Last time, we began to consider the parts or elements of worship. Acts 2:42 names four essential parts—preaching, giving, the Lord’s Supper, and prayers. I’ll now spend a little more time on some of these and add a few more to the list.
Before I do, however, it is helpful to address an obvious question. Proponents of the normative principle often accuse those who hold the regulative principle of inconsistency. Where, after all, does Scripture explicitly command us to follow the regulative principle of worship? Nowhere do Christ or the apostles say, “In worship, you must do only what God commands.” Does that mean we should abandon the regulative principle altogether?
At times, we have not helped ourselves in how we frame it. For example, the regulative principle is sometimes defined as, “What is commanded is right, and what is not commanded is wrong.” In the right context, that can be true, but stated on its own, it raises a fair question: where is the command for the regulative principle itself?
Explicit and Implicit Commands in Worship
To answer that, we need to recognize two types of commands in Scripture. First, there are explicit commands where the Lord says, “Do this” or “Do not do that.” Second, there are implicit commands. As Sam Waldron writes:
Those who believe in the regulative principle must also assume it was practiced in scriptural examples of proper worship. For us, then, a scriptural example or precedent of something being practiced as a part of New Testament worship would be sufficient to establish it as a required part of worship. This would constitute for us an implicit command, even though there was no explicit command or imperative in the passage where the example is found. Apostolic precedent for a part of worship is sufficient to establish something as a part of worship commanded by God. Such an example or precedent would then provide an implied command.
In other words, if we see the apostles approving of something in the church’s worship, even without a direct command, we may infer that it is right and good. This aligns with paragraph six of chapter one of the Baptist Confession:
The whole counsel of God concerning everything essential for His own glory and man’s salvation, faith, and life is either explicitly stated or by necessary inference contained in the Holy Scriptures. Nothing is ever to be added to the Scriptures, either by new revelation of the Spirit or by traditions of men.
With that in mind, consider a familiar example. The Old Testament explicitly commands the setting apart of one day in seven: “Remember the Sabbath day, to keep it holy” (Exodus 20:8). The command identifies the seventh day as the Sabbath (Exodus 20:10). Yet we gather for worship on the first day of the week. Why?
If we search for an explicit command to worship on Sunday, we will not find one. What we do find is apostolic example and approval. In Acts 20, the church gathers on the first day of the week. In 1 Corinthians 16, Paul instructs the church to take up offerings on that same day. In Revelation 1, John refers to it as the Lord’s Day. The command, then, is implied. As the Confession states, it is contained in Scripture “by necessary inference.” As Waldron summarizes, apostolic precedent is sufficient; no explicit command is required.
At this point, proponents of the normative principle may raise a further question. If apostolic example opens the door beyond explicit commands, why stop there? Why not include other elements not forbidden by Scripture? For instance, why not incorporate a dramatic skit into corporate worship?
Here, the difference between the two principles becomes clearer. We have neither an explicit command nor an implicit command for such practices. There are no examples of the early church engaging in them, even though such forms of expression were available in their culture. The regulative principle, therefore, says, “No, we have no warrant for it.” The normative principle, however, says, “Yes, it is not forbidden.”
The contrast is ultimately one of posture. The regulative principle asks, “What does God want me to do? I need his approval before I proceed.” The normative principle says, “I will continue unless God stops me.”
We have a simple rule in our house: the furniture is to be used only as intended. The couch is for sitting or lying down. When I catch one of the kids jumping on it, I remind them of the rule. Inevitably, I will return to find them walking across it instead. “We’re not jumping,” they say. At that point, I can almost hear my granddaddy’s voice: “Keep it up, and you won’t be sitting for a while either.”
Setting aside the debate for a moment, Scripture, both Old and New Testaments, gives us every reason to approach the worship of our holy and almighty God with great care. Our first question should not be, What will God allow? but What does God want? For that, we look to Scripture for both explicit and implicit commands. What Scripture forbids provides necessary guardrails, but our aim is not to drive as close to the line as possible. Our aim is to stay in the center of the lane. In worship, the concern is not what we can get away with, but what God wants us to do.
Preaching as Central to Worship
With that, let’s return to the various parts of worship, beginning again with preaching.
Acts 2 tells us that the early church “devoted themselves to the apostles’ teaching” (Acts 2:42). We might also consider 1 Timothy 2, where Paul writes:
I desire then that in every place the men should pray, lifting holy hands without anger or quarreling; likewise also that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire, but with what is proper for women who profess godliness—with good works. Let a woman learn quietly with all submissiveness. I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet. (1 Timothy 2:8-12)
At first glance, this may seem like an unusual passage to cite when discussing preaching. Yet Paul is describing what he expects of believers whenever they gather for formal worship. He says, “in every place,” that is, in every church (1 Timothy 2:8). And what does he emphasize? Setting aside his comments on apparel, he highlights two essential activities: praying and teaching.
Evidently, Paul regards both as indispensable. That stands in contrast to how many churches approach worship today. For some, worship is primarily music and singing. Prayer may be included, but often as a brief transition. Preaching, meanwhile, is sometimes treated as an afterthought. I once watched a service in which the pastor, after the music, said the singing had been so powerful that he did not feel it necessary to preach at all, as though preaching might detract from what had already taken place.
Last week, several people mentioned churches that begin with a sermon and follow it with singing. The reasoning is that singing becomes a response to the Word that has just been preached. I have done this myself. Initially, my motives were not entirely pure. I hoped it might discourage habitual lateness from many of our members. But what I found was that the singing often felt richer and more meaningful after the sermon. We have likely experienced that in our own churches as well when we sing a final hymn following the message.
Why does that happen? Because when the truth of Scripture is clearly proclaimed, when God speaks to us through his Word, we are given something substantial to respond to. We are reminded of God’s holiness, his grace, his promises, and his work in Christ. And hearing those things naturally stirs us to praise. God speaks through his Word, and we respond in song.
It should not surprise us, then, that preaching holds a central place in worship. Through preaching, we hear from God. Martin Luther once said, “The highest form of worship is the preaching of God’s Word.”
In Feed My Sheep, Albert Mohler writes, “What do we think preaching is but the central act of Christian worship? … that is when the God of whom we have been speaking and singing speaks to us from His eternal and perfect Word.”
This is why Paul exhorts Timothy so strongly:
I 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, and exhort, with complete patience and teaching. For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, and will turn away from listening to the truth and wander off into myths. As for you, always be sober-minded, endure suffering, do the work of an evangelist, fulfill your ministry. (2 Timothy 4:1-5)
Preaching, then, is not optional. It is essential to the church’s worship of God. And to be clear, preaching is not a dramatic performance. It is not an exercise in entertainment or stagecraft. It is a man, devoted to the study of Scripture, carefully and faithfully explaining and proclaiming God’s Word to the church.
Before moving on, it is worth considering the role of the congregation. At the beginning of Isaiah 66, the Lord says:
Thus says the LORD: “Heaven is my throne, and the earth is my footstool; what is the house that you would build for me, and what is the place of my rest? All these things my hand has made, and so all these things came to be, declares the LORD. But this is the one to whom I will look: he who is humble and contrite in spirit and trembles at my word. “He who slaughters an ox is like one who kills a man; he who sacrifices a lamb, like one who breaks a dog’s neck; he who presents a grain offering, like one who offers pig’s blood; he who makes a memorial offering of frankincense, like one who blesses an idol.” (Isaiah 66:1-3)
The context is worship. And whom does God regard? “The one to whom I will look … he who is humble and contrite in spirit and trembles at my word.” More than outward acts of sacrifice, God desires a people who receive his Word with humility and reverence.
Accordingly, the congregation’s role in preaching is not passive. It is to listen attentively, to take what is preached seriously, and to submit to it, so far as it is truly the Word of God.
Giving as an Element of Worship
Next, let’s consider our offerings in worship, or what Acts 2:42 refers to as “the fellowship.”
As noted previously, this term can refer broadly to fellowship or partnership, but it is often used in the New Testament to describe contributing or sharing. Even in Acts 2, the context supports this meaning: “All who believed were together and had all things in common … and they were selling their possessions and belongings and distributing the proceeds to all, as any had need” (Acts 2:44–45). The word common comes from the same root as fellowship.
This raises an important question: Is financial giving truly an element of corporate worship? Few would deny that giving is good and necessary, but is it properly considered an act of worship?
Acts 2 suggests that it is. Alongside the apostles’ teaching, the breaking of bread, and the prayers, the early church devoted themselves to these practices when they gathered. Paul reinforces this in 1 Corinthians 16: “On the first day of every week, each of you is to put something aside and store it up, as he may prosper” (1 Corinthians 16:2). When the church assembled for worship on the Lord’s Day, they were to take up a collection so that no additional gathering would be required later.
Acts 4 provides further insight:
Now the full number of those who believed were of one heart and soul, and no one said that any of the things that belonged to him was his own, but they had everything in common. And with great power the apostles were giving their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. There was not a needy person among them, for as many as were owners of lands or houses sold them and brought the proceeds of what was sold and laid it at the apostles’ feet, and it was distributed to each as any had need. (Acts 4:32-35)
Several observations follow. First, their giving flowed from their unity. Being “of one heart and soul,” they shared their resources freely. Second, their giving occurred alongside the apostles’ preaching. As the apostles bore witness to the resurrection, the people brought their offerings. This appears to have been part of their corporate worship. Third, the giving was public. They laid the proceeds at the apostles’ feet, indicating a visible, communal act. Though deacons would later be appointed to oversee distribution, giving itself remained a feature of the church’s gathered life.
This should not surprise us when we consider the Old Testament. Offerings have long been associated with worship. Cain and Abel brought offerings to the Lord. After the flood, Noah offered sacrifices. The Lord commanded Israel, “None shall appear before me empty-handed” (Exodus 23:15), and again, “Every man shall give as he is able, according to the blessing of the LORD your God” (Deuteronomy 16:17). The psalmist likewise exhorts, “Ascribe to the LORD the glory due his name; bring an offering, and come into his courts!” (Psalm 96:8).
While the nature of offerings changed under the new covenant, the New Testament is no less insistent on giving. If anything, it deepens the motivation. Paul appeals to the gospel itself:
I say this not as a command, but to prove by the earnestness of others that your love also is genuine. For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich. (2 Corinthians 8:14-15)
When we gather to worship the Savior who was rich yet became poor for us, it is fitting that we give generously to meet the needs of others.
This leads to a practical question. If giving is an element of worship, why do some churches not take up a collection during the service? Like many churches, your church may place collection boxes outside the sanctuary rather than passing a plate. Should we reconsider that?
A reasonable case can be made that we should. In How Then Should We Worship?, Sam Waldron argues that if giving is an appointed part of corporate worship, it should not be hidden away. He writes,
If giving is an appointed part of corporate worship, then it is not sufficient to relegate it to an inconspicuous basket… What if we treated prayer, singing, or preaching in the same way?
At the same time, Waldron acknowledges his own past hesitation, concerned that such practices might improperly elevate money. While the early church appears to have given publicly, there may be wisdom in being sensitive to those who feel uneasy about it.
Jesus teaches in Matthew 6:
Beware of practicing your righteousness before other people in order to be seen by them … when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. (Matthew 6:1, 3-4)
Jesus does not forbid public giving altogether, just as he does not forbid public prayer. Rather, he warns against hypocrisy—performing acts of righteousness for the sake of being seen. Even so, concerns about pressure are not unfounded. Paul reminds us, “Each one must give as he has decided in his heart, not reluctantly or under compulsion” (2 Corinthians 9:7).
Because Scripture does not prescribe a specific method for collecting offerings, we have liberty in how we handle the circumstances. What must remain clear, however, is that giving itself is not peripheral. It is a meaningful and fitting expression of our worship before God.
Prayer in Corporate Worship
Next, let’s consider prayer.
Again, 1 Timothy 2:8 says, “I desire then that in every place [or every church] the men should pray, lifting holy hands.” Earlier in the chapter, Paul writes:
First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. This is good, and it is pleasing in the sight of God our Savior, who desires all people to be saved and to come to the knowledge of the truth. (1 Timothy 2:1-4)
Within the context of formal gatherings, specifically worship, Paul calls for prayer. He assigns this responsibility, in the gathered assembly, to qualified men. This does not mean women cannot pray in other settings or even in the presence of men, but in corporate worship, God has given men the role of leadership, which includes both teaching and leading in prayer.
Paul also mentions posture, referring to men “lifting holy hands.” This should not be taken as a universal requirement. Scripture presents a variety of postures in prayer. Abraham and the tax collector stand; Daniel kneels; Paul kneels with others; David falls to the ground; Jesus falls on his face in Gethsemane. Elsewhere, hands are lifted, heads are bowed, eyes are lifted, or one sits before the Lord.
There is no single prescribed physical posture for prayer. This falls within the realm of Christian liberty. Some kneel, others stand; some lift their hands, others fold them; some close their eyes, others keep them open. Scripture does not bind the body to one form. What it clearly addresses is the posture of the heart.
Paul says that men should pray with “holy hands without anger or quarreling” (1 Timothy 2:8). Here, “holy” refers to purity. The one who leads in prayer should not come harboring sin. As Psalm 66 says, “If I had cherished iniquity in my heart, the Lord would not have listened. But truly God has listened; he has attended to the voice of my prayer” (Psalm 66:18-19).
This does not mean we must be sinless before we pray. The psalmist speaks of cherishing sin. Paul’s concern is that those who pray be repentant and sincere before God. At the same time, they must be at peace with others. Prayer in corporate worship is offered on behalf of a unified body, so the one who leads must not be marked by anger or division.
Notably, Paul does not restrict these prayers to pastors alone. They are to be led by men, but not exclusively by ordained ministers.
In A Better Way, Michael Horton observes, “One of the most disappointing features of contemporary worship is the absence of prayer.” Kent Hughes makes a similar point, writing, “Today, it is not uncommon for there to be no pastoral/congregational prayer … It seems that prayer is regarded as something that interferes with the movement of worship.”
Scripture presents a very different picture. Prayer is essential to corporate worship. In Acts 4, it is after the church prays together that “the place in which they were gathered … was shaken” and they are filled with boldness (Acts 4:31).
Likewise, in Ephesians 6, Paul connects prayer directly to spiritual warfare:
Take … the sword of the Spirit, which is the word of God, praying at all times in the Spirit, with all prayer and supplication. To that end, keep alert with all perseverance, making supplication for all the saints, and also for me, that words may be given to me in opening my mouth boldly to proclaim the mystery of the gospel, for which I am an ambassador in chains, that I may declare it boldly, as I ought to speak. (Ephesians 6:17-20)
What, then, should characterize our corporate prayers? We might summarize them this way:
Invocation—seeking God’s help as we begin.
Confession of sin.
Thanksgiving for his provision.
Petition for our needs.
Intercession for others.
Illumination for the reading and preaching of Scripture.
Benediction—a word of blessing.
Not every prayer must include all of these elements, but together they reflect the breadth of biblical prayer in corporate worship.
Even so, prayer is not a matter of following a checklist. What matters most is that we come with prepared hearts, praying sincerely and with faith. As Samuel Miller writes,
When the heart is engaged and in proportion, that is, deeply and warmly engaged; when the value of spiritual things is cordially felt, and the attainment of them earnestly desired; when the soul has a heartache sense of its own unworthiness and a humble, tender confidence in the Savior’s love and grace —in a word, when the whole soul is prepared to flow out in accordance with the language uttered in faith, love, gratitude, and heavenly desire—then and only then will every petition, word, and tone be, in some good degree, in happy keeping with the nature and scope of the exercise.
Next time, we will complete our consideration of the parts of worship and begin to look at the circumstances of worship.
