For 2,000 years, Christ followers have gathered to celebrate and worship our risen Savior. Those who have embraced the gospel have heeded the call of Hebrews 10:25 of “not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more as you see the day drawing near.” There is a commanded privilege of all Christ followers to gather corporately to do what we cannot do individually. This gathering of believers is called the Church.
But it begs the question: what should these gatherings entail? Is the form and function left to the whims of each local assembly, or are there observations of the early church and mandates from Scripture to inform how and why we gather?
The following position paper attempts to consolidate the commands and observations in the New Testament regarding the gathered church. Understanding what the early church held as essential when they assembled corporately helps ensure that we continue to focus on the word of God that has united believers for over two millennia.
This unique focus on the word of God invites gathered believers to:
- Read the Word
- Preach the Word
- Teach the Word
- Pray the Word
- Sing the Word
- See the Word
- Live the Word
The first three essentials of the corporate church are rooted in Paul’s first letter to Timothy. Paul writes 1 Timothy to give a young pastor instructions as to what the gathered church in Ephesus was to be about when they assemble.
“Until I come, give attention to the public reading of Scripture, to exhortation and teaching. Do not neglect the spiritual gift within you, which was bestowed on you through prophetic utterance with the laying on of hands by the presbytery. Take pains with these things; be absorbed in them, so that your progress will be evident to all. Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you”
1 Timothy 4:13–16
Six times in these 4 verses, Paul commands Timothy to be about these things.
Honing in on 1 Timothy 4:13, we find our first three commands:
“Until I come, give attention to the public reading of Scripture, to exhortation and teaching”
1 Timothy 4:13 [emphasis added]
Paul admonished Timothy to focus on several practices rooted in the word of God. While it may seem like splitting hairs to find three separate admonitions from just one verse, Paul uses three distinct words with three different functions. He’s reminding Timothy, his young pastoral protege in charge of the church at Ephesus, what the church is to do when corporately assembled.
Read the Word
Paul begins by commanding us to read the Scriptures. The word “anagnosis” has the idea of hearing, knowing, and owning God’s Word through the public reading of the Scriptures. This is different from preaching or teaching. Paul sees value in the church hearing the Bible read corporately when assembled.
By “Scripture,” Paul certainly had the Old Testament in mind. He will tell Timothy in a subsequent letter that “all Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness” (2 Tim. 3:16). During Paul’s day, the Old Testament was believed to be the very word of God.
Though the New Testament had not been officially assembled or even entirely written at this time, we see a glimpse into Paul’s understanding of the equating of Old and New Testament scripture in 1 Timothy 5:18. In this passage, Paul quotes Jesus’ words recorded in Luke 10:7 alongside an Old Testament quote from Deuteronomy. Paul equates them both as Scripture. Thus, Paul sees both Jesus’ words and the Gospel of Luke as the inspired word of God, just like the Old Testament.
This admonishment to read the word of God is not unique to Timothy or the church in Ephesus. Paul also commanded the church at Thessalonica to read his letter aloud (1 Thes. 5:27). The early church followed a pattern of public scripture reading in keeping with these admonitions. The writings of Justin Martyr in the late second century, Tertullian in the third century, and Eusebius in the fourth century all show that the reading of the Word was a standard practice of the early church.
At The Well, we desire to keep the scriptures central to our gatherings. At times, we will read them aloud from the stage or read them together during our gatherings. Thus, the public reading of Scripture will be a core element of our gatherings.
Preach the Word
In addition to the reading of God’s word, Paul commands Timothy to preach it as well. The word “paraklesis” is translated as “exhortation.” This is the idea of using persuasive speech to draw someone near or summon them towards encouragement or refreshment in a given truth.
Part of preaching, or heralding of God’s word, assumes a response is desired and expected from those who sit under it.
“I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by His appearing and His kingdom: preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction. For the time will come when they will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires, and will turn away their ears from the truth and will turn aside to myths.”
2 Timothy 4:1–4
Effective biblical preaching is meant to comfort, care for, and admonish the hearers. This occurs when a communicator, empowered by the Holy Spirit, rightly divides the word of God and thoughtfully invites individuals into the richness of life with God, through faith in Jesus Christ, in keeping with God’s word.
At the Well, that means we will encourage and admonish individuals to faithfully respond to God’s word. (Jam. 1:23-25) The purpose of the church is not to entertain, nor to tell people what they want to hear. The word of God, by its very nature, stands in opposition to this world. Instead, it invites us into a life distinct from this world, a city on a hill that provides hope in times of need. (Matt. 5:16) Instead of seeking to please men, we aim to please God by accurately handling the word of truth and inviting those in attendance to apply the word of God to their lives as well (2 Tim. 2:15, Matt. 7:24-27).
Teach the Word
Unlike preaching, teaching (didaskalia) involves explaining the Scriptures in a way that helps the hearer understand truths that were previously unclear. Though similar to preaching, teaching is concerned with clarification of meaning.
Jesus did this on the road to Emmaus with his followers as He clarified how the entire Old Testament points to Him (Lk. 24:27). The disciples felt compelled to do this above many other important things in the church (Acts 6:2). In the Great Commission, Jesus commanded that all believers teach other disciples to know and observe His commandments (Matt. 28:19-20). The church in Acts 2 was known for, among other things, “devoting themselves to the apostles’ teaching” (Acts 2:42). Paul included teaching in the essential list of qualifications for the office of Elder (1 Tim. 3:2, Tit. 1:9). Within the local church, Paul insists there must be individuals who can teach sound doctrine and guard against false doctrine (1 Tim. 4:6, 2 Tim. 1:13; 4:3, Tit. 1:13; 2:1). This responsibility fell on the elders to do and to delegate as they “defend the faith once delivered to the saints” against the numerous false teachers who arose during the early church. (Jd. 3).
Paul tells Timothy this is part of his job description as an elder and pastor. In the context of sound doctrine, Timothy is to “Prescribe and teach these things” ( 1 Tim. 4:11).
Teaching is an essential of the gathered church. Jesus told all believers to do it. Paul commanded it. He admonished Timothy to focus his attention on it.
At the Well, it is our standard practice to open the Word of God and teach the Scriptures. It is also common for the teaching to be done expositionally, through a book of the Bible. With rare exceptions, we will usually be working through a book verse by verse.
Pray the Word
Prayer is part and parcel to the lives of followers of God throughout our Bible. In both the Old and New Testaments, prayer is seen as a characteristic of trust and dependence on the Lord.
In the Old Testament, we see Noah and Abraham praying on behalf of others (Gen. 8:20-21, Gen. 18:22-33, Gen. 20:7; 17, Gen. 17:18-20). Moses regularly intercedes for the people of Israel (Ex. 32:9-14, Ex. 32:30-32, Ex. 33:12-17, Num. 11:1-2, Num. 12:10-13, Num. 14:11-20). The people of God spontaneously sing and pray to the Lord after He delivers them from Egyptian bondage (Ex. 15:1-21). Joshua prayed for the people when Achan sinned (Josh 7:6-9). David regularly prays for Israel as their King (2 Sam. 24:10-25, 1 Chron. 29:10-20, Ps. 51). The entire book of Psalms are essentially prayers written by the people of God through the ages.
This pattern continues in the New Testament. Even Jesus, God incarnate, prayed (Mk. 1:35, Lk. 6:12-13, Jn. 6:15, Lk. 9:28-29). He was often found praying to the Father (Lk. 5:16; 6:12; 9:29). Jesus so modeled a life of prayer that his disciples asked Him to teach them how to do it (Lk. 11:1).
After Jesus’ death and resurrection, prayer became a regular practice of the early church. On the heels of Pentecost and the official formation of the church, we’re told that the church was “...continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer” (Acts 2:42). As they did with teaching, the disciples regarded prayer as an essential mark of the church (Acts 6:4).
Paul made it a habit to pray for the local bodies of believers God had entrusted Him to shepherd. Paul admonishes these churches to pray for him and for effective ministry. (Eph. 1:18; 6:18, Col. 1:3; 4:3, 1 Thes. 3:10).
He goes on to tell Timothy that prayer should be a habit of all believers, not just individually, but corporately as they gather to worship the Lord. He specifically calls the men to lead out in this:
“Therefore I want the men in every place to pray, lifting up holy hands, without wrath and dissension.”
1 Timothy 2:8
James commanded believers to call upon the elders of the church to pray for them when they were sick or spiritually weak, and even when the church was gathered together (Jam. 5:14)
Corporate prayer unites us as believers. The New Testament holds the unity of the body of Christ in high regard. As Jim Hamilton says so well, “corporate prayer in the church requires the church to agree, to be without division, to be of the same mind and judgment. It’s one way the church stands firm in one spirit and with one mind strives side by side for the faith.”
At The Well, prayer will be a normative part of our gatherings. At times, we will pray from the stage, at others we will simply invite participants to pause and pray on their own. Regardless of the actual practice, humbling ourselves before God and seeking him in prayer will be a normal part of a gathering.
Sing the Word: Worship
Singing is a form of worship, mutual edification, and theological instruction. It helps embed doctrine in the heart and mind while expressing corporate joy, lament, or praise.
After the parting of the Red Sea, Moses & Miriam led the delivered Israelites in a song of praise to God for His deliverance (Ex. 15:20-21). In 2 Samuel, David and the people of Israel danced and played music “before the Lord” as the Ark was brought into Jerusalem (2 Sam. 6:5). David also danced “with all his might” in public worship (2 Sam. 6:14-15). David appointed Levites specifically for the ministry of music with harps, lyres, and cymbals (1 Chron. 25:1-7). These musicians “prophesied” with instruments, meaning they conveyed God’s truth through music.
So important was singing the Word that God commands Moses to write a song to remind Israel of the covenant and warn them against idolatry (Deut. 31:19-22; 30:32-47). The entire book of Psalms is a worship book containing laments, praises, historical reflections, and messianic prophecies, intended for worship.
This pattern of singing continues in the New Testament. After the Last Supper, Jesus and the disciples sang a hymn, likely a Psalm, before going to the Mount of Olives (Matt. 26:30). Paul encouraged the church of Colossae to admonish one another with psalms, hymns, and spiritual songs, singing with thankfulness in your hearts to God (Col. 3:16). He repeats this command to the church at Ephesus when he tells them to “be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father” (Eph. 5:18-20)
Not only is this pattern a part of the church’s past, it will no doubt be a part of our future together in glory. In heaven, the redeemed are pictured singing songs of praise to the Lamb for redemption and justice (Rev. 5:9-10; 15:3-4). Our eternal posture will be one of worship that glorifies Jesus and acknowledges His saving work.
The people of God have always been about worship through song for the purpose of exalting God, remembering His faithfulness, encouraging the fainthearted, and corporately declaring our shared allegiance to Him.
At the Well, we strive to do the same. We sing before the teaching and preaching of the Word to prepare our hearts to hear from Him and again after to respond to what God has shown us through His word. The songs we sing are thoughtfully chosen to coincide with the text being read, taught, and preached. The corporate singing of the word allows us to both celebrate and reflect on God's work in our lives.
See the Word: Ordinances
Baptism and the Lord’s Supper are the two ordinances instituted by Jesus Christ and practiced by the early church as essential, ongoing elements of corporate worship and church life. An ordinance is not to be confused with what other faith traditions call “sacraments,” which assume merit is given when practiced. Ordinances, on the other hand, are simply acts of remembrance that lead saved sinners to glory in the majesty and finished work of the gospel.
Jesus commands baptism as part of the Great Commission. (Matt. 28:18-20). It marks the beginning of the disciple’s public identification with Christ and the church (Acts 2:41) It is a symbol of a transformed life that was dead to sin and is now alive in Christ (Rom. 6:4).
The early church practiced immediate baptism following the profession of faith in Jesus as a symbol of entry into the body of Christ (Acts 2:38, 41; 8:12, 36-38; 10:47-48).
Baptism does not save, but it publicly declares saving faith. It’s a one-time ordinance that symbolically marks a believer’s new birth and commitment to Christ and His church.
In addition to baptism, Jesus instituted communion as an ordinance for the gathered church to practice. On the night of His betrayal, drawing from the Passover to point to His atoning death, Jesus reminded his disciples to do this in remembrance of Him (Luke 22:19-20) The early church regularly observed the Lord’s Supper as it became a standard part of weekly worship gatherings, centered on remembering Christ’s sacrifice (Acts 2:42, 20:7; Matt. 28:19-20, Rom. 6:4).
At the Well, communion and baptism are regular components of our gatherings. We celebrate new life in Christ by remembering his life, substitutionary death & bodily resurrection through communion. Similarly, we celebrate those who have found new life in Christ by embracing the gospel and applaud their courageous act of obedience to publicly declare their faith in Jesus through the waters of baptism.
Hearing these testimonies continually reminds us of the ongoing work of the Holy Spirit convicting people of their sin, leading them to repentance, and drawing them to Jesus through the life-changing message of the gospel.
Live the Word: Stewardship
Stewardship involves using resources in a way that glorifies the Lord. This can be considered in three different categories: our time, our talent & our treasures.
First, we are encouraged to steward our time for kingdom purposes. Though this can be done in numerous ways, for a corporate gathering, it involves being present with the local body. The early church gathered not only to worship but also to be with fellow believers for fellowship & encouragement (Acts 2:42, Heb 10:24-25). Corporate worship involves more than vertical interaction with God; it includes horizontal engagement with one another. Shared lives, encouragement, and care are part of what it means to worship corporately.
Secondly, we’re called to steward our talents, or what the Bible calls Spiritual Gifts. Corporate worship is the primary setting for the exercise of gifts such as leadership, teaching, encouragement, hospitality, and service, for the building up of the church. However, all believers have been given at least one spiritual gift to be used for the edification of the body of Christ.
Lastly, we are called to steward our treasures in accordance with the gospel. Financial giving is an act of worship, a demonstration of trust in God, and a means to support gospel ministry and help those in need. (1 Cor. 16:1-2, 2 Cor 9:6-7).
At the Well, we want to invite people to partner with God in practical ways in our city, state, and world. We will often highlight opportunities for our people to use their time, talents, and treasures to exalt his kingdom. We also invite believers to financially support the ongoing work of the gospel. The Well is a non-denominational church, and all of the resources required for the ongoing work of ministry are solely the result of individuals, moved by the gospel, responding in generosity.
Conclusion
A biblically faithful corporate worship gathering is Word-centered, Spirit-empowered, and Christ-exalting. It includes the heralding of God’s Word through reading, preaching, and teaching; dependent prayer; Christ-exalting worship; practicing the ordinances; and faithful stewardship.
These elements aren’t meant to be rigid or formal, but they are simply signposts for a biblically faithful gathering of the church. These practices reflect the clear teaching of the New Testament, the life and practice of the early church, and represent the common practice of gospel-centered churches for over two thousand years.
Our prayer is that this position paper will help bring clarity to the practices of The Well Community Church as we faithfully gather together.