Order of Sunday Service

We recommend a three part service: Segment One focuses on evangelizing unbelievers and bringing them into the body of Christ; Segment Two closely resembles traditional worship service, but with a number of variances; and Segment Three provides a forum for open discussion of the Word of God.

Segment One: Evangelism

Prelude

Welcome

Opening Prayer

Prophecy

Preaching the Gospel

Invitation (Healing)

Invitation (Salvation and Baptism)

Closing Prayer

Segment Two: Corporate Worship

Welcome

Consecration (Private Repentance)

Opening Prayer

Praise

Reading of the Word (Reading from New Testament or Psalms)

Prophecy

Giving

Announcements

Bearing Witness of the Lord

Preaching/Teaching of the Word

Invitation (Healing and Deliverance)

Invitation (Salvation and Baptism)

Invitation (Local Church Membership)

Praise

Closing Prayer

Segment Three: Edification

Open Discussion (Question and Answer)

Sunday Service (Segment One): Evangelism

It is necessary, lest "there be divisions among you" (1 Corinthians 11:18), when a body of believers comes together to worship the Lord that unbelievers who are present are given an opportunity to join the body of Christ. "Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness" (2 Corinthians 6:14)? The gospel of Christ must be preached to them and they should be given an opportunity to seek "repentance from dead works" and "faith toward God" (Hebrews 6:1) through "the knowledge of our Lord and Saviour Jesus Christ" (2 Peter 3:18). "And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel" (Mark 1:15). In addition to preaching, this is an opportune time for prophecy from the Lord to come forth (order of prophesying covered in next subsection). Look what impact Jesus' prophecy had on the woman of Samaria at Jacob's well:

Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw. Jesus saith unto her, Go, call thy husband, and come hither. The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband: For thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly. The woman saith unto him, Sir, I perceive that thou art a prophet ... The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things. Jesus saith unto her, I that speak unto thee am he ... The woman then left her waterpot, and went her way into the city, and saith to the men, Come, see a man, which told me all things that ever I did: is not this the Christ? (John 4:13-19, 25-26, 28-29)

Paul in his first letter to the Corinthians strongly encouraged prophecy—"covet to prophesy" (1 Corinthians 14:39)—as a means to win over unbelievers. "But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth" (1 Corinthians 14:24-25). Finally, healing is another means by which unbelievers can come to repentance. Jesus commands his disciples "to preach the kingdom of God, and to heal the sick" (Luke 9:2).

And as he entered into a certain village, there met him ten men that were lepers, which stood afar off: And they lifted up their voices, and said, Jesus, Master, have mercy on us. And when he saw them, he said unto them, Go shew yourselves unto the priests. And it came to pass, that, as they went, they were cleansed. And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God, And fell down on his face at his feet, giving him thanks: and he was a Samaritan. (Luke 17:12-16)

At this point, the invitation for salvation can be extended. Those that answer the invitation should be taken to another room for more detailed teachings on salvation (see "Understanding Salvation" and "Understanding Discipleship"). "In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will" (2 Timothy 2:25-26). Once they fully understand the cost of being in Christ (Mark 8:34) they can then be taken through water baptism as they repent of their sins. Alternatively, water baptism can be held on the same day that the Lord's Supper is celebrated: this gives the new convert upwards of a year to grow in the wisdom of God.

At the conclusion of Segment One, the remaining unbelievers can be released, and, after a short break, corporate worship can commence. "Let all your things be done with charity" (1 Corinthians 16:14).

Sunday Service (Segment Two): Corporate Worship

Corporate worship is when a body of believers assembles together in unity—"they were all with one accord in one place" (Acts 2:1)—to worship the Lord. "And the seed of Israel separated themselves from all strangers [unbelievers], and stood and confessed their sins, and the iniquities of their fathers. And they stood up in their place, and read in the book of the law of the LORD their God one fourth part of the day; and another fourth part they confessed, and worshipped the LORD their God" (Nehemiah 9:2-3). They assemble to be edified—to hear "a psalm, ... a doctrine, ... a tongue, ... a revelation, ... an interpretation" (1 Corinthians 14:26). To truly worship requires intimate knowledge of the object of worship (Deuteronomy 29:26); as such, to worship God we must come to know him as opposed to simply knowing about him. Our spirits must be in accord with his Spirit and the truth in our hearts must be in accord with the Truth. "But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth" (John 4:23-24).

Worship starts with faith, and faith is based on the Word of God, which is truth (John 17:17). "So then faith cometh by hearing, and hearing by the word of God" (Romans 10:17). As we increase in our knowledge of God and of Jesus our Lord we purify our spirits from "the corruption that is in the world through lust." "Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust" (2 Peter 1:2-4). We can then collectively come together as "true worshippers" of God "That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ" (Romans 15:6). True worshippers live, move and have their being in Christ continually, not just on Sundays. "Thy word have I hid in mine heart, that I might not sin against thee" (Psalm 119:11). In short, the Word of God is written in their hearts and "the anointing [the Holy Ghost] which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him" (1 John 2:27).

Service begins with confession of sins (consecration); for in confessing our sins we give glory unto God (Joshua 7:19). This time of consecration should be spent in individual prayer confessing sins unto the Lord and forgiving others of their sins against us. "And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses" (Mark 11:25). The opening prayer can then be offered by a church leader for the body of believers to bring into focus the purpose of coming together: to glorify God and to hear from him (Joshua 5:14).

And the king turned his face, and blessed the whole congregation of Israel: and all the congregation of Israel stood ... For Solomon had made a brasen scaffold of five cubits long, and five cubits broad, and three cubits high, and had set it in the midst of the court: and upon it he stood, and kneeled down upon his knees before all the congregation of Israel, and spread forth his hands toward heaven. And said, O LORD God of Israel, there is no God like thee in the heaven, nor in the earth; which keepest covenant, and shewest mercy unto thy servants, that walk before thee with all their hearts ... Yet if they bethink themselves ... and turn and pray unto thee ... , saying, We have sinned, we have done amiss, and have dealt wickedly; If they return to thee with all their heart and with all their soul ... and pray ... Then hear thou from the heavens, even from thy dwelling place, their prayer and their supplications, and maintain their cause, and forgive thy people which have sinned against thee. Now, my God, let, I beseech thee, thine eyes be open, and let thine ears be attent unto the prayer that is made in this place. (2 Chronicles 6:3, 13-14, 37-40)

Corporate praise follows the opening prayer. Praise, like prayer, speaking the Word of God, or giving, is just another form of worship in which the body of believers sings together in adoration of and in thanksgiving to God. "By [Jesus] therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name" (Hebrews 13:15). "And they sang together by course in praising and giving thanks unto the LORD; because he is good, for his mercy endureth for ever toward Israel. And all the people shouted with a great shout, when they praised the LORD, because the foundation of the house of the LORD was laid" (Ezra 3:11). As we illustrated in the "Worldly Music over Holy Music" subsection in "Part Three: The Modern Church (Built on Quicksand): Synagogue of Satan" of this book, the lyrics of praise songs should be based on the Word of God with the accompanying music given by God not the world. We cannot offer a sacrifice of polluted praise: we cannot take worldly music that is imbued with evil spirits and think we can offer it to God because we changed the words.

Ye offer polluted bread upon mine altar; and ye say, Wherein have we polluted thee? In that ye say, The table of the LORD is contemptible. And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the LORD of hosts ... But cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the LORD a corrupt thing: for I am a great King, saith the LORD of hosts, and my name is dreadful among the heathen. (Malachi 1:7-8, 14)

Let us offer a sacrifice of praise that, like our hearts, should be pure, holy, incorruptible and undefiled—well pleasing unto the Lord. "Because thy lovingkindness is better than life, my lips shall praise thee. Thus will I bless thee while I live: I will lift up my hands in thy name" (Psalm 63:3-4). "O sing unto the LORD a new song: sing unto the LORD, all the earth. Sing unto the LORD, bless his name; shew forth his salvation from day to day. Declare his glory among the heathen, his wonders among all people" (Psalm 96:1-3). Let us move away from praise songs that titillate our emotions, after all, "we walk by faith, not by sight" (2 Corinthians 5:7). Thus, let us "make not provision for the flesh, to fulfil the lusts thereof" (Romans 13:14) but, rather, let us worship God "in spirit and in truth."

And he set the Levites in the house of the LORD with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king's seer, and Nathan the prophet: for so was the commandment of the LORD by his prophets. And the Levites stood with the instruments of David, and the priests with the trumpets ... Moreover Hezekiah the king and the princes commanded the Levites to sing praise unto the LORD with the words of David, and of Asaph the seer. And they sang praises with gladness, and they bowed their heads and worshipped. (2 Chronicles 29:25-26, 30)

After praise, let the Word of God be read unto the church: at least a chapter from the New Testament or one or more Psalms from the book of Psalms. This was the practice not only in the church in the wilderness but also during and after Jesus' time on the Earth. Paraphrasing Acts 15:21: "For [Christ] of old time hath in every city them that preach him, being read in the [churches on the Lord's] day [each week]."

When all Israel is come to appear before the LORD thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing. Gather the people together, men and women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law: And that their children, which have not known any thing, may hear, and learn to fear the LORD your God, as long as ye live in the land whither ye go over Jordan to possess it. (Deuteronomy 31:11-13)

After the reading of the Word during the time of prophecy, up to three people may speak the Words of God, as the Spirit gives them utterance, to the congregation as stipulated by Paul in his first letter to the Corinthians:

How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret. But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God. Let the prophets speak two or three, and let the other judge. If any thing be revealed to another that sitteth by, let the first hold his peace. For ye may all prophesy one by one, that all may learn, and all may be comforted. And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. (1 Corinthians 14:26-33)

The order for prophesying is prophets, elders, deacons, men, prophetesses, women, and children; in other words, men first, then women and, if necessary, children. Each prophecy must be evaluated by the elders (see "The spirit of Error"): "believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world" (1 John 4:1). Those giving false prophecies should be rebuked: "Wherefore rebuke them sharply, that they may be sound in the faith" (Titus 1:13). Note, contrary to the belief of many, women may speak in the church (1 Corinthians 11:5), however, it is a shame for women to speak in the church before men; that is, it is a shame for the church if God has to speak through women because no men are acceptable to God to be used (2 Timothy 2:19-21). Likewise, it is a shame for women to speak in the church of their own volition when there are men acceptable to God to be used to fulfill verses 26 through 33.

Let your women keep silence in the churches: for it is not permitted unto them to speak [of their own volition when men acceptable to God are available to speak]; but they are commanded to be under obedience, as also saith the law. And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church. (1 Corinthians 14:34-35)

With all the abuse suffered by Christians from churches and ministers of God in the area of giving, the time of giving should be without pressure. We have already expounded on this in the "Tithes & Offerings" and "Giving" sections. We will simply mention here that the practices of having the church march to the pulpit to give or passing the collection bucket, puts undo pressure on those unable to give.

Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. But when thou doest alms, let not thy left hand know what thy right hand doeth: That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly. (Matthew 6:1-4)

Remember, giving is not mandatory, rather, giving is automatic for someone who has the nature of God in them: "For God so loved the world, that he gave" (John 3:16) sacrificially. We recommend having locations throughout the church building where monies can be deposited (the treasury) and also locations where food, clothing and other necessities can be collected.

But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver. And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work: (As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever. Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness;) Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God. For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God (2 Corinthians 9:6-12)

Bearing witness to the Lord is just that, the people of God giving witness to the wonderful works of the Lord in their lives: "the works that I do in my Father's name, they bear witness of me" (John 10:25). "For thou shalt be his witness unto all men of what thou hast seen and heard" (Acts 22:15). The focus is on the Lord not the person: this is not a time for an individual to bear witness of themselves. "If I bear witness of myself, my witness is not true" (John 5:31). The emphasis being placed on what the Lord did and not on what the person received. "Let them give glory unto the LORD, and declare his praise" (Isaiah 42:12). "Not unto us, O LORD, not unto us, but unto thy name give glory, for thy mercy, and for thy truth's sake" (Psalm 115:1). Like John, in the first chapter of Revelation, we must "bare record of the word of God, and of the testimony of Jesus Christ, and of all things that" (Revelation 1:2) we have seen and heard. Notice, we bare record of all things we have seen and heard in relation to the Word of God which is the testimony of Jesus Christ. Thus, "Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers" (Ephesians 4:29).

Following witness bearing, preaching and teaching of the Word of God commences. The theme for teaching can be gleaned from Isaiah 1:18 which states, "Come now, and let us reason together." As Paul stresses "Let all things be done unto edifying" (1 Corinthians 14:26). Teaching the Word of God is not a performance nor is it public speaking; it is inspired speaking, by the Holy Ghost, of the Word of God. The chief role of a teacher is to interpret the Word of God to the believer by systematic exposition of the scriptures.

And all the people gathered themselves together as one man into the street that was before the water gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which the LORD had commanded to Israel. And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month. And he read therein before the street that was before the water gate from the morning until midday, before the men and the women, and those that could understand; and the ears of all the people were attentive unto the book of the law. And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Urijah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchiah, and Hashum, and Hashbadana, Zechariah, and Meshullam. And Ezra opened the book in the sight of all the people; (for he was above all the people;) and when he opened it, all the people stood up: And Ezra blessed the LORD, the great God. And all the people answered, Amen, Amen, with lifting up their hands: and they bowed their heads, and worshipped the LORD with their faces to the ground. Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the law: and the people stood in their place. So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading. (Nehemiah 8:1-8)

As teaching concludes, an invitation should be extended to those in the body of believers that are sick and in need of healing. "Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him" (James 5:14-15). And for the unbelievers that remained or that came in during the service an invitation for repentance unto salvation should be extended. As we stated above, time should be spent explaining the requirements to be a Christian to those that responded to the invitation, such that an informed, not emotional, decision can be made. "Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost" (Acts 2:38). Finally, an invitation for local church membership should be extended to those believers that are not currently members. The requirement for membership is simply, of course, that members are born again. "But now hath God set the members every one of them in the body, as it hath pleased him" (1 Corinthians 12:18).

As Segment Two draws to a close, celebrate the goodness of God through praise and a closing prayer. "Give unto the LORD the glory due unto his name; worship the LORD in the beauty of holiness" (Psalm 29:2). "O Lord, thou art my God; I will exalt thee, I will praise thy name; for thou hast done wonderful things; thy counsels of old are faithfulness and truth" (Isaiah 25:1).

Sunday Service (Segment Three): Edification

For full edification to occur, an open discussion led by the elders should be provided for those believers that had questions during the formal teaching in Segment Two. "And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient" (2 Timothy 2:24). The elders, equipped with continual study of the Word of God and the Holy Ghost, should be able to confidently answer all questions. "But when they [question] you ... take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you" (Matthew 10:19-20). This mimics Jesus' ministry: public teaching and preaching followed by private small group discussions: "And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land. And he taught them many things by parables ... And when he was alone, they that were about him with the twelve asked of him the parable" (Mark 4:1-2, 10).

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