Prayer Tents Bible References - Prayer Tents

WORSHIP, NEW TESTAMENT

Worship in the NT usually means expression of praise or thanksgiving (Luke 17:15-16). Sometimes it implies obeisance as an attitude for supplication (Matt. 8:2). In any case, it is the appropriate human response to the magnificent glory of God.

Summons and encouragement to worship abound (Col. 4:2; Heb. 13:15). The centrality of worship of Christians is evident in a book such as the Gospel of Luke, which opens and closes with scenes depicting worshippers (Luke 1:8; 24:52-53) and contains 21 specific references to people glorifying, praising, or giving thanks to God. Likewise, the book of Revelation is inundated with images of worship.

Origins

Christian worship seems to have developed as an adaptation of what had come to be practiced in the diaspora synagogues during the intertestamental period. This is not surprising since the first Christians were Jewish and probably continued for a time to worship in the synagogues themselves until this became impossible (John 9:22; 16:2). Even though Acts portrays the earliest disciples of Jesus continuing to worship in the Jerusalem temple (Acts 2:46), the sacrificial cult associated with that institution came to be viewed as obsolete in NT writings. This is due not only to the historical fact that the temple was destroyed in 70 c.e. before much of the NT was written, but also to the theological proposition that Jesus’ death on the Cross had a redemptive effect making subsequent sacrifices unnecessary (Heb. 9:11-12, 24-26).

Synagogue worship, however, was primarily verbal (a “Service of the Word”), and the NT depicts Christian worship from the first as also involving participatory action in a sacred meal. Indeed, Acts 2:46 depicts even those believers who continued to worship in the temple as also gathering regularly for “the breaking of bread.” This meal appears to have had features in common with both Jewish festivals (such as Passover) and Hellenistic symposia (social banquets). Paul contrasts the Christian celebration with pagan meals in 1 Cor. 10:14-22.

Description

The book of Acts describes Christians gathering to worship daily (Acts 2:46) but also notes a preference for “the first day of the week” (20:7; cf. 1 Cor. 16:2). Locations for worship appear to be deemed irrelevant by some NT texts (Matt. 18:20); when locations are designated, the most typical gathering places are homes of community members (Acts 2:46; 1 Cor. 16:19). As for content, the NT never describes a Christian worship service in any detail. Reconstruction of such services or reflection on their general nature employs three sources.

First, the NT writings incorporate materials that were no doubt used in early Christian worship. These include hymns (Luke 1:46-55), doxologies (Rom. 16:25-27), prayers (Matt. 6:1-13), and credal or confessional statements (1 Cor. 15:3-5). The existence of such materials indicates a fairly high degree of liturgical development.

Second, although no liturgy for Christian worship is ever prescribed, elements of worship are often mentioned. These include characteristic features of the Jewish synagogue service: prayer (1 Tim. 2:1-2, 8), singing (Eph. 5:19), teaching (Acts 2:42), preaching (Phil. 1:15-18), collection of offerings (1 Cor. 16:2), and public reading (1 Tim. 4:13). The latter was transformed early in that new writings came to be read alongside the Scriptures, including works that eventually became part of the NT (1 Thess. 5:27; Rev. 1:3). In some locations, these standard elements of worship were supplemented by the practice of such spiritual gifts as speaking in tongues and prophesying (1 Cor. 14:24-33). Also mentioned frequently are two chief rituals of Christian worship, baptism (Matt. 28:19; Rom. 6:1-11) and the eucharistic meal (Mark 14:16-26; 1 Cor. 11:23-26). Other rituals include foot washing (John 13:3-15), anointing with oil (Mark 6:13; Jas. 5:14), exchanging a kiss of peace (1 Pet. 5:14), and the laying on of hands, which may have been associated with prayer (Acts 28:8), reception of the Spirit (8:17), or ordination (13:3; 1 Tim. 5:22).

Third, more explicit descriptions of worship services are found in writings shortly after the NT period, such as the Didache (ca. 100) and the first Apology of Justin Martyr (ca. 155). These documents list several of the features mentioned above in what appear to be fixed chronological orders. Justin’s Apology is merely descriptive, but the Didache attempts to define or regulate what it regards as normative procedure.

Theology

The NT takes over the concern of OT prophets that worship be integrated into the life of faith. Thus, passages that prioritize mercy over sacrifice (Hos. 6:6) or decry worship with lips but not heart (Isa. 29:13) are quoted in new contexts (Matt. 9:13; Mark 7:6-7). Genuine worship is not merely for show (Matt. 6:1-18) but involves surrender of the self to God in faithful obedience (Rom. 12:1).

The most distinctive theological characteristic of NT worship is the centrality of Christ as its rationale, mediator, and ultimate object. First, what Christ has done becomes the greatest of all reasons for praising God (1 Cor. 1:4). This perspective colors Luke’s narrative of the Crucifixion, where the death of Jesus itself becomes an occasion for glorifying God (Luke 23:47).

Next, we read that thanks is given to God not only “for” Jesus Christ but “through” Jesus Christ (Rom. 1:8; Heb. 13:15). A common theme in John’s Gospel is that the Father is glorified through the Son (John 17:4). Since God is unseen Spirit, those who would worship in Spirit and in truth must worship the God made known through the Son (John 1:18; 4:24).

Finally, Christ is depicted as one who is himself worthy of receiving worship (Phil. 2:9-11; Rev. 5:11-14). The Gospel of Matthew relates its story of Jesus from this perspective, presenting Jesus as a recipient of worship nine times during his life on earth (e.g., Matt. 2:11; 14:33; 28:9). In light of Matt. 4:10, such worship is not merely homage or respect but, in the mind of this Evangelist, evidence that Christ is now accorded what is normally the exclusive prerogative of God.

Christ-centered worship is definitively historical and eschatological in orientation. It simultaneously reflects upon the revelation of God in the life and ministry of the earthly Jesus and anticipates the consummation of all things. This dual focus is evident in much of the worship material preserved in NT writings, including hymns (Phil. 2:6-11) and the eucharistic liturgy (1 Cor. 11:23-26).

See Ritual.

Bibliography. F. Hahn, The Worship of the Early Church (Philadelphia, 1973); D. P. Peterson, Engaging with God: A Biblical Theology of Worship (Grand Rapids, 1992).

Mark Allan Powell

Prayer Tents Bible References - Prayer Tents

WORSHIP, NEW TESTAMENT

Eerdmans Dictionary of the Bible (2000)