Even More on Worship

Last September (2022), an article written by your congenial editor appeared in Seeking the Old Paths. Shortly thereafter, I received a letter from a person who will be identified as R2. No, it has nothing to do with Star Wars; it stands for Rubel #2, since he argued along the same lines as Rubel Shelly, the well-known apostate. R2 charged me with not finding a single instance in the New Testament "where proskuneo is found embedded with those 'accompanying actions' of singing, praying, preaching, giving, and communion" (emphasis R2).

The Greek word, proskuneo, usually translated "worship," is used 60 times in the New Testament, and a related noun, proskuneetees (pronounced pros coo nay tase'), is found once—in John 4:23, where it refers to true worshipers. The verb is also used four times in John 4:23-24.

Is it true that proskuneo is never mentioned in connection with the five acts of worship cited above? The very first time the verb is used in the New Testament is in Matthew 2:2. The wise men came from the east to worship the one who was to be King of the Jews. When they arrived at the house where Jesus was, they "fell down and worshiped Him." Well, how do you like that? The same verse says that they gave Him gifts of gold, frankincense, and myrrh. We've only just begun, and we have already discovered where proskuneo is embedded with an accompanying action of giving.

While we are on this subject, let us note that Luke 2:13-14 says that a multitude of the heavenly host was "praising God, saying: "Glory to God in the highest, and on earth peace, goodwill toward men." "Oh," R2 might respond, "but the word translated praise is aineo—not proskuneo." Yes, very astute. But Hebrews 1:6 adds: "But when He again brings the firstborn into the world, He says: 'Let all the angels of God worship Him.'" So, when they were praising Jesus, they were worshipping Him. Praise (whether spoken or sung) is worship.

To be sure, proskuneo often describes people bowing down in reverence and respect and honor of God or Jesus, but actions are often associated with it. Let's return to John 4. In verse 20, the Samaritan woman asked Jesus: "Our fathers worshiped on this mountain, and you Jews say that in Jerusalem is the place where one ought to worship." She wanted to know which one was correct. So, what occurred in Jerusalem when the Jews came to worship there?

They came together for the Passover feast which commemorated their deliverance from Egypt. For seven days, they were to eat unleavened bread. On the first day and the seventh days, they were to have a holy convocation. And they were to "offer an offering made by fire to the Lord for seven days" (Lev. 23:4-8; cf. Ex. 23:15).

Another time for gathering together was for the Feast of the Firstfruits or the Feast of Harvest. Offerings were to be given to the Lord (Lev. 23:9-14; cf. Ex. 23:16). The Day of Atonement (Yom Kippur) was also an annual event (Lev. 16), in which an offering was made by fire to the Lord (Lev. 23:26-32).

Therefore, when the Israelites came to Jerusalem, they had holy convocations (assemblies), offered sacrifices, and honored God for delivering them out of Egyptian bondage. All of these actions constituted worship. What do Christians do today? We have assemblies—times when we gather together for worship. And we remember Jesus, our Lord, Who delivered us from the bondage of sin. We don't offer sacrifices, as Israel did. Jesus is the sacrifice that we honor.

Does the word proskuneo really need to be in a text before we can call the actions worship? Jesus called what the Jews did in Jerusalem worship—their Passover remembrance. Does R2 really want to affirm the following proposition: "Remembering the Lord's death on the cross for our sins does not constitute worship"? If remembering deliverance from Egypt constituted worship, how can remembering deliverance from sin fail to be, also?

Worship could be a bowing before God, acknowledging His power, and even be without accompanying words, but words may also be involved:

And the twenty-four elders and the four living creatures fell down and worshiped God who sat on the throne, saying, "Amen! Alleluia!"

Then a voice came from the throne, saying, "Praise our God, all you His servants and those who fear Him, both small and great!"

And I heard, as it were, the voice of a great multitude, as the sound of many waters, and the sound of mighty thunderings, saying, "Alleluia! For the Lord God omnipotent reigns!" (Rev. 19:4-6).

Brethren are encouraged to praise God in words, which results in encouraging each other. Is this not what we do in our singing, and praying, and preaching? These actions are worship!

In the Old Testament book of Nehemiah, the author describes two large thanksgiving choirs (12:31, 38). "The singers sang loudly with Jezrahiah the director. Also that day they offered great sacrifices and rejoiced…" (42b-43a). Must the writer tell us that this was a time of worship—or can't we figure that out for ourselves? Either in the Old or New Testaments, we do not need to be hit over the head to recognize acts of worship as worship.

Questions

We trust that the passages cited above are sufficient to show what proskuneo does include. But then R2 wanted to return to the problems in the Corinthian church. He desired to know if your congenial editor thought they were still the New Testament church when it is obvious that they were in error in doctrine and in practice. The answer would be that Paul treats them as such. He addresses them in verse 2 as the church of God which is in Corinth and

those who are sanctified in Christ Jesus, called to be saints, with all who in every place call on the name of Jesus Christ our Lord, both theirs and ours.

Reminding them that they have been sanctified and made holy ones would serve as a contrast to the case of corruption he would bring up in 1 Corinthians 5 (the man living with his father's wife). And Paul would further remind them that, before becoming Christians, they had been immoral but were now washed, sanctified, and justified (1 Cor. 6:11). Some may have continued to have a problem with fornication, which Paul commands them to flee (v. 18)!

As Paul addressed these brethren, he knew that they experienced several problems since he had departed after being with them for the first eighteen months of their existence as a congregation. They were pretty much still babes in Christ. Children try all sorts of things and end up in trouble until they are given correction and later mature. Parents do not disown them when they make errors in judgment—which is exactly the approach Paul took with these new Christians. Yes, he remained in fellowship with this church for the time being. However, that would not necessarily have continued if they had refused to make the corrections concerning which he wrote.

Of course, R2 knows there can be no other reply to his questions; so, what is he getting at? He wants to know when a congregation loses "its New Testament identity. Which error causes that loss? Did any of the errors in doctrine or practice cause God to abandon His fellowship with the church of God at Corinth?"

To begin with, only God knows the precise moment that a congregation loses fellowship with Him. We do know, however, that He is patient. God sent a warning—not only to Corinth—but to Ephesus. Jesus told John to write that He would remove their candlestick—if they did not repent (Rev. 2:5). It would appear, then, that God is patient with a church teaching or practicing something false, but conditions can reach a point when fellowship comes to an end.

What error causes such a loss of fellowship? First of all, brethren ought to ask, "Is it an error with a consequence?" Some brethren believe in a literal indwelling of the Holy Spirit; others hold to a representative indwelling. Still others think the Spirit literally dwelt in New Testament Christians with respect to spiritual gifts. None of these views has disrupted fellowship unless one teaches that these gifts exist today or that the Holy Spirit is doing something directly to Christians today. Otherwise, none of the various views leads to a false doctrine; thus, fellowship is maintained.

However, some false doctrines and practices conflict with the Scriptures—and cannot be ignored. Take, for example, the man living with his father's wife. The brethren should have known better since the practice was not even named among the Gentiles, but they did not have 1900 years of apostolic teaching on that subject—like we do. Would churches of Christ fellowship a congregation who had one or more "Christian" couples living in an immoral relationship among them? Hopefully, not.

Another topic upon which we have had Divine revelation for centuries is that of male spiritual leadership. Apparently, Corinth had a problem in that area, which Paul addressed (1 Cor. 14). It may be that some other locales had problems with women seeking leadership roles, but Paul wrote to Timothy concerning the role of women in general, along with qualifications for elders and deacons (which included males being the husband of one wife) (1 Tim. 2:11-15; 3:1-13). These things pertained to correct behavior in the church (3:15).

Paul corrected various errors with his first letter to Corinth. Today, we would feel forced to withdraw fellowship from any church who was violating these clear principles concerning leadership. Most brethren today have been taught the truth concerning these matters, and they are departing from them whereas in the first century they may not have been grounded. The same would hold true with respect to a church that introduced instrumental music into worship. They once knew the truth—but have chosen to cast it aside. Even our first-century brethren did not commit that error.

"What is the sin unto death?" people often want to know. What we usually say is that it is any sin that a person refuses to repent of. What sin would cause us not to fellowship a purported congregation of the Lord's church? The answer, likewise, is any sin that is public that they will not repent of. Have they added instrumental music, knowing that it is unauthorized? Do they have women in leadership roles, such as elders, deacons, and preachers? Are they fine with unscripturally married couples, those living in fornication, and homosexual couples? No, we will not fellowship them.

But, guess what? They usually will not fellowship us—and maybe even before we make a decision. Several congregations in this area will not attend spiritual events here such as the One Day Lectureship, gospel meetings, etc. We were surprised to learn about ten years ago that liberals have their own directory of other liberal churches so they can avoid conservative churches. R2 might want to consider that—if he wants to take issue with those standing for the truth who do not fellowship certain congregations for their refusal to repent.