Dr. Sinclair Ferguson

Revelation 4 & 5

Hebrews 12 & others

The following is an excellent article entitled “Theology and Corporate Worship” by Samuel G. Parkison (original source here: https://credomag.com/2019/07/theology-and-corporate-worship/

What hath theology to do with worship?” Being tasked to answer such a question is, for me, a bit like offering a dog a mountain of bones. Not a bone. A mountain. Exciting—overwhelmingly so. Where to begin? Though a measly essay can scarcely explore the relationship between these foci exhaustively, I scratch the surface, first, by narrowing “worship” in general to “corporate worship” in particular. And with that, I offer the following four aspects of relationship.

Theology Creates Corporate Worship

Theology creates corporate worship in a number of ways. At the most basic level, theology creates corporate worship because theology creates corporate worshipers. That is to say, Christian theology creates Christians. Never has there ever existed an a-theological Christian. When God effectually calls his own to himself (Romans 8:28-30), it is himself—God, Theos, the subject of theology—to whom he calls them. When God vivifies the spiritually dead (Ephesians 2:1-10), and they, with their freshly inflated spiritual lungs, cry out like a newborn infant with faith in Christ Jesus, they are, in so doing, crying out to the God-man (John 1:14; 1 Timothy 2:5). They are crying out to Jesus, he who was sent by the Father (John 5:36), empowered by the Spirit (Luke 4:18), incarnate (Philippians 2:5-8), crucified and buried (1 Corinthians 15:1-4), resurrected (Romans 6:5-11), ascended to the right hand of God (Romans 8:34). To become a Christian—to become a worshiper of the Triune God—is to grasp theology at some level. To put it starkly: one cannot become a Christian without theology. So, theology creates corporate worship because theology creates the worshipers who gather corporately.

But theology also creates corporate worship in the sense that theology occasions the corporate worship itself. That is, theology motivates corporate worship. This is unavoidably true, whether corporate worshipers are conscious of the fact or not. Indeed, Christians—that is, those saved by grace alone through faith alone in Christ alone (note the theological concepts to which I have to appeal in order to even define a Christian)—are the only kind of people who can worship the Triune God of Scripture because they are the only ones who want to (Romans 8:7-8). When theological truth gets inside the hearts and minds of individuals, and God thereby redeems and sanctifies them, worship is the natural outflow. And that is the only way that Christian worship occurs. It cannot be manufactured.

I was reminded of this dynamic in a striking way recently, in a Bible study I lead for a small group of college students. One morning, we were reading through the gospel of Luke and discussing the incarnation. In this small Bible study, made up of new believers still wet behind their spiritual ears, our conversation spanned from Mary’s virgin conception, to the Trinity, to the hypostatic union of Christ’s two natures. This occasioned, believe it or not, a brief discussion on the extra calvinisticum—that unfortunately anachronistically named doctrine that emphasizes Christ’s uninterrupted divinity in the incarnation. “So in some mysterious way,” I said, “the same person—Jesus Christ, the Second Person of the Trinity—in his divine nature, continued to uphold the cosmos by his powerful word even as he took on human flesh. The Son was causing the existence of the manger in which he lay.” One young woman at the table simply blinked at me. Misty-eyed, she gulped, and said, “That is so beautiful it makes me want to cry.” I smiled. She continued, “It makes me want to sing.” Amen. If this is true on the individual level, how much more on the corporate? This is why we begin our services with a biblical call to worship. We sing because we want to sing in response to who God is and what he has done.

Theology Informs Corporate Worship

Not only does theology constitute and create our corporate worship, it also informs our corporate worship. This is a subtle but important difference. After theology motivates corporate worship, we do not leave it at the door: it directs our worship. Think, for example, of singing. After being gripped by some theological truth, the natural Christian desire is to sing. But what should we sing? If it’s in any way about God, it is theological. As it turns out, theology is still needed.

Not only does our theology inform the content of our corporate worship songs, but it also ought to inform the structure of our corporate worship. What do we do when we gather together as the church for corporate worship? How we answer this question will reveal our theological convictions, stated or implied. For example, my church subscribes to the regulative principle of corporate worship—which is to say, our corporate worship is comprised of what Scripture commands and only what Scripture commands. This means that the structure of our services is made up of five elements: public reading of Scripture (1 Timothy 4:13), teaching and preaching of Scripture (1 Timothy 4:13; 2 Timothy 4:1-2), corporate prayer (1 Timothy 2:1; Acts 2:42; 4:23-31), corporate singing (Colossians 3:12-17), and the practice of the ordinances (i.e., communion and baptism, 1 Corinthians 11:23-34; Acts 2:38; Matthew 28:19). Why do we subscribe to this principle? Our motivation is expressly theological—our use of the regulative principle is a direct expression of our embrace of Scripture’s sufficiency.

Along these lines, theology can also inform the flow of corporate worship. For example, after settling on the building our corporate services with only the five materials mentioned above, we were still left with their order. These activities must be organized into some order. What better governing principle than theology? For our own part, our order of worship roughly corresponds to the gospel narrative (i.e., Creation, Fall, Redemption, Restoration, Consummation). Our Call to Worship corresponds to “Creation” (Genesis 1:1), Corporate Confession to “the Fall” (Genesis 3:1-24), Assurance of Pardon to “Redemption” (Galatians 4:4-7), Song of Thanksgiving to “Restoration” (2 Corinthians 5:16-21), and Communion to “Consummation” (Revelation 21:1-27).

Corporate Worship Teaches Theology

This is a crucial and often overlooked relationship between corporate worship and theology. Corporate worship teaches theology. There is a reciprocal relationship, therefore, between theology and worship. Theology creates and informs worship, worship teaches theology, which then creates and informs more worship. The psalter reinforces this very point: it is theological content that occasions the psalmist’s writing, and his writing itself becomes more theological content!

This is why we cannot underestimate the importance of our worship’s theological content. The songs we sing teach us to view God a certain way. They teach us to view our circumstances a certain way. They teach us to view ourselves and one another a certain way. They teach us how to pray. They teach us to whom we pray. Our corporate worship—our prayers, sermons, and songs—must be theologically substantive. A church that preaches Trinitarian orthodoxy may still unwittingly harbor Trinitarian heretics by butchering the doctrine of the Trinity with its songs and prayers. A church that preaches hard against the false gospel of prosperity may still unwittingly invite its members to name-it-and-claim-it with its songs and prayers. A theologically strong church is strong because it sings and prays and eats and preaches with corporate theological strength.

Corporate Worship Reenacts Theology

Doxology is theology consummated. Theology hasn’t truly worked its way into a people until it has worked its way out of their fingertips. As a local church gathers for corporate worship, she is reciting her lines. She is playing her role. She is aligning herself with her reality in Christ—therefore corporate worship is nothing other than corporate theology practiced. This is illustrated in perhaps no greater way than in the corporate worship act of communion. That little meal of bread and wine contains worlds.[1] It is a battering ram against the forces of darkness, declaring the Lord’s death until he returns (1 Corinthians 11:26). That is, in taking communion, the local church raises a wide-grinned face at sin and death and hell and says, “Guess what? Your reign is through! Your expiration date has been written by the blood of Jesus—there’s no turning back. Your time is running out!” It is also a meal of horizontal and vertical fellowship—the church as a church enjoys the one meal, sharing in one cup and one bread (1 Corinthians 10:16-17), and communes with its Savior who has promised that he will never leave nor forsake her (Matthew 28:20). And it is a meal of anticipation, hoping with eager expectation for the cosmic feast of the ages: the banquette of the Lamb of God and his holy Bride (Revelation 19:6-8). Who would have imagined a feast of theological truth could be contained in such meager portions of bread and wine (or juice!)?

In these ways and more, we see that theology and corporate worship are essentially intertwined.

Endnotes

[1] An excellent work on the variegated dimensions of communion is Todd Billings, Remembrance, Communion, and Hope: Rediscovering the Gospel at the Lord’s Table (Eerdmans, 2018).

• God-Centered

Worship is the expression of praise, glory, thanks, honor, submission and devotion and is to be given to God alone. All else is idolatry. Therefore, Reformed worship is intentionally God-ward, celebrating all that He is and all that He has done in creation and redemption. Worship is not about our feelings or ‘worship experience’ and therefore is not devised according to what will attract or satisfy the sinner. God alone is our target audience in worship. It is for God,about God, and focused solely upon God. We recognize that if God is pleased it does not matter who is displeased, and if He is displeased, it does not matter who is pleased.

• Triune in Orientation

God has revealed Himself in creation and especially in the Bible. Biblical worship recognizes we worship the one true God who is eternally existent in three Persons, the Father, the Son, and the Holy Spirit. All of our worship is shaped by this revelation.

• Covenantal

Biblical worship is based upon a covenant relationship. Not everyone can legitimately call Him ‘Father’ but only those in covenant relationship with Him. We also recognize that this relationship is made possible only by the sin bearing, atoning cross-work of the Lord Jesus Christ in His death for us, and the perfect obedience and righteousness He achieved for us in His life. Based on the sure foundation of Scripture alone, justification is by grace alone, through faith alone, in Christ alone, to the glory of God alone.  

• Regulated by Scripture

God determines how He will be worshiped and He has not left us to guess what that involves. The Regulative Principle of Worship acknowledges that we are to do only those things in worship which God has commanded in His Word. We are not free to innovate, revise, or supplement the elements of worship commanded by God in Scripture. We are to be careful to do according to the mandates laid out for us.

• Sober, Yet Joyful

The Bible makes it clear that worshiping God is a highly serious matter and yet Christians ought to do so with reverent and overflowing joy. Worship is not a concert for man’s enjoyment. Preaching is not a public speech to dispense information or to entertain. Preaching is a central component of our worship. God addresses His people through the reading and proclamation of His word, and His people respond in faith, thanksgiving, and praise.

• A Holy Dialogue

Worship in the Bible was a dialogue between God and His covenant people, and so should it be in churches today. Our service begins with God addressing His gathered people in His solemn call to worship. Hearing His call, we respond with joy.God reveals His holy Law and we recognize our guilt and confess our sins. God, through the preacher, makes proclamation of His word, and we believe and renew our commitment to Him. He serves His people a family, covenant meal at His Table and we believe His gospel promise and feast on Him. As we turn from sin and trust the finished and perfect work of the perfect Savior alone, He assures us of His full pardon. We respond with thanksgiving and praise. Our worship ends with God addressing His children with words of benediction. This dialogue between God and His assembled covenant people is the rhythm of worship in Scripture, and it shapes the structure of our liturgy every Lord’s Day.

The Life of the Church Series: Sermon Three

(Transcription of audio file started at 05:18 and stopped at 26:40. Headings added by Christian Library.)

Original source here.

Reading of Hebrews 2:10-18; Hebrews 8:1-2; Hebrews 12:18-24.

If you go into a room full of Christians today and the conversation turns to the particular church that you attend, one of the almost inevitable questions you will be asked is: What is the worship style in your church? And it may not be long in the conversation before what the journals and the magazines today call “worship wars” break out. Christians today have developed an entire vocabulary to describe the way they worship God.

And the fact of the matter is that the worship wars of the 21st century are not the first worship wars the Christian Church has ever faced or endured. Indeed, in a sense, for the very souls and Christian lives of these early Christians to whom the letter to the Hebrews was first written, in their souls there was a kind of worship war going on. They found themselves embattled. Many of them had very literally been disinherited. Some of them had been imprisoned for the sake of the gospel. And because it looks as though their background was a Jewish background – with the worship of the temple, the great ritual of the temple occasions, the great feasts, the thronging crowds – one of the things that tempted them to go back was the glory days of worshipping together in the temple. Now they were worshipping together in one another’s homes in the biggest room they could find, or perhaps somewhere down by the riverside. And there were voices that said, “Oh, if you would just come back to the glory days of the worship style that you used to have!”

And one of the things the author of the letter to the Hebrews says over and over and over again to these Hebrew Christians is this: “Do not be mistaken by appearances. Keep your eyes fixed on Jesus, because the one glory and the one Person that was absent from the Jerusalem temple, with all its ritual and all its splendour and all the different ways in which it pointed forwards to the future, was the One who transforms Christian worship – the Lord Jesus Christ Himself.” Continue reading →

“Worship is deformed when it becomes vicarious performance rather than congregational and participational.” – Sinclair Ferguson

The following article is by Mike Raiter, Director of the Centre for Biblical Preaching in Melbourne. He was formerly Head of Missions at Moore College and, more recently, Principal of Melbourne School of Theology. Mike spent 11 years working in Pakistan, largely in theological education. He is married to Sarah and they have 4 children (Joel, Nate, Pippa and Lauren). He is the author of over 35 books and articles, most notably the 2004 Australian Christian Book of the Year, Stirring of the Soul. (original source here)

Here is a great historical irony. Fifty years ago choirs ruled the church. Usually, they were supported by a very loud organ. To be frank, many choir members were performers, and when the choir was large they drowned out the singing of the congregation. So, sadly, the very people appointed to help the congregation sing actually smothered congregational singing. Bit by bit, choirs disappeared. I think most churches didn’t mourn the loss.

Here’s the irony: we then replaced the choirs with song leaders (or, what we inaccurately call ‘worship leaders’). Over time the number of song leaders grew and grew until they became as big as a choir. Then we gave the song leaders full-volume microphones and electrical instruments, and many became performers. When the music team was large and the microphones were turned up they drowned out the congregation. So, sadly, the very people appointed to help the congregation sing actually smothered congregational singing.

A few years ago I wrote an article entitled, ‘The Slow Death of Congregational Singing’ (The Briefing, April 2nd, 2008). I now believe my title was too generous. In fact, what we are witnessing in our churches is ‘The Slow Killing of Congregational Singing’.

I’ve just returned from another National Christian conference. Never have so many people complained to me about the singing. So, I am motivated to write again. Or, to use a more appropriate metaphor, to bang the same drum—but louder.

Paul tells us in Ephesians that we should be, “speaking to one another with psalms, hymns and spiritual songs…” (5:19). Similarly, in Colossians we are exhorted to, “teach and admonish one another with all wisdom with psalms, hymns and spiritual songs” (3:16). Singing is a corporate activity with a dual focus. We sing “to one another” and we sing “to God”. But now in many (most?) churches we are sung to by the musicians.

In the past I’ve been reluctant to accuse our worship teams of being primarily performers. I now believe I was wrong. Evidence suggests that most are performers, and the needs of the congregation they are meant to be ministering to are forgotten. Why do I say this?

Signs of Trouble
First, they don’t look at the congregation they’re meant to be leading. The musicians can, perhaps, be excused here but not the song leaders. I tell preachers I mentor there is nothing more important in delivery than eye contact. People must know that you are talking to them, and you must be able to see that they are attentive to your words. This is also true for the song leaders. Indeed, they need both eye and ear contact. Are people singing the songs they’re leading? In most cases I observe that it’s irrelevant to the song leaders whether the people are singing or not. Why? I conclude because the singing event is primarily about them.

Second, they sing new songs but don’t teach the new songs. At this conference it was announced that the next song would be a new one. At that point, the role of the song leader is to teach this song to the people. Mind you, I wonder if any of those leading singing are trained to teach new songs? This is important because a number of new songs are difficult to sing. But we were not taught the song. The band just began to play. If we were able to eventually pick it up, all well and good. If not (and in this case it seemed that many didn’t), no problem. Why? I conclude: because it’s not about the singing of the congregation it’s about the performance of the band. Continue reading →

Dr. Ligon Duncan:

The congregation that aims to be biblically directed and informed in its approach to public worship will gather weekly on the Lord’s Day for Bible reading, Bible preaching, Bible praying, Bible singing and biblical observance of the sacraments. These things will be at the core of what they do in public worship. This means the following for biblically-directed congregational services of worship.

They will read the Bible in public worship. Paul told Timothy “give attention to the public reading of Scripture” (1 Tim. 4:13) and so, a worship service influenced by the teaching of Scripture will contain a substantial reading of Scripture (and not just from the sermon text!). The public reading of the Bible has been at the heart of the worship of God since Old Testament times. In the reading of God’s word, He speaks most directly to His people.

They will preach the Bible in public worship. Preaching is God’s prime appointed instrument to build up his church. As Paul said “faith comes by hearing” (Romans 10:14, 17). Faithful biblical preaching is to explain and apply Scripture to the gathered company, believers and unbelievers alike. James Durham put it this way: “This is the great design of all preaching, to bring them within the covenant who are without, and to make those who are within the covenant to walk suitably to it. And as these are never separated on the Lord’s side, so should they never be separated on our side.” This means expository and evangelistic preaching, squarely based in the text of the word of God.

People who appreciate the Bible’s teaching on worship will have a high view of preaching, and little time for the personality driven, theologically void, superficially practical, monologues that pass for preaching today. “From the very beginning the sermon was supposed to be an explanation of the Scripture reading,” says Hughes Old. It “is not just a lecture on some religious subject, it is rather an explanation of a passage of Scripture.” “Preach the word,” Paul tells Timothy (2 Tim 4:2). “Expository, sequential, verse by verse, book by book, preaching through the whole Bible, the ‘whole council of God’ (Acts 20:27), was the practice of many of the church fathers (e.g., Chrysostom, Augustine), all the Reformers and the best of their heirs ever since. The preached word is the central feature of Reformed worship.”

They will pray the Bible in public worship. The Father’s house “is a house of prayer” said Jesus (Matthew 21:13). Our prayers ought to be permeated with the language and thought of Scripture. Terry Johnson makes the case thusly: “the pulpit prayers of Reformed churches should be rich in Biblical and theological content. Do we not learn the language of Christian devotion from the Bible? Do we not learn the language of confession and penitence from the Bible? Do we not learn the promises of God to believe and claim in prayer from the Bible? Don’t we learn the will of God, the commands of God, and the desires of God for His people, for which we are to plead in prayer, from the Bible? Since these things are so, public prayers should repeat and echo the language of the Bible throughout.” The call here is not for written and read prayer, but studied free prayer. Gospel ministers will spend time plundering the language of Scripture in preparation for leading in public worship. Continue reading →