worship

Hiding Behind False Piety

Hiding Behind False Piety

It’s easy to hide behind devotional language: “God is all I need.” “Just give me Jesus.” This language was used in pietistic movements throughout the 18th-19th centuries and is employed abundantly today as a way of manipulating the Christian to internalize his faith.

The piety of such words betray a fundamental need in the human soul: we are made for one another. We are made to be in each other’s lives; so that, to desire God is to necessarily desire the people God created. To be the foot is to need the other parts.The Head leads when the other parts work together and see each others’ need and purpose in the body.

Shame, Guilt and Worship

Shame, Guilt and Worship

Sin affects us in several ways, but the two primary ways are through guilt and shame. Now both ideas may appear very similar, but there is a fundamental difference. Guilt comes when we become aware of particular sins. David says, “Wash me thoroughly from my iniquity and cleanse from my sin.” These are two ways of saying the same thing. “God, I am guilty before you.” David could point to his adultery with Bathsheba and make a direct correlation with his guilt.

Shame, on the other hand, is not as easy to detect as guilt. With shame, we can’t always identify what the wrong was, or we can think of many wrongs, though struggle to find which wrong leads us to shame.

As we come to worship this morning, it is likely that we are under the effect of both concepts: guilt and shame. The good news is that the many faces of shame and guilt take a blow when together we come to confess our manifold sins and wickednesses. We come this morning to seek God’s face where there is abundant life. God in His mercy is ready to cleanse you and wash you and rewrite your narrative of guilt and shame with the narrative of His love. Come and worship before Him.

Children as Distraction

Children as Distraction

When I was a pastoral intern, I remember someone approaching me after a service and confessing that she simply couldn’t tolerate little children in worship because of their noises. “They were a distraction,” she said angrily. I often think this is the way many evangelicals view children: as distractions. They are distractions at home, so we find ways to entertain them rather than engage them. They are a distraction at church, so we do the same.

The disciples rebuked our Lord because they believed that the children were a distraction to Jesus’ “real” ministry (Mat. 19:13). But Jesus rebuked the disciples and said his ministry is to draw little children to him and to build a kingdom through the faith of those little disciples.

When we send our children to another gathering away from Jesus’ central gathering in worship, we are creating a separate class within Jesus’ earthly kingdom. Even though our intentions may be pure, we may be thinking as the disciples did and thereby missing the opportunity for Jesus to place his hands upon them and bless them with His love (Mat. 19:15).

The Comedy of Worship and Crying Children

The Comedy of Worship and Crying Children

When Paul says we are “fools for Christ,” he is saying that the Christian faith is comedic. An unbeliever should find Christian worship humorous at some level. In fact, to be a Christian is to live in the comedy of God’s work in history. Think about it: God is using the cries of infants to frighten his foes (Ps. 8:2), and our Lord says that the kingdom belongs to little children (Mat. 19:14). What could be weaker and funnier than a kingdom/army of infants?

In short, worship is a humorous clash of old and young, crying and singing, male and female all together worshipping one true God. I have often said that worship is not a classroom. The ideas we have of people quietly sitting receiving information needs to be dismantled. Little children need to be with adults in Church because without them the kingdom gathered is an incomplete kingdom. While cry rooms and nurseries are good and right, institutionalizing children’s church while the big people meet elsewhere is unwise and unhealthy for the proper flow of the kingdom of God on earth.

When we participate in worship together–nursing infants, little children, teenagers, adults–we are participating in history’s great comedy where God joyfully defeats evil (Ps. 2) through the cries of the weak and strong.

The Arguments Against Children in Worship

The Arguments Against Children in Worship

I want to appeal to evangelicals who do not accept the premise that children belong in worship with adults. Now, the majority of those who read me find the above concept strange. Many of us have seen the fruit of seeing our little ones grow up worshiping next to us and singing our songs and confessing sins. Yet for many, the idea of children in worship seems foreign.

These parents will make at least four arguments against bringing children to worship with them on Sunday. First, some will argue, “I can’t keep my children quiet during worship, therefore I don’t see the need to keep them with me.” I am especially aware of this argument with families that have lots of kids. Second, some will argue, “I am not going to get anything out of the service if I have to keep an eye on my kids.” Third, a few will argue that keeping kids in worship with parents is a waste of time since they will get nothing out of it. They are, after all, children and lack the capacity to grasp the language of a worship service. Finally, aware of evangelical parents who view Sunday morning as a day to relax from parental duties and catch up with church friends, so putting kids in children’s worship provides the needed rest for weary parents.

I am certain there are additional reasons, but these are a few that I hope to tackle in upcoming posts in the hope of beginning a conversation on why I and so many others have faithfully kept our children in worship Sunday after Sunday.

Where is the fear of God?

Where is the fear of God?

R.C. Sproul’s greatest contributions in my estimation are his works on worship. I’ve encouraged many people to read through his excellent little book, A Taste of Heaven. He observes the disjointed view people have when they separate God’s demand for reverence in the Old and his demand in the New:

One aspect of the modern church that most saddens and concerns me is that believers are no longer encouraged to have a healthy fear of God. We seem to assume that the fear of the Lord is something that belonged to the Old Testament period and is not to be a part of the life of the Christian. But fear of God involves not simply a trembling before His wrath, but a sense of reverence and awe because of His glorious holiness.

On Not Being Alone: Preparing our Hearts, Genesis 2

On Not Being Alone: Preparing our Hearts, Genesis 2

In Genesis 1, God offers a broad view of creation. In Genesis 2, the writer zooms into particular elements of creation, especially the creation of man and woman. Beginning in verse 18,

Then the Lord God said, “It is not good that the man should be alone; I will make him a helper fit for him.”

We have typically looked at this passage and assumed that Adam saw the animals pass by frustrated that he couldn’t find a partner; someone who could take away Adam’s loneliness. But the garden is actually a proto-temple. It would be the model used when many years later God would build a place for his people to dwell and worship. The garden was a place of worship. We know this for many reasons, but we especially see this in the warnings God gives in Genesis 2. God commands his son, Adam, to eat of almost all trees, but not to eat of the tree of the knowledge of good and evil. (Gen. 2:17).

If Eden is a proto-temple, and if God tells Adam that there are certain things in this proto-temple not to touch, then we have the elements of a worship service. Throughout the Bible, God says there are things we can do and other things that are forbidden. This is what the second commandment teaches when it says, “You shall have no other gods but me.”

Since this is a context of worship to God, Adam was looking for a worship partner. And this is why God says that the animals were not fit for Adam. Adam needed someone to sing, to praise, to share, and to eat together. And because he found no one to do these things, he was alone.

Beloved, you are not alone this morning. From the body of Christ at his death, God formed his bride. God has found a suitable helper for the second Adam. We are his worshipers and together we are here to worship the God/Man, Jesus Christ.

Eight Reasons Why Worship Must Be Hard Work

singingFrom Couch to Warfare

There is a great app called Couch to 5K. It’s designed for people who have become comfortable with the couch and have an allergy to the treadmill. It’s an incremental approach to working out. As the weeks go by we become more accustomed to the patterns established and we long to achieve the final level when we run an entire 5K. It’s hard work. My proposition is very simple: Worship is hard. We cannot remain comfortable in our pews. We need to start running the race. We may not be ready to run a 5K, but we need to be headed in that direction. And like running, worship requires habits and consistency. I am calling you to burn your calories in worship not because I am a controversialist or a tyrannical trainer but because I want you to be a healthy sacrifice to God. In fact, the formal synonym for worship is liturgy. Liturgy comes from two words: “Work” and “people.” Therefore, worship or liturgy can be accurately defined as the work of the people. 

Our Lord was so righteously angry by the easy business transactions (easy worship) of the Temple that he turned upside down the world when he overturned the tables of the money-changers (John 2:13-16). Such audacity should be imitated by God’s people, but cautiously exercised in light of our sinfulness. So here is my attempt to cautiously turn a few tables upside down with the hope that some will decide to keep it that way rather than try to put it back up or mend the broken pieces.

Worship has become perfunctory in our day. a The seeker-sensitive movement of the 90’s has morphed into a thousand strategic models for church growth. Some of these recommendations can be helpful, but the vast majority succumb to a moralistic therapeutic deismb that would be best spread in a meal for Baal than the God who made the heavens and earth.c Easy worship produces light Christians. Light Christians produce weak men and weak men produce feeble societies.

The Hard Work of Worship

These eight reasons are introductory in nature. Most certainly they can be edited or better stated, but in light of ecclesiastical trends and the high significance God puts in the worship of his name, these examples should be taken with great care.

First, worship must be hard work because God demands those who worship him to do so in “spirit and truth (John 4:24).” I take “Spirit” to mean in “Spirit-led” form. Worship must take a Spirit-shaped liturgy. It must be guided by the inspired words of the Spirit and a bathed dependence on the Trinity. Jesus demands that we take up the cross and follow him which is hard work lived out by the power of the Spirit.

Worshiping in truth also demands much from the worshiper. John the Baptist had borne witness to the truth (John 5:33) and that witness cost him his life. Thus, worshiping in truth is no easy task. Our gathered assembly must be prepared to fight hard to/in worship. If worship demands little or nothing from us, it fails the John 4:24 test.

Second, worship must be hard because God’s commandments require perseverance (Ephesians 6:18). Grace is not a synonym for a lackadaisical posture. Grace, rather, calls us to serve the Lord with our heart, mind, soul, and strength. The people of God are called to worship God by loving him and neighbor and both demand a high alertness to God’s principles for worship. Worship is a picture of our own spiritual walk. Passivity in worship may lead to passivity in our Christian walk.

Third, worship demands most work on the Lord’s appointed day. Many say that they can worship anywhere as a way to avoid worshiping in the consecrated time of worship on the Lord’s Day (Rev. 1:10). It is true that worship can take place anywhere, but the particular worship God commands is the worship of his gathered assembly (Heb. 10:25). Worship is hard because there are competing temptations that draw us away from the gathered assembly. Everything done in the name of God can be worship, but if it is used to substitute a clear call to worship him, it becomes less than worship and a violation of the principle of worship. God places a higher priority on gathered worship than on earthly tasks which are why we ought to apply ourselves with a greater fervency to Sunday worship than to other worshipful activities.

Fourth, worship demands postures. The Bible offers many postures for the Christian in worshipd) Worship has bodily demands for those who are able. It is hard work and requires a proactive response from the Christian. Passivity is not in the vocabulary of worship.

Fifth, worship teaches us patterns. The beauty of patterns is that it requires repetition. The angels in heaven maintain a glory pattern of worship day and night (Rev. 7:15). They are not discontent with the patterns or repetitions. They worship again and again. Similarly, earthly saints must repeat without fear, but with hunger to see such repetition become fervent and acceptable in God’s sight. Every stage of human life demand patterns whether kisses, hugs, sex, greetings, discipline in the home, waking, sleeping, eating, etc. Repetition is part of life. The thirst for the new and change in worship reflects a concern for human desires rather than God’s demands.

Sixth, hard work in worship stresses the mighty nature of God. It’s been many years since Christian Smith coined the phrase “moralistic therapeutic deism.” The phrase expressed a Freudian ecclesiology where the parishioner only sits and allows the clergy to do their thing. I once attended a church where one of the deacons faithfully recorded the member’s tithes and offerings during the service. He used the passivity of that worship service to “catch up” with work rather than working hard to participate and engage in the work of worship.

Seventh, hard work in worship teaches consistency in life. Someone who attended a congregation where hard work was expected from the people asked sarcastically: “Why do you all have to make things so complicated?” The question was addressed to a congregation that took worship seriously and demanded participation from its people. Ironically this individual cherished a hard work ethic and decried the lack of real men in our culture. “Work hard in school. Work hard to save money. Work hard to change a liberal culture,” he’d say. But be prepared to do little work when you come into worship was the implication. This inconsistency is consistent with the easy worship practices of many churches in our day. Let the experts do their thing, and our role is to simply sit and watch while we let others do the work for us. In economic terms, this is ecclesiastical socialism.

Finally, I offer four ways pastors and parishioners can train themselves to work hard on Sunday morning at the great assembly:

a) Disciple your children in worship. Fathers and mothers must be committed to keeping their children in worship with them. We don’t train children outside of worship so they can one day come into worship. Children are not distractions to be put aside during worship, they are disciples to be trained during worship. They have a fundamental role when we gather together (Psalm 8).e Children will generally become like their parents in worship. They will either work hard and sit passively while others do the hard work of worship.

b) Use hymnals instead of other means if possible. Hymnals demand musical knowledge.f You may not read music. You may not be musical. But using hymnals will require you to get out of your comfort zone and learn intricate and theologically rich melodies. I recently told my congregation that an Advent hymn we had just sung covered about ten essential theological doctrines in its seven verses. Hymns–and the Psalms–are sung religious education.

c) We are made to respond. Therefore, responsorial elements in worship are necessary (I Chronicles 16). Even in the easiest and relaxed worship environments, there are responses. If a pastor or a leader says, “Good morning,” the people will naturally respond similarly; the same with “Merry Christmas.” Theological greetings and responses should be an engaging part of the service (Ruth 2:4) that calls people to be attentive and prepared to answer with loud shouts of praise (Ps. 98:4). Worship is hard work and responses from the people serve to keep the people always aware and attentive.

d) Lastlyg, every service should have a bulletin; an order of worship. Worship becomes easy and flippant when the leader and the people go from one thing to the other without purpose or meaning or flow. I recall attending an evangelical church many years ago where the music leader chose our next song the moment he was called by the pastor. Quickly he flipped the pages and found a familiar tune to sing. Worship demands preparation. It’s hard work. And hard work leads to fruitful, engaging, and life-changing worship.

Offering Him Our Reasonable Sacrifice

These actions can be quickly taken by pastors and can be implemented without causing much consternation or division. Worship is discipleship training. We do the work again and again so we may become competent and equipped for it. Contrary to popular opinion, hard work in worship is not the invention of cranky Presbyterians who wish to take away our joy. In fact, the joy of the Lord is our strength. And the Lord takes joy when we are strengthened by worshiping Him. Working hard in worship has nothing to do with earning God’s favor; working hard in worship means God is deserving of our praise. We don’t come and offer Him the least we can give, we offer Him our spiritual sacrifice. Indeed we offer Him our entire self.

Worship is warfare. Warfare is hard. Worship prepares us for the race ahead. By the end of the hour, we should feel the exhaustion of having worshiped a great God who demands and is worthy of praise, confession, singing, adoration, kneeling, standing, and lifting holy hands. No one should come from such worship feeling lethargic. The liturgy–the work of the people–trains us for the hard work of perseverance through life. Let’s work hard with God’s people until our final rest when our work will be perfected by the God who calls us into His presence.

  1. This example serves only as an illustration of the kinds of things that are permissible in our day and highly encouraged.  (back)
  2. Language coined by Christian Smith  (back)
  3. See Terry Johnson’s Worshiping with Calvin for multiple examples of this: https://www.amazon.com/Worshipping-Calvin-Terry-Johnson/dp/085234936X/ref=pd_sbs_14_img_2?_encoding=UTF8&psc=1&refRID=HRHPCNKJTWAT4RVM91VX  (back)
  4. Oh come, let us worship and bow down; Let us kneel before the LORD, our Maker! (Psalm 95:6); Lift up your hands to the holy place And bless the LORD! (Psalm 134:2); Give praise, O servants of the LORD, Who stand in the house of the LORD. (Psalm 135:2  (back)
  5. I understand there is need for cry rooms and perhaps age-appropriate Sunday School, but these do not hinder the centrality for young and old to be together for worship (Joel 2:16).  (back)
  6. Here is a great piece advocating the use of hymnals: http://www.patheos.com/blogs/ponderanew/2014/07/22/reasons-why-we-should-still-be-using-hymnals/  (back)
  7. and this is only introductory; more could be added  (back)
10 Questions Every Preacher Should Consider Before Preaching on Sunday

10 Questions Every Preacher Should Consider Before Preaching on Sunday

I have been a pastor for almost a decade. I spend between 12-15 hours each week thinking, researching, and writing before I deliver the first words in my Sunday sermon. The process of writing my sermon goes through a lengthy journey each week.  I contemplate several questions from Monday to Friday which force me to edit and re-edit my manuscript. There is no perfect sermon, but a sermon that goes through revisions and asks import questions has a much better chance of communicating with clarity than the self-assured preacher who engages the sermonic task with nothing more than academic lenses.

I have compiled a list of ten questions I ask myself each week at some point or another.

Question #1: Is this language clear? When you write a manuscript ( as I do) you have an opportunity to carefully consider the language you use. I make a habit of reading my sermon out loud which leads me to realize that certain phrases do not convey the idea clearly. A well-written sermon does not necessarily mean a well-delivered sermon. Reading my sermons out loud causes me to re-write and look for other ways to explain a concept or application more clearly.

Question #2: Is there a need to use high theological language in this sermon? Seminary graduates are often tempted to use the best of their training in the wrong environment. People are not listening to you to hear your theological acumen. I am well aware that some in the congregation would be entirely comfortable with words like perichoresis and Arianism. I am not opposed to using high theological discourse. Words like atonement, justification, sanctification are biblical and need to be defined. But extra-biblical terms and ideologies should be employed sparingly. Much of this can be dealt in a Sunday School class or other environments. High theological language needs to be used with great care, and I think it needs to be avoided as much as possible in the Sunday sermon.

Question #3: Can I make this sermon even shorter? As I read my sermons each week, I find that I can cut a paragraph or two easily, or depending on how long you preach, perhaps an entire page. This is an important lesson for new preachers: not everything needs to be said. Shorter sermons–which I strongly advocatea–force you to say what’s important and keep some of your research in the footnotes where it belongs. Preachers need to learn what to prioritize in a sermon so as not to unload unnecessary information on their parishioners.

While in seminary, I once heard a Presbyterian pastor preach the equivalent of three sermons in 55 minutes. I remember thinking, “If he finished now it will be a great sermon.” 40 minutes went by, and I thought, “If he finished his sermon now it will be all right.” After almost an hour I turned to my wife and said, “I pity his congregation.” Mistakes happen. Preachers lose track of time and people are generally very forgiving. But when this is a frequent occurrence it becomes a detriment. Preachers may turn into apologists for the Puritan era when they preached two-hour sermons. My response to this is very simple: “You are no John Owen!”

Question #4: Will my people hear a message about a great God or a convenient God? Sermons that do not lead people to serve God more faithfully have not fulfilled their purpose. The sermon needs to urge people to live more like their Lord and God. They can contemplate God, study or learn more about God (these are important), but if they leave uncertain as to how to serve their God more faithfully, the sermon has not pierced deeply enough. God’s people need to be consecrated by the Word of the Lord, pierced by the sword of the Spirit into action. Communicating only details about God can leave parishioners with a convenient God that demands knowledge but no sacrifice.

Question #5: What can I teach that will increase my people’s knowledge of the Bible? Every preacher must know: your people will remember between 1-5% of your preaching ministry throughout their lives. There is no statistic about this, the evidence is borne by daily experience. Exegesis of a verse in Hebrews will be forgotten perhaps before the sermon is over, but hermeneutical principles will remain if they are communicated succinctly. One common interpretational phrase I have used in many of my sermons is, “The Holy Spirit does not waste his breath.” This phraseb communicates that every detail of the text matters. I want my people to know in every sermon that every word in the Bible is meaningful and put in there for a reason. Many other principles will encourage God’s people to love their Bibles and learn more about it in their own studies and meditations. They may not remember my careful exegesis, but they will remember that the text is to be cherished.

Question #6: Do people follow me from point A to point B and C? I have heard my share of disconnected sermons over the years. Sermons need to have a message that is connected throughout. Themes and illustrations need to be connected to the central message. If illustrations have no purpose in the development of a sermon or if they are only used to get a laugh, people will inevitably leave confused and uncertain of the illustration’s purpose. Preachers need to be very aware of how point A connects to point B. Paragraphs need to smoothly transition, otherwise, you are beginning a new sermon altogether, and people are left wondering what the main point is. This is why manuscript preparation can help with transitional statements. On my last sermon, I repeated this phrase several times, “The future belongs to the child.” In fact, I generally title my sermons after my main point.

Question #7: Is this sermon going to connect to particular concerns of my people? I firmly believe that sermons need to connect in some way to everyone, from the young convert to the university professor. The more you preach, the more you begin to see people in your congregation with unique needs. When a pastor says “I have no one in mind when I preach,” he is likely ineffective in his preaching. Pastors are shaped by their conversations, counseling, and context. People I pray with and meet each week come to mind when I make applications. Of course, we need to be careful not to use the pulpit to deliver a privatized homily. A sermon on divorce the week after a congregant was divorced is unwise. Preachers need to consider the need of his own flock. For instance, “Does my congregation have a tendency to pride in their intellect or status?” A preacher is always preaching locally, though he can minister broadly. New Christians need to see their pastor’s words as applicable and rich to their own unique situation and this requires a good dose of wisdom and knowledge of particular needs in the congregation. Pastoral application becomes richer when there are pastoral encounters and engagement with the people. It is important to note also that we have our failures and shortcomings, but these should not keep us from addressing them corporately.c

Question #8: Is my argument persuasive? The sermon ought to leave the listener convinced that the Bible’s claim is right and true. Arguments can be phrased differently in every sermon. Some arguments will be demonstrably more persuasive than others. The preacher’s role is to give enough context and substance, so the main point becomes attractive. Persuasion is a difficult skill and needs to be considered again and again, which is why sermons need to be revised several times before they are delivered. One common problem is pastors trying to persuade people to death. Sermons are not commentaries. A preacher does not need to make his congregation turn to several Bible passages. A sermon is not an informal Bible study. Make your point. Make it desirable and succinct and move on.

Question #9: Where is the Gospel? A Gospel-less sermon is no sermon at all. Ask yourself, “Where is the Gospel?” Will my people be saved from their sins and misery after hearing this word? Will they find hope in Messiah Jesus? Will the broken-hearted see Jesus with greater joy? Will the single mom find refuge in Jesus and his Kingdom? Preachers cannot end a sermon in the desert. The Gospel is promised land. The sermonic journey takes the parishioner from darkness to light; death to resurrection.

Question #10: Is my application too general? Jesus says, “Seek first the kingdom of God and his righteousness and all these things will be added unto you.” My closing question is a question about how my applications speak to my congregation. There are a thousand ways to speak the truth, but not many ways to speak the truth in love. Application is truth in love. Love your congregation by applying specifically and carefully. It is one thing to say Trust God, it is another to say, Believe his promises in the middle of your cancer. Generalities sometimes are inescapable, but try to escape them as much as possible when applying the Word. If there is one part of the sermon that deserves great concentration, it is in the application of the Word to God’s people. Pastors should read good counseling books. Pastors should know their people well in order to apply God’s truth in love (see #7).

You may consider each question every Sunday, and after some time these questions will be a natural part of your sermon preparation each week. Not all sermons are created equal. Just delivering content is not the goal of preaching. Preaching is an art, and we can all learn to grow.

  1. By this I mean sermons no longer than 30 minutes  (back)
  2. I think first used by James B. Jordan  (back)
  3. I hope to address pastoral fears in another post  (back)

An Hour and a Half Invitation to Believe the Gospel

Note: Here is a healthy summary of Covenant Renewal Worship and its evangelistic nature from beginning to end. The piece is written by my Associate Pastor, Al Stout. 

Guest Post by Al Stout

If you were to ask me, “Does your Church give an invitation each Sunday?” I would tell you, “Yes it does and it lasts about an hour and a half.”

For the uninitiated, an “invitation” is the portion of a service reserved for an appeal all those gathered to believe the Gospel, repent of their sins and trust Christ. It is typically given at the end of the service and may involve musical accompaniment; perhaps everyone will sing a hymn like Just As I Am as they invite you “come to Jesus”:

 Just as I am, without one plea, But that thy blood was she’d for me, And that Thou bidd’st me come to Thee, O Lamb of God, I come, I come!

While some Churches keep the invitation open for a very long time (there are 6 verses to Just As I Am and it can be sung veeeerrrry slowly) you’ve probably never heard of one lasting for an hour and a half. So, what do I mean?

Bread and Wine

Like many Churches, Providence Church in Pensacola, FL is purposeful in its worship. The elements of each service are in there for a reason. Where we put things in a worship service is equally important. For example, the confession of sin occurs at the beginning of the worship service so that we can worship God with clean hands and hearts. We end each service with a commissioning to go out and make disciples, this is the last command of our Savior while he was physically with us. There are other elements and reasons for each, but you get the idea.

Part of this arrangement is to ensure that everyone hears the Gospel appeal, the invitation if you will, every single Lord’s Day. Not attached to something that is not the Gospel, but so that the whole service is the Gospel in a picture. The gathered Saints need to hear it, those who are outside the covenant need to hear it, God WANTS to hear it and the Church has historically put this message front and center in its worship.

Here is our basic worship outline:

  • We have a formal call to worship. We are ushered, at God’s command, into his presence.
  • We immediately confess our sins to him. This is what people do repeatedly in Scripture; they see God and fall down in repentance. Our confession of sin is not held to the end of the service.
  • God picks us up and tells us we are forgiven. He does not leave us in the dust of death, but lifts us up to life. Singing begins. Joyful, robust, God honoring singing.
  • He then begins to train us in righteousness. His word is like a sharp knife in the hand of the High Priest as he begins to cut us so that we can be a fit sacrifice of praise. Here we have reading, preaching and more singing of the Word of God and Hymns of instruction. We confess the Nicene Creed together so that we might be on guard against heresy and false teaching even in the middle of our worship.
  • We offer up prayers for the people, our city, the state and country. We ask God to bless his Churches around our area and to give great success to the Gospel of Jesus Christ around the world.
  • We give back to God in our tithes and offerings after hearing the word of God preached. It is the response of a grateful people.
  •  The forgiven, sanctified (by word and prayer) people of God are then invited to sit at the table of the Lord and to fellowship with him. He is reminded of his covenant with us; that his Son’s body was broke and his blood shed. He remembers and is pleased to call us his friends. This is a joyful time of remembrance for the Church. We are not remorseful or introspective as we look at Christ’s finished work. We are thankful!
  •  More singing.
  • The last thing that happens, is that God blesses us and sends us out to make disciples of all men. His name is placed on us one more time and we go out as ambassadors of the one who died and rose again, teaching everyone to observe all his commandments.
  • We go out singing.

This is a pattern of worship frequently called Covenant Renewal and if you are interested in learning more about that let me recommend The Lord’s Service, by Jeffery Meyers.

As you look at the above doesn’t it look like the Gospel appeal? You can use this in evangelism as a simple way to remember what God requires:

  • God is calling all men everywhere to worship him. Friend, you should heed the call of God.
  • We don’t want to worship him because of our sin, so the first thing we must do is repent.  Here is what that means…
  • When we confess our sins, he is faithful and just to forgive us our sins and cleanse us. He does not just pass over them as if they never happened.  Jesus Christ died for them and God raised him from the dead to live forever and he loves you.
  • When you believe that you should follow Jesus and learn from him. He will teach you his word and change you to love the things he loves.
  • He promises never to leave you and will enjoy your company forever. He promises to send the Holy Spirit to be with you.
  • Now go out and tell others about him.

Get that pattern down and you don’t have to learn a script.  You can pick it up in the middle, or camp out on the idea that God calls everyone to worship him, whatever the circumstances suggest or require.

We have an evangelical message every Lord’s day.  If you come to worship with us long enough, you will know this message very well. It will be in your bones and when that happens, getting it out and into the world will become much easier.

So, if you attend Providence be prepared to hear an invitation to confession, faith and communion with God every single Lord’s Day and expect it to last awhile.