Blessing and Cursing

Reading recently in Genesis 12, I thought of a connection between God’s covenant with Abraham and Peter’s letter we’ve been studying in our Sunday morning preaching. Vv.1-3 is an early expression of the good news of salvation, the blessing of “all the peoples on earth” through Abraham – more specifically, of course, through his descendant, Jesus Christ. But the blessing is conditional, and there is also a promise of cursing, which too is conditional. The condition given for God’s blessing or cursing is how one treats God’s people, because that is an expression of how they respond to God Himself. Jesus clarified this to say that all people will be judged in how they respond to Himself, which again is revealed by how they treat those who belong to Him (cf. Mt 25:31-46). He turned an ancient Jewish culture on its head when he told his followers, “Bless those who curse you, pray for those who abuse you” (Mt 5:44). The point is clear, and it is consistent with the Abrahamic Covenant: God is the one who does the blessing and cursing, not us! When Peter addresses our treatment from non-believers, he affirms that in persecution we are blessed (1 Pt 3:13), while our persecutors will be shamed (v.16). Out of our own blessing we offer a blessing to our persecutors (v.9), leaving their judgment up to God (4:5). We are blessed in suffering unashamedly for Christ (vv.14,16), but judgment of the sinner is up to God (v.17). So, I wonder, what opportunities might we have in a frantic holiday season – with competitive shopping and awkward family get-togethers and such – to bless and pray for those that curse and abuse us?

Unanimity and Effort

Last Sunday Gary Pauley mentioned a policy among the elder board at the church in which we both previously ministered, a policy of unanimity. He explained that this did not mean that the men surrendered all personal opinions, but rather that they were committed to work hard to reach a point of Spirit-led unity in all leadership decisions. As I reflected on the great environment that results from this commitment, I noticed in the immediate context of Gary’s text from Sunday (Eph 4:11-16) that Paul urged the whole church to vigorously pursue this policy. In v.3, Paul, in his call for unity, uses a word that occurs several times in the NT. It is variously translated “making every effort,” “doing your best,” “striving,” “becoming fervent,” or being “eager.” This sounds like unity is not something that comes easily…and it isn’t! Unity in the church is not an easy thing. But it is a powerful thing, a dramatic witness to the Spirit of Christ in his Church. Does Paul’s word describe our conversations, our discussions, our demeanor among our brothers and sisters? I confess that many times I have been more eager to persuasively present my point of view than to vigorously strive for unity. Perhaps you can recall times when you have missed this mark as well. It is worth noting that Paul doesn’t call us to create this unity, but rather to guard it, or keep it. The Spirit brings unity, but it is our charge to strive to maintain it. Praise God that the gospel reminds us that Christ is our sufficiency before God! He always operates in perfect unity with the Father, and, as Paul states in vv.4-7, Christ enables us to be unified with both God and our fellow believers. Let us strive to maintain this gift!

Are You Satisfied?

I remember being asked this question when growing up, on occasions when I had been warned I was involved in risky behavior - say bouncing a ball in the house - and consequences were inevitable. If one such consequence actually occurred - like knocking something on the floor and breaking it - the question would come: Are you satisfied? The question was really an indictment: you got what you deserved.

The question serves quite well as an existential one, and philosophers have been exploring it for ages. Musicians have often tapped into the angst of cultures who search everything for satisfaction, but conclude summarily what the Rolling Stones did in 1965, "I can't get no satisfaction." But ironically, the solution to satisfaction has more to do with NOT getting what we deserve.

Satisfaction might be viewed as a double-sided coin. We Christians often take an academic approach to one side, but then disconnect and let ourselves be dragged off by our fallen and deceptive hearts on the other side.

The first side is the biblical idea that Christ satisfies God's wrath with his perfect and measureless substitutionary offering for the sins of mankind (see Rm 5; Heb 9-10). For those who identify with Christ's death and trust him for eternal life, it can be said that God, viewing us with Christ as righteous, is satisfied with US. That's good theology! We will sign that line all day - Amen, brother!

But the other side of the coin is about OUR satisfaction. It should follow that as a result of receiving the incomprehensible gift of salvation through Christ, we should be fully and forever satisfied with HIM. But because of our nagging, fallen nature, we are, like the old song Come Thou Fount says, "prone to wander." We end up pursuing all kinds of other things in search of satisfaction. The world advertises many options. Many are immoral (e.g., substance abuse, sexual exploitation, etc.), others may be morally neutral (e.g., material possessions or following a particular sports team), and many may even be morally good (e.g., hard work or proper relationships). But across the board, anything we elevate above Christ in our desire for satisfaction is an idol.

Why do we Christians struggle with this? I think it is because being satisfied in Christ is a spiritual discipline, and we do not always discipline ourselves in this way. We are like the natural man described in Ec 6:7: "All the toil of man is for his mouth, yet his appetite is not satisfied." The purpose of any spiritual discipline is to lift our eyes beyond this current temporal state into the transforming presence and awareness of the Eternal God.

King David, in Ps 17, shows brilliantly the contrast between the perspectives as they relate to satisfaction. He contrasts the "men of the world whose portion is in this life" (v.14) to himself (v.15). The others find only brief satisfaction in what they accumulate and then leave to their children, but David looks to the Lord for satisfaction, recognizing that it will be fully realized when he "awake(s) [from death, and is] satisfied with [God's] likeness." What a beautiful explanation of the Christian's satisfaction in Christ, that will be fully realized when we are finally and eternally united with him face-to-face! David speaks again of this idea in Ps 145, saying of the Lord, "You satisfy the desire of every living thing" (v.16).

Psalm 90 reflects a similar perspective from Moses, who cried out, "Satisfy us in the morning with your steadfast love, that we may rejoice and be glad all our days." This theme is offered from God's perspective in Ps 91, where he states, "With long life I will satisfy him [who holds fast to me in love] and show him my salvation” (v.16).

Paul reflects not only the practical application of this idea, but also the reality that satisfaction involves discipline, in Phi 4. He has "learned...to be content" in God's provision. It is not about the circumstance, but about his relationship with the God who provides and satisfies.

So, let us make it part of our spiritual discipline to routinely challenge ourselves with this question, and may the Spirit draw us consistently to a right response. Are you satisfied?

Be of good courage...

For those whose first exposure to my blog is my first post, please do not be discouraged by the technical nature of that writing. It was a research document, and so I wrote in more technical language than you will likely find in most of my future posts. Either way, be of good courage. I hope you will find useful information by working through that post, but I also hope you will find it less work to read through the posts that follow. 😊

Corporate Worship Considerations

As the Lord has recently moved my wife and myself into a new church setting, a setting in which we are addressing the need for change in worship forms while affirming steadfast guiding principles, it seems a good time to reflect on a research project I presented not long ago to the elders at our previous church. The document that follows was from June 29, 2016, and it shows my present understanding of the core issues related to any church desiring to offer biblical corporate worship that is pleasing to God.

I. CONSIDERATIONS

The foremost purpose of this research is in agreement with the overarching goal of our church (or any) as we understand the Bible, and it is summarized in our vision statement on our front wall: we want to glorify God. If “every member on mission for the glory of God” is rightly the picture of success for Mill Creek, it is certainly a vision for our gathered worship times as well as one for the daily lives of our individual people. But how do we glorify God in our worship? One thing that is clear from biblical theology – drawing from both the Old Testament (OT) and the New Testament (NT) – is that we do not decide how to properly worship God. God himself establishes parameters for how we worship him. Since both the OT and NT admit the presence of false worship, we are obligated to search the Scriptures to understand what should be happening when we come together.[1]

The problem is, even careful study of the Bible has resulted in many different traditions among evangelicals so that we have to consider a spectrum of approaches that all presume to hold Scripture as an ultimate authority. When considering our place in the worship of the historical and global church the question remains, “What is it that God expects of us?”[2] The answer to the question takes on two dimensions that are enhanced in corporate worship versus individual worship: transcendence (the vertical dimension) and edification (the horizontal).

Transcendence – to know God’s presence, particularly with an awareness of the vast, cosmic scene of worshipers – is an aspect of worship that an individual may experience to some degree, but not fully experience apart from some representation of that larger body.[3] This is a reason why the local, visible body gathered in worship is necessary. But a primary theme of the NT is edification; one of the primary ways that Christ builds his church is through gathered worship. It is no wonder that Paul spends so much time in his letters on the subject. But churches often lean too hard toward either transcendence or edification, making Sunday practically into either the singular expression of worship, or a completely unremarkable expression of it. I agree with Keller et al. that balance is the best understanding according to Scripture.[4] Worship is what should be happening when we gather, but that is not the distinction. The NT views all of life as sacred worship (Rm 12:1-2), so the Christian is always a worshiper, but when we come together as worshipers we (should) experience transcendence in our worship, and we should experience edification. The question then is this: How should we conduct our gathered worship so that we are obedient to God’s commands?

The difficulty in answering this question biblically is stated by John Piper:

Let's begin with a startling fact, namely, that in the epistles of the New Testament there is very little instruction that deals explicitly with corporate worship - what we call worship services. Not that there were no corporate gatherings for worship: 1 Corinthians 14:23 speaks of "the whole church gathering together," and Acts 2:46 speaks of the early church "attending the temple together and breaking bread in their homes," and Hebrews 10:25 speaks of "not neglecting to meet together." But this is not much and the remarkable thing is that, even when the gatherings are in view, the apostles do not speak explicitly of "worship."[5]

D.A., Carson affirms, “the New Testament does not provide us with officially sanctioned public “services” so much as with examples of crucial elements. We do well to admit the limitations of our knowledge.”[6][7] Still, what is explicit in Scripture is a starting place, and there is consensus among even the most conservative evangelicals as to what constitutes the clear list of those crucial elements: binding and loosing through the Lord’s Supper and baptism; teaching and preaching; Bible reading and singing; prayer; (and often included are the giving of gifts and confession of sin).[8]

Many Reformed theologians hold that these core elements are the sum and total of what the gathered church is permitted to do. Their conviction is that only these practices are warranted by the clear commands of the NT, and the church has no permission to perform corporately any other activities or forms of worship (though many other forms of individual worship may be allowed). This is a strict interpretation of what is called the “regulative principle.” However, many Reformed churches expand upon this list to include liturgical elements that are implicit, exemplified, matters of principle, or that are “derived from good and necessary consequence,” and a great number of evangelicals hold an even more relaxed position guided by the “normative principle.”[9]

So, if the “short list” of agreed upon crucial elements is a starting place, and if we consider widening our activities to other NT or historical norms, how wide do we go, and where do we find our boundaries? The apostle Paul might help us here in offering what we might call the “edification principle.” Paul corrected the misuse of first century gifts in the gathered worship of the early church because the practice of those (legitimate) gifts was not building up the church, but only the individual (1 Cor 14). He placed an emphasis in gathered worship on activities that built up others in the church. He thus emphasized some activities over others, and commanded a general sense of propriety and order (vs.40). This is not to say that someone cannot perform an individual activity in gathered worship (or what of preaching!?) but rather that the goal of any activity is the benefit of all.

The regular (Sunday) gathering of the church is a powerful tool in these ways not only in these gathered times, but as it reinforces patterns of individual worship carried out in the scattered church. That is, we do well to intentionally frame our corporate worship in ways as to create a rhythm of worship that becomes habit in the lives of the individuals. One fully orbed way to describe that framework is “gospel-centered.” When we consider what elements to include in corporate worship, and what forms to utilize, I believe we are wise to emphasize the themes of the gospel so that when individuals disperse and go through their week they are inclined to remember and repeat that worship pattern themselves.

Another consideration is contextualization. I borrow here a term usually associated with missions but that is very relevant for this discussion. Just as a proper worship service in Cachi or Shenzhen may look very different from one in Shawnee, we need to make sure that the forms we use in our services are effective for our people. Being non-denominational, we have people come to us from very high church or low church forms, and everywhere in between. I believe we are wise to consider how our place on the spectrum impacts our congregants.

A final related consideration is reflection and innovation. This has always been a Mill Creek value, and I think it should continue to find expression in our corporate worship. This does not mean that the content of our gatherings should change (to the degree we remain convinced that content is right) but rather that the forms that serve as vehicles of expression for that content should be continually re-evaluated as to their effectiveness in our context and culture. For example, if we found over time that our church family became more ethnically oriented, or perhaps came predominantly from a high church background, we may conclude that adjustments would be needed to fit our context.

II. RECOMMENDATIONS

                  Given the above considerations, it seems wise to me to build upon the foundation of clear biblical commands as widely agreed upon, considering the variety of historical liturgical approaches (ranging from regulative to free, from high church to low), but filtering those liturgies through the principles of transcendence and edification. We must consider our context, and stay committed to regular evaluation of forms. In short, I am not recommending any drastic changes, but do intend to affirm what is our current practice and propose a renewed intentionality that may suggest some tweaks here and there.

Regarding the foundation of clear commands, I believe we are right to continue public reading of Scripture, preaching and teaching, prayer, singing, and collection of gifts, as well as baptizing and observing the Lord’s table. As Scripture is not explicit about frequency, and given considerations of what is “often enough” I have no conviction to make adjustment to our rhythm of monthly celebrating communion, especially if we maintain a gospel framework for our liturgy (which itself serves to memorialize the finished work of Christ). Of course, the frequency of baptism is dependent upon conversions. The other elements we observe weekly, which I think is right.

Regarding traditional approaches, I think we are in a happy medium between high and low church forms that serves well the eclectic crowd we draw as a non-denominational congregation. If we moved too far toward high church forms, I fear that for those who came out of the Roman church or other high church adherents we would feel too familiar in less consequential ways that might undermine the critical distinctions we would hold doctrinally. However, if we became too free in our forms we might risk losing some of the effect of our intentionality in our worship content.

Regarding the principles of transcendence and edification, I believe we are currently well-suited for effectiveness. I affirm shifts that we have made in the last year to better emphasize the reading of Scripture as well as to highlight the need for introspective moments of confession of sin and need. Further, I recommend that we intentionally operate according to a gospel framework in our services so as to establish habits of worship that the individual will carry throughout the week. That gospel framework would regularly include (though not necessarily in a particular order) the confession of sin and complete dependence upon God, declaration of the sufficiency of Christ to satisfy God’s wrath and provide our righteousness, the surrender to the will of God in good works for his glory, and the praise and thanksgiving of God for his greatness and his great salvation.

The forms used to express these gospel themes may and should vary. In particular, the confession of sin in the corporate gathering would be general, allowing for individual confession internally, but relegating aspects of accountability to small group settings or one-on-one confessions. If the Mill Creeker experiences these gospel themes on a weekly basis, the hope is that the habit would find expression in their daily lives. In fact, the worshiper may experience multiple iterations in these themes; e.g., all of them could well be touched upon within the sermon alone, or within one congregational song.

Regarding contextualization to our suburban context, I think at least three areas are worth noting, and I believe we have thus far done well at addressing them. First, since hyper-individuality and consumerism are the cultural norms, we do well to emphasize community by avoiding a concert or spectator sport feel, where the congregant would be observer and critic rather than participant. Second, given a culture of higher education, we do well to engage the whole person in worship, avoiding an emphasis on knowledge above emotive and relational aspects. Third, in a culture of busyness, we are wise to build space in our service plan to allow for quiet reflection.

As we continue to assess our shifting culture, and as God continues to add to Mill Creek those whom he chooses, we will certainly conclude from time to time that innovations in form are useful and even necessary. If we stay anchored in biblical commands, committed to a framework of biblical transcendence and edification, aware of meaningful biblical traditions and our current context, and if we remain flexible in considering appropriate and useful forms, I have no doubt we will by the Spirit’s power offer worship that is pleasing and acceptable in bringing glory to our Lord.

III. BIBLIOGRAPHY

Carson, D.A., Mark Ashton, R. Kent Hughes, Timothy L. Keller, Worship by the Book. Grand Rapids: Zondervan, 2002.

Hill, Andrew E., Baker’s Evangelical Dictionary of Bible Theology: Worship. Grand Rapids: Baker, 1996. Accessed online at http://www.biblestudytools.com/dictionary/worship/ on 6/20/2016.

Leeman, Jonathan, “Regulative Like Jazz,” https://9marks.org/article/journalregulative-jazz/ (accessed 06/27/2016).

Piper, John, “Worship God!,” http://www.desiringgod.org/messages/worship-god--2 (accessed 06/20/2016).

Other sources consulted in this study include (but are not limited to):

Farley, Michael A. "What is 'biblical' worship?: Biblical hermeneutics and evangelical theologies of worship." Journal Of The Evangelical Theological Society 51, no. 3 (September 2008): 591-613. ATLA Religion Database with ATLASerials, EBSCOhost (accessed June 29, 2016).

Jamieson, Bobby, “Biblical Theology and Corporate Worship.” https://9marks.org/article/biblical-theology-and-corporate-worship/ (accessed June 20/2016).

Johnson, H Wayne. "Practicing theology on a Sunday morning: corporate worship as spiritual formation." Trinity Journal 31, no. 1 (2010 2010): 27-44. ATLA Religion Database with ATLASerials, EBSCOhost (accessed June 29, 2016).

KEOWN, MARK. "HOW MUCH SHOULD WE SING?." Stimulus: The New Zealand Journal Of Christian Thought & Practice 19, no. 3 (September 2012): 4-13. Academic Search Complete, EBSCOhost (accessed June 29, 2016).

APPENDIX A

Review of Worship by the Book, Zondervan, 2002, by Ben Gum

Authors: Carson, Ashton, Hughes, Keller

Premise:

The authors state their purpose in the preface. It is to provide the theological commitments that shape their decision making for corporate worship, along with examples from each of three traditions of how that theological starting point fleshes out in practical ways. The problem that apparently inspired this book is the failure of many churches to anchor their liturgies in biblical commands and examples, substituting other priorities as foundations for gathered worship.

Synopsis:

Carson begins the book with a chapter unpacking a biblical theology of worship. He concedes this as a difficult task from the start because 1) there is so much debate among churches about it, 2) there is so much contextual diversity, 3) there is much confusion about use of terms, and 4) because of the different outcomes whether approaching worship systematically or biblically. Carson then sets out to define “worship,” and lands on a couple of main ideas. The NT idea of worship is a whole person/whole life activity (Rm 12:1-2), and the distinctive in the NT regarding corporate worship is edification. His actual definition is a long paragraph which he exposits, but there are some key ideas to highlight. The right question is not whether we enjoy worship but, “What is it that God expects of us.” “The way you forget about yourself is by focusing on God – not by singing about doing it, but by doing it.” Carson reflects Peterson, citing that NT worship is “by means of Christ…it is gospel-inspired worship; it is Christ-centered worship; it is cross-focused worship” (Engaging with God). Christian worship is Trinitarian, and it embraces both adoration and action. Corporate worship extends not only to all in a local congregation but to all believers everywhere and in all time who worship God along with the angels – it is, like God, both transcendent and imminent. Carson acknowledges that because the NT does not provide a prescription for corporate “services” but rather provides crucial elements, we do well to “admit the limitations of our knowledge.” This book as a whole is aimed at the latter aspect, pushing the reader to look for those things that the NT indicates are crucial – especially those commanded – for corporate worship. These authors hope to help the reader avoid four common misunderstandings of worship: 1) an external or mechanical interpretation, 2) an individualistic interpretation, 3) an emotional uplift interpretation, and 4) a performance interpretation. They also mean to help avoid the hindrances that come either by improper attitudes in church members or inadequate church leaders.

Following Carson’s theological inspection, the remaining three authors discuss how their respective liturgies reflect practically on these underpinnings. First, Mark Ashton, from the Anglican tradition, considers Archbishop Thomas Cranmer’s Book of Common Prayer from the 16^th century. Ashton points out that God’s Word “will direct us up to heaven and out to one another as we meet.” He draws from Cranmer’s work that our worship must be biblical, accessible (contextualized), and balanced (free where the Bible is silent). Ashton asserts that edification and evangelism should be major goals of the church meeting, and that we should not seek a “uniform liturgical pattern” as much as “varied applications of the same principles.” Ashton then gets into many of the practical ways the above ideas are planned for including the preaching, prayer, music, ordinances, and length of service, as well as others. Following that, he provides several service plans and exposition of their content.

In chapter three, Baptist Kent Hughes expounds upon similar insights from the Free Church traditions. He builds upon the ideas above, but adds that he views how we conduct gathered worship as “a matter of life and death.” He decries the pragmatic trend in the church “from theocentrism (God-centered) to anthropocentrism (man-centered)” evident in Baptist hymnals from the 17^th to 18^th centuries. He contends that corporate worship has shifted to “something done for an audience as opposed to something done by a congregation.” Hughes then covers six distinctives of Christian worship: it is 1) God-centered, 2) Christ-centered, 3) Word-centered, 4) consecration, 5) whole-hearted, and 6) reverent. Then, because it is so prominent in corporate worship, Hughes gives his six principles about music: 1) it serves preaching, 2) it develops maturity, 3) it is everyone’s responsibility, 4) musical selection is important, 5) musicians must be prepared, and 6) the congregation is the chief instrument. As with Ashton, Hughes then gives examples of service plans along with explanations.

Timothy Keller then adds his chapter, Reformed Worship in the Global City. He begins with a discussion of the problem of “worship wars,” with the goal ‘to forge new forms of corporate worship that take seriously both our histories and contemporary realities, all within a framework of biblical theology.” He then reflects upon John Calvin’s approach to provide variety, accessibility and balance to corporate worship. He lists three traits of Reformed corporate worship: 1) simplicity, 2) transcendence, and 3) gospel reenactment. Keller then lists three tests for Reformed worship: 1) doxological evangelism, 2) community building, and 3) character for service. Keller closes by discussing (along with his service plans) how worship can be both Reformed and contemporary, how it should be led and how it should be planned, and then like Hughes covers specific practical considerations regarding church music.

Evaluation:

Worship by the Book is a very helpful resource for anyone in church leadership, particularly worship leaders, and especially those with very little theological training. The book is accessible (even Carson’s chapter), and practical. I would highly recommend it as a resource for holding a carefully biblical philosophy as we consider what we are supposed to do when we gather as the church of Christ. Especially valuable is the fact that this book necessarily points the reader to the one Book that tells us what we need to do to worship God properly, allowing for a diversity of expressions guided by some clear principles.

APPENDIX B

The list of NT imperatives that seem most clearly aimed at the regular corporate gathering of the church includes the following:

·      Mt 28:19-20 Baptism of professing believers (commanded here and exemplified elsewhere in corporate context; cf. Acts 2:41; 8:38; 10:48; 16:33; 18:8; 19:5; 1 Cor 12:13)

·      1 Cor 5:4-8 Discipline as relates to communion

·      1 Cor 11:24-34 Communion in context of unity

·      1 Cor 12:31 Covet best gifts

·      1 Cor 14:1 Follow charity, desire gifts, but more desire prophecy

·      1 Cor 14:12 Seek to excel to the edifying of the church (context of gifts)

·      1 Cor 14:40 Let all things be done decently and in order

·      1 Cor 16:1-2 Set aside collection for saints on [Sunday]

·      1 Cor 16:14 Let all you do be done in love

·      2 Cor 8:11 Complete generous act

·      2 Cor 9:7 Everyone give as he purposes

·      2 Cor 13:5 Examine yourselves

·      Eph 5:18-20 Be filled with the Spirit 1) speaking to one another in psalms, hymns, and spiritual songs, 2) singing and making melody with your heart to the Lord, always giving thanks, submitting to one another

·      1 Tm 4:13 Devote yourself to public reading of Scripture, to exhortation, and to teaching

·      Heb 3:13 Exhort one another every day

·      Heb 10:19-25 Draw near with a true heart, hold fast the confession, consider how to stir up one another to good works, not neglecting to meet, but encouraging

·      Heb 13:15-16 Offer sacrifices of continual praise and good works

·      Jas 5:13-18 Pray, sing, confess sins

·      1 Pt 4:7-11 Keep loving, show hospitality, serve one another with spiritual gifts

This list sifts out into the primary categories accepted by even the most restrictive evangelicals, as listed in the body of this paper. It also demonstrates the emphasis on the use of spiritual gifts in community for transcendence and edification as noted.

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[1] Andrew E. Hill, Baker’s Evangelical Dictionary of Bible Theology: Worship (Grand Rapids: Baker, 1996), accessed online at http://www.biblestudytools.com/dictionary/worship/ on 6/20/2016.

[2] D.A. Carson et al., Worship by the Book (Grand Rapids: Zondervan, 2002), 29. For my review of the book, see Appendix A.

[3] Timothy L. Keller et al., Worship by the Book (Grand Rapids: Zondervan, 2002), 210.

[4] Ibid., 204

[5] John Piper, “Worship God!,” http://www.desiringgod.org/messages/worship-god--2 (accessed 06/20/2016).

[6] Worship by the Book, 52

[7] To be sure to consider all the possible commands that may apply to this study, I conducted my own survey of all the Greek imperatives in the NT. For assistance gathering all the NT commands I consulted the following web resource: http://www.biblicalresearchreports.com/listofcommands.php. From that general review, I narrowed the scope of the considerations to those commands that seemed to inherently function in community, and then further looked for which ones seemed to prescribe or imply what the church should do in its regular (weekly) gatherings. See Appendix B for the result of that target list.

[8] Jonathan Leeman, “Regulative Like Jazz,” https://9marks.org/article/journalregulative-jazz/ (accessed 06/27/2016), parenthetical mine.

[9] Ibid.