The Reason you God to Church Matters: John Piper

Is God A Tyrant For Demanding Our Worship?

Who is God to require worship? Brett Kunkle brings perspective on this common objection to theism.

The Kind of Worship God Desires, Part 2 (John MacArthur)

Now again I want to have you open your Bible, if you will, to a text that is a starting point for our discussion of worship. We're talking about acceptable true spiritual worship, what worship really is. I remember when I first came to Grace Church and did something that was a little bit rare in those days, that is I preached for an hour, Sunday morning and Sunday night, sometimes even longer than that. There are some sermons on record that went an hour and thirty minutes and maybe a couple an hour and 45 minutes. And I remember a person saying to me, and the question came up a number of times, but I remember a particular conversation where someone said to me, "With such long sermons with so much time taking up and preaching, how much can your church really worship?" Well the answer to that is to pose a question to the questioner, "With so little time given to preaching, how is it possible for your church to worship?" Because worship is not a matter of time, it's a matter of content. Adding another verse to the song, or another five verses or repeating the verses again and again, or adding more songs does not necessarily increase worship. More music does not necessarily enrich worship. Worship is enriched by what the worshiper knows. Worship is a mental experience. It is not an emotional experience, emotion follows. But we worship when we praise the Lord, that's one way, corporately. And our praise is informed with revelation. Truth informs and therefore increases worship...

The Kind of Worship God Desires, Part 1 (John MacArthur)

It seems to me that this may be the right time to address the subject of worship. I want to say at the outset that I am grateful to the Lord for His direction in helping us here at Grace Church to remain a worshiping church when the evangelical church around us is going in the opposite direction. There are two things that kill worship. One is man-centeredness and the other is pragmatism. Both of those have come to dominate what is called evangelicalism. Our church has not fallen victim to those, to either of them. We have no interest into buying into pragmatism, that is the idea that we will do whatever works, whatever produces the effect that we want, nor have we bought into the idea that the church needs to restructure itself to please men. But we are an island, I think, in a fast moving sea around us that is boiling over with pragmatism and man-centeredness. As a result, the evangelical movement today has largely abandoned true worship. Oh there seems to be more and more, quote/unquote worship music, sort of the last gasps of someone who is unable to worship while worship quote/unquote music increases, worship in reality decreases. It seems to me that the evangelical church is actually abandoned worship, true worship. Or maybe we could say it another way, the evangelical church has decided to worship the culture, that's pragmatism. Or to worship the unbeliever, that's man-centeredness. Or maybe to worship their clever leader, the church is now interested in finding out what the non-worshiper wants, the one who has no relationship to God whatsoever. And the church is ready to redefine itself in the direction of the non-worshiper. In fact, churches measure their success on how many non-worshipers they can get in their building on Sunday. They count them very carefully. And they write books on how to get more non-worshipers into your worship service. The more the better. So that the non-worshiper becomes sovereign in defining what the church does. This is hardly what Scripture calls us to. The Word of God calls us to God-centered, spiritual worship. The illusion is that this man-centered, pragmatic, non-worshiping assembly of people called a church has the power to change people's lives, that a non-worshiping, pragmatic gathering of people designed to appeal to a non-worshiper has power to bring that non-worshiper into becoming a worshiper. It's highly unlikely, however, since a non-worshiper attending a non-worshiping church would have no idea what worship was. In reality, the greatest evangelistic power resides in the true worshiping church...a true gathering of God's people genuinely worshiping Him has the greatest collective power in the world to make the gospel believable and effective. Another component that plays into this is, I guess what you could call, the privatization of spirituality. I was reading an article in the paper today about one of the presidential candidates and the article was not surprising. It said that this particular candidate has faith but his faith is a private matter. That defines the spirituality of our time, a spirituality which is personal, a faith which is private. My faith, says this person as do many today, is my own. I worship God in my own way but my faith is very important to me, but it's very private. If you, by the way, have a private, personal faith of your own, you'll take it to hell. We do not come together as people who have a personal private faith, we come together as people who have made a public confession of our faith which is not content less, but which is placed directly in the person of the Lord Jesus Christ and in the gospel that is related to Him...

Pentecost...Every Sunday? (Acts 2:1-4) John MacArthur

The events of Christ's life, death, and resurrection, according to Paul, were not held in a quiet corner (Acts 26:26) but out in the open before all the people. The same could be said of the birth of the church. It did not begin in an obscure manner in some out of the way place. Rather, it was born with a startling, dramatic event in the very heart of Jerusalem.

The coming of the day of Pentecost found the believers all together in one place, undoubtedly the same upper room described in 1:13. That room was located just inside the Eastern Gate, probably in the vicinity of the temple. There is no reason to restrict all to the twelve apostles. It encompasses the entire gathering of 120 believers (1:15)...

Don't avoid congregational worship this Sunday.

Here is a story of a seven year-old boy who took his parents’ car and got chased by police for several miles before driving himself back home. Why did he do it? Because he didn’t want to go to church. Thankfully, no one was hurt.

John Owen: "Forsake not the assembling"

"By God's all-wise appointment, our assemblies are the food and the nourishment of our souls. It is the main way whereby we publicly identify with Christ and His Gospel. We evidence our love for Christ by our loyalty and support of one another in opposition to all false worship. Many things will rise up in competition to the diligent attendance of our assemblies. We must recognize and refuse to give into anything that is opposed to what Christ commands. The total falling away of a graceless professor always begins with this neglect, this disassociation with God's people."~John Owen.
HT: Perilous Times.

Worship before Work

“God wants worshippers before workers; indeed the only acceptable workers are those who have learned the lost art of worship. It is inconceivable that a sovereign and holy God should be so hard up for workers that He would press into service anyone who had been empowered regardless of his moral qualifications. The very stones would praise Him if the need arose and a thousand legions of angels would leap to do His will.”

-A. W. Tozer

1897-1963W

Don't Waste Your Church Attendance--Josh Harris

Top 10 Ways For "Worship Leaders" to Hinder the Church (Doug Eaton)

Here is Doug Eaton, sounding off on the top ten ways for youth leaders to hinder Jesus Christ's Church.

Worship Matters

Bob Kaulfin @ http://www.worshipmatters.com deals with four: Worship Matters:

• The Leader (what do I love the most?)
• The Task (what exactly is a worship leader trying to do?)
• Healthy Tensions (what false dichotomies do we create in corporate worship?)
• Right Relationships (how can I worship God in my relationships with my team, church, and pastor?)

The Leader

The Task

Healthy Tensions

Right Relationships

Music -Style, Emotion, Instruments and Associations

From http://reformingbaptist.blogspot.com

1. Lyrical Truth is of First Importance


Colossians 3:16 Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.

Psalm 47:7 For God is the King of all the earth: sing ye praises with understanding.


2. The Right Instruments Should be Chosen

Psalm 33:2-3 Praise the LORD with harp: sing unto him with the psaltery and an instrument of ten strings. Sing unto him a new song; play skilfully with a loud noise.

Psalm 81:1-3 Sing aloud unto God our strength: make a joyful noise unto the God of Jacob. 2 Take a psalm, and bring hither the timbrel, the pleasant harp with the psaltery. 3 Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day.

Psalm 98:5-6 Sing unto the LORD with the harp; with the harp, and the voice of a psalm. 6 With trumpets and sound of cornet make a joyful noise before the LORD, the King.

Psalm 98:6 With trumpets and sound of cornet make a joyful noise before the LORD, the King.

Daniel 3:5 That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of music, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up.


3. Don't Be Afraid of Emotion

Zephaniah 3:17 The LORD thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing.

Luke 15:24-25 For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry. 25 ¶ Now his elder son was in the field: and as he came and drew nigh to the house, he heard music and dancing.

James 5:13 Is any among you afflicted? let him pray. Is any merry? let him sing psalms.

Psalm 47:1 O clap your hands, all ye people; shout unto God with the voice of triumph.

Isaiah 55:12 For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands.


Psalm 33: Sing unto him a new song; play skilfully with a loud noise.

4. There is no Mention of Styles of Music in the Bible

Psalm 150:3-6

Praise him with the sound of the trumpet:

praise him with the psaltery and harp.

Praise him with the timbrel and dance:

praise him with stringed instruments and organs.

Praise him upon the loud cymbals:

Praise him upon the high sounding cymbals.

Let every thing that hath breath praise the LORD.

Praise ye the LORD.

Being a Constant Worshiper

Joel Harris @ http://www.therebelution.com outlines important elements of worship for youth. He begins with a quote from John Piper:

“Worship - whether an inner act of the heart, or an outward act of the body, or of the congregation collectively - is a magnifying of God. That is, it is an act that shows how magnificent He is. It is an act that reveals or expresses how great and glorious He is. Worship is all about consciously reflecting the worth or value of God.” - John Piper, Desiring God Ministries

He then explains his approach:

From the beginning, worship has been an important aspect of the Rebelution. In the broadest sense, since everything we do as Christians is worship, all the hard things, both big and small, should be attempted for God’s glory. “So, whether you eat or drink, or whatever you do, do all to the glory of God.” (1 Corinthians 10:31)

But in the more narrow sense, Rebelutionaries, including the Harris family, have always been passionate about singing God’s praise. We love worship as it’s defined by the Psalmist, “Sing to the Lord, bless his name; tell of his salvation from day to day. Declare his glory among the nations, his marvelous works among all the peoples!” (Psalm 96:2-3)

He cautions and explains the dangers of:

• Low Expectations in Worship

In the book Worship Matters, Bob Kauflin writes that:

“each of us has a battle raging within us over what we love most — God or something else.” He’s right. Worship is crucial, because every day there is a battle raging for our hearts. The enemy wants us to find our joy in the pleasures of sin and the distractions of this world. It’s vital that we fight back, for God makes it clear in His Word that if He doesn’t have our hearts, our outward service is wasted energy (Matthew 15:8-9).

Summary

We must fight for joy in God using the sword of the Spirit, which is the Word of God. One way we do that is through songs which drive biblical truth deep into our hearts, so we can draw upon it in the midst of the fray. If the words are faithful and God-centered, they will provide fuel for our faith. And if the music is skillfully crafted, it will move our souls and ignite new passion for the cause.

He concludes by giving a few challenges::

1. Sing.

2. Expand your music-listening horizons.

The gift of worship..sometimes we dont see the true meaning

Worship is Neither Evangelism or Entertainment

Quoting Robert Godfrey @ www.oldtruth.com

	The call for entertainment in worship in our time is often cast in a particularly seductive form. Entertainment is often sold in the name of evangelism. We are told that we must make worship interesting and existing for the unconverted so that they will come to church and be converted. At first glance that argument is very appealing. We all want to see many brought to faith in Christ. Who wants to be against evangelism? But we must remember: entertainment is not evangelism, and evangelism is not worship. People are evangelized, not by a juggler, but by the presentation of the Gospel. And while evangelism may occur in worship as the Gospel is faithfully proclaimed, the purpose and focus of worship is that those who believe in Christ should gather and meet with God. In 1 Corinthians 14:24-25 the apostle Paul comments on the presence of an unbeliever in a worship service. He does not call for the church to entertain the unbeliever or make him feel comfortable. Rather, in the clear and understandable articulation of the truth, the unbeliever should be convinced that he is a sinner. "So he will fall down and worship God, exclaiming, 'God is really among you!'" Faithful worship, where the primary purpose is the meeting of God with his people through his Word, may well have the secondary result that unbelievers will come to faith. But worship must not be constructed for the unbeliever. Rather, it is for God and the church. The whole service in the church, then, must not be shaped for either entertainment or evangelism. Instead, it must serve to unite the people of God for their meeting with God.
From:	Pleasing God in Our Worship

Back to the Basics of Reformed Worship

By Jon Payne

Senior Minister, Grace Presbyterian Church, Douglasville, GA

Reformed Chameleons?

I love historic Reformed worship. It is assiduously biblical in form and substance, intentionally Trinitarian in nature and scope, and, at its best, is warm, joyful, and reverent. There is, however, a disconcerting and, might I add, wrongheaded trend among many self-identified Reformed and confessional Christians in our day. My guess is that many readers of Ref21 have observed it. It is the bold trajectory away from the simple, God-centered, ordinary-means-of-grace-driven approach to public worship (which has characterized the Reformed Church for centuries) to one that is more broadly evangelical and, in some cases, unreservedly pragmatic. More troubling still is the growing number of ordained ministers within theologically conservative, Reformed and confessional denominations who have avowed to promote and defend Reformed doctrine and yet do not seem to connect the dots between the essential tenets of Reformed dogma and the nature of public worship on the Lord’s Day. Indeed, it is almost as if the one has no real bearing upon the other.¹ Consequently, public worship amongst the Reformed too often mirrors that of evangelicals who may have never even heard of the Heidelberg Catechism (1563) or the Westminster Confession of Faith (1647), and whose theological commitments are fundamentally antithetical to both.

It is a sad and growing tendency among Reformed churches, including many of our larger congregations, to exchange the theologically rich, historic worship of the Reformed tradition for the chameleon-like modus operandi of contemporary evangelical worship. Isn’t it true that in many cases the reading and preaching of Scripture, the careful administration of the sacraments and substantial seasons of prayer have been crowded out by lengthy announcements, personal testimonies, and extended segments of music and praise?² This tendency exposes the Reformed camp’s deteriorating confidence in the means that God Himself ordained for the salvation of His elect and the exaltation of His name among the nations; namely, His Word, the sacraments, and prayer.³ I am certain that a majority of our sixteenth-to-twentieth-century Reformed forebears would take umbrage at what too often constitutes public worship in our churches. In some cases, public worship has evolved into something that would be fairly unrecognizable to those upon whose shoulders we profess to stand.

Recovering a Lost Principle

The Westminster Confession of Faith’s chapter on worship states that “the acceptable way of worshipping the true God is instituted by Himself, and so limited by His own revealed will, that He may not be worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation, or any other way not prescribed in the Holy Scripture.”⁴ In other words, we are not free to worship God as we please. God has clearly set forth in His Word how He wants to be worshipped. This regulative principle “helps to assure that God – not man – is the supreme authority for how corporate worship is to be conducted, by assuring that the Bible, God’s own special revelation (and not our own opinions, tastes, likes, and theories), is the prime factor in our conduct of and approach to corporate worship.”⁵ The Bible, not sincere motives or cultural sensibilities, is the litmus test for what distinguishes true worship from that which is false.

In Reformed thinking, Lord’s Day worship has generally been understood to be the most important activity of the Christian Church. John Calvin, in his The Necessity of Reforming the Church, written in 1544 to Emperor Charles V, the elector princes, and all those who gathered at the Imperial Diet at Spires in order to persuade them of the chief tenets of the Protestant cause, states:

If it be inquired, then, by what things chiefly the Christian religion has a standing existence amongst us, and maintains its truth, it will be found that the following two not only occupy the principle place, but comprehend under them all of the other parts, and consequently, the whole substance of Christianity: that is, a knowledge, first, of the mode in which God is duly worshipped; and secondly, of the source from which salvation is to be obtained.⁶

We must recognize that for Calvin, the true Christian Faith will have a “standing existence amongst us” and “maintain its truth” only if God is worshipped properly, that is, according to His Word. Calvin enlarges on this by stating that

… there is a two-fold reason why the Lord, in condemning and prohibiting all fictitious worship, requires us to give obedience only to his own voice. First, it tends greatly to establish his authority that we do not follow our own pleasure, but depend entirely on his sovereignty; and, secondly, such is our folly, that when we are left at liberty, all we are able to do is to go astray. And then when once we have turned aside from the right path, there is no end to our wanderings, until we get buried under a multitude of superstitions. Justly, therefore, does the Lord, in order to assert his full right of dominion, strictly enjoin what he wishes us to do, and at once reject all human devices which are at variance with his command. Justly, too, does he, in express terms, define our limits, that we may not, by fabricating perverse modes of worship, provoke his anger against us.⁷

To summarize, since the days of Calvin, one of the defining characteristics of Reformed worship is that it is regulated by God’s Word. If Reformed and confessional churches would embrace afresh this fundamental principle, I believe there would be much less confusion, both theologically and philosophically, in our sessions and congregations.

The “worship wars” within the Reformed Camp appear to be largely due to congregants being unsatisfied with what the Reformed tradition has, for centuries, deemed important. Even worse, we have grown suspect over what God Himself has prescribed for worship. Perhaps the “Lord, I Lift Your Name on High” versus “A Mighty Fortress is Our God” rift would be less contentious if the zealous advocates of each would create liturgies consisting of what the Reformed and confessional have always valued as central to public worship.

The question remains, however: What has God sanctioned for corporate worship?⁸ To be sure, throughout the centuries Reformed and confessional churches have expressed minor differences in the construction of their liturgies.⁹ Even so, almost all have agreed that there are essential elements to faithful worship, elements that cannot be negotiated or minimized. Indeed, a recovery of the primary elements of Word, sacraments, and prayer, rightly understood and practiced, would solve many of the current problems that our churches are facing pertaining to worship.

A Sample Liturgy

Below is a sample liturgy – with brief, interspersing comment – that conforms to Scripture and demonstrates a dependence upon what God Himself has commanded for worship and promised to bless in the lives of His elect. Although the form of a carefully constructed liturgy may not look the same in every Reformed congregation, the substance should be very similar if our theological commitments are in agreement.

The Call to Worship

One way to begin the public worship of God is with a call to worship.¹⁰ This gives the service a definite commencement, moving from a common use of time to that which is sacred. This call should come in the form of a warm and robust reading of a fitting text from God’s Word (e.g. Psalm 66:1-5; 95:1-6; 84:1-12; 100:1-5; John 4:23-24; Hebrews 12:28, 29). The passage should be read by the leading minister or as a responsive reading between the minister and the congregation. Through the call to worship, God Himself invites and exhorts His gathered people to worship. From beginning to end this worship is to be Trinitarian; that is, directed to God the Father, through the mediation of the Son, in the power of the Holy Spirit.

The Gloria Patri or Doxology

In brief, Trinitarian formulas put to music have been sung since the early centuries of the Church. To sing them is a glorious expression of our faith in the Triune God and of our unity with the Church throughout the ages.

The Prayer of Invocation

The prayer of invocation is a prayer which humbly, yet confidently (Hebrews 4:16) “invokes” the presence of God in worship. It is the congregation’s faith-filled response to the divine call to worship. When done well, this prayer 1) exalts the nature, character and works of God, 2) communicates the church’s love for and utter dependence upon the Father, Son, and Holy Spirit, and 3) humbly requests God’s saving presence.¹¹ Finally, the prayer of invocation, at its best, is saturated with Scripture.

The Hymn, Psalm, or Song of Adoration

God commands His people to sing. “Shout for joy to God, all the earth; sing the glory of his name; give to him glorious praise!” (Psalm 66:1, 2; Col. 3:16) Sadly, what the church sings in public worship has become the single most divisive issue in the church today. Though I have no intention of entering the debate here, I think it is important for us to consider at least three things in regard to singing and music in the church. Firstly, congregational singing in public worship is first and foremost for the glory of God. It is not an outreach tool or a means to make [read: manipulate] the congregation to “feel” a certain way. Therefore, whether our music and singing is traditional, contemporary or some Starbucks blend of both, Reformed and confessional churches should seek to employ and compose music that is doctrinally rich and musically excellent. Repetitious praise songs strummed on two chords of the guitar do not reach the mark; nor does a painfully slow, poorly written, and musically tortuous hymn.

Secondly, we must understand – and teach our congregations – that “worship” is not just music and singing. You may have heard it said, “Our time of worship in church was great, and the sermon and prayers were good too.” This common misunderstanding that singing in corporate worship is when true “worship” occurs, has, in my estimation, been one of the corrupting roots of the so-called worship wars. It has led many Reformed churches to flatten their liturgies with inordinate amounts of music. In traditional churches there may be an overemphasis on choirs, solos, organ instrumentals, and long seasons of hymn singing that make the liturgy more of a sacred musical than a public worship service. On the other hand, for contemporary churches, the multi-member praise band often requires half of the service to get through their large volume of overheads. Here is the point: Singing is just one element of the worship service. If Reformed and confessional churches would embrace this principle, there would be considerably less infighting over music and singing. Singing and making music to the Lord is a vital aspect of Reformed worship, but it should not become more important than the reading and preaching of the Word, the sacraments, and prayer. Wouldn’t it be great if the worship wars were a serious dialogue over the removal of the pastoral prayer, the disappearance of the expository sermon, or the profound lack of instruction and exhortation at the Lord’s Table? Perhaps more teaching on the importance of all the elements of worship would foster more peace and balance in our congregations.

Thirdly, congregations should not eliminate Psalm and hymn singing from their liturgies. Psalm singing is commanded in Scripture (Psalm 47:6-7; 105:1-3; Col. 3:16). And solid, Word-centered hymnody, written over the centuries, is an ongoing expression of our connection to believers from the past. Paul S. Jones states, “Current patterns of worship in evangelicalism may suggest otherwise, but hymnody and psalmody are still integral to the Christian Faith. Herein lies the rich repository of centuries of Christian worship – a heritage that should be embraced and built upon, not shunned or artificially made palatable.”¹² Therefore, whether sung with tunes historic or modern, Psalms and hymns should remain an essential and substantial part of our singing in worship.

The Public Reading of Scripture

The Apostle Paul exhorted his disciple Timothy (and all ministers thereafter) to “give attention to the public reading of Scripture.” (I Timothy 4:13) The reading of Scripture is a non-negotiable element of public worship. The Westminster Divines emphasized this essential part of worship in the 1645 Directory for Public Worship, the “first completed production of the Assembly”¹³ It states:

The reading of the word in the congregation, being part of the public worship of God (wherein we acknowledge our dependence upon him and our subjection to him), and one mean sanctified by him for the edifying of his people, is to be performed by pastors and teachers.

All the canonical books of the Old and New Testament … shall be publicly read in the vulgar tongue, out of the best allowed translation, distinctly, that all may hear and understand.

How large a portion shall be read at once, is left to the wisdom of the minister; but it is convenient, that ordinarily one chapter of each Testament be read at every meeting; and sometimes more, where the chapters be short or the coherence of matter requires it.¹⁴

In reality, few Christians maintain consistent Bible reading in their homes. When books of the Bible are read successively in public worship, the entire congregation is exposed to large portions of God’s Word, thereby feeding the flock with the whole counsel of God. Reformed and confessional churches who have removed this element from their liturgy need to reinstate this biblical practice.

*The Ten Commandments could be read here

The Corporate Prayer of Confession

The prayer of confession, led by an elder, is a corporate admission of guilt, that is, of our lack of conformity unto, and transgression of, God’s law. The Bible states, “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” (I John 1:9) Whether the corporate confession of sin is done as a part of the opening prayer or as a separate element of the service, an honest acknowledgement of (and turning from) our sin is another necessary and non-negotiable aspect of biblical worship.

The Assurance of Pardon

The assurance of pardon, which immediately follows the confession of sin, is a joyful declaration of God’s grace, mercy, and forgiveness in Christ. This divine promise, read from the Bible by the minister, is received by the congregation through the exercising of faith in the crucified and risen Savior. “There is therefore now no condemnation for those who are in Christ Jesus.” (Romans 8:1)

The Hymn, Psalm, or Song of Gratitude & Trust

The hymn, Psalm, or song chosen at this juncture should specifically express sincere gratitude for the person and finished work of Christ.

The Confession of Faith

Corporate creedal recitation is another important element of public worship. A confession or creed is a concise statement of Christian belief (credo = I believe). The Apostles’ Creed and the Nicene Creed are historic creeds that have been confessed publicly by Christians for over 1500 years. The creed functions not only as a bold public confession of the Church’s fundamental beliefs but also as a didactic tool that weekly reinforces the true nature of God and His gospel. Some view the public confession of creeds as an act of superfluous tradition. On the contrary, it is a biblically derived, corporate, and public statement of the Christian faith that Christians have been confessing for centuries.

The Pastoral Prayer

In many Reformed and confessional churches the lengthy and biblically substantive pastoral prayer has been greatly diminished. Whereas historically this prayer was, on average, between ten to twenty minutes, it is now typically two to four minutes at most. Our growing prayerlessness in Reformed churches is a reflection of our perceived self-sufficiency.

Consequently, pastoral prayer has turned into a short, predictable prayer for “really” sick people, the nation, the church, and the offering. The pastoral prayer, however, should be a substantive, biblically drenched prayer that 1) exalts the character of God and His works of creation and redemption, 2) gives thanks for all of God’s physical and spiritual blessings, and 3) intercedes for the government, the lost, and the physical and spiritual needs of God’s flock. This prayer will be approximately seven to ten minutes in length, in some cases longer. If prayer is one of the greatest expressions of our complete and utter dependence upon God, it should be a significant part of our corporate worship.

*The pastoral prayer could end with the Lord’s Prayer

The Giving of God’s Tithe & Our Offerings

The Preaching of God’s Word

The preaching of God’s Word is the central act in the divine drama of biblical worship. It is no less than God communicating Christ to His covenant people. God’s people are spiritually nourished upon the divine Word. The proclamation of the Word of God is the primary instrument employed by the Holy Spirit to unite the elect to Christ, thereby causing in them both spiritual life (regeneration) and growth (sanctification). (I Peter 1: 3; 23 – 2:3; I Corinthians 1:21)

Historically, the Reformed and confessional tradition has maintained a high view of the power, sufficiency, and efficacy of the preached Word. Thus, the Lectio continua or systematic expository method of preaching has been the method of choice for many Reformed ministers, from the days of Calvin to the present (though this too has waned). With this method of preaching, the minister takes the congregation verse by verse through entire books of the Bible. This model reinforces the Church’s need for the whole counsel of God and not just the pastor’s (or congregation’s) favorite texts and topics.

The Hymn, Psalm or Song of Response

This hymn, Psalm, or song of response should reflect some of the same truths preached in the sermon. This allows the congregation to rejoice in the truth proclaimed from God’s life-transforming Word.

The Lord’s Supper Instruction & Exhortation

John Owen, on 2 November 1673 began one of his brief pre-Supper sermons with the words “You know I usually speak a few words to prepare us for this ordinance.”¹⁵ This ought to be the practice of every minister who serves communion. Indeed, the congregation needs to be reminded of the nature and benefits of the Lord’s Supper every time it is administered. The minister must work hard to keep his instruction at the Lord’s Table fresh, especially if communion is served every Lord’s Day.

The Administration of the Lord’s Supper

According to the Reformed tradition, the sacrament of the Lord’s Supper is a primary means of grace. It is a sign and seal of the covenant of grace, signifying the body and blood of Christ and sealing unto worthy partakers (those who partake by faith) the promises and benefits of the gospel. Since, then, the Lord’s Supper is a primary means of gospel proclamation and spiritual nourishment to the elect, churches should not exhibit the kind of sacramental anemia that is often associated with the broad evangelical church. It is true that we do not get anything new or different at the Lord’s Supper than we do in the preaching of God’s Word. Nevertheless, in the Supper we get a better grasp of the same thing, namely, the person and redemptive work of Jesus Christ. Robert Bruce, preaching on the doctrine of the Lord’s Supper in the winter of 1589 at St. Giles Kirk in Edinburgh, Scotland, states:

Even if you get that same thing better which you get in the Word, yet you get that same thing better. What is this ‘better’? You get a better grip of the same thing in the Sacrament than you got by the hearing of the Word. That same thing which you possess by the hearing of the Word, you possess more fully … We get a better grip of Christ now, for by the Sacrament my faith is nourished, the bounds of my soul are enlarged, and so where I had but a little grip of Christ before, as it were, between my finger and my thumb, now I get Him in my whole hand, and indeed the more my faith grows, the better grip I get of Christ Jesus.¹⁶

The Lord Jesus Christ instituted baptism and the Lord’s Supper in order to provide His people with visible signs and seals of the gospel of grace. May we come eagerly and often to the covenant renewal meal that God ordained for the church’s spiritual strength, comfort, and ever-increasing joy in Christ.

The Hymn, Psalm or Song of Response

The Benediction

In a Scriptural call to worship God gets the first word in the service. With a biblical benediction He also gets the last. The benediction, in short, is God’s departing blessing upon His people. According to Hughes Old, however, it is “not simply a valediction [formal farewell], nor simply a prayer for grace appropriate to the end of the liturgy, but rather the pledge of that divine benevolence which is the source of our salvation.”¹⁷

The above liturgy is packed with the God exalting, soul-converting, and faith-nourishing Word of God. When carried out properly by the minister, that is, in a positive, warm, loving, reverent, joyful, humble and zealous fashion we can be ever confident that God will be glorified, the Church encouraged, and the lost evangelized.

Final Thoughts

We all learned in grade school that chameleons are slimy lizards that change color based on their surroundings. Self-avowed Reformed and confessional Christians who “change colors” on worship, because of their cultural or sub-cultural [read: evangelical] surroundings, are Reformed chameleons. Reformed chameleons are always changing. They are often reinventing worship, integrating new and innovative ways to keep the flock and reach out to the seeker; neither of which should be the driving purpose of sacred worship.

Though Reformed chameleons may not always look like slimy lizards, they are all pretty slippery when it comes to a philosophy of public worship. If any one thing characterizes them, it is an unwillingness to embrace what our Reformed heritage has always deeply cherished regarding public worship, namely, a high view of the regulative principle, an emphasis on the transcendence of God, and a keen interest in retaining the good things which have been passed down to us over the centuries. The means of grace are trans-cultural and trans-temporal. As far as relevance goes, the Word, sacraments, and prayer are as irrelevant in today’s society as they were in first century Asia Minor. And yet, they are the means by which God has promised to exalt His name, communicate His crucified and risen Son, and save the elect. What more could we ask for?

Therefore, we who are Reformed and confessional, let us renew our commitment to the principles which have guided us for centuries. Let us consider our theological commitments such as human depravity, the holiness and sovereignty of God, and the sufficiency and efficacy of the ordinary means of grace (Word, Sacraments and prayer); and how they relate to Lord’s Day worship. And, finally, let us not casually abandon a liturgy which clearly sets forth the majesty of God and the glorious gospel of Jesus Christ.

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[1] See D.G. Hart and John R. Muether, With Reverence and Awe: Returning to the Basics of Reformed Worship (Phillipsburg, NJ: P&R Publishing, 2002), pp. 13-17.

[2] In more extreme cases, Reformed and confessional churches are adding to their Lord’s Day liturgy elements such as drama, liturgical dance, and mid-service coffee breaks.

[3] Question #88 of the Westminster Shorter Catechism asks, “What are the outward means whereby Christ communicateth to us the benefits of redemption?” Answer: “The outward and ordinary means, whereby Christ communicateth to us the benefits of redemption, are his ordinances, especially the word, sacraments, and prayer; all which are made effectual to the elect for salvation.”

[4] Westminster Confession of Faith, XXI; I.

[5] Ryken, Thomas, Duncan, eds. (Give Praise to God: A Vision for Reforming Worship: Phillipsburg, NJ: P&R Publishing, 2003), p. 24.

[6] John Calvin, The Necessity of Reforming the Church (Dallas: Protestant Heritage Press, 1995), p.15

[7] Ibid, p.17.

[8] See Ryken, Thomas, Duncan, eds. Give Praise to God: A Vision for Reforming Worship (Phillipsburg, NJ: P&R Publishing, 2003); Hughes Oliphant Old, Worship (Atlanta: John Knox Press, 1984); Terry Johnson, Reformed Worship: Worship That Is According to Scripture (Greenville, S.C.: Reformed Academic Press, 2000); Jeremiah Burroughs, Gospel Worship (Morgan, PA: Soli Deo Gloria, 1990; first published in 1648); David Lachman and Frank J. Smith, eds. Worship in the Presence of God (Greenville, S.C.: Greenville Seminary Press, 1992); D.G. Hart and John R. Muether, With Reverence & Awe: Returning to the Basics of Reformed Worship (Philipsburg, PA: P&R, 2002).

[9] See Charles W. Baird, The Presbyterian Liturgies: Historical Sketches (Eugene, OR: Wipf & Stock, 2006; first published in 1855) and Bard Thompson, Liturgies of the Western Church (Philadelphia: Fortress Press, 1961)

[10] A prayer of invocation or confession may also be employed to commence worship. This was typical in many liturgies during the 16^th c. Protestant Reformation.

[11] A fantastic resource for ministers on public prayer is Hughes Oliphant Old’s Leading in Prayer: A Workbook for Worship (Grand Rapids: Eerdmans Publishing Co., 1995).

[12] Paul S. Jones, Singing and Making Music: Issues in Church Music Today (Phillipsburg: P&R Publishing, 2006), p. 69.

[13] Richard A. Muller and Rowland S. Ward, Scripture and Worship: Biblical Interpretation & the Directory for Worship (Phillipsburg: P&R, 2007), p.91. For an excellent discussion on the Directory for Public Worship see pp. 85-175.

[14] Ibid, p. 145-146

[15] Jon D. Payne, John Owen on the Lord’s Supper (Edinburgh: Banner of Truth, 2004), 160.

[16] Robert Bruce, Mystery of the Lord’s Supper: Sermons by Robert Bruce (Fearn, UK: Christian Focus & Rutherford House, 2005; first published in 1590), p.84.

[17] Hughes Oliphant Old, The Patristic Roots of Reformed Worship (Black Mountain, N.C.: Worship Press, 2004), p. 334

"Why I Don't Go To Church"

By Justin Buzzard @ http://www.newattitude.org

I’m a pastor. This means I have a unique relationship with the local church. Unlike most of you, my commitment to my church is driven not only by my love for the gospel, God’s people, and God’s Word, but also by the fact that “church” is my job. My God-given vocation is to spend my energy, gifts, and time being involved with and serving a particular local church, Central Peninsula Church.

So, as I write this post, I realize that I have greater outside pressures than most of you have to be committed to a local church. If I simply decided to not show up next Sunday morning, a pile of phone calls, emails, questions, and complaints would come my way. I recognize that I don’t have the challenges you have, the challenges of juggling job, relationships, and church commitment. I respect the many people in my church who do this well. Yet having acknowledged the differences between me as a twentysomething pastor and most of you who are reading this, we are all called to local church commitment and we all use pretty similar reasons for excusing ourselves from such a commitment.

There are three reasons twentysomethings share with me concerning why they aren’t committed to a local church. Below is a list of these top three reasons, a brief exploration of the assumptions that I believe underlie each, and the questions I ask to help people critique/re-think these reasons, as I’ve found asking questions to be the best way to bring about a restored relationship between twentysomethings and the church.

Reason #1: “I’m too busy”
“I’m too busy.” This is the most common reason I hear for why twentysomethings aren’t committed to a local church. Have you ever used this reason, whether for a season of life or a single Sunday morning? Do you have Christian friends who currently employ this as a reason for not going to church? I used these words a lot during my freshman year of college. I have many friends and acquaintances who’ve been saying this for years: “I’m too busy to be involved in a church…I’m too busy to go to church today…I’m too busy to join a community group.” What’s the assumption underneath this?

Here’s one set of assumptions that might underlie this, “I have more important things going on…more important things to do…more important priorities that I’m committed to.” Perhaps you’re letting other things, good things, crowd out the priority of the local church. Or maybe even not-so-good things..


I’ve found that I can best serve my own heart and people I know by asking them questions that expose and challenge what’s really important to them. So here are some questions to ask…

Questions: You say you’re too busy right now to be involved in church, when do you think this might change, when might your circumstances clear up and give you more time for church? Do you really think you’ll be less busy in your thirties than you are right now in your twenties? What would you say are the 3-5 main commitments that make you so busy, that you devote most of your time to on a weekly basis? You have 168 hours in a week, minus the 56 hours a week you spend sleeping and the 50 or so hours you spend working, what are the important commitments that fill up the other 62 hours?

Reason #2: “I don’t need to be a part of a church to be a Christian”
“I don’t need to be a part of a church to be a Christian.” This was my favorite reason for skipping church as a high school student. Thankfully, my parents never bought it. This remains a popular excuse today. This is the second most common reason I hear or, more often, observe, from twentysomethings as to why they’re not involved in a local church. Some people articulate this excuse. They’re not afraid to voice it to me. Others, though shy about verbally stating their belief in church-less Christianity, are outgoing in hinting at and practicing their I-don’t-need-to-be-a-part-of-a-church-to-be-a-Christian-Christianity. What’s the assumption underneath this?

Beneath the surface of this excuse is the unstated assumption, “I’m resourceful enough, adequate enough, and strong enough to live the Christian life by myself.”

This is a big topic but fortunately I don’t have to address everything here, I can refer you to some great resources. If you think you don’t have to be part of a local church to be a Christian I’d encourage you to read the chapter “Your Christianity and Your Church” from Mark Dever’s book. You can actually download it for free right here (or get the whole book here). Or check out Thabiti’s recent article. Here are some questions to ask yourself or ask a friend.

Questions: If you had to narrow it down to 2-3 reasons, why exactly do you believe you don’t need to be a part of a church to be a Christian? If hundreds of thousands of other twentysomethings across the globe feel that they must be a part of a local church in order to live the Christian life…are you different from them? How would you explain how your take on the church jives with what the New Testament (most of which is composed of letters written to local churches) says about the local church? Matthew 16 makes it plain that Jesus died for the church, could you share with me how you square such a passage with your belief that you don’t need to be a part of a church to be a Christian?

Reason #3: “I haven’t found a church I really like, a church that fits me right”

“I haven’t found a church I really like, a church that fits me right.” This is the third most common phrase I hear from twentysomethings as to why they haven’t committed to a local church. I’m beginning to encounter this more and more. What’s the assumption underneath this?

Beneath the surface is the unstated assumption, “Church involvement is dependent upon my personal likes and dislikes…church involvement is dependent upon my preferences and tastes…fundamentally, church is about me.”

This is a 21st century excuse. From my reading of church history, I can find examples of many reasons people used for not involving themselves in a local church, including examples of #1 & #2 above. But I’ve yet to come across examples of 3rd century or 13th century or 18th century men and women who reasoned, “ I haven’t found a church I really like, a church that fits me right.” We live in an age of unprecedented individualism and consumerism. Our culture is one of endless options, one that teaches twentysomethings to keep their options open, endlessly open, so as not to miss out on that better opportunity that just might lurk around the next corner. Past generations would’ve frowned on our modern phrases: “church shopping,” “church hopping.” Without even noticing it, many twentysomethings have let 21st century American consumerism shape their thoughts on the local church, rather than biblical sentences, arguments, and narratives. And again, I’ve found that a few probing questions can help prompt a shift in both thought and behavior towards the church.

Questions: What is it that you haven’t liked, that hasn’t fit, about the churches you’ve visited? Explain to me in detail, what would it take for you to really like a church, to feel like there’s a fit? [Do you think such a church exists, and if it did, do you think other people would want to be a part of it?] Where in Scripture do you see the words “like,” “fit,” “preference,” or “taste” held up as criteria for choosing a church? What do you think about this idea, that part of God’s brilliant design for the local church is for it to be a community where our personal likes and preferences are broken down, refined, and sanctified so that we can experience a community unlike anything the world offers?

Ask these questions. Pray through them. Stick with them. Trust that the Holy Spirit can use these questions to open people’s eyes, yes, even the eyes of us stubborn twentysomethings, to the importance of the local church.

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Justin Buzzard serves on the pastoral team at Central Peninsula Church in California, on the San Francisco Peninsula. His duties include pastoring the twentysomethings (singles and marrieds) of the church and preaching regularly on Sunday mornings.

Worship: What Really Matters

By Bob Kauflin @ http://www.boundless.org

"What did you think of the worship this morning?" "It was OK. Seemed like Steve was a little off his game. I think I heard his voice crack on a couple notes, and he totally blanked out on the lyrics to the second song. But I really liked the new screen background behind the lyrics. And that drummer that started playing last week rocks. I hope he's going to be a regular." Ever wonder what really matters when we meet together to worship God? We all seem to have an opinion about how things could be better. But are we evaluating the right things? Worshiping God together is a lot like a wedding. Weddings come in all shapes and sizes, with an endless variety of tastes, locations, and styles. Some couples take a year to plan their wedding. Some go from "I will" to "I do" in a few weeks. Others just elope. Couples are pronounced husband and wife in living rooms, vast cathedrals, and in sunlit fields. There are simple, economical weddings and there are Memorable Epic Weddings, complete with lighting director, sound man, multiple coordinators, and a 20-page gilt-edged program. You might critique certain aspects of the ceremony or reception, but every wedding, from the invitations to the time the newlyweds drive away, focuses on one thing: two people being joined as husband and wife. Because at a wedding, what really matters is a marriage. We know what really matters in a wedding. But what really matters in worship? Knowing the right answer to that question is more important than most of realize. It spells the difference between biblical worship and idolatry. So here are three elements of God-honoring worship we find in Scripture. They're not the only elements, but hopefully they'll provide a foundation to build on in our understanding of worship. Biblical worship is focused on God This is so obvious, it bears repeating frequently. Which is exactly what God does throughout Scripture. "I am the Lord Your God.... You shall have no other gods before me" (Ex. 20:2-3). "You shall love the LORD your God with all your heart and with all your soul and with all your might" (Dt. 6:5). While being tempted in the desert, Jesus told Satan, "You shall worship the Lord your God, and Him only shall you serve" (Lk. 4:8). Worship means seeking to make much of God with everything we are. Broadly speaking, worship is our response to whatever we value the most. And for worship to please God, we have to be valuing Him above everything. When we hear the word "worship," most of us think "music." But the biblical words we translate "worship" never refer to music alone. They're connected with things like reverence, awe, submission, bowing down and service. Worship describes the attitudes and actions that spring from a heart consumed with exalting and honoring God. But how often do we connect "worship" with a sound, a style of music, an artist, an event, or a feeling? It's revealed in the way we use the word. "I was really worshiping by the third song." "That song doesn't sound like a worship song." "I liked the worship much better than the message." "I like worship when Chris Tomlin leads." "I got there early because I wanted to worship." It's easy for us to forget that worship is a transitive verb. If you didn't pay attention in English class, a transitive verb is an action word that needs a word after it to make sense. If I say, "I'm going to throw," you don't know what I mean. I might be saying, "I'm going to throw a ball." Or maybe, "I'm going to throw you outside." Or even, "I'm going to throw up." The word that follows a transitive verb makes all the difference. When we say we're going to "worship," we need to define the object of our attention and affections. It has to be more than the sound of the band, an emotional high, being with people we enjoy, or any of the other things we tend to associate with "worship." Focusing on God means we worship God for who He really is, not who we imagine Him to be. Scripture reveals that God is triune, that is Father, Son, and Holy Spirit, each person eternally, equally, and fully God. Our songs and prayers should reflect an awareness of the distinct roles and relationships of each person of the Trinity, along with the fact that they make up the one true God. God is holy as well as merciful, righteous as well as kind, transcendent as well as imminent. Focusing on God also means that we don't allow things like music, video, lighting, or other technological effects to draw attention away from the One we're there to exalt. I've been at conferences where the moving background to the lyrics was so distracting that I had trouble paying attention to what we were singing. When I focus on God as I worship him, He always becomes bigger in my eyes. I walk away more in awe of Jesus Christ than the experience I just had or didn't have. Biblical worship is fueled by faith Hebrews 11:6 says, "Without faith it is impossible to please God, because anyone who comes to Him must believe that He exists and that He rewards those who earnestly seek him." Worshiping God without faith isn't just unwise, or unhelpful. It's impossible. We approach God with faith, or we don't approach Him at all. That's why Jesus rebuked those who honored God with their lips but whose hearts were far from Him (Mt. 15:8). No external form, liturgy, or action ensures that genuine worship is taking place. Playing beautiful music, jumping up and down, or even being part of a church that teaches on worship, doesn't mean we're worshiping either. We need faith. Faith in God's promises, faith in the finished work of Christ, and faith in the words we're singing. When someone says, "Susie is a real worshiper," what they usually mean is that Susie is exuberantly expressive when she sings. But we don't know if Susie is actually worshiping God unless we know what's going on in her heart. I can't count the times I've looked "worshipful" from the outside — hands raised, eyes closed, singing loudly — and been thinking about what I'm going to have for lunch or how much I don't like a new arrangement of a song. The only thing I'm worshiping at those moments is my stomach and my opinion. Ultimately, worshiping with faith means that as I seek to exalt God, I'm not relying on my own efforts, enthusiasm, talents, intelligence, background, repentance, or desire to make my worship acceptable. My confidence lies in the faithful character of God, the perfect sacrifice of Jesus on my behalf, and the trustworthiness of God's promises. That's what breathes life into a song I've sung 50 times before and helps me know that God accepts my offering, even though I may not "feel" very godly at the moment. Biblical worship is fulfilled in life Growing up I had the impression that the time I spent in church was God's and the rest of the week was mine. Even now I can tend to divide life into "sacred" and "secular" pursuits. Praying is sacred. Watching football is secular. Evangelizing non-Christians is sacred. Going to a movie is secular. God doesn't look at it that way. In both Old and New Testaments He makes it clear that all of life is to be lived for his glory, as an act of worship. The Israelites were commanded to "fear the LORD your God, to walk in all his ways, to love him, to serve the LORD your God with all your heart and with all your soul, and to keep the commandments and statutes of the LORD" (Dt. 10:12-13). The New Testament provides even clearer indicators that God intends all of our lives to be an act of worship, designed to direct people's attention to his glory in Jesus Christ. When the Samaritan woman asked Jesus a question about the best location for worship, He replied that the Father was seeking worshipers who worshiped Him in spirit and truth, a reference to our need for his mediating role and the Holy Spirit's empowering. Paul tells us that we are to eat, drink, and do everything for the glory of God (1 Cor. 10:31). It's especially revealing that the New Testament writers took Old Testament concepts like altar, sacrifice, priest, and temple, and applied them to life in general. Paul spoke of how he served (worshiped) God "with my whole heart in preaching the gospel of his Son" (Romans 1:9). The writer of Hebrews told us to do good and share with others, "for with such sacrifices God is pleased" (Hebrews 13:16). Romans 12:1 is probably the most familiar passage that connects worship to all of life: "Present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship." The sacrifices that please God are no longer bulls, rams, and sheep, but our very lives, indicated by Paul's intentional use of the word "bodies." So what does it look like to worship God all the time? While it includes the things we do on Sunday morning, it doesn't end there. It's doing everything to draw attention to God's greatness and goodness. It's obeying God and avoiding the things he's forbidden, with a desire to please and reflect the Savior whose sacrifice rescued us from eternal damnation. It's serving others joyfully, spending our money wisely, helping the poor, driving our car responsibly, studying diligently, and working in ways that show we're sinners who have been saved by a great Savior. Biblically speaking, there's no sacred/secular distinction in our lives. Every moment is an opportunity to worship God. Church buildings aren't sacred and family rooms aren't secular; both are places where God can be worshiped in spirit and truth. Have you ever thought heaven would be one worship meeting after another for all eternity? I have. But the Bible suggests that heaven will be life lived at a new level, where every thought, emotion, word, and action is a grateful response of praise to the true God, our Creator/Redeemer, the one from whom, through whom, and to whom are all things. May God give us grace to worship Him that way now.

When God's People Worship, Sinners are Converted

by Jason E. Robertson @http://fide-o.blogspot.com

Recently I had was blessed to discuss with some brothers the evangelistic power found in a church that truly worships. In recent decades, seeker-churches had "dumbed-down" their worship services to try to appeal to the world. They even used secular songs, skits and drama, stand-up comedians and so forth to try to communicate the gospel to non-believers who attended their Sunday worship.

The problems with such a worship service are numerous. For one, worship on the Lord's Day should edify the saints not entertain the lost. Christians meet on the Lord's Day to worship not to put on a show or "do" evangelism. Secondly, such tactics actually cloud the truth of the Gospel rather than effectively communicate it. "Worldly" worship services ultimately fail to communicate the transcendence and holiness of God, remove any message of "transformation" from the Gospel, and turn the church into a community just like the world rather than a community of faith.

But with that said, I truly believe that if we lead our churches into true biblical worship then the Gospel will be powerfully communicated to all unbelievers who are present in the congregation. There is nothing more redemptively powerful than a transcendent, holy God meeting with people. We should design our worship services to exalt God and edify His people. And while we worship we should be so gracious as to explain the elements of our worship that all who are in attendance may fully understand the Gospel in our worship. When God's people worship sinners should be converted. Listen here to a short MP3 of D.A. Carson for further explanation.

How to Listen to a Sermon

By Derek Thomas @ http://reformation21.org

Sermons! They are the stuff of jokes! Like this on, which makes the rounds in different guises: “Barbara remains in the hospital and needs blood donors for more transfusions. She is also having trouble sleeping and requests tapes of Pastor Jack's sermons.”

Last Sunday evening I preached on that passage in Acts 17 where the Bereans are said to have “received the word with eagerness, examining the Scriptures daily to see if these things [what they had heard paul preach] were so” (Acts 17:11). They knew how to listen to a sermon!

Which leads me to ask the question, How do you listen to a sermon? Or, perhaps better still, How should I listen to a sermon?

Interestingly, George Whitefield addressed this topic in the mid-seventeenth century in a sermon based on the words of Jesus in Luke 8:18, “Take care how you hear.”[1] I summarize (and, to be honest, update) what Whitfield said in six points:

1. Come out of a sincere desire to know what God has to say to you. Sermons are not for entertainment. They are to reform our hearts and teach us our duty towards God and men.

2. Give diligent heed to the things that are spoken. Listen as you would to the voice of your president in the Oval Office and remember, the King of Kings demands even more respect! The stuff of sermons concerns eternal matters and not just the things of this world.

3. Guard you heart against prejudice to the minister. Jesus could do mighty acts in Chorazin and Bethsaida because of their prejudice against him (Matt. 11:21). Even when ministers may urge something they themselves have not been enealed to do well, don’t refuse the urging on that account. If what they urge is biblical, receive as though Jesus were the one who spoke.

4. Guard your heart at over veneration of the minister. It was the Corinthian evil that they began to prefer one preacher to another openly with terrible consequences for the body of Christ. Though one may minister to you more than another, respect both for what God does through them to the body of Christ.

5. Make particular application to your own hearts of everything that is delivered. When our Savior spoke at the Last Supper that one of his own would betray him, all the disciples applied to his own heart, saying: “Lord, is it I?” (Matt. 26:22). Beware of that roving eye that says in a sermon, “That was meant for him” or “that was meant for her.”

6. Pray to the Lord, before, during, and after sermon. Pray that the minister might be endued with power, boldness to declare the whole counsel of God and not be intimidated by any. Even Paul needed prayer “that words may be given to me in opening my mouth boldly to proclaim the mystery of the gospel, for which I am an ambassador in chains, that I may declare it boldly, as I ought to speak” (Eph. 6:19-20).

Whitefield concludes: “If only all who hear me this day would seriously apply their hearts to practice what has now been told them! How ministers would see Satan, like lightning, fall from heaven, and people find the Word preached sharper than a two-edged sword and mighty, through God, to the pulling down of the devil’s strongholds!”

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[1] The sermon (number 28) can be found in The Works of Reverend George Whitefield (E. & C. Dilly, London: 1771).