My Family’s Worship in Corinth

My family and I recently visited Greece. On Sunday we were in Loutraki, about 19 kilometers (12 miles) from the ruins of ancient Corinth. We self-toured the museum and the city’s ruins, highlighting the places and artifacts most relevant to the Bible.¹ Then we walked a couple hundred meters from the fenced-in site to find the Erastus stone. Located adjacent to the remains of the ancient theater, it is a long block of limestone with a Latin inscription that includes the name Erastus. The inscription documents Erastus having laid the pavement stone at his own expense in return for the honor of the office of aedile.²

The name Erastus occurs in the NT three times (Acts 19:21-22; Rom. 16:23; 2 Tim. 4:20) in association with Paul, Timothy, and the Corinth church. The apostle Paul, writing from Corinth, describes Erastus as ὁ οἰκονόμος τῆς πόλεως (lit. “the steward of the city”).³ It’s hard to ignore the apparent link between the biblical record of our brother Erastus, a city official in Corinth, and the archaeological evidence of Erastus, a city official in Corinth. 

For our worship that afternoon, we sat in a shaded area near the inscription, feeling as if we were in some way including Erastus and connecting with the first-century church in Corinth.  

Singing and the Lord’s Supper 

We sang, “We Shall Assemble on the Mountain,” “Amazing Grace,” and “Man of Sorrows.”

For the Lord’s Supper we read a passage Paul had written to the Christians in Corinth:

“Therefore, my beloved, flee from idolatry. I speak as to sensible ones, judge for yourselves what I say. The cup of blessing that we bless, is it not participation in the blood of Christ? The bread that we break, is it not participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread” (1 Cor. 10:14-17).

After the Lord’s Supper we sang, “Jesus, Name Above All Names.”

The Bible Lesson:

Paul spent about 18 months in Corinth, working with Aquila, Priscilla, Silas, and Timothy, leaving behind an established community of Christians (Acts 18:1-18). A few years later he returned, and during the winter of 56-57 he and Tertius wrote the letter to the Romans wherein it is stated: “Gaius, the host of me and of the whole church, greets you. Erastus, the steward of the city, and our brother Quartus, greet you” (Rom. 16:22-23).

Apparently the church was meeting in Gaius’ house, which was large enough to host a sizeable group.⁴ It would have been a Roman-style house (domus), similar to what we saw in Pompeii, where the main foyer (atrium) had the capacity to accommodate a maximum of 30-50 people. 

The mid-first-century church at Corinth had many problems, at the heart of which was a lack of love. As Paul concludes the letter of First Corinthians, he gives this admonition: “Let all you do be done in love” (1 Cor. 16:14). Earlier in the letter he devoted a whole chapter to love, so let’s listen to these inspired words as Erastus and the other Christians in Corinth would have first heard them.

Having stressed the importance of love (1 Cor. 13:1-3), Paul then gives a description of love (vv. 3-8a):

Love is patient, not merely with circumstances but especially with people.

Love is kind, the other side of patience; a positive, active response.

Love is not envious or jealous, not displeased with another’s good fortune.

Love is not boastful, not self-asserting.

Love is not arrogant or prideful.

Love does not behave rudely or act unbecomingly.

Love does not seek its own, is not selfish, does not demand its own way.

Love is not easily provoked to anger, a selfish concern for one’s own personal rights or perceived needs.

Love “thinks no evil” (NKJ), or “does not take into account a wrong suffered” (NAS), or “keeps no record of wrongs” (NIV); it does not hold a grudge or preserve a mental list of another's mistakes.

Love does not rejoice in iniquity or unrighteousness, it has no pleasure in the prevailing of sin or the misfortunes of others.

Love rejoices with the truth: the joy of honesty, not indifferent toward moral issues, delights in the truth of God’s word. 

Love bears all things, willing to put up with petty imperfections.

Love believes all things, trusting, giving the benefit of the doubt.

Love hopes all things, eager anticipation of what lies ahead.

Love endures all things, does not easily give up on each other, the church, or the Lord.

Love never fails, it will endure forever (because God himself is love, 1 John 4:8).

Let’s make sure we consistently love God, each other, our church family, and our neighbors as we seek to draw others closer to the love of God and the God of love.

Singing and Prayer

We sang, “I Love You with the Love of the Lord,” and “Bind Us Together Lord.” Then we prayed.

--Kevin L. Moore

Endnotes:

     ¹ The museum houses a stone lintel inscribed “synagogue of the Hebrews” and a stone capital with images of menorahs and palm branches, evidence of a Jewish community and synagogue in ancient Corinth (Acts 18:4-8, 12-17). The synagogue was at one time located next to the house of Titius Justus (Acts 18:7). The ruins of the massive temple of Apollo and other smaller temples, which served among other things as community centers, are relevant to Paul’s words in 1 Cor. 8:10, “For if anyone sees you having knowledge eating in an idol’s temple …” These temples, along with many other pagan shrines, statues, and artifacts, show why Paul deemed it necessary to repeatedly warn the Corinthians about the dangers of idolatry (1 Cor. 5:10-11; 6:9-11; 8:1-13; 10:7, 14, 19-22, 28; 12:2; 2 Cor. 6:16a), along with reminders that as God’s people we are his sacred temple (1 Cor. 3:16-17; 6:19; 2 Cor. 5:1; 6:16). The agora or forum brings to life the admonition in 1 Cor. 10:25, “Eat whatever is sold in the marketplace without asking questions on account of conscience.” All around the agora are abandoned shops where the tentmaking business of Aquila, Priscilla, and Paul may have been located (Acts 18:1-3). Along the Lechaeum road leading to the agora are the remains of the public Fountain of Peirene, which would have been an ideal location for baptizing initial converts (Acts 18:8; 1 Cor. 1:14-16). The Bema, the large stone platform where Paul was brought before the Roman proconsul Gallio (Acts 18:14-16), still stands in the center of the agora.

     ² The stone is about 2.2 meters (7.5 feet) in length. A reconstruction of the worn, abbreviated inscription, probably covered originally with bronze lettering, reads: ERASTVS PRO AEDILIT[ATE] S(UA) P(ECUNIA) STRAVIT. In Rome the office of aedile, which included the maintenance of public buildings and regulating public festivals, was more prestigious during the Republic but lost much of its importance during and after the reign of Augustus. In the Empire-era the authority and responsibilities of this position varied in the different cities and colonies.

     ³ Scripture references are my own translation, unless noted otherwise.

     ⁴ Names associated with the first-century Corinth church, along with households and unnamed brethren, include Crispus, Titius Justus, Stephanas, Sosthenes, Gaius, Fortunatus, Achaicus, Tertius, Erastus, and Quartus (Acts 18:7, 8, 17; Rom. 16:22-23; 1 Cor. 1:1, 14, 16; 16:17; 2 Tim. 4:20); perhaps Epaenetus (textual variant in Rom. 16:5), and Phoebe of Corinth’s SE seaport of Cenchrea (Rom. 16:1). Also involved in this work at various times were Paul, Aquila, Priscilla, Silas [Silvanus], Timothy, Apollos, and Titus (Acts 18:1-18; 18:27–19:1; 1 Cor. 4:17; 16:10-12; 2 Cor. 1:19; 7:6-7; 8:6, 16-24; 12:17-18).

Erastus Stone

Related Posts: Kaitlyn's Post, My Family's Worship in Rome, Ancient Corinth

 

Image credit: https://beliefspeak2.net/2016/10/10/new-testament-inscriptions-erastus-of-corinth-acts-1922-romans-1613-2-timothy-420-holylandphotos-blog/

Also self-family-photo with the ruins of Apollo's temple in the background.

My Family’s Worship in Rome

My family and I recently visited Italy and were in Rome on a Sunday. From what little information we were able to find about the Lord’s church, there did not appear to be an English-speaking service, so we had our own worship in the apartment where we were staying.

Singing and the Lord’s Supper

We sang, “Be Still and Know that I am God,” “Create in Me a Clean Heart,” and “Jesus Let Us Come to Know You.”

For the Lord’s Supper we read a passage that Paul had written from Rome: “Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross” (Phil. 2:5-8).¹

At the close of the Lord's Supper we sang, “He Paid a Debt He Did Not Owe.”

The Bible Lesson:

Rome is not mentioned in the OT. But during the four centuries between the close of OT history and the beginning of NT history, Rome had grown from a tiny village to a city to a kingdom to a Republic to an Empire. When the NT record opens, Rome is the dominating world power. 

The first explicit reference to Rome in the NT is Acts 2:10, where Jewish “visitors from Rome” were present in Jerusalem on the Day of Pentecost. When Christians were then forced to leave Jerusalem, taking the gospel with them (Acts 8:4), it is probable that the message of Christ was taken back to Rome, as Paul later writes to the “saints” living there (Rom. 1:7; 16:1-16). The NT records the names of at least 44 Christians who lived in Rome or at least spent time in Rome,² along with many others who are unnamed.

The book of Acts closes with Paul having been confined to house arrest in Rome for two whole years (Acts 28:16-31). During this time he wrote Ephesians, Philippians, Colossians, and Philemon. It appears that Paul was released, made subsequent travels, was imprisoned again in Rome, and then composed his final apostolic manuscript, the epistle we know as 2 Timothy. 

Not long before his death, with only Luke remaining with him, Paul penned these words from Rome: 

“As for you [Timothy], always be sober-minded, endure suffering, do the work of an evangelist, fulfill your ministry” (2 Tim. 4:5). At the end of his life Paul’s chief concern was for the continuance of the Lord’s work. All Christians are servants in God’s kingdom and therefore each of us has a ministry to fulfill. 

“For I am already being poured out as a drink offering, and the time of my departure has come. I have fought the good fight, I have finished the race, I have kept the faith” (2 Tim. 4:6-7). Paul had no regrets about having given his life to Christ and spending the rest of it, despite the many challenges, to personal faithfulness and the relentless sharing of the gospel message. May we do the same.

“Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that day, and not only to me but also to all who have loved his appearing” (2 Tim. 4:8). The heavenly reward Paul anticipated is still available to us. Let’s keep our commitment to stay together as a family throughout this life and into eternity.

“Do your best to come to me soon. For Demas, in love with this present world, has deserted me and gone to Thessalonica ...” (2 Tim. 4:9-10a). We can’t always depend on other people. Inevitably there will be those who disappoint us and let us down. But this should never affect our dedication and service to the Lord.

“Crescens has gone to Galatia, Titus to Dalmatia” (2 Tim. 4:9b). Others left Paul for what appears to have been more noble reasons. Let’s be thankful there are other brothers and sisters in the church who are busy doing the Lord’s work.

“Luke alone is with me” (2 Tim. 4:11a). Paul had a true companion, brother, and friend in Luke. Loyalty, especially among those in Christ, is a true blessing. Let’s be like Luke.

“Get Mark and bring him with you, for he is very useful to me for ministry” (2 Tim. 4:11b). This statement is somewhat ironic because several years earlier Paul did not think very highly of John Mark, causing a rift in his long-time partnership with Barnabas (Acts 15:37-40). With these words, however, we see what can happen when an apparent failure is given a second chance and when one is humble enough to forgive and encourage.

Singing and Prayer

We sang, “Blessed Assurance Jesus is Mine,” and “When We All Get to Heaven.” Then we prayed.

--Kevin L. Moore

Endnotes:

     ¹ The electronic version of the Bible I have on my phone is the ESV.

     ² Paul (Acts 28:14-31; 2 Tim. 1:17 ), Timothy (Phil. 1:1; 2:19; Col. 1:1; Philem. 1; 2 Tim. 4:9, 13, 21), Luke (Col. 4:14a; Philem. 24; 2 Tim. 4:11), Tychicus (Eph. 6:21; Col. 4:7; 2 Tim. 4:12), Onesimus (Col. 4:9; Philem. 10), Aristarchus (Col. 4:10a; Philem. 24), John Mark (Col. 4:10b; Philem. 24; 1 Pet. 5:13b), Jesus Justus (Col. 4:11), Epaphras (Col. 4:12; Philem. 23), Demas (Col. 4:14b; Philem. 24), Epaphroditus (Phil. 2:25; 2 Tim. 4:18), Eubulus (2 Tim. 4:21), Pudens, Linus, and Claudia (2 Tim. 4:21), Peter (1 Pet. 5:13a), Silvanus (1 Pet. 5:12), Phoebe (Rom. 16:1), Priscilla and Aquila (Acts 18:2; Rom. 16:3), Epaenetus (Rom. 16:5), Mary (Rom. 16:6), Andronicus and Junia (Rom. 16:7), Ampliatus (Rom. 16:8), Urbanus and Stachys (Rom. 16:9), Apelles and Aristobulus’ family (Rom. 16:10), Herodion and Narcissus’ family (Rom. 16:11), Tryphaena, Tryphosa, and Persis (Rom. 16:12), Rufus, his mother (Rom. 16:13) and Alexander (Mark 15:21), Asyncritus, Phlegon, Hermes, Patrobas, and Hermas (Rom. 16:14), Philologus, Julia, Nereus and his sister, and Olympas (Rom. 16:15).

Related Posts: My Family's Worship in Corinth, My Recent Visit to the Bible Lands

 

Image credit: Photo taken at St. Peter’s Square in Rome.

Cain’s Unacceptable Sacrifice

“By faith Abel offered to God a better sacrifice than Cain, through which he was declared righteous, God testifying to his gifts, and through it, having died, he still speaks” (Hebrews 11:4).¹

Abel offered to God a “better” or “superior” [πλείων] sacrifice than his brother Cain, not necessarily better in quality but better in kind. Cain’s offering was of the fruit of the ground, “and Abel also [גַּם] brought of the firstborn [בְּכוֹרָה] of his flock …” (Gen. 4:3, 4). The LXX reads: “And Abel also [καί] brought of the firstborn [πρωτοτόκων] of his flock …”

If “firstborn” is understood here in the sense of “preeminent,” the conjunction “also” seems to imply that Cain had brought the first (presumably the best) of his harvest. If this inference is correct, then Cain gave the same quality of offering as Abel, but it was of a different kind. 

Abel offered a blood sacrifice; Cain did not. Since Abel’s offering was “by faith” (Heb. 11:4), and faith comes by hearing God’s word (Rom. 10:17), it follows that God must have given instructions about the type of offering he wanted, namely a blood sacrifice (cf. Lev. 17:11; Heb. 9:22). Apparently Cain’s offering was unacceptable because it was not a blood sacrifice, not authorized by God, and therefore could not be offered “by faith.”

Acceptable worship to God has always required one’s very best, internally with the right attitude and mental focus, and externally according to the pattern of God’s revealed word.²

--Kevin L. Moore

Endnotes:

     ¹ Unless otherwise noted, scripture quotations are the author’s own translation.

     ² 1 Kings 8:61; Matt. 15:1-9; John 4:23-24.

Related Posts: Restoring True Worship, What Are You Getting Out of Worship?  

 

Image credit: https://www.pinterest.com/LubaGee/a-cain-and-abel/

The Public Reading of God’s Word

A very important part of our church assemblies is allowing God to speak to us collectively through the public reading of his word. How do we make the most of this incredible opportunity?

We Must Appreciate What the Bible Is

The Bible claims to have come from God and to be all-sufficient to meet our spiritual needs (2 Tim. 3:14-17). Accepting this exalted claim demands our utmost respect and careful attention. Let us reverently acknowledge this collection of sacred writings, “even as it truly is, the word of God” (1 Thess. 2:13).¹

Since the heavenly Father desires all to be saved and come to a knowledge of the truth, he has providentially ensured this knowledge is available to all who are seeking.² In 21st-century western societies, there is no legitimate excuse for biblical ignorance. God’s word is readily accessible. We can read, study, and learn from the Bible anytime we want. Are we taking full advantage of this wonderful privilege, or do we take it for granted?

We Must Consider What the Bible Says

Paul advises Timothy, as a good minister of Christ Jesus, to inform and edify the brethren through faithful instruction and example (1 Tim. 4:6-12), particularly “the reading [anágnōsis], the exhortation, the teaching” (v. 13). Paul’s directive includes the Greek noun anágnōsis, a combination of aná (“again”) + gnōsis (“knowledge”), essentially conveying the idea of knowing again through reading. An author transmits in writing what he knows, while readers “know again,” relive or experience what the author has recorded.³

The historical-cultural context of this passage involves the public reading of scripture (ESV, NASB, NIV; cf. Acts 13:15; 2 Cor. 3:14). From earliest times the Jews gave attention to the oral reading of God’s word (Ex. 24:1-7; Josh. 8:30-35; Neh. 8:1-9, 18; 9:3; 13:1), which became a regular part of the synagogue gatherings (Acts 13:15, 27; 15:21). Jesus customarily attended the synagogue and participated in the communal reading and exposition of the scriptures (Luke 4:16-22).

James, in the earliest NT epistle, encourages his audience to be doers of the implanted word and not just “hearers” (Jas. 1:21-25). The earliest of the Pauline documents says: “I solemnly charge you in the Lord, that this letter be read to all the brethren” (1 Thess. 5:27; cf. Col. 4:16). In the final apostolic manuscript, the apostle John pronounces a blessing on “the one reading and those hearing the words of the prophecy, and keeping the things having been written in it ...” (Rev. 1:3, emp. added).

Importance of Public Reading

With an extremely high illiteracy rate in the ancient Mediterranean world,⁴ the only way most people had access to God’s revealed will (miraculous gifts notwithstanding) was through the public reading of scripture. Moreover, even among the educated minority, in these early centuries no one had his or her own personal copy of the Bible. It was in the assemblies of the church, where scripture was read aloud, that the word of God was encountered. 

The Bible was produced in a predominantly oral and aural culture. The OT writings were to a large extent composed with structural features designed for hearers rather than readers.⁵ The documents comprising the NT were also designed to be read aloud, functioning as substitutes for oral discourse and the author’s actual presence (cf. 1 Cor. 5:3; Col. 2:5; 1 Thess. 2:17).

Most NT writings were transmitted in letter-form, and since letters are more closely related to speech than narrative literature, they are essentially nonliterary in character. An epistolary author would verbally dictate his message while a secretary put it into writing (cf. Rom. 16:22; 1 Pet. 5:12), then the document would be audibly read to congregated listeners (cf. 1 Thess. 5:27; Col. 4:16; Rev. 1:3).⁶

The Public Reading of God’s Word Today

Reading God’s word publicly is both an honor and a solemn responsibility. The admonition in 2 Timothy 2:15 not only applies to Bible study and teaching, but “handling accurately the word of truth” surely includes vocal reading. Even the best readers, if unprepared, can stumble over words, miss punctuation and emphases, distort the text by inadvertently omitting or mis-pronouncing key terms, or distract from the message because of poor presentation. Communicating the sacred words of God is something to take seriously and demands thoughtful preparation.⁷

All others in the assembly need to be prepared to listen, reverently and attentively.⁸ This is not the time to move around, whisper, or be preoccupied with other things. When the church prays, we customarily bow our heads, close our eyes, and mentally engage. Why? As we approach the heavenly throne, we want to do so reverently and not be distracted by our earthly surroundings. When God speaks through the reading of his word, shouldn’t the same solemnity be displayed? 

Investment of Time and Effort

Genuine worship is deliberate and proactive, requiring focus and intent.⁹ The public reading of God’s word has always been a key element of Christian worship, and if it has been neglected in our assemblies, it needs to be restored. If the Bible were not as readily accessible, like the environment of our first-century brethren, how would this affect the way we view church attendance and the eagerness with which we listen to the scriptures being read? 

What an enormous blessing that God has revealed his perfect will and has preserved it in writing through the centuries. May we take advantage of every opportunity to ingest the biblical message and be transformed by it, with a lifetime commitment of reading, studying, learning, applying, and of course, hearing. 

--Kevin L. Moore

* Prepared for and adapted from an adult Bible class at Estes church of Christ 12-05-2020.

Endnotes:

     ¹ Unless otherwise noted, scripture quotations are the author’s own translation. “The Word of God is a fire that burns away dross (Jer. 23:29), a hammer that breaks stony hearts (Jer. 23:9), rain that waters crops (Isa. 55:10-11), milk that nourishes babies (1 Pet. 2:2), food that fills the hungry (Heb. 5:12-13), a sword that pierces the heart and battles the devil (Heb. 4:12; Eph. 6:17), gold that enriches us (Ps 19:10), a mirror that shows us our true selves (James 1:23-25), and a lamp that illumines our path (Ps. 119:105; Prov. 6:23; 2 Pet. 1:19)” (Jeffrey D. Arthurs, Devote Yourself to the Public Reading of Scripture 17-18).

     ² 1 Tim. 2:4; cf. Matt. 5:6; 6:33; 7:7; John 8:31-32; Acts 17:11; Heb. 4:12.

     ³ Having alluded to the “holy scriptures” familiar to Timothy, Paul affirms that “all scripture” is breathed out of God (2 Tim. 3:14-16). In his previous letter to Timothy, the apostle quotes “scripture” (1 Tim. 5:18), including OT and NT writings (viz. Deut. 25:4; Luke 10:7). He further reminds the saints at Ephesus how they can understand his revealed knowledge by simply reading what he has put into writing (Eph. 3:1-5). See What the Scriptures Say About the Scriptures.

     ⁴ Illiteracy in the first-century Roman Empire has been estimated as high as 90-95% (see W. V. Harris, Ancient Literacy 130-45). 

     ⁵ See G. D. Fee and D. Stuart, How to Read the Bible for All Its Worth 93-103; cf. S. L. Harris and R. L. Platzner, The Old Testament: An Introduction to the Hebrew Bible (2nd ed.) 21. 

     ⁶ See K. L. Moore, A Critical Introduction to the NT 100-114. Also Oral Transmission of the Biblical Records, and Study of Ancient Rhetoric.

     ⁷ For helpful suggestions about preparing to read the Bible in the public assembly, see Tim Challies, “The Public Reading of Scripture,” Challies.com (30 Nov. 2011), <Link>.

     ⁸ Psa. 19:7-11; 119:10-16; Rom. 7:22; 1 Thess. 2:13; 1 Pet. 2:1-3. 

     ⁹ See Is Everything We Do in Life "Worship"?, and Restoring True Worship.

Related Posts: Sociocultural Context (Part 6): Public Reading

Image credit: adapted from https://dashhouse.com/the-public-reading-of-scripture/

Is Everything We Do in Life “Worship”?

     In Paul’s letter to the saints at Rome, in the section that has been designated the 1st verse of the 12th chapter, we read: “Therefore I exhort you, brethren, by God’s mercies, to present your bodies a living sacrifice, holy, well pleasing to God …”¹ The next expression (tēn logikēn latreían humōn) has been variously rendered (a) “your spiritual service” (ASV); (b) “your reasonable service” (NKJV); (c) “your spiritual worship” (ESV); (d) “your spiritual service of worship” (NASB); (e) “your spiritual act of worship” (NIV 1984); and (f) “your true and proper worship” (NIV 2011). Which rendering most accurately conveys the sense of the text?

     The Greek adjective logikós means “reasonable,” “rational,” or “spiritual.” The noun latreía is “service or worship” (BAGD 467), with emphasis on divine service (cf. Rom. 9:4; John 16:2; Heb. 12:28). The verbal form latreúō means to “serve,” especially the carrying out of religious duties (BAGD 467). This is not the same concept as what is communicated by the verb proskunéō, which means to “worship, do obeisance to, prostrate oneself before, do reverence to …” (BAGD 716). Paul is not discussing or describing proskunéō (“worship”) in Rom. 12:1; in fact, this word does not appear anywhere in Romans.²

     Scriptural worship [proskunéō] is something that is done purposefully, involving concentration, consideration, and reverence (John 4:20-24; 12:20; Acts 8:27). The intentionality of worship is demonstrated in Acts 24:11, where Paul says he had traveled to Jerusalem “to worship” [proskunéō]. Obviously worship is something that is done on purpose; one cannot worship unintentionally or by accident.

     While we serve the Lord in all that we do (Rom. 12:1; Col. 3:17), not everything we do in life constitutes worship (e.g. reading the newspaper, sleeping, watching a movie, et al.). When we set aside time and attention for the express purpose of worshiping God, let us do so according to biblical guidelines (1 Cor. 11:17-29; 14:12-19; 16:1-2; etc.). In everything else, may we be God’s faithful servants.

--Kevin L. Moore

Endnotes:

     ¹ Unless otherwise noted, scripture quotations are the author’s own translation.

     ² The only biblical record of Paul’s use of the word proskunéō (“worship”) is Acts 24:11 and 1 Cor. 14:25.

Related Posts: Restoring True Worship, What Are You Getting Out of Worship?

Related articles: Serge Shoemaker, Making Too Much of Worship, Earl Edwards, Is All of Life Worship?

Image credit: http://images.clipartpanda.com/crowd-of-people-silhouette-stock-footage-people-walking-by-d-vector-silhouette-animation.jpg

What about pre-christian boys leading worship?

     Many congregations give opportunities to young boys (who have not yet obeyed the gospel in baptism) to read or recite scriptures and to lead prayers and songs in front of the assembled church. Is this biblical? Does this set a dangerous precedent for non-christian adults or others who are not scripturally qualified to exercise leadership in the church?

     Male leadership and leadership training are certainly biblical concepts (Mark 3:14; Luke 11:1-4; 1 Timothy 2:8-15; 2 Timothy 2:2; etc.). Thus preparing boys to be future leaders does not fit into the same category as opening doors to non-christian adults or female leaders. While we respect divinely ordained gender roles, we must also appreciate that culpability and innocence before God distinguishes boys from non-christian men. Prior to reaching the age of accountability,¹ a child is not guilty of sin or separated from God and is thus spiritually safe.²

     It is my judgment that the practice of pre-christian boys leading in worship activities does not set a “dangerous precedent” but rather a biblical precedent of training future church leaders (cf. 1 Samuel 2:11, 18; Proverbs 22:6; Ecclesiastes 12:1; 1 Timothy 4:12 and 2 Timothy 3:14-15).

--Kevin L. Moore

Endnotes:

     ¹ Seeing that individuals develop and mature at varying rates, a specific age is not biblically prescribed. Nevertheless, a state of innocence prior to reaching a point at which one is accountable before God is clearly assumed in scripture: Deuteronomy 1:39; Numbers 8:2-3; 10:28; 14:29-31; Isaiah 7:15-16; John 9:21, 23; cf. Ezekiel 18:20; 28:15; Ecclesiastes 7:29; 1 John 3:4; 1 Corinthians 13:11; Luke 2:40-52.

     ² On the spiritual security of young children, see Deuteronomy 1:39; Matthew 18:1-5; 19:13-14; Mark 9:33-37; 10:13-16; Luke 18:15-17; 1 Corinthians 14:20.

Related Posts: Are Humans Totally Depraved from Birth?, Train Up a Child 

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