Difference between revisions of "Worship"

<p> It has been well said that ‘for St. Paul and the member of the early Christian brotherhood the whole of life was a continuous worship, and the one great feature of that worship was prayer.’* If we use the word ‘prayer’ in the widest sense, as including praise as well as petition and intercession, the words agree with the opinion of Döllinger: ‘When the attention of a thinking heathen was directed to the new religion which was spreading in the Roman Empire, the thing to strike him as extraordinary would be that a religion of prayer was superseding the religion of ceremonies and invocations of gods; that it encouraged all, even the humblest and the most uneducated, to pray, or, in other words, to meditate and exercise the mind in self-scrutiny and contemplation of God.’† In that age many men who showed respect for the externals of worship doubted their efficacy and the very existence of the gods. The calm confidence of Christian believers in their faith, unseared by the superstitions which had brought them to scepticism, could not fail to impress thoughtful men. Inquiry revealed to them forms of worship in the Christian Church austere in their simplicity, but hallowed alike by their association with the sacred traditions of Jewish worship and by the vivid consciousness of the presence of God to whom they could draw near as their Father through Jesus Christ, their Saviour, in the power of His Holy Spirit poured out upon all flesh. </p> <p> 1. History of Christian worship.-The worship of the Apostolic Church followed the precedents both of the Temple and of the Synagogue. At first the [[Apostles]] were diligent in their attendance at the Temple (&nbsp;Acts 2:46), and the keen desire of St. Paul to keep the Feast at Jerusalem (&nbsp;Acts 20:6) shows that the services of Christian assemblies were as yet regarded as supplementary to the central worship at the shrine of Jewish devotion. From the Temple came eventually the gradual evolution of the liturgy which summed up in a central service the profound thought of the Epistle to the Hebrews on the sacrifice of Christ as fulfilling all the types of Jewish sacrifice. The visions of the [[Apocalypse]] fill in the picture of Christian worship in the Eucharist as the representation on earth of the worship of heaven. </p> <p> ‘These thoughts, though found in these books themselves, did not find expression till a later age.’* ‘Clement of Rome has the idea of Christ as “the high-priest of our offerings,” but the ideas of the heavenly [[Priesthood]] of our Lord, and the “Lamb standing as slain” of the Apocalypse, found only very isolated expression in liturgical prayers before the 4th century. [[Irenaeus]] has the “heavenly altar” (iv. 18, 6) and Origen dwells on the High Priesthood of Christ (de Oratione, 10), but the Eucharist of pre-Nicene times moved rather in a simpler circle of ideas. It is in [[Cyril]] of Jerusalem, Chrysostom, and (in the West) [[Ambrose]] that we find these ideas developed. The earlier ideas seem derived not from the Temple and its associations but from the primitive idea of the “thankoffering” (e.g. εὐχαριστήσας of the [[Institution]] and the εὐχαριστία of Ignatius, Clement, and the Didache), together with the thought of the One Body of St. Paul; cf. again the [[Didache]] prayers. The “thankoffering” idea was expanded into the glorious eucharistic prayer found in its largest and fullest range in the liturgy of the Apostolic Constitutions. The idea of the One Body explains the emphasis and concentration of thought in the pre-Nicene prayers on “communion,” as opposed to worship of the Lamb standing as slain, which is the feature of the Greek liturgy from the time of Cyril of Jerusalem. And this “hieratic” clement in Christian liturgy is much more marked in Greek-speaking lands than in the West.’ </p> <p> This somewhat lengthy quotation seems necessary to show how the ideas in the Epistle to the Hebrews and the Apocalypse were eventually expanded. The immediate purpose of the Epistle to the Hebrews was on another line. When the blow fell and the Temple at Jerusalem was destroyed, the mind of the Jewish Christian Church was prepared for the catastrophe. In the meantime, development had taken place in the worship both of Jewish and of Gentile Christians in the house-churches to which their assemblies were of necessity confined. </p> <p> We can distinguish two lines of development: (i.) meetings for edification; (ii.) for the Supper of the Lord, the breaking of bread, in which, at first, the Eucharist was combined with the [[Agape]] or ‘Love Feast’ (&nbsp;Judges 1:12; cf. also &nbsp;2 Peter 2:13). But, as Srawley points out, ‘the use of the term Agape, and the distinction between the Agape and the Eucharist, as applied to the conditions described in Acts and 1 Corinthians, are possibly anachronisms. As yet there was no sharp distinction between the two parts of the meal, such as took place when the specially eucharistic features assumed a more developed liturgical form.’* </p> <p> [[Lindsay]] has described in a graphic way the meeting for edification in one of the Gentile churches founded by St. Paul. </p> <p> ‘The brethren fill the body of the hall, the women sitting together, in all probability on the one side, and the men on the other; behind them are the inquirers; and behind them, clustering round the door, unbelievers, whom curiosity or some other motive has attracted, and who are welcomed to this meeting “for the Word.” </p> <p> ‘The service, and probably each part of the service, began with the benediction: “Grace be to you and peace from God our Father and the Lord Jesus Christ,” which was followed by an invocation of Jesus and the confession that He is Lord. One of the brethren began to pray; then another and another; one began the Lord’s Prayer, and all joined; each prayer was followed by a hearty and fervent “Amen.” Then a hymn was sung; then another and another, for several of the brethren have composed or selected hymns at home which they wish to be sung by the congregation.… </p> <p> ‘After the hymns came reading from the Old Testament Scriptures,† and readings or recitations concerning the life and death, the sayings and deeds of Jesus. Then came the “instruction”-sober words for edification, based on what had been read, and coming either from the gift, of “wisdom,” or from that intuitive power of seeing into the heart of spiritual things which the apostle calls “knowledge.” Then came the moment of greatest expectancy. It was the time for the prophets, men who believed themselves and were believed by their brethren to be specially taught by the Holy Spirit, to take part. They started forward, the gifted men, so eager to impart what had been given them, that sometimes two or more rose at once and spoke together;‡ and sometimes when one was speaking the message came to another, and he leapt to his feet,§ increasing the emotion and taking from the edification. When the prophets were silent, first one, then another, and sometimes two at once, began strange ejaculatory prayers, in sentences so rugged and disjointed that the audience for the most part could not understand, and had to wait till some of their number, who could follow the strange utterances, were ready to translate them into intelligible language.║ Then followed the benediction; “The Grace of the Lord Jesus be with you all”; the “kiss of peace”; and the congregation dispersed. Sometimes during the meeting, at some part of the services, but oftenest when the prophets were speaking, there was a stir at the back of the room, and a heathen, who had been listening in careless curiosity or in barely concealed scorn, suddenly felt the sinful secrets of his own heart revealed to him, and pushing forward fell down at the feet of the speaker and made his confession, while the assembly raised the doxology: “Blessed be God, the Father of the Lord Jesus, for evermore. Amen.” ’¶ </p> <p> The elements of such worship-prayer and praise and instruction-combined to make what Duchesne in a happy phrase calls ‘a Liturgy of the Holy Ghost after the Liturgy of Christ, a true liturgy with a [[Real]] Presence and communion.’** In one form or another they passed into the later offices, beginning with vigil services, then morning services, which combined to make what was known in later days as the [[Divine]] Office. These had their roots in the Synagogue services, but were distinguished by the new fervour which the gift of the Holy Spirit stamped upon them, so that while the keynote of the Synagogue service was instruction the new keynote was praise. </p> <p> We may trace the same trend of thought in the Epistle to the Ephesians, regarded as a circular letter eminently calculated to raise the whole tone of worship. It is written from a point of view at which the Apostle feels free to pass away from the warnings needed by local churches and to rise into a higher region of emotion and thanksgiving.†† </p> <p> 2. The Eucharist.-In &nbsp;1 Corinthians 11:20-34 the Eucharist seems to have followed the Agape. St. Paul writes of it as a well-known service (&nbsp;1 Corinthians 10:16). [[Putting]] together the scattered hints in the [[Epistles]] along with the references in [[Clement]] of Rome and Justin Martyr, we may suppose that it followed a service such as that described above and that it always included the following elements: a prayer of thanksgiving (&nbsp;Luke 22:19, &nbsp;1 Corinthians 11:24; &nbsp;1 Corinthians 14:16, &nbsp;1 Timothy 2:1); the blessing of the bread and wine, with the recital of the words of Institution (&nbsp;1 Corinthians 10:16, &nbsp;Matthew 26:26-28, &nbsp;Mark 14:22-24, &nbsp;Luke 22:19-20, &nbsp;1 Corinthians 11:23);* prayers, remembering Christ’s death (&nbsp;Luke 22:19, &nbsp;1 Corinthians 11:23; &nbsp;1 Corinthians 11:25-26); the people eat and drink the consecrated bread and wine (&nbsp;Matthew 26:26-27, &nbsp;Mark 14:22-23, &nbsp;1 Corinthians 11:28-29). The evidence of the Didache is still in dispute. Some suppose that it contains prayers for the Agape rather than the Eucharist. In either case they are of interest and may be quoted here. </p> <p> ‘Every Sunday of the Lord, having assembled together, break bread and give thanks, having confessed your sins, that your sacrifice be pure’ (xiv. 1). </p> <p> ‘Concerning the Thanksgiving, give thanks thus. First, for the cup: We give thanks to thee, our Father, for the holy vine of thy servant David, which thou hast shown us through thy servant Jesus. Glory to thee for ever. But for the broken (bread): We give thanks to thee, our Father, for the life and knowledge which thou hast shown us through thy servant Jesus. Glory to thee for ever. As this broken bread was scattered over the mountains, and has been gathered together and made one, so may thy Church be gathered from the ends of the earth into thy kingdom; for thine is the glory and the power through Jesus Christ for ever. But none is to eat or drink of your [[Thanksgiving]] except those who are baptized into the name of the Lord; for because of this the Lord said: Do not give the holy thing to dogs’ (ix.). </p> <p> ‘After ye are filled give thanks thus: We give thanks to thee, holy Father, for thy holy name which thou hast made to dwell in our hearts, and for the knowledge and faith and immortality which thou hast shown us through thy servant Jesus. Glory to thee for ever. Thou, [[Almighty]] Lord, hast created all things for thy name’s sake and thou hast given food and drink to men for enjoyment that they might give thanks to thee. Above all we thank thee because thou art mighty.… Glory to thee for ever. Remember, O Lord, thy Church to free her from all evil and make her perfect in thy love; gather her from the four winds and make her holy in thy kingdom which thou hast prepared for her; for thine is the power and the glory for ever. Let grace come and let this world perish. [[Hosanna]] to the God of David. If any one be holy let him draw nigh; if any one be not, let him repent. Maran atha. Amen. But let the prophets give thanks as much as they will’ (x.). </p> <p> If the early date is allowed, we find here anticipation of the great thanksgiving of the later liturgies, mention of God’s work in creation and in redemption, a thanksgiving after [[Communion]] and prayer for the Church with the germ of the act of praise which grew into the Gloria in excelsis. </p> <p> The Epistle of Clement of Rome has references to the order observed for the worship of God, e.g. ch. 40: </p> <p> ‘Now the offerings and ministrations He commanded to be performed with care, and not to be done rashly or in disorder, but at fixed times and seasons.’ </p> <p> It contains also quotations from a wonderful prayer of intercession and thanksgiving (qq.v. ), and a close parallel to the later Sanctus. </p> <p> Ch. 34: ‘For the Scripture saith; Ten thousands of ten thousands stood by Him, and thousands of thousands ministered unto Him: and they cried aloud, Holy, holy, holy is the Lord of Sabaoth; all creation is full of His glory. Yea, and let us ourselves then, being gathered together in concord with intentness of heart, cry unto Him as from one mouth earnestly that we may he made partakers of His great and glorious promises.’ </p> <p> The Epistles of Ignatius contain many liturgical phrases but no further hints as to the form of worship beyond the maxim, ‘Do nothing without the bishop and the presbyters’ and such general exhortation as the following: </p> <p> ad Magn. 7: ‘And attempt not to think anything right for yourselves apart from others: but let there be one prayer in common, one supplication, one mind, one hope, in love and in joy unblameable, which is Jesus Christ, than whom there is nothing better. [[Hasten]] to come together all of you, as to one temple, even God; as to one altar; even to one Jesus Christ, who came forth from One Father, and is with One and departed unto One.’ </p> <p> Pliny’s letter to the [[Emperor]] Trajan, important as it is from other points of view, does not fill in any details for us in the scheme of worship. Pliny asserts that the Christiana were ‘accustomed on a certain day to meet together before daybreak and to sing a hymn alternately to Christ as a god’ (Ep. xcvi. 7). He continues that, having bound themselves by an oath to commit no crime, they dispersed but met again to eat food-a hint of the separation of the Agape from the Eucharist. </p> <p> The testimony of Justin Martyr in his First Apology is much more definite, and must be quoted in full: </p> <p> Ch. 65: ‘But we [Christians], after that we have thus washed him who has been convinced and has assented [to our teaching], lead him to the place where those who are called brethren are assembled, in order that we may offer hearty prayers in common for ourselves and for the illuminated [i.e. baptised] person, and for all others in every place, that we may be counted worthy, now that we have learned the truth, by our works also to be found good citizens and keepers of the commandments, so that we may be saved with an everlasting salvation. Having ended the prayers, we salute one another with a kiss. Bread and a cup of wine mingled with water are then brought to the president of the brethren: and he, taking them, gives praise and glory to the Father of the Universe, through the Name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayer and thanksgivings, all the people present express their assent by saying, “Amen.” … And when the president has given thanks and all the people have expressed their assent, those who are called by us deacons give each of those present the bread and wine mixed with water, over which the thanksgiving was pronounced, and they carry away a portion to those who are not present.’ </p> <p> 66: ‘And this food is called among us the Eucharist, of which no one is allowed to partake but he who believes that the things which we teach are true, and who has been washed with the washing that is for the remission of sins and unto regeneration, and who is so living as Christ hath enjoined. For we do not receive these [elements] as common bread and common drink, but in like manner as Jesus Christ our Saviour, having been made flesh by the word of God, bad both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of the word which comes from Him, and from which our blood and flesh are nourished by transmutation, is the flesh and blood of that Jesus who was made flesh.’ </p> <p> Justin goes on to quote the words of Institution from the Gospels, and in ch. 67, repeating his account of the Eucharist, emphasizes the fact that it is celebrated on Sunday, and adds that the [[Gospels]] are read ‘or the writings of the Prophets, as long as time permits.’ </p> <p> ‘And the well-to-do and the willing give what each person thinks fit, and the collection is deposited with the president, who succours orphans and widows, and those who are in want through sickness or any other cause, and those who are in prison, and the strangers sojourning among us, and, in a word, he takes care of all who are in any need.’ </p> <p> 3. Principles.-From these scattered hints, from which we may endeavour to reconstitute the form of worship in the Apostolic Church, we must now turn to the principles. In the evolution of the primitive liturgy we can discern a close adherence to the apostolic combination of prayer and praise with instruction and intercession leading up to the gift of sacramental grace. At the same time we note the constant loyalty to the principle on which Hooker lays such stress-that sacraments are ‘not physical but moral instruments of salvation, duties of service and worship, which unless we perform as the Author of grace requireth, they are unprofitable.’* </p> <p> This finds emphasis in the constant teaching of the need of purification for participation in holy rites. This is expressed in &nbsp;Hebrews 10:22 : ‘Let us draw near with a true heart in fulness of faith, having our hearts sprinkled from an evil conscience, and our body washed with pure water.’ In other words, devotion must be sincere and not formal, faith must be enlightened and firmly held. The writer goes on to refer to the confession made at baptism (v. 23); ‘Let us hold fast the confession of our hope that it waver not.’ Other references could be multiplied, but it may suffice to quote &nbsp;1 Peter 1:16-17, where the exhortation to holiness of life accompanies reference to ‘calling on the Father,’ The thought is summarized in the ancient proclamation by the bishop to the people, ‘Holy things to holy persons.’ </p> <p> Again we find that the primary characteristic of apostolic worship was to offer to the Lord the honour due unto His name in holy worship (&nbsp;Psalms 29:2). The desire of the [[Psalmist]] was fulfilled. The Church met to give as well as to receive. </p> <p> This thought leads straight up into the high region of speculation entered by [[Freeman]] when he traces back the ultimate principle of the Eucharist and of the Divine Office to the fundamental doctrines of the [[Incarnation]] and the [[Perpetual]] Priesthood of Christ. The Incarnation is linked up with the foundation truth of sacrifice. ‘Though he was rich, yet for your sakes he became poor.’* All Christian worship is enriched by that thought. It is more blessed to give than to receive. </p> <p> Under the conditions of human sinfulness the incarnate life of Christ was necessarily consecrated by suffering, which found its culmination in the Cross of Calvary, His Passion being the perfecting of His Priesthood. So it is the privilege of the Church in the Eucharist to show the Lord’s death till He come, to offer in this memorial sacrifice of praise and thanksgiving ‘the one true pure immortal sacrifice.’ </p> <p> The Divine Office of a later age, which traces its roots to the simple congregational meetings for edification, allied, as we have seen, to the Synagogue services, is based on the thought of the Perpetual Priesthood of Christ. [[Constant]] reference to the mediation of Christ in the familiar ending of prayers ‘through Jesus Christ our Lord’ kept this ever in mind. </p> <p> Literature.-L. Duchesne, Christian Worship2, Eng. tr. , London, 1904; A. Edersheim, The Temple: its [[Ministry]] and Services, do., 1874; A. Fortescue. The Mass, do., 1912; P. Freeman, The [[Principles]] of Divine Service, Oxford. 1863; T. M. Lindsay, The Church and the Ministry in the Early Centuries, London, 1902; J. H. Srawley, The Early History of the Liturgy, Cambridge, 1913; F. E. Warren, Liturgy and Ritual the Ante-Nicene Church, London, 1897. </p> <p> A. E. Burn. </p>

<p> Both the Hebrew (Old Testament) and the Greek (New Testament) words usually translated ‘worship’ indicate a kind of humble submission; for example, the submission of a servant to a master. The inferior kneels or bows down, showing an attitude of deep respect for the superior (&nbsp;Genesis 18:2; &nbsp;Genesis 33:3; &nbsp;Genesis 42:6; &nbsp;Genesis 49:8; &nbsp;2 Samuel 24:20; &nbsp;Matthew 8:2; &nbsp;Matthew 9:18; &nbsp;Matthew 18:26). </p> <p> This is the underlying idea in the human being’s worship of God. People humble themselves before their Creator as those who serve, honour, fear and adore him. They worship as those who appreciate God’s infinite worth (&nbsp;Genesis 24:26-27; &nbsp;Exodus 4:31; &nbsp;Exodus 12:27; &nbsp;Psalms 95:6; &nbsp;Matthew 2:2; &nbsp;Matthew 28:9; &nbsp;Revelation 4:10; &nbsp;Revelation 5:14; &nbsp;Revelation 11:16). Yet worship is not something grim, dull or cheerless. It is something joyful, for it is the enjoyment of God himself (&nbsp;Psalms 89:15-16; &nbsp;Psalms 98:4-6; &nbsp;Luke 1:46-47; &nbsp;1 Peter 1:8). </p> <p> '''Forms of worship''' </p> <p> Worship is both an attitude in which people live and a spiritual exercise that they carry out (&nbsp;Exodus 33:10; &nbsp;Romans 12:1). It is an activity not only of the spirit, but also of the mind (&nbsp;1 Corinthians 14:15). It is something that is done individually and collectively (&nbsp;Genesis 22:5; &nbsp;Genesis 24:52; &nbsp;1 Chronicles 29:20; &nbsp;Acts 20:7 &nbsp;1 Corinthians 14:26). ‘Worship’ is a term so broad in meaning that it may be used in some places to denote the highest exercises of the soul, in others to denote the formal exercises of insincere religion (&nbsp;1 Samuel 15:30; &nbsp;2 Samuel 12:20; &nbsp;Jeremiah 7:2-3). </p> <p> In Old Testament times the Israelites expressed their worship in ceremonial forms such as sacrifices and festivals (&nbsp;1 Samuel 1:3; &nbsp;Psalms 132:7). But true worship always required right behaviour, humility of spirit and confession of known sin. The rituals themselves were of no use if people did not worship God in their hearts and lives (&nbsp;Psalms 15:1; &nbsp;Psalms 50:7-15; &nbsp;Isaiah 29:13; &nbsp;Micah 6:6-8). Organized forms of worship were established firstly for the tabernacle (see [[Feasts]] ; [[Sacrifice]] ; [[Tabernacle]] ), then for the temple (see [[Music]] ; [[Singing]] ; [[Temple]] ), and later for the synagogue (see [[Synagogue]] ). </p> <p> The early Christians continued to attend the temple for prayer and worship (&nbsp;Acts 2:46; &nbsp;Acts 3:1), but before long they made a clear break with Judaism and gradually developed their own form of public worship. It consisted mainly of praying, singing, reading the Scriptures, teaching Christian truth and celebrating the Lord’s Supper (&nbsp;Acts 2:42; &nbsp;Acts 20:7; &nbsp;1 Corinthians 14:15-16; &nbsp;1 Timothy 4:13; see [[Church; Gifts Of The Spirit]] ) </p> <p> Because the Christians’ worship was collective, the participants had to maintain a degree of order in the procedures they followed. The worship of the church was a united act, not a disjointed collection of individual expressions of devotion (&nbsp;1 Corinthians 12:25; &nbsp;1 Corinthians 14:16-17; &nbsp;1 Corinthians 14:33; &nbsp;1 Corinthians 14:40). As in Old Testament times, the spiritual condition of the worshippers was more important than their formal expressions of worship (&nbsp;Mark 7:6-7; &nbsp;John 4:23-24; &nbsp;Philippians 3:3). </p> <p> Worship, besides being ‘in the spirit’, must be ‘in truth’ (&nbsp;John 4:24). People must worship out of an understanding of the truth of God, and that truth has been revealed through the Scriptures (&nbsp;John 16:14). If a clearer understanding of the Scriptures leads to a more worthy worship, the Bible should have a place in worship, whether individual or collective. As God reveals more of his person and work through the Scriptures, believers will be filled with love and awe, and will respond with humble yet adoring worship (&nbsp;Revelation 1:12-17). </p> <p> In true worship there is therefore a two-way movement. There is a movement from God to the worshippers and from the worshippers to God; in other words, communion (&nbsp;1 John 1:1-3). This is well expressed in the Lord’s Supper (&nbsp;1 Corinthians 10:16-17; &nbsp;1 Corinthians 11:24-26; see [[Communion; Fellowship; Lord’S Supper]] ) </p> <p> '''True and false worship''' </p> <p> Any giving of honour to God is, in a sense, worship (&nbsp;Psalms 22:27-29; &nbsp;Acts 8:27; &nbsp;Acts 16:14), but the higher forms of worship arise out of an exercise of the soul that words cannot express. The greater the appreciation that believers have of God’s holy character and gracious works, the more they adore him and praise him. They worship him as their Creator and their Redeemer. They bring him homage, adoration and praise because of who he is and what he has done (&nbsp;Psalms 103:1-5; &nbsp;Psalms 104:1-4; &nbsp;Psalms 104:31-35; &nbsp;Revelation 4:8-11; &nbsp;Revelation 5:9-14). God’s deeds, whether in creation, history or redemption, are a cause for unceasing worship and praise from men and women everywhere (&nbsp;Psalms 33:1-19; &nbsp;Psalms 99:1-5; &nbsp;Romans 11:33-36; &nbsp;Ephesians 3:14-21; &nbsp;Judges 1:24-25). </p> <p> God alone is to be worshipped (&nbsp;Acts 10:25-26; &nbsp;Acts 14:11-15; &nbsp;Revelation 22:8-9). Those who worship any other god, person or thing are guilty of idolatry (&nbsp;Exodus 20:4-5; &nbsp;Exodus 32:8; &nbsp;Deuteronomy 4:19; &nbsp;Deuteronomy 8:19; &nbsp;Romans 1:25; see [[Idolatry]] ). Just as the worship of God means submission to his sovereign rule, so the worship of idols means submission to the evil power of false gods (&nbsp;Exodus 20:5; &nbsp;Deuteronomy 11:16; &nbsp;Deuteronomy 29:26; &nbsp;Joshua 24:15; &nbsp;Matthew 4:10; &nbsp;1 Corinthians 10:20; &nbsp;Hebrews 1:6-7). If any challenge God by claiming divine worship for themselves, they are guilty of blasphemy (&nbsp;Matthew 4:9-10; &nbsp;Mark 2:7; &nbsp;Mark 14:61-64; &nbsp;Revelation 13:4-8; &nbsp;Revelation 19:20; see [[Blasphemy]] ). </p> <p> There is a sense in which all creation worships God (&nbsp;Psalms 96:1; &nbsp;Psalms 97:1; &nbsp;Psalms 148:3-4). In particular, the spirit beings who live in God’s heavenly presence worship him unceasingly, as if that were the purpose for which they were created (&nbsp;Psalms 148:1-2; &nbsp;Isaiah 6:2-3; &nbsp;Hebrews 1:6; &nbsp;Revelation 4:8-11). </p> <p> The people of God’s earth also worship him. In the case of those who have responded to the grace of God and accepted the gift of his Son, their worship is enriched by their unspeakable gratitude (&nbsp;2 Corinthians 8:9; &nbsp;2 Corinthians 9:15). They worship Jesus Christ, and they worship the Father through Christ, whose Spirit now indwells them (&nbsp;John 16:13-14; &nbsp;Ephesians 2:18; &nbsp;Colossians 1:15-23; &nbsp;Judges 1:24-25). Yet their worship at present is very far short of perfection. Only in the age to come, when they see and know God clearly, will they worship as they ought (&nbsp;1 Corinthians 13:12; &nbsp;Revelation 22:3-4). </p>

<p> Surely the Lord is in this place—and I did not know it! How awesome is this place! This is none other than the house of God, and this is the gate of heaven (&nbsp;Genesis 28:16-17 NRSV). </p> <p> Before the dream, the place had only been a stopping place reached by sunset (&nbsp;Genesis 18:11 ), but when he awoke it had become a holy place. The holy presence of God had penetrated into ordinary (profane) space in a way which had aroused acute awareness on the part of a human being. The sacred (holy) and profane are united in an experience of worship. </p> <p> The consciousness of holy presence brings forth a response from those who perceived it. The response is worship and may take many forms. The response may be private and intensely personal, in the form of prayers, confessions, silence, and meditative experiences of various sorts. Jesus, leaving the disciples behind in a place called Gethsemane, went a ways from them to fall on the ground and pray alone to the Father (&nbsp;Mark 14:32-35 ). According to &nbsp;Matthew 26:39 (NRSV), he “threw himself on the ground and prayed”; according to &nbsp; Luke 22:41 , he “knelt down, and prayed” (NRSV). Each of these is a physical posture considered appropriate for worship in prayer. </p> <p> Jacob's response was to take the stone he had used for a pillow and to set it up as a pillar, declaring that the stone pillar would be a house of God, apparently meaning that a temple/sanctuary would be built there. This would be a place where communication could occur between the divine-heavenly realm and the human-earthly realm. The messengers of God would be continually going up and down bearing the petitions of worshipers and the responses of God. Thus Jacob proposed that his personal experience of the presence of God be made available to others. </p> <p> Worship in the Bible moves back and forth between personal experience and corporate experience. Personal worship may occur in very private circumstances or may be related to public worship. This is illustrated by the shifting back and forth from plural speakers to a singular speaker in the Psalms (for instance, &nbsp;Psalm 44:1 ). Personal worship and corporate worship are mutually interactive. Corporate worship is empowered by personal experience, but personal experience needs affirmation and interpretation in corporate worship. Thus, early Christians were warned not to neglect meeting together in worship, “as is the habit of some,” in order to encourage one another in the faith and in the spiritual life (&nbsp;Hebrews 10:25 NRSV). [[Assembling]] together in worship is an affirmation of what the worshipers believe and an opportunity for mutual response to the gracious actions of God. </p> <p> Worship in the Bible appears in varied forms and types. Times and places are among the major factors. Worship, especially of the corporate type, normally takes place according to some sort of schedule and/or calendar. There are times and seasons for worship, even though in the Bible God is present with His people at anytime. Sharpened awareness of the divine presence may result from intensive exercises of worship during special times and at special places. These occasions and places are also the contexts for religious education and the development and enjoyment of fellowship among the worshipers. Thus in ancient Israel there was the divine comand that “Three times in the year all your males shall appear before the Lord God,” and “Three times in the year you shall hold a festival for me” (&nbsp;Exodus 23:17 ,Exodus 23:17,&nbsp;23:14 NRSV). See [[Day Of Atonement]]; [[Festivals]]; Sabbath . </p> <p> The Psalms with expressions of lament, confession, thanksgiving, praise, teaching, and celebration show the breadth of Old Testament worship. See Music; Psalms. </p> <p> The followers of Jesus, who became known as Christians, received a rich heritage of worship from Judaism, but the new dynamics of their experience with Christ brought about major changes. The festivals of Passover and Pentecost were retained but in different forms. The Lord's Supper, the crucifixion, and the resurrection of Jesus are all closely related to the Passover celebration (&nbsp;1 Corinthians 11:23-26; &nbsp;Matthew 26:17 ,Matthew 26:17,&nbsp;26:26-28 and parallels). The Christian [[Easter]] is a form of the Passover. According to &nbsp; Acts 2:1-42 , Pentecost was the occasion of a great filling and empowering of the disciples of Jesus by the Holy Spirit (interpreted as a fulfillment of &nbsp;Joel 2:28-32 ). [[Scattered]] references in the New Testament (&nbsp;1 Corinthians 16:8; &nbsp;Acts 20:16 ) indicate that the early Christians converted Pentecost into a Christian observance. It has continued to be observed as a part of the Christian calendar by many churches (seventh Sunday after Easter). Tabernacles/Booths has not been continued in Christian worship except in the related forms of thanksgiving observances and harvest festivals. The Day of Atonement is used theologically to interpret Christ's sacrifice in &nbsp;Hebrews 8-9 , but does not seem to have been a regular part of Christian worship, except in the form of penitential periods like Lent. For Christians the whole complex of Temple activities, priesthood, sacrifice, and sin-cleansing rituals either became obsolete or were reinterpreted in major ways (for instance, the church itself becomes the temple (&nbsp;1 Corinthians 6:19; &nbsp;Ephesians 2:21-22; &nbsp;1 Peter 2:9 ). See [[Church Year]] . </p> <p> Sabbath has been a major problem for Christian worship. The early Christians are said to have met on the first day of the week (&nbsp;Acts 20:7; compare &nbsp;1 Corinthians 16:2; &nbsp;John 20:19 ,John 20:19,&nbsp;20:26 )—though attending the Temple together on a daily basis (&nbsp;Acts 2:46 ). The early Christian meetings seem to have been joyful occasions for teaching, prophesying, singing, praying, reading apostolic letters, and the “breaking of bread” in the Lord's Supper (&nbsp;Acts 2:42 ,Acts 2:42,&nbsp;2:46; &nbsp;1 Corinthians 14:26; &nbsp;Ephesians 5:19-20; &nbsp;Colossians 3:16; &nbsp;1 Thessalonians 5:16-18 ). The explanation of the emergence of the Christian Sunday from these beginnings is plagued by a lack of precise information and by doctrinal disputes. It seems clear that the first day-of-the-week meetings of the early Christians were not sabbaths. The first-day celebration became “the Lord's day” (&nbsp;Revelation 1:10 ) with emphasis on the resurrection. In time, the Christian Sunday became the Christian sabbath for most Christians; though non-Sunday, sabbatarian groups have been very persistent in Christian history. It seems logical for Christians to observe both sabbath and Sunday, but in most cases this has been judged both impractical and unnecessary. The extent to which Sunday should be considered as sabbath is debated by Christians both in theory and in practice. One polar position is represented by a long tradition of puritanical sabbath observance on Sunday, with no works and a minimum of other activities apart from worship. The other pole gathers around it the conviction that sabbath was annulled by the work and teaching of Jesus (compare &nbsp;Galatians 4:10-11; &nbsp;Romans 14:5; &nbsp;Colossians 2:16-17 ) and that Christians are free from any sabbath observance on Sunday. Most Christians maintain a middle position of sabbath/Sunday observance, taking Sunday as a messianic continuation of the Jewish sabbath and believing that the loss of the sabbath theology of the Old Testament would be serious and unnecessary. The sabbath theology includes the archetypal testimonies of God's saving action in creation from chaos and in Exodus from slavery. Such fundamental aspects are essential for a life of faith and merge without conflict with the celebration of the resurrection and the lordship of Christ. </p> <p> The discussion above indicates that worship in the biblical context in multifaceted and complex. Some elements seem to be of vital importance. Time and places have been referred to already. The New Testament and much Christian experience move away from rigid adherence to calendars and places, but they are still important in Christian practice. The awareness of divine presence, however symbolized and realized, is absolutely essential for worship. Like Jacob, every true worshiper becomes aware that “The Lord is in this place!” As in the case of Jacob, the sense of presence may come in private and personal experience. However, the most basic pattern is found in the promise of Jesus, according to &nbsp;Matthew 18:20 (NRSV): “For where two or three are gathered in my name, I am there among them.” The heart of Christian worship is the power of Christ's presence in a gathered community of disciples (see &nbsp; John 14:12-14; &nbsp;Acts 2:43-47; &nbsp;Acts 4:9-12 ,Acts 4:9-12,&nbsp;4:32-37; &nbsp;1 Corinthians 5:3-4; &nbsp;Revelation 2:1 ). According to the New Testament, the presence of Christ is especially manifest in the breaking of the bread at the Lord's Supper (compare &nbsp;Luke 24:28-32 ,Luke 24:28-32,&nbsp;24:35 ). However, the Presence is not limited to the Supper and may occur wherever and whenever “two or three are gathered” in the name of Jesus Christ. </p> <p> Marvin E. Tate </p>

<p> The worship of God has been described as 'the honour and adoration which are rendered to Him by reason of what He is in Himself, and what He is to those who render it.' It is pre-supposed that the worshipper has some relation with God, and that the order of service or worship is prescribed. The Israelites had been redeemed out of Egypt by God, and thus as a ransomed people could draw near to His appointed place to worship according to His order. The Psalmist could say, "O come let us sing unto the Lord: let us make a joyful noise to the rock of our salvation . . . . for the Lord is a great God, and a great King above all gods . . . . O come, let us worship and bow down: let us kneel before the Lord our maker. For He is our God, and we are the people of his pasture, and the sheep of his hand." &nbsp;Psalm 95:1-7 . </p> <p> The worshippers could not enter God's sanctuary in O.T. times: their place of approach was its outer courts; and even the priests, except once a year, went no further than the holy place. All this is now changed: redemption has been wrought, the veil has been rent from top to bottom, God has come out, and worshippers, as priests, have boldness for entrance to the holiest. God has been revealed in the counsels of His love as Father, and the Holy Spirit has been given. The language of the Psalms therefore is hardly fitting for Christian worship, because of the nearness into which the believer is brought. In the millennium the <i> people </i> will not have access in the same sense: the true figure for the Christian attitude is that of the priest, not that of the people. </p> <p> They that worship God must worship Him in spirit and in truth, and the Father seeketh such to worship Him. &nbsp;John 4:24 . They delight in what He is: they "joy in God," and they love Him. To worship 'in spirit' is to worship according to the true nature of God, and in the power of that communion which the Holy Spirit gives. It thus stands in contrast to worship consisting in forms and ceremonies, and to the religiousness of which the flesh is capable. To worship 'in truth' is to worship God according to the revelation which He has been pleased to give of Himself. It would not therefore <i> now </i> be worshipping God 'in truth' to worship Him simply as 'a great God,' 'our Maker,' and 'a great King above all gods,' as in &nbsp; Psalm 95; for He has been pleased to reveal Himself in another light, even as 'Father' to those who are His. They enter into His presence in the spirit of sonship, and in the sense of the love which has given them a place before Him in Christ, as sons according to His good pleasure: the sense of this love, and of the good pleasure of God in having us before Him in Christ, is the spring of worship. The Father and the Son are known, the Father's will is that the Son should be honoured as revealing the fountain of love, and the Son leading the hearts of the many sons into the Father's love. Worship is thus distinguished from ascriptions of praise and thanksgiving: it is the homage of love. &nbsp;Romans 8:15 . </p>

<p> WORSHIP, n. See Worth. </p> 1. Excellence of character dignity worth worthiness. <p> --Elfin born of noble state, and muckle worship in his native land. </p> <p> In this sense, the word is nearly or quite obsolete but hence, </p> 2. A title of honor, used in addresses to certain magistrates and other of respectable character. <p> My father desires your worships company. </p> 3. A term of ironical respect. 4. [[Chiefly]] and eminently, the act of paying divine honors to the [[Supreme]] Being or the reverence and homage paid to him in religious exercises, consisting in adoration, confession, prayer, thanksgiving and the like. <p> The worship of God is an eminent part of religion. </p> <p> [[Prayer]] is a chief part of religious worship. </p> 5. The homage paid to idols or false gods by pagans as the worship or Isis. 6. Honor respect deference. <p> Then shalt thou have worship in the presence of them that sit at meat with thee. &nbsp;Luke 14 . </p> 7. Idolatry of lovers obsequious or submissive respect. <p> WORSHIP, </p> 1. To adore to pay divine honors to to reverence with supreme respect and veneration. <p> Thou shalt worship no other God. &nbsp;Exodus 34 . </p> 2. To respect to honor to treat with reverence. <p> Nor worshipd with a waxen epitaph. </p> 3. To honor with extravagant love and extreme submission as a lover. <p> With bended knees I daily worship her. </p> <p> WORSHIP, </p> 1. To perform acts of adoration. 2. To perform religious service. <p> Our fathers worshiped in this mountain. &nbsp;John 4 . </p>

<p> '''(1):''' ''' (''' v. t.) To honor with extravagant love and extreme submission, as a lover; to adore; to idolize. </p> <p> '''(2):''' ''' (''' a.) Hence, a title of honor, used in addresses to certain magistrates and others of rank or station. </p> <p> '''(3):''' ''' (''' v. t.) To pay divine honors to; to reverence with supreme respect and veneration; to perform religious exercises in honor of; to adore; to venerate. </p> <p> '''(4):''' ''' (''' v. t.) To respect; to honor; to treat with civil reverence. </p> <p> '''(5):''' ''' (''' a.) An object of worship. </p> <p> '''(6):''' ''' (''' a.) Excellence of character; dignity; worth; worthiness. </p> <p> '''(7):''' ''' (''' a.) Honor; respect; civil deference. </p> <p> '''(8):''' ''' (''' a.) Obsequious or submissive respect; extravagant admiration; adoration. </p> <p> '''(9):''' ''' (''' a.) The act of paying divine honors to the Supreme Being; religious reverence and homage; adoration, or acts of reverence, paid to God, or a being viewed as God. </p> <p> '''(10):''' ''' (''' v. i.) To perform acts of homage or adoration; esp., to perform religious service. </p>

<p> <em> Shâchâh </em> ( '''''שָׁחָה''''' , Strong'S #7812), “to worship, prostrate oneself, bow down.” This word is found in modern Hebrew in the sense of “to bow or stoop,” but not in the general sense of “to worship.” The fact that it is found more than 170 times in the Hebrew Bible shows something of its cultural significance. It is found for the first time in Gen. 18:2, where [[Abraham]] “bowed himself toward the ground” before the 3 messengers who announced that [[Sarah]] would have a son. </p> <p> The act of bowing down in homage is generally done before a superior or a ruler. Thus, David “bowed” himself before Saul (1 Sam. 24:8). Sometimes it is a social or economic superior to whom one bows, as when Ruth “bowed” to the ground before [[Boaz]] (Ruth 2:10). In a dream, Joseph saw the sheaves of his brothers “bowing down” before his sheaf (Gen. 37:5, 9-10). <em> Shâchâh </em> is used as the common term for coming before God in worship, as in 1 Sam. 15:25 and Jer. 7:2. Sometimes it is in conjunction with another Hebrew verb for bowing down physically, followed by “worship,” as in Exod. 34:8: “And Moses made haste, and bowed his head toward the earth, and worshiped.” Other gods and idols are also the object of such worship by one’s prostrating oneself before them (Isa. 2:20; 44:15, 17). </p>

<p> <strong> WORSHIP </strong> . See Adoration, Praise, Prayer, Preaching, Synagogue, Temple. In &nbsp; Luke 14:10 AV [Note: Authorized Version.] ‘worship’ means reverence (RV [Note: Revised Version.] ‘glory’) from man to man. </p>

&nbsp;Exodus 34:14&nbsp;Isaiah 2:8&nbsp;Acts 10:25,26&nbsp;Revelation 22:8,9

<p> ''''' wûr´ship ''''' (Anglo-Saxon: <i> weorthscipe </i> , <i> wyrthscype </i> , "honor," from <i> weorth </i> , <i> wurth </i> , "worthy," "honorable," and <i> scipe </i> , "ship"): </p> <p> 1. Terms </p> <p> 2. Old Testament Worship </p> <p> 3. New Testament Worship </p> <p> 4. Public Christian Worship </p> <p> [[Literature]] </p> <p> Honor, reverence, homage, in thought, feeling, or act, paid to men, angels, or other "spiritual" beings, and figuratively to other entities, ideas, powers or qualities, but specifically and supremely to Deity. </p> 1. Terms: <p> The principal Old Testament word is שׁחה , <i> ''''' shāḥāh ''''' </i> , "depress," "bow down," "prostrate" (Hithpael), as in &nbsp; Exodus 4:31 , "bowed their heads and worshipped"; so in 94 other places. The context determines more or less clearly whether the physical act or the volitional and emotional idea is intended. The word is applied to acts of reverence to human superiors as well as supernatural. the Revised Version (British and American) renders it according to its physical aspect, as indicated by the context, "bowed himself down" (the King James Version "worshipped," &nbsp;Genesis 24:52; compare &nbsp;Genesis 23:7; &nbsp;Genesis 27:29 , etc.). </p> <p> Other words are: סגד , <i> ''''' ṣāghadh ''''' </i> , "prostrate," occurring in &nbsp; Isaiah 44:15 , &nbsp;Isaiah 44:17 , &nbsp;Isaiah 44:19; &nbsp;Isaiah 46:6 , but rendered (English [[Versions]] of the Bible) "fall down." In &nbsp;Daniel 2:46; &nbsp;Daniel 3:5 , &nbsp;Daniel 3:6 , &nbsp;Daniel 3:7 , &nbsp;Daniel 3:10 , &nbsp;Daniel 3:15 , &nbsp;Daniel 3:18 , &nbsp;Daniel 3:28 , it (Aramaic סגד , <i> ''''' ṣeghidh ''''' </i> ) is "worship" (English Versions of the Bible), 7 times associated with "falling down" and 5 times with "serve." עבד , <i> ''''' ‛ābhadh ''''' </i> , "work," "labor," "serve," is rendered "worship" by English Versions of the Bible in &nbsp;2 Kings 10:19 , &nbsp;2 Kings 10:21 ff: "the worshippers (servants) of Baal." In &nbsp; Isaiah 19:21 the Revised Version (British and American) has "worship with sacrifice and oblation" (the King James Version "do sacrifice"). &nbsp; Isaiah 19:23 the King James Version has "served," the Revised Version (British and American) "worship." עצב , <i> ''''' ‛ācabh ''''' </i> , "carve," "fabricate," "fashion," is once given "worship," i.e. "make (an object of) worship" (&nbsp;Jeremiah 44:19 , the American Revised Version margin "portray"). </p> <p> The Old Testament idea is therefore the reverential attitude of mind or body or both, combined with the more generic notions of religions adoration, obedience, service. </p> <p> The principal New Testament word (59 times) is προσκυνέω , <i> ''''' proskunéō ''''' </i> , "kiss (the hand or the ground) toward," hence, often in the oriental fashion bowing prostrate upon the ground; accordingly, [[Septuagint]] uses it for the Hithpael of <i> ''''' shāḥāh ''''' </i> ( <i> ''''' hishtaḥăwāh ''''' </i> ), "prostrate oneself." It is to render homage to men, angels, demons, the Devil, the "beast," idols, or to God. It is rendered 16 times to Jesus as a beneficent superior; at least 24 times to God or to Jesus as God. The root idea of bodily prostration is much less prominent than in the Old Testament. It is always translated "worship." </p> <p> Next in frequency is σέβομαι , <i> ''''' sébomai ''''' </i> , "venerate," and its various cognates, σεβάζομαι , <i> ''''' sebázomai ''''' </i> , εὐσεβέω , <i> ''''' eusebéō ''''' </i> , θεοσεβής , <i> ''''' theosebḗs ''''' </i> , σέβασμα , <i> ''''' sébasma ''''' </i> . Its root is σέβας , <i> ''''' sébas ''''' </i> , "fear," but this primitive meaning is completely merged into "reverence," "hold in awe": "In vain do they worship me" (&nbsp; Matthew 15:9 , etc.). λατρεύω , <i> ''''' latreúō ''''' </i> , is "serve" (religiously), or "worship publicly," "perform sacred services," "offer gifts," "worship God in the observance of the rites instituted for His worship." It is translated "worship" in &nbsp;Acts 7:42; &nbsp;Acts 24:14 the King James Version, but "serve," American Standard Revised Version: "serve the host of heaven," "serve I the God of our fathers"; but both the King James Version and the American Standard Revised Version render &nbsp; Philippians 3:3 , "worship by the Spirit of God," and &nbsp;Hebrews 10:2 , "the worshippers," the context in the first two being general, in the second two specific. In &nbsp;2 Timothy 1:3 and many other cases both the King James Version and the Revised Version (British and American) give "serve," the meaning not being confined to worship; but compare &nbsp; Luke 2:37 Revised Version: "worshipping (the King James Version "served") with fastings and supplications." &nbsp; Romans 1:25 gives both <i> ''''' sebazomai ''''' </i> and <i> ''''' latreuō ''''' </i> in their specific meanings: "worshipped (venerated) and served (religiously,) the creature." δόξα , <i> ''''' dóxa ''''' </i> , "glory" (&nbsp;Luke 14:10 , King James Version: "Thou shalt have worship," is a survival of an old English use, rightly discarded in the Revised Version (British and American)). θρησκεία , <i> ''''' thrēskeı́a ''''' </i> (&nbsp;Colossians 2:18 ), "a voluntary humility and worshipping of the angels" (the American Revised Version margin "an act of reverence"), has the root idea of trembling or fear. θεραπεύω , <i> ''''' therapeúō ''''' </i> , "serve," "heal," "tend" (&nbsp;Acts 17:25 , King James Version: "neither is worshipped by men's hands"), is "served" in the Revised Version (British and American), perhaps properly, but its close connection with "temples made with hands" makes this questionable. νεωκόρος , <i> ''''' neōkóros ''''' </i> , "temple-sweepers," "temple-keeper" (&nbsp;Acts 19:35 ), has its true meaning in the Revised Version (British and American), but "worshipper" is needed to complete the idea, in our modern idiom. </p> <p> In the [[Apocrypha]] the usage is the same as in the New Testament, the verbs used being, in the order of their frequency, <i> ''''' proskuneō ''''' </i> , <i> ''''' sebomai ''''' </i> , <i> ''''' thrēskeuō ''''' </i> , and <i> ''''' latreuō ''''' </i> . </p> <p> The New Testament idea of worship is a combination of the reverential attitude of mind and body, the general ceremonial and religious service of God, the feeling of awe, veneration, adoration; with the outward and ceremonial aspects approaching, but not reaching, the vanishing point. The total idea of worship, however, both in the Old Testament and New Testament, must be built up, not from the words specifically so translated, but also, and chiefly, from the whole body of description of worshipful feeling and action, whether of individuals singly and privately, or of larger bodies engaged in the public services of sanctuary, tabernacle, temple, synagogue, upper room or meeting-place. </p> <p> Space permits no discussion of the universality of worship in some form, ranging from superstitious fear or fetishism to the highest spiritual exercise of which man is capable; nor of the primary motive of worship, whether from a desire to placate, ingratiate, or propitiate some higher power, or to commune and share with him or it, or express instinctive or purposed devotion to him. On the face of the Bible narratives, the instinct of communion, praise, adoring gratitude would seem to be the earliest moving force (compare &nbsp;Genesis 4:3 , &nbsp;Genesis 4:4 , Cain, Abel; &nbsp;Romans 1:18-25 , the primitive knowledge of God as perverted to creature-worship; &nbsp;Genesis 8:20 , Noah's altar; and &nbsp;Genesis 12:7 , Abram's altar). That propitiation was an early element is indicated probably by Abel's offering from the flock, certainly by the whole system of sacrifice. Whatever its origin, worship as developed in the Old Testament is the expression of the religious instinct in penitence, prostration, adoration, and the uplift of holy joy before the Creator. </p> 2. Old Testament Worship: <p> In detail, Old Testament worship was individual and private, though not necessarily secret, as with [[Eliezer]] (&nbsp;Genesis 24:26 f), the expression of personal gratitude for the success of a mission, or with Moses (&nbsp; Exodus 34:8 ), seeking God's favor in intercessory prayer; it was sometimes, again, though private, in closest association with others, perhaps with a family significance (&nbsp;Genesis 8:20 , Noah; &nbsp;Genesis 12:7; &nbsp;Genesis 22:5 , Abraham: "I and the lad will go yonder; and ... worship"); it was in company with the "great congregation," perhaps partly an individual matter, but gaining blessing and force from the presence of others (&nbsp;Psalm 42:4 : "I went with the throng ... keeping holyday"); and it was, as the national spirit developed, the expression of the national devotion (&nbsp; 1 Chronicles 29:20 : "And all the assembly ... worshipped Yahweh, and the king"). In this public national worship the truly devout Jew took his greatest delight, for in it were inextricably interwoven together, his patriotism, his sense of brotherhood, his feeling of solidarity, his personal pride and his personal piety. </p> <p> The general public worship, especially as developed in the Temple services, consisted of: (1) Sacrificial acts, either on extraordinary occasions, as at the dedication of the Temple, etc., when the blood of the offerings flowed in lavish profusion (&nbsp;2 Chronicles 7:5 ), or in the regular morning and evening sacrifices, or on the great annual days, like the Day of Atonement. (2) Ceremonial acts and posture of reverence or of adoration, or symbolizing the seeking and receiving of the divine favor, as when the high priest returned from presenting incense offering in the holy place, and the people received his benediction with bowed heads, reverently standing (&nbsp;2 Chronicles 7:6 ), or the worshippers prostrated themselves as the priests sounded the silver trumpets at the conclusion of each section of the Levites' chant. (3) Praise by the official ministrants of the people or both together, the second probably to a very limited extent. This service of praise was either instrumental, silver "trumpets and cymbals and instruments of music," or it might be in vocal song, the chant of the Levites (very likely the congregation took part in some of the antiphonal psalms); or it might be both vocal and instrumental, as in the magnificent dedicatory service of Solomon (&nbsp;2 Chronicles 5:13 ), when "the trumpeters and singers were as one, to make one sound to be heard in praising and thanking Yahweh." Or it might be simply spoken: "And all the people said, Amen, and praised Yahweh" (&nbsp;1 Chronicles 16:36 ). How fully and splendidly this musical element of worship was developed among the Hebrews the Book of Ps gives witness, as well as the many notices in Chronicles (1 Ch 15; 16; 25; &nbsp;2 Chronicles 5:1-14; 29; 30, etc.). It is a pity that our actual knowledge of Hebrew music should be so limited. (4) Public prayer, such as is described in Dt 26, at the dedication of the Temple (2 Ch 6, etc.), or like &nbsp;Psalm 60:1-12; &nbsp;Psalm 79:1-13; 80. Shorter forms, half praise, half prayer, formed a part of the service in Christ's time. (5) The annual feasts, with their characteristic ceremonies. See Passover; Tabernacle; etc. Places of worship are discussed under [[Altar]]; [[High Place]]; [[Sanctuary]]; Tabernacle; Temple , etc. </p> 3. New Testament Worship: <p> In the New Testament we find three sorts of public worship, the temple-worship upon Old Testament lines, the synagogue-worship, and the worship which grew up in the Christian church out of the characteristic life of the new faith. The synagogue-worship, developed by and after the exile, largely substituted the book for the symbol, and thought for the sensuous or object appeal; it was also essentially popular, homelike, familiar, escaping from the exclusiveness of the priestly service. It had four principal parts: (1) the recitation of the <i> ''''' shema‛ ''''' </i> , composed of &nbsp; Deuteronomy 6:4-9; &nbsp;Deuteronomy 11:13-21 , and &nbsp;Numbers 15:37-41 , and beginning, "Hear ( <i> ''''' shema‛ ''''' </i> ), O I srael: Yahweh our God is one Yahweh"; (2) prayers, possibly following some set form, perhaps repeating some psalm; (3) the reading by male individuals of extracts from the Law and the [[Prophets]] selected by the "ruler of the synagogue," in later years following the fixed order of a lectionary, as may have been the case when Jesus "found the place"; (4) the <i> ''''' targum ''''' </i> or condensed explanation in the vernacular of the Scriptures read. </p> <p> It is questioned whether singing formed a part of the service, but, considering the place of music in Jewish religious life, and its subsequent large place in Christian worship, it is hard to think of it as absent from the synagogue. </p> 4. Public Christian Worship: <p> Public Christian worship necessarily developed along the lines of the synagogue and not the temple, since the whole sacrificial and ceremonial system terminated for Christianity with the life and death of Jesus. The perception of this, however, was gradual, as was the break of Jewish Christians with both synagogue and temple. Jesus Himself held the temple in high honor, loved to frequent it as His Father's house, reverently observed the feasts, and exhibited the characteristic attitude of the devout but un-Pharisaic Israelite toward the temple and its worship. Yet by speaking of Himself as "greater than the temple" (&nbsp;Matthew 12:6 ) and by quoting, &nbsp;Hosea 6:6 , "I desire goodness and not sacrifice," He indicated the relative subordinateness of the temple and its whole system of worship, and in His utterance to the woman of [[Samaria]] He intimated the abolition both of the whole idea of the central sanctuary and of the entire ceremonial worship: "Neither in this mountain, nor in Jerusalem, shall ye worship the Father"; "They that worship him must worship in spirit and truth" (&nbsp;John 4:21 , &nbsp;John 4:24 ). His chief interest in the temple seems to have been as a "house of prayer" and an opportunity to reach and touch the people. We cannot help feeling that with all His love for the holy precincts, He must have turned with relief from the stately, formal, distant ceremonial of the temple, partly relieved though it was by the genuine religious passion of many worshippers, to the freer, more vital, closer heart-worship of the synagogue, loaded though that also was with form, tradition, ritual and error. Here He was a regular and reverent attendant and participant (&nbsp;Mark 1:21 , &nbsp;Mark 1:39; &nbsp;Mark 3:1; &nbsp;Mark 6:2; &nbsp;Luke 6:6 ). Jesus did not Himself prescribe public worship for His disciples, no doubt assuming that instinct and practice, and His own spirit and example, would bring it about spontaneously, but He did seek to guard their worship from the merely outward and spectacular, and laid great emphasis on privacy and real "innerness" in it (Mt 6:1-18, etc.). Synagogue-worship was probably not abandoned with Pentecost, but private brotherhood meetings, like that in the upper chamber, and from house to house, were added. The young church could hardly have "grown in favor with the people," if it had completely withdrawn from the popular worship, either in temple or synagogue, although no attendance on the latter is ever mentioned. Possibly the Christians drew themselves together in a synagogue of their own, as did the different nationalities. The reference in James: "if there come unto your synagogue" (&nbsp;James 2:2 ), while not conclusive, since "synagogue" may have gained a Christian significance by this time, nevertheless, joined with the traditions concerning James's ascetic zeal and popular repute, argues against such a complete separation early. Necessarily with the development into clearness of the Christian ideas, and with the heightening persecution, together with the hard industrial struggle of life, the observance of the Jewish Sabbath in temple or synagogue, and of the Christian's Lord's Day, grew incompatible. Yet the full development of this must have been rather late in Paul's life. Compare his missionary tactics of beginning his work at the synagogue, and his custom of observing as far as possible the Jewish feasts (&nbsp;Acts 20:16; &nbsp;1 Corinthians 16:8 ). Our notions of the worship of the early church must be constructed out of the scattered notices descriptive of different stages in the history, and different churches present different phases of development. The <i> time </i> was clearly the Lord's Day, both by the Jewish churches (&nbsp; John 20:19 , &nbsp;John 20:26 ) and by the Greek (&nbsp;Acts 20:7; &nbsp;1 Corinthians 16:2 ) The daily meeting of &nbsp;Acts 2:46 was probably not continued, no mention occurring later. </p> <p> There are no references to yearly Christian festivals, though the wide observance in the sub-apostolic period of the Jewish Passover, with references to the death and resurrection of Jesus, and of Pentecost to commemorate the gift of the Holy Spirit, argues for their early use. The <i> place </i> was of course at first in private houses, and the earliest form of Christian church architecture developed from this model rather than the later one of the basilica. 1 Corinthians gives rather full data for the worship in this free and enthusiastic church. It appears that there were two meetings, a public and a private. The public worship was open, informal and missionary, as well as edificatory. The unconverted, inquirers and others, were expected to be present, and were frequently converted in the meeting (&nbsp; 1 Corinthians 14:24 ). It resembled much more closely, an evangelical "prayer and conference meeting" of today than our own formal church services. There is no mention of official ministrants, though the meeting seems to have been under some loose guidance. Any male member was free to take part as the Spirit might prompt, especially in the line of his particular "spiritual gift" from God, although one individual might have several, as Paul himself. [[Largely]] developed on synagogue lines, but with a freedom and spirit the latter must have greatly lacked, it was composed of: (1) Prayer by several, each followed by the congregational "Amen." (2) Praise, consisting of hymns composed by one or another of the brethren, or coming down from the earlier days of Christian, perhaps Jewish, history, like the <i> [[Benedictus]] </i> , the <i> [[Magnificat]] </i> , the <i> Nunc dimittis </i> , etc. Portions of these newer hymns seem to be imbedded here and there in the New Testament, as at &nbsp;Revelation 5:9-13 : "Worthy art thou," etc. (compare &nbsp; Revelation 15:3; &nbsp;Revelation 11:17 , etc.); also: "He who was manifested in the flesh, Justified in the spirit, [[Seen]] of angels, [[Preached]] among the nations, [[Believed]] on in the world, [[Received]] up in glory" (&nbsp;1 Timothy 3:16 ). Praise also might take the form of individual testimony, not in metrical form (&nbsp;1 Corinthians 14:16 ). (3) [[Reading]] of the Scripture must have followed, according to the synagogue model. Paul presupposes an acquaintance with the Old Testament Scriptures and the facts of Jesus' life, death, resurrection. Instructions to read certain epistles in the churches indicate the same. (4) Instruction, as in &nbsp;1 Corinthians 2:7; &nbsp;1 Corinthians 6:5 , teaching for edification. (These passages, however, may not have this specific reference.) (5) Prophesying, when men, believed by themselves and by the church to be specially taught by the Holy Spirit, gave utterance to His message. At Corinth these crowded on one another, so that Paul had to command them to speak one at a time. (6) Following this, as some believe, came the "speaking with tongues," perhaps fervent and ejaculatory prayers "so rugged and disjointed that the audience for the most part could not understand" until someone interpreted. The speaking with tongues, however, comprised praise as well as prayer (&nbsp;1 Corinthians 14:16 ), and the whole subject is enshrouded in mystery. See [[Tongues]] , [[Gift]] Of . (7) The meeting closed with the benediction and with the "kiss of peace." </p> <p> The "private service" may have followed the other, but seems more likely to have been in the evening, the other in the morning. The disciples met in one place and ate together a meal of their own providing, the <i> ''''' agápē ''''' </i> , or love feast, symbolizing their union and fellowship, preceded or followed by prayers ( <i> Didache </i> x), and perhaps interspersed by hymns. Then the "Lord's Supper" itself followed, according to the directions of the apostle (&nbsp; 1 Corinthians 11:23-28 ). </p> <p> How far "Christian worship" was "Christian" in the sense of being directly addressed to Christ, is not easily answered. We must not read into their mental content the fully developed [[Christology]] of later centuries, but it is hard to believe that those who had before them Thomas' adoring exclamation, "My Lord and my God!" the saying of the first martyr, "Lord Jesus, receive my spirit," the dictum of the great apostle, "Who, existing in the form of God," the utterances of He, "And let all the angels of God worship him," "Thy throne, O G od, is forever and forever," and, later, the prologue of Jn, and the ascriptions of praise in the Apocalypse, could have failed to bow down in spirit before Jesus Christ, to make known their requests through Him, and to lift up their adoration in song to Him, as according to Pliny's witness, 112 AD, "they sing a hymn to Christ as God." The absolutely interchangeable way in which Paul, for instance, applies "Lord" in one breath to the Father, to the Old Testament Yahweh, and to Jesus Christ (&nbsp;Romans 10:11 , &nbsp;Romans 10:13; &nbsp;Romans 14:4 , &nbsp;Romans 14:6 , &nbsp;Romans 14:8 , &nbsp;Romans 14:11 , &nbsp;Romans 14:12 , etc.) clearly indicates that while God the Father was, as He must be, the ultimate and principal object of worship, the heart and thought of God's New Testament people also rested with adoring love on Him who is "worthy ... to receive the power and riches and wisdom, and might, and glory, and honor and blessing." The angel of the Apocalypse would not permit the adoration of the seer (&nbsp;Revelation 22:9 ), but Jesus accepts the homage of Thomas, and in the Fourth Gospel declares it the duty of all to "honor the Son, even as they honor the Father" (&nbsp;John 5:23 ). </p> <p> The classical passages for Christian worship are &nbsp;John 4:23 , &nbsp;John 4:24 , culminating in (margin): "God is spirit: and they that worship him must worship in spirit and truth," and &nbsp;Philippians 3:3 , "who worship by the Spirit of God." These define its inner essence, and bar out all ceremonial or deputed worship whatever, except as the former is, what the latter can never be, the genuine and vital expression of inner love and devotion. [[Anything]] that really stimulates and expresses the worshipful spirit is so far forth a legitimate aid to worship, but never a substitute for it, and is harmful if it displaces it. Much, perhaps most, stately public worship is as significant to God and man as the clack of a Thibetan prayer-mill. The texts cited also make of worship something far deeper than the human emotion or surrender of will; it is the response of God's Spirit in us to that Spirit in Him, whereby we answer "Abba, Father," deep calling unto deep. Its object is not ingratiation, which is unnecessary, nor propitiation, which has been made "once for all," nor in any way "serving" the God who 'needeth not to be worshipped with men's hands' (&nbsp;Acts 17:25 ), but it is the loving attempt to pay our unpayable debt of love, the expression of devoted hearts, "render(ing) as bullocks the offering of our lips" (&nbsp;Hosea 14:2 ). For detail it is not a physical act or material offering, but an attitude of mind: "The sacrifices of God are a broken spirit"; "sacrifices of praise, with which God is well pleased"; not the service of form in an outward sanctuary, the presentation of slain animals, but the service of love in a life: "Present your bodies a living sacrifice"; not material sacrifices, but spiritual: your rational "service"; not the service about an altar of stone or wood, but about the sanctuary of human life and need; for this is true religion ("service," "worship," <i> ''''' thrēskeı́a ''''' </i> ), "to visit the fatherless and widows in their affliction"; not the splendor of shining robes or the sounding music of trumpets or organs, but the worshipping glory of holy lives; in real fact, "hallowing [[Thy]] name," "and keeping oneself unspotted from the world." The public worship of God in the presence of His people is a necessity of the Christian life, but in spiritual Christianity the ceremonial and outward approaches, if it does not quite reach, the vanishing point. </p> Literature. <p> <i> Bdb </i> ; Thayer's <i> New Testament Lexicon </i> under the word; arts; on "Praise," "Worship," "Temple," "Church," "Prayer," in <i> Hdb </i> , <i> Db </i> , <i> New Sch-Herz </i> , <i> Dcg </i> ; [[Commentaries]] on Psalms, Chronicles, Corinthians; Weizsacker, The <i> Apostolic Age </i> <i> of the Church </i> , II; Pfleiderer, <i> Das Urchristenthum </i> (English translation); Leoning, <i> Gemeindeverfassung des Urchristenthums </i> ; Edersheim, <i> The Temple, Its Ministry and Service, as They Were at the Time of Jesus Christ </i> , and <i> Life and Times of Jesus the Messiah </i> ; Hort, <i> The Christian [[Ecclesia]] </i> ; Lindsay, <i> Church and the Ministry in the Early Centuries </i> ; McGiffert, <i> A H istory of Christianity in the Apostolic Age </i> . </p>

<p> (properly some form of '''''שָׁחָה''''' , especially in Hithpael; '''''Λατρεία''''' '').,'' homage paid to a superior, especially to God (which we consider only), usually expressed by prayer, sacrifice, and ritual. See each term in its place; also (See [[Adoration]]). </p> <p> '''I.''' ''General View'' . '''''—''''' The homage of the progenitors of our race was the direct and simple effusion of gratitude (see Schroder, ''De Prima Cultus Divini Publici Institutione,'' Marburg, 1745). There can be no doubt that the Most High, whose essence no man hath seen, or can see, was pleased to manifest himself in Eden, by an external symbol, to the eyes of his innocent worshippers. This divine manifestation is called the presence of the Lord; and may have been in connection with the tree of life in the midst of the garden (&nbsp;Genesis 2:9; &nbsp;Genesis 3:8). </p> <p> After the first transgression the mode of the divine manifestation was altered; and a mediatorial economy was established. Henceforth, the homage paid by man was the service of a. creature conscious of crime, approaching God through the medium of sacrifice, pleading for forgiveness, and confiding in mercy. Though the divine manifestation was no longer immediate, yet a visible symbol of [[Jehovah]] was still vouchsafed in the [[Shekinah]] or visible glory, from which [[Cain]] was exiled (&nbsp;Genesis 4:16; comp. &nbsp;2 Thessalonians 1:9; &nbsp;Psalms 96:8); which was [[Seen]] by Abraham (&nbsp;Acts 7:2); by Moses and the people (&nbsp;Exodus 3:2-6; &nbsp;Exodus 13:21-22; &nbsp;Exodus 24:16; &nbsp;Exodus 24:18; &nbsp;Numbers 14:10; &nbsp;Numbers 16:19; &nbsp;Numbers 16:42); by the high-priest (&nbsp;Exodus 25:22; &nbsp;Leviticus 16:2); by Solomon in the temple (&nbsp;1 Kings 8:10-12); and finally in "the WORD made flesh " (&nbsp;John 1:14). '' </p> <p> Since this last visible manifestation, the worship of the Most High, which is no longer external and symbolic, has not been confined to any one place. "God is a Spirit, and they that worship him must worship him in spirit and in truth" (&nbsp;John 4:21-24). God now manifests himself to the spirits of his faithful worshippers, helping their infirmities. Hence the presence of the Lord is in every place where Christ is active in the Spirit, and where through hium, the sole mediator, the faithful pay their homage. As the true worship of God is only in the inward heart, and the whole life a spiritual service, every Christian in particular, and every Church in general, now represent a spiritual temple of the Lord. In the assemblies of the faithful, God by his Spirit diffuses his vital and sanctifying influence, and takes his devout worshippers into fellowship with himself, from which they derive strength to do and suffer his will in the various scenes of life, while he there affords them a foretaste of the deep and hallowed pleasures which are reserved for them in his immediate presence forevermore (&nbsp;Matthew 5:8; &nbsp;Hebrews 12:14). See the monographs cited by Volbeding, [[Index]] Programmatum, pages 107, 127, 130. </p> <p> '''II.''' ''Among The Ancient Israelites'' . '''''—''''' </p> <p> '''1.''' ''In General Acts.'' The forefather of the Hebrew nation, Abraham, appears at the outset as a firm monotheist; but in his migrations there are obscure traces of a lingering idolatry, at least in his family (&nbsp;Genesis 21:19; &nbsp;Genesis 21:30; &nbsp;Genesis 35:2 sq.; comp. &nbsp;Joshua 24:2; &nbsp;Joshua 24:14; &nbsp;Judges 5:6 sq.; see Jonathan, ''Targ.'' on &nbsp;Genesis 31:19; also Sonne, ''Der Gott Abraham'S'' [Hanover, 1806]). (See [[Teraphim]]). </p> <p> The worship of the patriarchs (Ben- David, ''Ueb. Die Relig. Der Ebraer Vor Moses'' [Berlin, 1812], contains strange hypotheses) was exceedingly simple, consisting of offerings and prayer (&nbsp;Genesis 24:63), presented at whatever place of residence, although very early particular spots seem to have been held sacred (i.e., where God had specially manifested himself; see &nbsp;Genesis 12:7-8 [comp. 13:4]; 46:1 [comp. 26:23]; e.g. anointed pillars, &nbsp;Genesis 28:18; &nbsp;Genesis 35:14), heights having the preference to plains (&nbsp;Genesis 22:2; &nbsp;Genesis 31:54; see Creuzer, ''Symbol.'' 1:158 sq.; Zacharia. ''De More Vett. In Locis Editis Colendi Deum'' [Halle, 1704]). (See High-Place). </p> <p> Subsequently worship was held under (shady) trees and in groves (&nbsp;Genesis 13:18; &nbsp;Genesis 21:33; comp. Tacit. ''Germ.'' 39:7; Callim. ''In Dian.'' 38; Soph. ''Track.'' 754; Ovid, ''Fast.'' 3:295; Apollon. ''Rhod.'' 4:1714; see Woken, ''De Locis Temporibusque Quae Fideles, Ante Legem Cerimon. [[Preces]] Destinerunt'' [Rostock, 1720]; Doughtei, ''Analect.'' 1:24 sq.). (See [[Grove]]). In the offerings the ruling idea was that of thanking and propitiating God in general, the proper notion of expiation not yet appearing. (See [[Offering]]). The priests were the heads of the families. (See Melchizedek). </p> <p> In Egypt the larger part of the Israelites may perhaps have been more or less addicted to nature worship (see Exodus 32; &nbsp;Leviticus 17:7; &nbsp;Joshua 24:14; &nbsp;Ezekiel 20:7), and in the desert traces of Sabaism are evident (Numbers 25; &nbsp;Amos 5:25 sq.). Moses, however, established the cultus of Jehovah as the exclusive religion, and to him the strict rule of monotheism is due. The ritual of the law is no copy of the Egyptian (Spener) nor of the Phoenician (Vatke) institutions, although particular features may have been derived from the former (Hengstenberg, ''Moses,'' page 147 sq.; Bahr, ''Symbol.'' 1:39 sq.), but recognised Jehovah as the sole national deity, and stood in direct personal as well as public relation to him. (See [[Law]]). </p> <p> It contained a multitude of special provisions (such as sacrifices, vows, fasts, etc.), both of a positive and a negative kind, pointing to God as the giver of all good, and the object of all moral obligation, both of blessing and atonement; especially embodying the distinction of clean and unclean in all the bodily relations of life. The cardinal sections of this cultus are marked by the regularly recurring festivals (q.v.), and the tabernacle and temple were its central rallying-points as a national system of observance, while the priesthood formed its official conservators and expounders. (See [[Priest]]). </p> <p> The most marked of its peculiar features were the invisible character of the deity adored, in which it stood in bold contrast with all the prevalent idolatries; and the universality of its prescriptions, as pertaining not only to the whole nation, but to every individual in it, and to the minutest affairs of social and private economy. (See [[Mosaism]]). </p> <p> In later times, especially after the exile, the national worship was in some degree affected by foreign subjugation, and in process of time abnormal elements gradually crept in, such as Sadduceeism and Essenism. Under [[Antiochus]] [[Epiphanes]] a violent effort was made to force paganism bodily upon the Jews, but it succeeded only to a small extent. Under the [[Ptolemies]] full toleration was allowed, and under Alexander extraordinary privileges were granted even to foreign Jews. During all this period the heathen rulers occasionally contributed to the Mosaic worship (see &nbsp;Ezra 6:9; &nbsp;1 [[Maccabees]] 10:34; &nbsp;2 Maccabees 3:3; Josephus, Ant. 12:3, 3; 14:10-23). It is well known that under the Roman rule, the Jews, even in Rome itself (Dio Cass. 37:17), were allowed the full exercise of their religion (see Zimmern, Gesch. d. rom. Privatrechts, I, 2:470; Levysohn, De Judaeor. sub Caesar. Conditione [L.B. 1828]). (See Judaism). </p> <p> '''2.''' ''In Prayer Particularly'' . '''''—''''' This '','' as constituting the central idea of worship, was always strictly, although not formally, understood in the Mosaic service. There are no directions as to prayer given in the Mosaic law; the duty is rather taken for granted, as an adjunct to sacrifice, than enforced or elaborated. The temple is emphatically designated as "the House of Prayer" (&nbsp;Isaiah 56:7); it could not be otherwise, if "He who hears prayer" (&nbsp;Psalms 65:2) there manifested his special presence; and the prayer of Solomon offered at its consecration (&nbsp;1 Kings 8:30; &nbsp;1 Kings 8:35; &nbsp;1 Kings 8:38) implies that in it were offered, both the private prayers of each single man, and the public prayers of all Israel. It is hardly conceivable that, even from the beginning, public prayer did not follow every public sacrifice, whether propitiatory or eucharistic, as regularly as the incense, which was the symbol of prayer (see &nbsp;Psalms 141:2; &nbsp;Revelation 8:3-4). Such a practice is alluded to as common in &nbsp;Luke 1:10; and in one instance, at the offering of the first-fruits, it was ordained in a striking form (&nbsp;Deuteronomy 26:12-15). In later times it certainly grew into a regular service, both in the temple and in the synagogue. (See Synagogue). </p> <p> But, besides this public prayer, it was the custom of all at Jerusalem to go up to the temple, at regular hours if possible, for private prayer (see &nbsp;Luke 18:10; &nbsp;Acts 3:1); and those who were absent were wont to "open their windows towards Jerusalem," and pray "towards" the place of God's presence (&nbsp;1 Kings 8:46-49,;&nbsp;Psalms 5:7; &nbsp;Psalms 28:2; &nbsp;Psalms 138:2; &nbsp;Daniel 6:10). The desire to do this was possibly one reason, independently of other and more obvious ones, why the house-top or the mountain-top were chosen places of private prayer. </p> <p> The regular hours of prayer seem to have been three (see &nbsp;Psalms 55:17; &nbsp;Daniel 6:10), the "evening," that is, the ninth hour (&nbsp;Acts 3:1; &nbsp;Acts 10:3), the hour of the evening sacrifice (&nbsp;Daniel 9:21); the "morning," that is, the third hour (&nbsp;Acts 2:15), that of the morning sacrifice; and the sixth hour, or "noonday." To these would naturally be added some prayer at rising and lying down to sleep; and thence might easily be developed (by the love of the mystic number seven), the "seven times a day" of &nbsp;Psalms 119:164, if this is to be literally understood, and the seven hours of prayer of the ancient Church. Some, at least, of these hours seem to have been generally observed by religious men in private prayer at home, or in the midst of their occupation and in' the streets (&nbsp;Matthew 6:5). Grace before meat would seem to have been an equally common practice (see &nbsp;Matthew 15:36; &nbsp;Acts 27:35). </p> <p> The posture of prayer among the Jews seems to have been most often standing (&nbsp;1 Samuel 1:26; &nbsp;Matthew 6:5; &nbsp;Mark 11:25; &nbsp;Luke 18:11); unless the prayer were offered with especial solemnity and humiliation, which was naturally expressed by kneeling (&nbsp;1 Kings 8:54; comp. &nbsp;2 Chronicles 6:13; &nbsp;Ezra 9:5; &nbsp;Psalms 95:6; &nbsp;Daniel 6:10); or prostration (&nbsp;Joshua 7:6; &nbsp;1 Kings 18:42; &nbsp;Nehemiah 8:6). The hands were "lifted up," or "spread out" before the Lord (&nbsp;Exodus 9:33; &nbsp;Psalms 28:2; &nbsp;Psalms 134:2, etc.). In the Christian Church no posture is mentioned in the New Test. excepting that of kneeling; see &nbsp;Acts 7:60 (St. Stephen); 9:40 (St. Peter); 20:36; 21:5 (St. Paul); perhaps from imitation of the example of our Lord in [[Gethsemane]] (on which occasion alone his posture in prayer is recorded). In after-times, as is well known, this posture was varied by the custom of standing in prayer on the Lord's day, and during the period from Easter to Whitsunday, in order to commemorate his resurrection, and our spiritual resurrection in him. (See Prayer). </p> <p> '''II.''' ''Christian Worship.'' '''''—''''' This is usually divided into three kinds, according to the extent of the persons engaged in it. </p> <p> '''1.''' ''Private Worship,'' otherwise called ''Secret Prayer,'' is between the individual and his Maker. It is specifically enjoined by our Lord (&nbsp;Matthew 6:6), and is essential to the maintenance of spiritual life in the soul of the believer. (See [[Closet]]). </p> <p> The lately discovered Teaching of the Twelve Apostles ( '''''§''''' 8) enjoins the use of the Lord's Prayer "three times a day," evidently for private devotion. (See [[Lords Prayer]]). </p> <p> [[Private]] worship should be conducted with, </p> <p> '''(1)''' reverence and veneration; '''(2)''' self-abasement and confession; '''(3)''' contemplation of the perfections and promises of God; '''(4)''' supplication for ourselves and others; '''(5)''' earnest desire of the enjoyment of God; '''(6)''' frequency and regularity. (See [[Devotion]]). </p> <p> '''2.''' ''Family Worship,'' i.e., regular domestic prayer. This is obviously called for in order to the proper religious conduct of the Christian household and its obligation is enforced by nearly every branch of evangelical Christendom. (See [[Family]]). </p> <p> '''3.''' ''Public Worship,'' i.e., religious services conducted in the general congregation. Some who have acknowledged the propriety of private worship have objected to that of a public nature, but without any sufficient ground. For Christ attended public worship himself (Luke 4); he prayed with his disciples (&nbsp;Luke 9:28-29; &nbsp;Luke 11:1); he promises his presence to social worshippers (&nbsp;Matthew 18:20). It may be argued also from the conduct of the apostles (&nbsp;Acts 1:24; Acts 2; &nbsp;Acts 4:24; &nbsp;Acts 6:4; &nbsp;Acts 20:36; &nbsp;Romans 15:30; 1 Corinthians 14; &nbsp;2 Thessalonians 3:1-2; 1 Corinthians 11) and from general principles (&nbsp;Deuteronomy 31:12; &nbsp;Psalms 100:4 &nbsp;1 Timothy 2:2; &nbsp;1 Timothy 2:8; &nbsp;Hebrews 10:25). </p> <p> The obligation of public worship is partly founded upon example, and partly upon precept; so that no person who admits that authority can question this great duty without manifest and criminal inconsistency. The institution of public worship under the law, and the practice of synagogue worship among the Jews, from at least the time of Ezra, cannot be questioned; both of which were sanctioned by the practice of our Lord and his apostles. The preceptive authority for our regular attendance upon public worship is either inferential or direct. The command to publish the gospel includes the obligation of assembling to hear it; the name by which a Christian society is designated in Scripture is a Church, which signifies an assembly for the transaction of business; and, in the case of a Christian assembly, that business must necessarily be spiritual, and include the sacred exercises of prayer, praise, and hearing the Scriptures. </p> <p> But we have more direct precepts, although the practice was obviously continued from Judaism, and was therefore consuetudinary. Some of the epistles of Paul are commanded to be read. in the churches. The singing of psalms, hymns, and spiritual songs is enjoined as an act of solemn worship to the Lord; and Paul cautions the Hebrews that they "forsake not the assembling of themselves together." The practice of the primitive age is also manifest from the epistles of Paul. The Lord's Supper was celebrated by the body of believers collectively; and this apostle prescribes to the Corinthians regulations for the exercises of prayer and prophesyings, "when they came together in the Church" '''''—''''' the assembly. The periodicity and order of these holy offices in the primitive Church, appear also from the apostolic epistle of Clement of Rome "We ought also, looking into the depths of the divine knowledge, to do all things in order, whatsoever the Lord hath commanded to be done. We ought to make our oblations, and perform our holy offices, at their appointed seasons; for these he hath commanded to be done, not irregularly or by chance, but at determinate times and hours; as he hath likewise ordained by his supreme will where, and by what persons, they shall be performed; that so all things being done according to his pleasure, may be acceptable in his sight." This passage is remarkable for urging a divine authority for the public services of the Church, by which Clement, no doubt, means the authority of the inspired directions of the apostles. (See [[Service]]). </p> <p> The ends of the institution of public worship are of such obvious importance that it must ever be considered as one of the most condescending and gracious dispensations of God to man. By this his Church confesses his name before the world; by this the public teaching of his word is associated with acts calculated to affect the mind with that solemnity which is the best preparation for hearing it to edification. It is thus that the ignorant and the vicious are collected together, and instructed and warned; the invitations of mercy are published to the guilty, and the sorrowful and afflicted are comforted. In these assemblies God, by his Holy Spirit, diffuses his vital and sanctifying influence, and takes the devout into a fellowship with himself, from which they derive strength to do and to suffer his will in the various scenes of life, while he there affords them a foretaste of the deep and hallowed pleasures which are reserved for them at his right hand forevermore. </p> <p> Prayers and intercessions are offered for national and public interests, and while the benefit of these exercises descends upon a country, all are kept sensible of the dependence. of every public and personal interest upon God. Praise calls forth the grateful emotions, and gives cheerfulness to piety; and that instruction in righteousness, which is so perpetually repeated, diffuses the principles of morality and religion throughout society, enlightens and gives activity to conscience, raises the standard of morals, attaches shame to vice and praise to virtue, and thus exerts a powerfully purifying influence upon mankind. Laws thus receive a force which, in other circumstances, they could not acquire, even were they enacted in as great perfection; and the administration of justice is aided by the strongest possible obligation and sanction being given to legal oaths. The domestic relations are rendered more strong and interesting by the very habit of the attendance of families upon the sacred services of the sanctuary of the Lord; and the meeting of the rich and the poor together, and their standing on the same common ground as sinners before God, equally dependent upon him, and equally suing for his mercy, has a powerful, though often an insensible, influence in humbling the pride which is nourished by superior rank, and in raising the lower classes above abjectness of spirit, without injuring their humility. Piety, benevolence, and patriotism are equally dependent for their purity and vigor upon the regular and devout worship of God in the simplicity of the Christian dispensation. </p> <p> Public worship therefore is of great utility, as </p> <p> '''(1)''' it gives Christians an opportunity of openly professing their faith in and love to Christ; </p> <p> '''(2)''' it preserves a sense of religion in the mind, without which society could not well exist; </p> <p> '''(3)''' it enlivens devotion and promotes zeal; </p> <p> '''(4)''' it is the means of receiving instruction and consolation; </p> <p> '''(5)''' it affords an excellent example to others, and excites them to fear God, etc. </p> <p> Public worship should be </p> <p> '''(1)''' solemn, not light and trifling (&nbsp;Psalms 89:7); </p> <p> '''(2)''' simple, not pompous and ceremonial (&nbsp;Isaiah 62:2); </p> <p> '''(3)''' cheerful, and not with forbidding aspect (Psalms 100); </p> <p> '''(4)''' sincere, and not hypocritical (&nbsp;Isaiah 1:12; &nbsp;Matthew 23:13; &nbsp;John 4:24); </p> <p> '''(5)''' pure, and not superstitious (&nbsp;Isaiah 57:15). (See [[Public Worship]]). </p>