Location: The New Testament Pattern

From the very inception of the New Testament church, the practice of corporate assembly is manifest. In those crucial moments after Calvary and after the Ascension, when the threatened and persecuted disciples might all have been tempted to disperse, Christ’s own instruction constrained them: Tarry ye in the city of Jerusalem (Luke 24:49; Acts 1:4). In dutiful obedience they remained — and in Acts 1:13 and Acts 2:1–2 they may be observed assembling together, and still after much hardship and persecution, having a venue in Jerusalem where they met (Acts 15:4).

As the church began to spread, the gathering of believers into appointed places is consistently seen, despite constant opposition from Jews, Romans, and proponents of false religious systems. Sometimes an outdoor venue was the only safe option (Acts 16:13); elsewhere, private homes had to suffice (Acts 12:12; Romans 16:15; 1 Corinthians 16:19; Colossians 4:15; Philemon 1:2). In other cities, Christians were able to secure the use of public buildings, such as the School of Tyrannus at Ephesus (Acts 19:9), or an upper chamber in Troas (Acts 20:8).

“Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.” — Hebrews 10:25

The Church Building Is Not the Temple

Nowhere in the whole of the New Testament is there any suggestion that Christians’ places of assembly are a continuation of the Old Testament Temple or Tabernacle. Indeed, the contrast could hardly be greater: the gilding, ornamentation, colour, statuary, and ritualism of the one, and the humble simplicity of the other. Attempting to force a connection here is to wrest the Word of God. And yet this is precisely what has been done, as history demonstrates.

Beginning from the third century, and continuing thereafter — frequently citing those Old Testament structures as their inspiration or in their defence — ecclesiastical buildings grew in size, ambition, and cost, producing some of the most monumental edifices the world has known, and spawning a whole vocabulary of architectural terms and rules of proportion, shape, and orientation. Throughout much of Europe, the grandest building in most towns and villages was always the church. Space fails to list the abbeys, basilicas, cathedrals, minsters, monasteries, and kirks reared up over the centuries, right through to the sprawling mega-church campuses of the modern day — all designed as a feast for the senses, all vying with the Temple for richness and grandeur — and all utterly at odds with the New Testament pattern.

God’s divine assessment of the ancient buildings of Israel is instructive. Approximately five centuries after its first construction, he judicially caused the Tabernacle to be overrun by the Philistines and its component parts dispersed (1 Samuel 4; Psalm 78:56–61). Within five centuries more, the Temple itself was despoiled:

“Go ye now unto My place which was in Shiloh, where I set My name at the first, and see what I did to it for the wickedness of My people Israel… Therefore will I do unto this house, which is called by My name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh.” — Jeremiah 7:12, 14

After the Babylonian Exile, a measure of restoration was granted, and another temple stood in Jerusalem for a further five centuries, until at the crucifixion of the Lord Jesus the veil shrouding the Holy of Holies was rent in twain (Matthew 27:51), revealing to all the hollow centre and emptiness at its heart, from which both the ark and God’s divine presence had equally been removed. Within a few decades, the whole building was destroyed, and not one stone left upon another (Luke 21:5–6). For as Christ himself had said, the Temple at Jerusalem and the temples of idols were alike unfit for the true, spiritual worship of God (John 4:20–24).

What Christian, having read Hebrews chapter 9, would ever wish for a church building that consciously emulated the Tabernacle or Temple? So long as those figurative structures stood, the great reality they foreshadowed was not yet made manifest. But now it is; and they are gone. The pattern of things has given way to the things themselves; the priesthood of men has yielded to the intercession of Christ; the blood of beasts has been superseded by the blood of his cross; the holy places made with hands by heaven itself. The Temple too was merely typical, and has its fulfilment — but not in any building:

“For ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be My people.” — 2 Corinthians 6:16

Participation: Jewish Exclusion vs. New Testament Communion

In Jewish worship there was only one location to which the Jews might resort for official worship, and this they did at strictly defined seasons. They were compelled by the Law, and prescribed what and how to do by the same Law. Once at the temple, personal involvement and engagement was minimal. Whilst gifts of various kinds were brought for sacrifice, the offering of those things was performed by the priests only, at a distance, or out of sight. The mass of the people was obliged to wait without, ignorant of what was done within (Luke 1:10, 21). As for the sung parts of worship, this too was restricted to a Levitical caste — the sons of Asaph, Heman, and Jeduthun (1 Chronicles 25:1; 2 Chronicles 35:15; Nehemiah 12:44–47). Just as the Temple building with its boundaries, courts, gates, and veils emphasised discrimination and exclusion, so did its ordinances and functions.

It is difficult to imagine just how different the practices of the New Testament church would have seemed to those who had also experienced the previous epoch. The early church was characterised by union and communion:

“And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart.” — Acts 2:46
“And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness. And the multitude of them that believed were of one heart and of one soul.” — Acts 4:31–32

Sung Worship: Corporate, Not Performative

Present-day Christian religion exhibits a range of so-called worship styles. At one extreme, in high-church, Anglo-Catholic cathedrals, there are professional choirs in their vestments, singing medieval chants or liturgical choral works, directed by a Master of Choristers or a Cantor. At another extreme, in modern charismatic centres, are stages covered in audio-visual equipment and electronic instruments, where worship groups with their worship leaders blare out a noisy cacophony in unashamed mimicry of carnal popular music. Between these seeming opposites lie all manner of ensembles, bands, orchestras, musicians, and singers. Yet they are not so different as they superficially appear. All these have the same questionable pedigree and belong to the same class of error — and all are contrary to the New Testament pattern.

In all the cases described, worship is made the particular responsibility of a party or faction within a congregation, and henceforth a distinction and division exists. Some are an immediate part of it, others are not; some will perform, while others are performed to. Wherever this situation applies, the Scriptural mandate for the church is being transgressed, and the redundant forms of Judaism are being revived. The moment that any members of a congregation cease to be equal participants in the corporate praise of God — it is no longer united worship; it at once becomes mere ritual, ceremony, performance, entertainment, noise.

“Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord.” — Ephesians 5:19
“Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.” — Colossians 3:16

The First and Last Song

The first and last occurrences of song in the Scriptures are highly instructive, and are vitally connected, for it is the same song. At the Red Sea — Then sang Moses and the children of Israel this song unto the Lord (Exodus 15:1). In eternity — And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are Thy works, Lord God Almighty; just and true are Thy ways, Thou King of saints (Revelation 15:3). In both scenes, every person present is engaged without exception. No law or commandment was necessary to enjoin them to sing, no musicians appointed to lead; they spontaneously worshipped in response to the works of God for their souls.

The testimony of the ascended Christ and the aspiration of his believing people is the same:

“For both he that sanctifieth and they who are sanctified are all of one… saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.” — Hebrews 2:11–12

When the glories of eternity ultimately dawn upon the sight of God’s ransomed people, there will not be one mute tongue, not a single silent voice, among them. Then let us begin to rehearse ourselves here on earth for what we shall hereafter do in heaven.