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Before concluding this investigation into the worship practices observed in both the Old and New Testament, it would be instructive to consider more closely the practices of the early church.
Although temple worship had reached its conclusion, several ordinary elements of worship continue in the NT. These are practices of piety which always were found beyond the precincts of the temple in private worship, family worship, and the synagogues; things such as prayer, the reading of scripture, and biblical instruction.
We are told that the church "continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers" (Acts 2:42). As Christ's commissioned messengers, the apostles arranged things according to divine directives. They had been ordered to "observe all things whatsoever" Christ commanded (Matt. 28:20). The church still was not permitted to worship and serve God according to human wisdom or man-made devices. Therefore, the apostles' doctrine was not something invented by the apostles; it was simply the doctrine of Christ; the doctrine of the holy scriptures.
Under the direction of the apostles, the reading and exposition of the scriptures were regular practices in the public assemblies of the church. These practices were not novelties, "for Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day" (Acts 15:21; cf.2 Corinthians.3:15).
Since the apostles were Christ's appointed messengers, apostolic epistles were also read publicly as part of the canon of scripture. The practice of reading apostolic epistles in the public assemblies could easily be inferred from the fact that the letters are addressed to the churches as a whole. Lest there be any doubt, however, we note Paul's commands, "I charge you by the Lord that this epistle be read unto all the holy brethren" (1 Thessalonians 5:27). "And when this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea"(Colossians. 4:16).
Closely tied to the reading of the scriptures was the practice of expounding the word by public preaching and teaching. Jesus routinely expounded the word of God within assemblies for public worship: "Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom" (Matthew 9:35; cf. 4:23). Thus it is not surprising to see the apostles adopting the same course: "And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ" (Acts 5:42).
Later, Paul and Barnabas abode in Antioch, "teaching and preaching the word of the Lord, with many others also" (Acts 15:35). Before Paul departed from Troas, "upon the first day of the week, when the disciples came together to break bread, Paul preached unto them" (Acts 20:7).
There are scores of passages in the New Testament illustrating the apostolic practice of expounding the scriptures. It was obviously a regular part of public worship. Hence the apostolic aspirations, "I am ready to preach the gospel to you that are at Rome also" (Romans 1:15); and the apostolic admonitions: "Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine" (2 Timothy 4:2)
Fellowship
The reference in Acts 2:42 to fellowship points to an important truth. Although temple worship has been discontinued, that does not mean that religious duties are now limited to private and family exercises. There yet remains a role for congregational worship and public ordinances. The public exercises of worship are no longer centered around a particular location (Jerusalem); nevertheless, corporate obligations are extensive among the people of God.
"For as we have many members in one body, and all members have not the same office: so we, being many, are one body in Christ, and every one members one of another" (Romans 12:4-5; cf. 1 Corinthians 12:12). For this reason, we find an apostolic admonition to provoke one another "unto love and to good works: not forsaking the assembling of ourselves together, as the manner of some is" (Hebrews 10:24-25).
Wherever the gospel was received, gathered congregations were formed and organized. It is in the context of the congregation assembled corporately that we find many expressions of public worship and service. Therefore we see why it was mentioned as an important factor that the early Christians continued steadfastly in apostolic fellowship (Acts 2:42). Corporate worship is the highest public expression of adoration rendered unto God.
The Sacraments
The "breaking of bread" (in Acts 2:42) appears to be a reference to the Lord's Supper, one of the public ordinances of the New Testament. Although the ceremonies of the temple have reached their fulfillment, the church still possesses outward signs or seals of God's covenant. The Lord's Supper and baptism serve as a visible word to compliment the word preached.
The Lord's Supper was instituted by Jesus on the night before his crucifixion. It was a commanded ordinance; the language is plain: "Take, eat. Drink ye." "This do in remembrance of me" (Matthew 26:26-27; Luke 22:19-20; cf. Mark 14:22-23).
That these actions were meant to be an ongoing observance, is clear from both the words of the Saviour, and the apostolic commentary provided in 1 Corinthians 11: 23-26: "For I have received of the Lord that which also I delivered unto you, that the Lord Jesus the same night in which he was betrayed took bread: and when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come."
The divine warrant for baptism should be unquestioned, since it is embedded in the words of the Great Commission (Matthew 28:19-20). "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen." Numerous baptisms are recorded throughout the book of Acts.
"Though fewer in number, and administered with more simplicity, and less outward glory" than the old ordinances, the New Testament sacraments hold forth Christ "in more fulness, evidence, and spiritual efficacy, to all nations, both Jews and Gentiles. " Through them the gospel is preached through the divinely-ordained "pictures," much as the Old Testament ordinances prefigured the gospel in a typical manner (cf. Hebrews 4:2). The Old Testament ordinances pictured the Messiah who was yet to come; whereas the New Testament signs declare the work of Christ who has already come and conquered sin and death.
Since these signs are ordained by God, it should be clear that it is a monstrous presumption for anyone to add new sacraments, or to supplement the two sacraments of Christ with other "images" of human devising. Yet, throughout history, men have often corrupted the church with liturgical "aids to worship" and new ecclesiastical ordinances. Others have embellished the sacraments by imposing a superstitious manner of observing them such as Romish baptismal rites or Anglican liturgical forms. These deviations are an insult to Christ, because they imply a deficiency in the scriptures, as though the sacraments of Christ are insufficient as signs and seals, and therefore require humanly-devised supplements to increase their effectiveness.
Prayer
Prayer is a basic element of worship, whether public or private. Throughout the Old Testament, prayer was freely offered in a variety of settings beyond the boundaries of the temple. Therefore, we should not be surprised to see Christians constantly resorting to prayer within congregational meetings. There are numerous examples of congregational prayer in the book of Acts (Acts 4:24-31; 6:6-7; 12:5; 13:3; 14:23; 16:13; 16:25; 20:36; 21:5).
Apostolic injunctions repeatedly enjoin prayer. "Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God." "Continue in prayer." "Pray without ceasing." "Brethren, pray for us." "Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you: and that we may be delivered from unreasonable and wicked men: for all men have not faith."
"I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. I will therefore that men pray every where, lifting up holy hands, without wrath and doubting" (Philippians 4:6; Colossians 4:2; 1 Thessalonians 5:17; 5:25; 2 Thessalonians 3:1; 1 Timothy 2:1-2, 8).
Other Practices of Worship
Based upon Acts 2:42, we have briefly noted several basic elements of public worship found in the New Testament: the reading and preaching of the word of God, the sacraments, and prayer. Readers may wonder; beyond the subjects mentioned in Acts 2; are there additional elements of worship which continue from the Old Testament, or which have been instituted by Christ or the apostles?
From other passages of scripture, we learn that 'psalm-singing' was a regular practice within the Christian church. The Bible additionally provides a warrant for fasting, as well as special seasons of thanksgiving.
New Testament Summary
Based upon the doctrine of Christ and the apostles, we reiterate the following truths (which we found initially in the Old Testament):
1. God is the only proper recipient of worship.
2. Mankind must worship according to the means prescribed by God.
3. It is unlawful to amend or alter the worship prescribed by God in his word.
In contrast, with the Old Testament, we note the following changes made by the Lord in the New Testament:
1. There is no longer a central place for worship. The temple ordinances have reached fulfillment.
2. The ordinances of public worship are no longer conducted by the Levitical priesthood.
3. The church no longer observes sacrificial ordinances. The New Testament ordinances are simpler and fewer in number.
Although temple worship had reached its conclusion, several ordinary elements of worship continue in the NT. These are practices of piety which always were found beyond the precincts of the temple in private worship, family worship, and the synagogues; things such as prayer, the reading of scripture, and biblical instruction.
We are told that the church "continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers" (Acts 2:42). As Christ's commissioned messengers, the apostles arranged things according to divine directives. They had been ordered to "observe all things whatsoever" Christ commanded (Matt. 28:20). The church still was not permitted to worship and serve God according to human wisdom or man-made devices. Therefore, the apostles' doctrine was not something invented by the apostles; it was simply the doctrine of Christ; the doctrine of the holy scriptures.
Under the direction of the apostles, the reading and exposition of the scriptures were regular practices in the public assemblies of the church. These practices were not novelties, "for Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day" (Acts 15:21; cf.2 Corinthians.3:15).
Since the apostles were Christ's appointed messengers, apostolic epistles were also read publicly as part of the canon of scripture. The practice of reading apostolic epistles in the public assemblies could easily be inferred from the fact that the letters are addressed to the churches as a whole. Lest there be any doubt, however, we note Paul's commands, "I charge you by the Lord that this epistle be read unto all the holy brethren" (1 Thessalonians 5:27). "And when this epistle is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea"(Colossians. 4:16).
Closely tied to the reading of the scriptures was the practice of expounding the word by public preaching and teaching. Jesus routinely expounded the word of God within assemblies for public worship: "Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom" (Matthew 9:35; cf. 4:23). Thus it is not surprising to see the apostles adopting the same course: "And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ" (Acts 5:42).
Later, Paul and Barnabas abode in Antioch, "teaching and preaching the word of the Lord, with many others also" (Acts 15:35). Before Paul departed from Troas, "upon the first day of the week, when the disciples came together to break bread, Paul preached unto them" (Acts 20:7).
There are scores of passages in the New Testament illustrating the apostolic practice of expounding the scriptures. It was obviously a regular part of public worship. Hence the apostolic aspirations, "I am ready to preach the gospel to you that are at Rome also" (Romans 1:15); and the apostolic admonitions: "Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine" (2 Timothy 4:2)
Fellowship
The reference in Acts 2:42 to fellowship points to an important truth. Although temple worship has been discontinued, that does not mean that religious duties are now limited to private and family exercises. There yet remains a role for congregational worship and public ordinances. The public exercises of worship are no longer centered around a particular location (Jerusalem); nevertheless, corporate obligations are extensive among the people of God.
"For as we have many members in one body, and all members have not the same office: so we, being many, are one body in Christ, and every one members one of another" (Romans 12:4-5; cf. 1 Corinthians 12:12). For this reason, we find an apostolic admonition to provoke one another "unto love and to good works: not forsaking the assembling of ourselves together, as the manner of some is" (Hebrews 10:24-25).
Wherever the gospel was received, gathered congregations were formed and organized. It is in the context of the congregation assembled corporately that we find many expressions of public worship and service. Therefore we see why it was mentioned as an important factor that the early Christians continued steadfastly in apostolic fellowship (Acts 2:42). Corporate worship is the highest public expression of adoration rendered unto God.
The Sacraments
The "breaking of bread" (in Acts 2:42) appears to be a reference to the Lord's Supper, one of the public ordinances of the New Testament. Although the ceremonies of the temple have reached their fulfillment, the church still possesses outward signs or seals of God's covenant. The Lord's Supper and baptism serve as a visible word to compliment the word preached.
The Lord's Supper was instituted by Jesus on the night before his crucifixion. It was a commanded ordinance; the language is plain: "Take, eat. Drink ye." "This do in remembrance of me" (Matthew 26:26-27; Luke 22:19-20; cf. Mark 14:22-23).
That these actions were meant to be an ongoing observance, is clear from both the words of the Saviour, and the apostolic commentary provided in 1 Corinthians 11: 23-26: "For I have received of the Lord that which also I delivered unto you, that the Lord Jesus the same night in which he was betrayed took bread: and when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come."
The divine warrant for baptism should be unquestioned, since it is embedded in the words of the Great Commission (Matthew 28:19-20). "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen." Numerous baptisms are recorded throughout the book of Acts.
"Though fewer in number, and administered with more simplicity, and less outward glory" than the old ordinances, the New Testament sacraments hold forth Christ "in more fulness, evidence, and spiritual efficacy, to all nations, both Jews and Gentiles. " Through them the gospel is preached through the divinely-ordained "pictures," much as the Old Testament ordinances prefigured the gospel in a typical manner (cf. Hebrews 4:2). The Old Testament ordinances pictured the Messiah who was yet to come; whereas the New Testament signs declare the work of Christ who has already come and conquered sin and death.
Since these signs are ordained by God, it should be clear that it is a monstrous presumption for anyone to add new sacraments, or to supplement the two sacraments of Christ with other "images" of human devising. Yet, throughout history, men have often corrupted the church with liturgical "aids to worship" and new ecclesiastical ordinances. Others have embellished the sacraments by imposing a superstitious manner of observing them such as Romish baptismal rites or Anglican liturgical forms. These deviations are an insult to Christ, because they imply a deficiency in the scriptures, as though the sacraments of Christ are insufficient as signs and seals, and therefore require humanly-devised supplements to increase their effectiveness.
Prayer
Prayer is a basic element of worship, whether public or private. Throughout the Old Testament, prayer was freely offered in a variety of settings beyond the boundaries of the temple. Therefore, we should not be surprised to see Christians constantly resorting to prayer within congregational meetings. There are numerous examples of congregational prayer in the book of Acts (Acts 4:24-31; 6:6-7; 12:5; 13:3; 14:23; 16:13; 16:25; 20:36; 21:5).
Apostolic injunctions repeatedly enjoin prayer. "Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God." "Continue in prayer." "Pray without ceasing." "Brethren, pray for us." "Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you: and that we may be delivered from unreasonable and wicked men: for all men have not faith."
"I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. I will therefore that men pray every where, lifting up holy hands, without wrath and doubting" (Philippians 4:6; Colossians 4:2; 1 Thessalonians 5:17; 5:25; 2 Thessalonians 3:1; 1 Timothy 2:1-2, 8).
Other Practices of Worship
Based upon Acts 2:42, we have briefly noted several basic elements of public worship found in the New Testament: the reading and preaching of the word of God, the sacraments, and prayer. Readers may wonder; beyond the subjects mentioned in Acts 2; are there additional elements of worship which continue from the Old Testament, or which have been instituted by Christ or the apostles?
From other passages of scripture, we learn that 'psalm-singing' was a regular practice within the Christian church. The Bible additionally provides a warrant for fasting, as well as special seasons of thanksgiving.
New Testament Summary
Based upon the doctrine of Christ and the apostles, we reiterate the following truths (which we found initially in the Old Testament):
1. God is the only proper recipient of worship.
2. Mankind must worship according to the means prescribed by God.
3. It is unlawful to amend or alter the worship prescribed by God in his word.
In contrast, with the Old Testament, we note the following changes made by the Lord in the New Testament:
1. There is no longer a central place for worship. The temple ordinances have reached fulfillment.
2. The ordinances of public worship are no longer conducted by the Levitical priesthood.
3. The church no longer observes sacrificial ordinances. The New Testament ordinances are simpler and fewer in number.
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