Worship

Worship, in the classic Reformed and Puritan understanding, is far more than a weekly gathering or a set of outward forms. It is the glad response of redeemed sinners to the grace of God in Jesus Christ. It includes prayer, praise, thanksgiving, the right use of sacraments, the offering of our whole lives, and the united confession of God's people. The doctrine matters because it answers a central question: How can sinful men and women rightly approach a holy God? The consistent answer given by these authors is that acceptable worship arises from faith, rests on Christ's mediation, engages the heart as well as the lips, and is shaped by the written word of God.

Worship flows from faith and forgiveness

True worship does not begin with human effort but with divine mercy. Jonathan Edwards makes this point sharply when discussing repentance. He argues that the fear and worship of God that belong to genuine repentance arise from faith in divine forgiveness. In other words, a sinner who knows that God is ready to pardon through Christ is moved to reverence and adore him. Worship is not a way to earn forgiveness; it is the fruit of having received it. Edwards grounds this in the psalmist's confidence that with the Lord there is forgiveness, and therefore he is feared (Psalms 130:4).

There is some worship of God in justifying repentance; but that is not in any other repentance which has not a sense of and faith in the divine mercy to forgive sin; Psalm cxxx .4. “There is forgiveness with thee, that thou mayest be feared Jonathan Edwards, “Justification by Faith Alone”

Matthew Henry agrees that all acceptable worship depends on God's prior grace. He insists that our duties, including praises and prayers, are pleasing to God only through Jesus Christ (Romans 1:8). This is not a minor detail but the very foundation of Christian worship. The believer comes to God not in his own name or on the strength of his own devotion, but in the name of Christ. Henry adds that thanksgiving should begin with blessing God, and that in every situation we should give thanks (Romans 1:8). Gratitude is not reserved for pleasant circumstances; it is the constant posture of those who know that God is good and that Christ has secured their acceptance.

All our duties and performances are pleasing to God only through Jesus Christ, praises as well as prayers Matthew Henry, “Exposition of the Old and New Testaments”

Charles Spurgeon captures the same spirit when he says that sinners once black with sin become bright jewels in the crown of grace, and believers crown Christ now through worship and praise (Romans 5:21). Worship is therefore both a present privilege and a foretaste of eternal glory. The forgiven sinner does not merely obey a command to worship; he delights to honor the Savior who has rescued him.

Worship is offered through Christ alone

The classic Reformed and Puritan writers are united in teaching that Christ is the only mediator of worship. Henry states this plainly: all glory that fallen man offers to God acceptably must pass through Jesus Christ (Romans 16:27). He adds that Christ is the Mediator of all our prayers and praises to God (Romans 16:27). This means that no act of devotion, however sincere, can reach God apart from the saving work and ongoing intercession of the Son.

All the glory that passes from fallen man to God, so as to be accepted of him, must go through the hands of the Lord Jesus, in whom alone it is that our persons and performances are, or can be, pleasing to God Matthew Henry, “Exposition of the Old and New Testaments”

Of his righteousness therefore we must make mention, even of his only, who, as he is the Mediator of all our prayers, so he is, and I believe will be to eternity, the Mediator of all our praises Matthew Henry, “Exposition of the Old and New Testaments”

Edwards reinforces this by applying it to every part of life. He writes that whatever believers do is to be offered to God in Christ's name, expecting acceptance only from the value God places on that name (Colossians 3:17). Worship is not limited to formal religious exercises. The believer's work, relationships, and daily duties become acts of worship when they are consciously offered to God through Christ. Yet even these offerings have no independent merit. Their acceptance rests entirely on the worthiness of Christ.

And hence we are directed, whatever we offer to God, to offer it in Christ’s name, as expecting to have it accepted no other way, than from the value that God has to that name Jonathan Edwards, “Justification by Faith Alone”

Henry applies the same principle to the ministry of the gospel. He describes Paul's ministry as a spiritual priesthood, more excellent than the Levitical priesthood, because its aim was that the offering up of the Gentiles might be acceptable to God and bring glory to his name through their conversion (Romans 15:16). The minister does not offer a sacrifice of atonement; Christ has already done that. Instead, the minister presents converted sinners to God as a living and holy sacrifice, acceptable through Christ.

Worship engages the whole person

Reformed and Puritan teaching strongly rejects the idea that worship can be merely external. Henry warns that believers must serve God in newness of spirit, by new spiritual principles, not resting in mere external services as the carnal Jews did (Romans 7:6). The outward forms of worship have value only when they express inward reality. He makes the same point when he says that service to God must be done with inward spiritual fervor and holy zeal, not mere outward form (Romans 12:11).

Still we must serve, but it is a service that is perfect freedom, whereas the service of sin was a perfect drudgery: we must now serve in newness of spirit, by new spiritual rules, from new spiritual principles, in spirit and in truth, John iv. 24. There must be a renovation of our spirits wrought by the spirit of God, and in that we must serve. Not in the oldness of the letter; that is, we must not rest in mere external services, as the carnal Jews did, who gloried in their adherence to the letter of the law, and minded not the spiritual part of worship Matthew Henry, “Exposition of the Old and New Testaments”

And there must be fervency in the spirit—a holy zeal, and warmth, and ardency of affection in all we do, as those that love God not only with the heart and soul, but with all our hearts, and with all our souls Matthew Henry, “Exposition of the Old and New Testaments”

This emphasis on the whole person appears clearly in Henry's treatment of Romans 12:1. He says that presenting our bodies as a living sacrifice means dedicating our whole selves to God, not as a sacrifice of atonement but as a sacrifice of thankful acknowledgment through Christ (Romans 12:1). The body is not excluded from worship; it is offered to God along with the soul. Henry adds that this is our reasonable service because it involves the understanding and agrees with right reason (Romans 12:1). True worship is not mindless enthusiasm. It engages the intellect, the affections, and the will.

The duty pressed—to present our bodies a living sacrifice, alluding to the sacrifices under the law, which were presented or set before God at the altar, ready to be offered to him. Your bodies—your whole selves; so expressed because under the law the bodies of beasts were offered in sacrifice, 1 Cor. vi. 20 Matthew Henry, “Exposition of the Old and New Testaments”

There is an act of reason in it; for it is the soul that presents the body. Blind devotion, that has ignorance for the mother and nurse of it, is fit to be paid only to those dunghill-gods that have eyes and see not. Our God must be served in the spirit and with the understanding Matthew Henry, “Exposition of the Old and New Testaments”

Henry also notes that the terms of salvation require devoting both soul and body to God: the soul by believing with the heart and the body by confessing with the mouth (Romans 10:10). Confession with the mouth honors God and is made to God in prayer and praise and to men by owning God's ways, especially in persecution (Romans 10:10). Worship therefore has a public dimension. It is not only a private transaction between the soul and God but a visible, verbal testimony before others.

So that we have here a brief summary of the terms of salvation, and they are very reasonable; in short this, that we must devote, dedicate, and give up, to God, our souls and our bodies—our souls in believing with the heart, and our bodies in confessing with the mouth Matthew Henry, “Exposition of the Old and New Testaments”

It is with the mouth that confession is made—confession to God in prayer and praise (ch. xv. 6), confession to men by owning the ways of God before others, especially when we are called to it in a day of persecution Matthew Henry, “Exposition of the Old and New Testaments”

Worship is shaped by the written word

Henry is emphatic that service acceptable to God must be according to the written word, that is, gospel and spiritual worship (Romans 12:1). This is a defining mark of Reformed worship. Human inventions and will-worship are excluded because God alone has the right to determine how he will be approached. The Bible, not custom or personal preference, must govern the elements and manner of worship.

Ten logiken latreian hymon—your service according to the word; so it may be read. The word of God does not leave out the body in holy worship. That service only is acceptable to God which is according to the written word. It must be gospel worship, spiritual worship Matthew Henry, “Exposition of the Old and New Testaments”

This principle also guides Henry's treatment of disputed matters such as holy days and foods. He observes that some weak believers esteemed certain Jewish ceremonial days above others, while those who understood Christ had abolished these observances regarded every day alike, excepting the Lord's day (Romans 14:5). The one who regards every day alike does so not from contempt of his brother but because he knows God has made no distinction of days, and he intends to honor God by dedicating every day to him (Romans 14:6). Here Henry balances liberty and love. The stronger believer is free from the old ceremonial calendar, but his freedom must be exercised for the Lord and with patience toward the weak.

Those who thought themselves still under some kind of obligation to the ceremonial law esteemed one day above another—kept up a respect to the times of the passover, pentecost, new moons, and feasts of tabernacles; thought those days better than other days, and solemnized them accordingly with particular observances, binding themselves to some religious rest and exercise on those days. Those who knew that all these things were abolished and done away by Christ's coming esteemed every day alike Matthew Henry, “Exposition of the Old and New Testaments”

he does not do it out of a spirit of opposition, contradiction, or contempt of his brother. If he be a good Christian, he does not, he dares not, do it from such a principle; and therefore we charitably conclude that to the Lord he does not regard it. he makes no such difference of days only because he knows God hath made none; and therefore intends his honour in endeavouring to dedicate ever day to him Matthew Henry, “Exposition of the Old and New Testaments”

Henry also notes that both the one who observes special days and the one who does not can be acting sincerely for the Lord, so neither should be judged or despised (Romans 14:6). The same principle applies to food. The one who abstains from certain foods also abstains to the Lord, out of fear of offending God, and he too gives God thanks for the food he may freely eat (Romans 14:6). A thankful regard to God as the giver of all mercies is what sanctifies and sweetens whatever we eat (Romans 14:6).

He that regards the day—that makes conscience of the observance of the Jewish fasts and festivals, not imposing it upon others, nor laying a stress upon it, but willing to be as he thinks on the surer side, as thinking there is no harm in resting from worldly labours, and worshipping God on those days—it is well Matthew Henry, “Exposition of the Old and New Testaments”

On the other hand, he that eatest not those meats which were forbidden by the ceremonial law, to the Lord he eateth not. It is for God's sake, because he is afraid of offending God by eating that which he is sure was once prohibited; and he giveth God thanks too that there is enough besides Matthew Henry, “Exposition of the Old and New Testaments”

Observe, Whether we eat flesh, or eat herbs, it is a thankful regard to God, the author and giver of all our mercies, that sanctifies and sweetens it Matthew Henry, “Exposition of the Old and New Testaments”

Henry even mentions the practice of saying grace before and after meals, calling it the common, ancient, apostolic Christian practice, derived from Christ's example through all ages of the church (Romans 14:6). This small detail shows how thoroughly the Reformed tradition connected ordinary life to worship. Every meal becomes an occasion for thanksgiving to God.

It appears by this that saying grace (as we commonly call it, perhaps from 1 Cor. x. 30) before and after meat was the common known practice of the church, among Christians of all sorts, weak and strong: an ancient, commendable, apostolical, Christian practice, derived down from Christ's example through all the ages of the church Matthew Henry, “Exposition of the Old and New Testaments”

Worship includes the right use of sacraments

Henry defines sacraments in general as signs to represent and instruct, and seals to ratify and confirm; they are mutual seals between God and his people (Romans 4:11). This is the classic Reformed view. A sacrament is not merely a symbol that reminds us of spiritual truths; it is also a seal by which God confirms his promises to believers and believers pledge themselves to God. The sacraments are therefore acts of worship in which God speaks and his people respond.

The nature of sacraments in general: they are signs and seals—signs to represent and instruct, seals to ratify and confirm. They are signs of absolute grace and favour; they are seals of the conditional promises; nay, they are mutual seals: God does in the sacraments seal to us to be to us a God, and we do therein seal to him to be to him a people Matthew Henry, “Exposition of the Old and New Testaments”

Henry also recognizes the legitimacy of a church meeting in a private house. He says that genuine religion ruling in a family turns a house into a church (Romans 16:5). This does not mean that every family is a formal church with ordained officers and sacraments, but it does mean that the worship of God is not confined to a particular building. Wherever believers gather in Christ's name, there is a true expression of the church.

He sends likewise greeting to the church in their house, v. 5. It seems then, a church in a house is no such absurd thing as some make it to be. Perhaps there was a congregation of Christians that used to meet at their house at stated times; and then, no doubt, it was, like the house of Obed-Edom, blessed for the ark's sake Matthew Henry, “Exposition of the Old and New Testaments”

Worship is corporate and unites God's people

Henry places strong emphasis on the corporate nature of worship. He says that like-mindedness among Christians serves the purpose of glorifying God with one mind and one mouth (Romans 15:6). True unity requires both one mind and one mouth, because God looks at the heart and will scarcely be glorified without a conjunction of both (Romans 15:6). One mouth means united confession of God's truths, united praise, peaceful common conversation, and united participation in the solemn assembly (Romans 15:6).

Like-mindedness among Christians is in order to our glorifying God, 1. With one mind and one mouth. It is desirable that Christians should agree in every thing, that so they may agree in this, to praise God together Matthew Henry, “Exposition of the Old and New Testaments”

It will not suffice that there be one mouth, but there must be one mind, for God looks at the heart; nay, there will hardly be one mouth where there is not one mind, and God will scarcely be glorified where there is not a sweet conjunction of both Matthew Henry, “Exposition of the Old and New Testaments”

One mouth in confessing the truths of God, in praising the name of God—one mouth in common converse, not jarring, biting, and devouring one another—one mouth in the solemn assembly, one speaking, but all joining Matthew Henry, “Exposition of the Old and New Testaments”

This vision of corporate worship is not a call to uniformity in every detail but to a shared faith and a shared voice in the great truths of the gospel. Henry even urges prayer that saints on earth may be united in doing God's will as the angels in heaven are united in their praises and services (Romans 15:5). The worship of the church on earth is a reflection of the worship of heaven.

We are taught to pray that the will of God may be done on earth as it is done in heaven—now there it is done unanimously, among the angels, who are one in their praises and services; and our desire must be that the saints on earth may be so too Matthew Henry, “Exposition of the Old and New Testaments”

Henry also sees the inclusion of the Gentiles as a fulfillment of Old Testament prophecy. The Old Testament foretold that the gospel would be preached among the Gentiles and God's name celebrated in the Gentile world (Romans 15:9). He adds that the Old Testament foretold that the Gentiles would praise the Lord, and converting grace gives people both the matter for praise and a heart to praise God (Romans 15:11). Christ, through his apostles and ministers, confessed God among the Gentiles, and the praising of God among the Gentiles is ultimately Christ and his grace working in them (Romans 15:9).

It was foretold that the Gentiles should have the gospel preached to them: "I will confess to thee among the Gentiles (v. 9), that is, thy name shall be known and owned in the Gentile world, there shall gospel grace and love be celebrated Matthew Henry, “Exposition of the Old and New Testaments”

That they should praise God (v. 11): Praise the Lord, all ye Gentiles. This is quoted out of that short psalm, Ps. cxvii. 1. Converting grace sets people a praising God, furnishes with the richest matter for praise, and gives a heart to it Matthew Henry, “Exposition of the Old and New Testaments”

Christ, in and by his apostles and ministers, whom he sent to disciple all nations, did confess to God among the Gentiles. The exaltation of Christ, as well as the conversion of sinners, is set forth by the praising of God Matthew Henry, “Exposition of the Old and New Testaments”

Worship is a remedy for fear and a foretaste of glory

Henry observes that praising God is a special remedy against fears and sorrows (Romans 7:25). When the believer is cast down, the act of adoration lifts his eyes from his troubles to the greatness and goodness of God. This is not a psychological trick but a spiritual reality. Praise reorients the heart toward its true center.

It is a special remedy against fears and sorrows to be much in praise: many a poor drooping soul hath found it so Matthew Henry, “Exposition of the Old and New Testaments”

Henry also says that God is honored when believers rejoice in their hope and take delight in their confidence in him (Romans 12:12). Worship is not gloomy resignation; it is joyful confidence in the promises of God. This joy is rooted in the gospel and sustained by the Holy Spirit.

God is worshipped and honoured by our hope and trust in him, especially when we rejoice in that hope, take a complacency in that confidence, which argues a great assurance of the reality and a great esteem of the excellency of the good hoped for Matthew Henry, “Exposition of the Old and New Testaments”

Finally, Henry points to the eternal dimension of worship. God is to be glorified forever for the gospel, and believers should long to join the holy angels in eternal praise (Romans 16:27). The worship of the church on earth is preparation for the worship of heaven. When discussing divine counsels and actings, Henry says, it is best to turn arguments into serious adoration, and the glorified saints who see furthest into these mysteries never dispute but praise to eternity (Romans 11:33–36).

A doxology to that God whose gospel it is, ascribing glory to him for ever (v. 27), acknowledging that he is a glorious God, and adoring him accordingly, with the most awful affections, desiring and longing to be at this work with the holy angels, where we shall be doing it to eternity Matthew Henry, “Exposition of the Old and New Testaments”

Whatever are the premises, let god's glory be the conclusion; especially when we come to talk of the divine counsels and actings, it is best for us to turn our arguments into awful and serious adorations. The glorified saints, that see furthest into these mysteries, never dispute, but praise to eternity Matthew Henry, “Exposition of the Old and New Testaments”

Henry also reminds believers that when they see or hear of contempt cast upon God, they should take occasion to think and speak highly and honourably of him (Romans 1:25). The world's blasphemy becomes a call to the church's praise. And he notes that God's universal agency as first cause, sovereign ruler, and last end ought to be the matter of our adoration, and his saints actively bless him by handing back the praise that all creatures minister matter for (Romans 11:36).

When we see or hear of any contempt cast upon God or his name, we should thence take occasion to think and speak highly and honourably of him. In this, as in other things, the worse others are, the better we should be Matthew Henry, “Exposition of the Old and New Testaments”

God's universal agency as the first cause, the sovereign ruler, and the last end, ought to be the matter of our adoration. Thus all his works do praise him objectively; but his saints do bless him actively; they hand that praise to him which all the creatures do minister matter for, Ps. cxlv. 10 Matthew Henry, “Exposition of the Old and New Testaments”

In all these ways, the classic Reformed and Puritan authors present worship as the glad, reverent, Christ-centered response of the whole person to the grace of God. It is rooted in forgiveness, offered through the Mediator, governed by Scripture, expressed in corporate unity, and destined for eternal glory.