatherings are not described as times of worship in the New Testament, then when and where does worship happen?  We discovered that the New Testament consistently uses worship vocabulary to describe the daily life of obedient discipleship.  Christians worship God as they fulfill the Lord’s calling in their day-to-day lives, doing the things Jesus has sent them into the world to do.

But these observations raise another question.  If Christian gatherings are not “times of worship,” then what are they?  What are New Testament Christians doing when they gather together in groups, large or small?

The answer:  group meetings provide opportunities for mutual encouragement and building up the Body of Christ.

David Peterson hits the perfect note in his excellent book, Engaging with God:

“It is misleading to think of church services as occasions for worship in the sense of prayer and praise.  Paul’s teaching requires us to also recognize the central importance of the concept of edification for the meeting of God’s people…Paul uses the terminology of upbuilding or edification rather than the language worship to indicate the purpose and function of Christian gatherings.” (pages 195-96, 206; emphasis mine)

We shouldn’t miss this important point.  The language of “upbuilding” or “edification” is Paul’s favorite way of describing the different things that happen when followers of Jesus come together.  Here is a selection of New Testament texts describing the wide variety of activities typical of such group meetings.  Check them out and note what is happening in each instance:

1. Matthew 18:15-20
2. Acts 2:42-47; 4:24-31; 13:1-3; 20:7-12
3. I Corinthians 11; 12; 14
4. Galatians 3:5 (maybe)
5. Ephesians 5:15-20
6. Colossians 3:12-17
7. I Thessalonians 5:16-22
8. I Timothy 2:1-3:15
9. Titus 1:7-2:15
10. Hebrews 10:19-25
11. James 5:14-18

Let me offer a few general observations:

• As I mentioned in part one, explicit “worship” vocabulary only occurs in Acts 13.
• Activities that we would normally associate with “worship” are certainly described; for instance:praise
  adoration
  singing
  hymns
  “spiritual songs”
  corporate prayer
  preaching
  the Lord’s Supper (but, notice, never baptism)

BUT the primary focus of these descriptions is “Body Life” (to use Ray Stedman’s terminology from the 1970s).  In other words, the goal of corporate gatherings is the health of the body of believers in all of its various dimensions

Note the lengthy discussion that Paul gives to the collective operation of spiritual gifts in 1 Corinthians 12 – 14.  Paul is very clear – without the full-fledged functioning of spiritual gifts, in some way, shape or form, there can be no healthy collection of God’s people.

It is impossible to escape the conclusion that the primary purpose of New Testament gatherings was NOT, first of all, to deepen one’s own personal experience of intimacy with God (even though that may well happen).  Rather, the principle objective is to further develop the overall health and well-being of others believers.

In other words, we come together in order to give ourselves away in service to each other.

Of course, that may happen when a gifted music team leads a time of praise and adoration in song.  But that is only the tip of the iceberg.
Authentically “New Testament-type” gatherings also require intentional moments where people are able to:

•  share prayer requests
• hear one another’s stories, both good and bad
• confess their sins and ask for forgiveness
• offer personal words of correction
• teach a lesson from God’s word
• correct a brother or sister who has gone astray
• challenge those who have become lackadaisical
• facilitate personal reconciliation
• become vulnerable enough to know how to meet each other’s personal needs

Fortunately, the New Testament is not overly rigorous or unbending in requiring a specific model of organizational planning or group structure to accommodate this kind of Body Life.  As long as the leadership ensures that there is always room somewhere for these crucial, communal activities to be happening, the upbuilding and edification of the church will unfold.

And that is the main purpose for gathering together with our brothers and sisters in Christ.

Of course, several questions remain to be answered, but I will wait to answer them, as well as offer a few practical suggestions for real-world implementation, in upcoming posts.  Stay tuned!

This post revisits one of my pet peeves:  the misunderstanding and misuse of Biblical vocabulary.  Today I want to begin looking at how we commonly misuse the word “worship.”

OK, I may be a bit like Scrooge, but I wish that Christians would use Biblical language the same way it’s used in the Bible.  Doesn’t that sound sensible to you?  Instead, we often redefine Biblical vocabulary (without realizing it) and then use it in ways that are totally disconnected from its original meaning.

For example, in a previous post I explained how we do this with the word “praise.”  Christians commonly talk about “praising God” when their actions, whether it be clapping and raising their hands, or repeating the words “praise God” over and over again, actually have no connection at all to the Biblical notion of praise.

Language certainly can evolve and change over time.  That is natural.  But for Christians – who have an unchanging, authoritative Book taken as “normative” (in one way or another) in its descriptions of God and human existence – using words from that Book in ways that are unrelated to their original significance becomes very misleading.  It is far too easy for us to import our modern (mis)understanding of those words back into the Bible without understanding the mistake we are making.  Such unconscious habits all but guarantee that we will misunderstand the Scriptures whenever we encounter those misunderstood words.

No one is thinking clearly or understanding Scripture accurately when that sort of linguistic confusion is going on.  Our modern use of worship vocabulary is one more pesky example of this common, Christianese word mangling.

So, I had been planning to write a series of posts about Christian worship for some time, but I was finally pushed over the edge last Sunday morning at church.  The congregation was coming to the end of the final song when the music leader shouted out, “Come on.  Let’s give God some worship.”

The crowd burst into applause.

Oh, my goodness.  I had to pick my eyeballs up off the floor.  I hope I didn’t groan too loudly.

So, let’s begin with a few word studies.  The word study is an important research method that every serious Bible reader needs to keep in his/her tool box, for one simple reason:  Words do not have meanings as much as they have uses.  Words mean what we use them to mean.  And word usage changes over time.  That is why dictionaries are regularly reissued in new, updated editions, because we don’t use all of our words the same way today as we did yesterday.

Ponder the very different ways we have used the English word “gay,” for example.  In 1934, Fred Astaire and Ginger Rogers made a movie called “The Gay Divorcee.”  Astaire played a randy, young heterosexual male who spends most of the movie chasing after a lovely, young lady – certainly not the plot-line this movie title congers up for theater-goers today.

So, the question becomes:  whose understanding of a word is being read into a text?  And is it an appropriate understanding or not?

Now we need to do something called a word study.  Open a good concordance.  Your concordance will list every appearance of every word in the Bible, verse by verse.  A good English concordance (like the NIV Exhaustive Concordance) has sections to help you deal with the complications created by the different English translations of the original Hebrew, Aramaic and Greek.

Now, open your Bible and read every instance of the word(s) you want to understand.  Look at the wider context of each sentence.  This may take some time.

Look at how the word is used in its literary context.  As you progress in your research, you will notice that the same word is often used in different ways in different contexts.  That is why dictionaries can often list several different definitions for a single word.  You will also notice that a variety of Greek and Hebrew words can be translated by the same English word.  (This may sound confusing, but it will sort itself out as you become more familiar with your chosen vocabulary.)

The New Testament uses 4 different Greek word groups that can be translated into the English word worship.

First, proskunien/proskunētēs – to bow down, prostrate oneself; to kiss; to do obeisance.

Originally, this word meant to show submission or respect to a superior.  The precise significance of the homage rendered depended upon the status of the one being honored.  For example, at numerous points in the synoptic gospels various people “bow down” before Jesus, not to worship him as divine but to honor him as someone able to do great things (like heal their leprosy, Matthew 8:2).

When the object of such homage is divine, then giving appropriate honor becomes “worship,” as people acknowledge God’s worthiness of honor, submission and obedience (John 4:23; Revelation 7:11).

But, there is something very interesting about this word:  with the sole exception of John 4, the New Testament never uses this particular word to describe what Christians do for God, whether individually or collectively.  In other words, New Testament believers are never described as giving worship (proskunien) to the Lord.  Odd, but true.

The ONE place where Paul uses this word in connection with an earthly gathering of Christians, it describes the response of a visiting unbeliever who is convicted of God’s presence by observing the spiritual gift of prophecy (1 Corinthians 14:25).

We will come back to the importance of this observation later.

Second, latreuein/latreia – to serve.

Originally, in the Greek Old Testament (called the Septuagint, abbreviated as LXX), this word was used as a synonym for the “service” rendered to a master by a servant or slave – service of any sort at all.  Eventually, it became more narrowly applied to “one’s service of God.”  Most often it described the specifically sacrificial service offered by an Israelite worshiper in the temple cult where gifts, offerings, prayers and sacrifices were made.  Such temple service was an act of obedient sacrifice (Luke 2:37; Romans 9:4).

Let’s note a few developments in this piece of vocabulary.  Worship is made an act of service offered in obedience; to worship God and to serve God become synonymous activities.  Worship is an obedient service, and obedient service can be worship.  Thus, the word could be extended to include the broader life of obedience.  For instance, see Deuteronomy 10:12 (in the Greek text), where the Israelites are told “to serve (latreuein) the Lord your God with all your heart and all your soul.”  Here latreuein/worship becomes a lifestyle of faithfulness.

An especially interesting aspect of this particular word in the New Testament, is that – unlike proskunein – latreuein is frequently used to describe Christian activities, but never to describe what Christians do when gathered together.  Hmmmm…

We will need to revisit this important fact about New Testament worship/latreuein before we finish.

Third, leitourgein/leitourgia/leitourgikos/leitourgos – to serve (a particular constituency).  The English word “liturgy” is derived from this Greek word.

Originally, in the Greek Old Testament, it meant “to offer a service” (similar to latreuein), but leitourgein quickly became more specifically applied to the cultic services of the priesthood.  For the Old Testament, leitourgia is the specifically ritual-oriented tasks performed exclusively by priests.

The New Testament retains this sense, for example, in Luke 1:23, “When Zechariah’s time of service/worship was completed, he returned home [from the temple].”  Also, check out Hebrews 10:11, “Day after day every priest stands and performs his religious duties/worship/service.”

Two important points call for our attention in summarizing the New Testament’s use of the leitourgia word group.

One: it is never used for any particular Christian “office” such as apostles, bishops, elders, etc.  In this New Testament era, offering up leitourgia to the Lord is every believer’s privilege.  There is no such thing as a special Christian priesthood, because the New Testament insists on the priesthood of ALL believers.  Everyone who follows Jesus is now a genuine priest standing before God’s throne.  You don’t have to wear a dog collar or fancy vestments.

Two:  this word group is often applied to the whole of the Christian life, much like latreuein.   Only once does it (feasibly) describe what Christians do when they are gathered together in a group.  This single exception appears in Acts 13:2, “While they [the church at Antioch] were worshiping the Lord and fasting, the Holy Spirit said, ‘Set apart for me Barnabas and Saul for the work to which I have called them.’”

Otherwise, the leitourgia word group never describes what Christians do when they gather together in groups.  At the fear of sounding like a broken record (does anyone use that metaphor nowadays?), this is another curious observation that will demand more attention before we finish this study.

Fourth, thrēskeia – religious service, religion, worship.

For the NT, this is the word used when debating the differences between true and/or false religion.  It is most often used to describe false religion (see Acts 26:5, “the strictest sect of our religion”; Colossians 2:18, “the worship of angels”; Colossians 2:23, “self-imposed worship”; James 1:26, “his religion is worthless”).

On one occasion thrēskeia describes true worship in James 1:27, “Religion/worship that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.”  This single exception is most likely explained by the context of debate and the word’s previous appearance in verse 26.

So, one last time…let’s notice something very interesting about this word.  As we have noted elsewhere, thrēskeia is never used to describe the things that Christians do together when they gather collectively.  In the only instance where this word is used positively, thrēskeia describes an obedient, holy lifestyle demonstrated by generosity to the poor.

These are the essential puzzle pieces necessary for understanding how the New Testament uses the vocabulary of “worship.”  Now that they are all out on the table, see what you can make of trying to fit them together.

Next time we will begin the process of fitting it all together and synthesizing the New Testament sense of what it means to “worship the Lord Jesus Christ.”