Are believers required to attend a weekly assembly of the church? Why should believers “go to church”? Or, more specifically, why should believers regularly attend an assembly of believers?
[This post is Case Study Two in Searching for the Pattern.]
I address this question often in my
ministry. People ask about the significance of “going to church.” Typically,
they don’t see its importance, and they think it is a secondary, even tertiary,
dimension of following Jesus. Also, they are discouraged by what they
experience when they attend a church. They see hypocrites, squabbles, and a
lack of dedication to the gospel as they understand it.
My response, briefly, goes something like
this. I affirm their sense of discipleship and commitment to the gospel, and I
ask, “Are you a disciple of Jesus?” “Yes,” they respond, “I follow Jesus.”
“Then,” I reply, “go to church because Jesus did.” The look on their face is
sometimes priceless—they are either disturbed, think I’m crazy, or a light bulb
turns on. Let me explain.
Jesus
went to church. What I
mean is that he gathered with the people of God regularly, even weekly as well
as on special occasions. He went to the synagogue or the temple even though it
was filled with hypocrites, squabbling, and misguided devotion to God. If Jesus
went to church, and we are disciples of Jesus, then we will go to church as
well.
But we are ahead of ourselves here. Let’s
slow down and consider the above question in some detail. Are disciples of Jesus required to attend a weekly assembly of the
church?
If we follow a blueprint hermeneutic, we
immediately recognize a startling reality. Though I have often said and heard
that we are commanded to attend an assembly of the body of Christ every first
day of the week in order to break bread at the table of the Lord, there is no explicit command in Acts and the
Epistles that obligates believers to participate in a gathering of believers every first day of the week,
The only text that might qualify as an
explicit command to assemble is Hebrews 10:25, which counsels against giving up
the habit of assembling and actually calls for believers to attend more frequently as they see “the day”
approaching (identifying “the day” is highly disputed). This expression (using
a participle—“not forsaking the assembling of ourselves together”) modifies an
exhortation. It is a warning. Even if we understand it as a command (which is
possible), it does not identify the frequency nor the specific meeting to attend.
It is a general encouragement to continue meeting together—to persevere and not
give up. While it encourages greater frequency, it does not specify what frequency
is expected or required.
I was taught, and I also taught, that the
example of Acts 20:7 was an implied
command for the weekly gathering of the church around the table of the Lord,
and this specified the frequency intended by Hebrews 10:25. But the conclusion
that every believer ought to break bread every Sunday in the assembled church
is itself an inference; it is nowhere
explicitly stated. It is inferred from (1) the assumption that the church
gathered every week (based on a particular but disputed understanding of 1
Corinthians 16:1-2) and (2) the church gathered every week for the specific
purpose to break bread (based on the implied
command of Acts 20:7). Those inferences
depended upon numerous rules such as generic/specific, coordinates, and how to
identify expediency (among many others, as I detailed earlier). Thus, we
concluded, by way of inference, that
believers everywhere and at all times are obligated to break bread every Sunday
in an assembly of believers. This inferred obligation is based on a series of
assumptions. Each one is controverted, and none are indubitable.
Consequently, if there is no explicit command to assemble every first
day of the week, and the claimed obligation for a weekly table gathering is
based on inferences, are believers obligated to assemble? If not, why should
disciples of Jesus assemble regularly and how often? I remember my own fear
about this question. I wondered that if I let go of the certainty of the implied
command and its obligation whether anyone would actually attend the assembly
any longer. If there was no absolute and certain obligation, if there was no
consensus on the command, if there was no consequence to disobedience, then
would anyone actually come together for an assembly? Would anyone actually “go
to church” anymore if it were not absolutely, legally, and certainly required?
But I had to admit there is no explicit, certain, and clear command to assemble
every first day of the week in Acts and the Epistles.
If the blueprint
hermeneutic is inadequate to establish that certainty, how does a theological
hermeneutic answer the question?
Let’s start with Jesus. When asked why I
“go to church,” my first response is because
Jesus did and does. As a disciple of Jesus, I follow Jesus, and
consequently I go to church, too. That needs a little unpacking.
Jesus
went to church. How could
Jesus go to church when there was no church while Jesus lived? But there was.
The word “church” (ekklēsia) simply means assembly or gathering. It is a
gathered people. Israel was the assembly of God that regularly gathered in the
presence of God at the temple for the great assemblies in worship (Psalms
26:12; 107:32; 149:1), at tables where communities gathered to eat the meat
that had been sacrificed to God at Passover, thanksgiving sacrifices
(Deuteronomy 27:7) and other festivals, and, at the time of Jesus, in the
synagogues where they studied the Torah and prayed together (Luke 4:16-20).
Israel was “God’s assembly.” In fact, Stephen described Israel as the “church (ekklēsia) in the wilderness” (Acts 7:38).
This sense of “assembly” began when Israel
gathered at Mount Sinai. Deuteronomy 9:10 and 18:16 call it the “day of
assembly,” and on that day God spoke to them. Israel was the church of God, and
God’s church assembled. In Leviticus 23, God called Israel to regularly convene
in “sacred assemblies” or “holy convocations” for Sabbath, Passover, Feast of
Weeks, Feast of Trumpets, Day of Atonement, and Feast of Tabernacles in
addition to many other assemblies occasioned by special events and situations
(for example, 1 Chronicles 29:1; 2 Chronicles 5:2; Nehemiah 8:1; Deuteronomy
27:1-7). The rhythm of regular assembly was embedded in Israel’s spiritual
practices, and it formed Israel as they praised God, encountered God, and
encouraged each other in these assemblies. These practices had a major role in Israel’s
spiritual formation and its relationship with God. Israel was not fully Israel
without assembly because they were the assembly of God. In the same way, the
church is not fully the church without assembly.
Jesus participated in the festivals of
Israel and weekly assemblies with other Jews. The Gospel of John tells us Jesus
celebrated the Passover (John 2:13), the Feast of Tabernacles (John 7:2, 10-14),
and the Feast of Dedication (John 10:22, which is not even in the Leviticus; also
known as the Feast of Lights). As the Gospel of Luke notes, Jesus attended
synagogue every Sabbath day (Luke 4:16). Jesus,
we might say, went to church every week.
Why did God institute such practices for
Israel, and why did Jesus attend so regularly? These practices were rooted in
the mighty acts of God’s history with Israel. The Sabbath, for example, arose
out of both creation (Exodus 20:10-11) and Israel’s liberation from Egyptian
slavery (Deuteronomy 5:14-15). The Feast of Tabernacles reenacted Israel’s
wilderness experience, and the Passover remembered their deliverance from
Egypt. The Feast of Pentecost celebrated God’s providential provision of an
abundant harvest for their sustenance. The Day of Atonement humbled Israel
before the holiness of God and extended forgiveness. The Feast of Purim,
unknown in the Torah but added at the time of Esther, celebrated the
faithfulness of God in preserving the Jews in Persia (Esther 9:26-31). The
Feast of Dedication, which is not commanded in the Torah either, celebrated the
cleansing and renewal of temple worship in 164 B.C. The rhythm of assembly tied
Israel to God’s mighty acts in their history and their relationship with God.
These assemblies rehearsed the story of God. They were moments of grace,
humility, encounter, and remembrance. Through them Israel professed their
faith, experienced God’s gracious presence, and renewed covenant with God. They
remembered God’s mighty acts.
Why did Jesus participate in these
assemblies? We might say it was for the benefit of the attendees as Jesus
taught in the synagogues, but that would not be the whole story. As both a
human being and an Israelite (indeed, the true Jew), Jesus also needed
community, celebrated the history of God’s people, and worshipped God. The
temple was a place of prayer for Jesus, and he also ate the Passover and
sacrificial meals in fellowship with God and the community at the table. Whatever
the reason, Jesus participated in the communal life of Israel from the weekly
synagogue service on the Sabbath to the annual Passover, and if Jesus
participated, as disciples of Jesus it might be good for us to participate in
the assemblies of God’s people as well.
But there is more. Jesus also goes to church. This may sound rather awkward as this is
not how we typically think about assembly. Hebrews makes this point in several
ways. Hebrews is probably a sermon delivered to an assembly of discouraged
believers. Some had abandoned their faith, others were drifting, and a few were
persevering. The sermon is filled with language that indicates it was
originally an oral presentation, or at least intended to be read, to an
assembly. For example, “time would fail me” (Hebrews 11:31), the preacher said.
Or, “we have much to say about this” (5:11), or “even though we speak like
this” (6:9). In fact, the preacher calls his work a “word of exhortation”
(Hebrews 13:22), which is how synagogue sermons were described (for example,
Acts 13:15).
When we recognize that Hebrews is a sermon
spoken to an assembly of God’s people, this deepens the significance of its
language. Jesus is present in this assembly. Indeed, according to Hebrews 2:12,
Jesus participates in the assembly as one who praises God “in the midst of the
congregation” (ekklēsias). Jesus
proclaims the name of God to the assembly. Jesus shares the assembly with
believers and stands among them as one who lifts up the name of God in the assembly.
While we may call this “Jesus goes to church,” it is probably
more accurate to say “the church goes to
Jesus.” In Hebrews 12:18-24, the preacher parallels the day of assembly at
Mount Sinai with the present assembly of the saints. While the former was a
mountain the people could touch (a physical mountain), the mountain upon which
believers in Jesus assemble is Mount Zion in the heavenly Jerusalem, a mountain
they cannot physically touch. When we ascend Mount Zion, we enter the city of
the living God. We draw near to God, and when we do so, we go to church. Specifically,
the preacher says that when we draw near to Mount Zion, the city of the living
God, we also come “to the assembly (ekklēsia)
of the firstborn who are enrolled in heaven” (Hebrews 12:23). In this sense we
“go to church,” that is, we approach God and Jesus in the heavenly Jerusalem
where the whole assembly of God is gathered, where the whole church is
assembled.
Some call this an “eschatological
assembly.” This is a helpful phrase because it identifies the exact nature of
the assembly described here. The word “eschatological” comes from the word
eschaton, which means last. It refers to the “last
things.” In other words, it refers to God’s future goal, that is, what God will
bring about in the future. More than this, the word also refers to the way in
which the future is already present since we are already living in the “last
days” (eschatou; Hebrews 1:2). This
is similar to Paul’s language of new creation, and just like in Romans 8:23,
there is a sense in which the future is already present (we already have the first fruits of the
Spirit, for example), but that future is not yet fully present (we do not yet have resurrection bodies).
When Christians gather as disciples of
Jesus and for the glory of God, we participate in this eschatological assembly.
It is already present in our
gathering, but it is not yet fully
present. When we gather, we are lifted up into the heavenly Jerusalem, the city
of the living God even though we do not yet live in that new Jerusalem in the
new heaven and new earth (Revelation 21:1-4). When we assemble, we join the
heavenly chorus around the throne to sing “Holy, Holy, Holy,” and we join the
whole church from all over the world in the heavenly throne room and become, by
the Spirit, part of that number that cannot be counted (Revelation 7:9-10).
Moreover, we join the multitude of those who have already finished the race and
are now present in the throne room of God. We join the “spirits of the
righteous made perfect,” that is, we join Moses, Rahab, Mary, Peter, Paul, and
Phoebe around the throne of God. We join all those who have died in faith
before us. We assemble with the whole church, living and dead.
Returning to Hebrews 10:25, the verb (“draw
near”) in verse 22 is the same verb as in Hebrews 12:18 and 22. When we “draw
near to God” (10:22), we enter the throne room of God, the Holy of Holies
(10:19), through the veil of Christ’s flesh. We enter the heavenly temple and
join the host of heaven around the throne to worship God. Consequently, the
preacher exhorts this discouraged church to draw near to God in full assurance
of faith, hold fast their confession of hope, and stir up one another in love
to good works (10:22-24). The assembly is the eschatological moment when we, as a community, participate in the
heavenly assembly around the throne and, at the same time, profess our hope and
lovingly stir each other up to good works as we encourage each other and are
encouraged by God’s presence. We enter
the presence of God for praise and prayer, and we stand there together as a
people in hope and love.
Hebrews 10:25 urges believers to continue
to assemble and encourage each other because something happens when they assemble. Or perhaps it is better to
say, someone happens, that is, we encounter God as the community of
faith enters the heavenly temple together to praise God in the Holy of Holies.
Hebrews 10:25, then, is not so much an explicit
command rooted in an assumed blueprint that the church must obey as a matter of
faithful obligation as much as it is an exhortation to embrace the eschatological reality into which we have been invited.
In other words, we are invited to participate
in the story of God through assembling together and joining the heavenly
chorus of angels, the church universal, and all the saints of the past to
praise God, confess our hope, and encourage each other. Indeed, it is better to
hear the exhortation of Hebrews 10:25 in the context of the story of God rather
than isolating it from the story as a proposition in a syllogism that identifies
part of the blueprint. The story gives meaning to the exhortation, and this
meaning is more transformative than an inferred blueprint obligation.
Why should believers in Jesus go to church? We may answer this question in several ways from within the story of God. No doubt others could be added as well.
(1)
We are part of the story of Israel,
and God invited Israel to assemble in God’s presence for praise, prayer, encounter,
and remembrance (cf. Deuteronomy 4:10; Psalm 50:5). These assemblies were
grounded in God’s mighty acts and called Israel into an ongoing relationship
with God. We assemble because Israel assembled, and we continue this practice
because we have been grafted into the story of Israel (Hebrews 12:18-24). The
practices of Israel guide us in the development of healthy and formative
spiritual and communal practices.
(2) As
disciples of Jesus, we follow Jesus into the assemblies of God’s people.
Jesus participated in Israel’s assemblies (John 2:13; 7:14-15), and he shared
the rhythm of that life with God. In addition to times with small groups (his disciples)
and solitude (alone with God), Jesus habitually assembled with the people of
God. Jesus did not neglect assembling, even though he knew they were neither
perfect nor necessarily loving or welcoming. If Jesus needed this communal life
through assembling with others, we need it as well. Just as we follow Jesus
into the water of baptism, so we also follow him into the assemblies of God’s
people.
(3) Jesus
is present in the assembly with the community of faith and participates in the assembly. As the firstborn from the dead,
Jesus praises God with the people of God as he sings with us in the midst of
the congregation (Hebrews 2:12). As divine, Jesus receives our worship
alongside of the one who sits on the throne. In both senses, Jesus is present
in our assemblies as the enthroned Messiah as well as the Son of God who
receives our worship (Matthew 18:19-20). In either case, Jesus is present in
the assembly as participant, host, and Lord, much like Jesus is present at the
table in his kingdom. Wherever Jesus goes, disciples follow, and Jesus goes to church
both in the past and in the present.
(4) In
our local assemblies, we assemble with all the saints, past and present. In
our present assemblies, we anticipate the future as, by the Spirit of God, we
participate in the present heavenly assembly around the throne of God (Hebrews
12:22-24). This is the work of God’s new creation which is already present but has not yet fully arrived. We await the future
Messianic banquet and the fullness of God’s new Jerusalem, and, at the same
time, we are privileged to enjoy that banquet and divine presence even now when
disciples of Jesus gather as an assembly. That assembly transcends space and
time as it includes all disciples everywhere (whether Singapore, Nairobi, or
Chicago), whether living or dead.
When we fail to assemble, what is the most
significant problem? It is not so much the violation of a command or an
obligation as it is the loss of encouragement, the loss of encounter with God,
the loss of God’s presence in community, and a failure to follow Jesus who participated
in the assemblies of God’s people during his ministry and is present as the
enthroned Lord in all the assemblies of God’s people.
But
when should Christians meet?
If it is important for Christians, like it was for Israel and Jesus, to assemble
regularly and habitually, when should they do so? Are there any commands or
prescriptions to guide our practice? How does a theological hermeneutic address
this question?
As we saw previously in this book, there
are good theological reasons for breaking bread every first day of the week as the
assembled people of God. This assembly does not necessarily assume an
institution, church building, or organizational structure. Rather, at its most
basic level, it is an invitation to assemble with other believers to break
bread every first day of the week. The conjunction of (1) the first day of the
week, (2) resurrection, and (3) breaking bread in Luke-Acts provides a strong,
even compelling, reason to eat the Lord’s supper every first day of the week.
At the same time, my judgment about the strength of the point is inferential rather than explicit. We
might appeal to the significance of the Lord’s Day in Revelation 1:10. But we
don’t know with any certainty whether John is referring to the first day of the
week (though I think there is good reason to think so) or to something else
(like an annual event, or even the day of divine judgment).
Nevertheless, Israel’s weekly Sabbath and
festivals, the inbreaking of new creation in the resurrection of Jesus, and the
function of tables in the story of God (from Israel’s sacrificial meals to the
eschatological Messianic banquet) ground a weekly table of the Lord, and I invite
all believers to embrace this practice because of the theological meaning of
the table as communion between God, those assembled, and with each other.
At the same time, Hebrews 10:25 suggests
more frequent meetings, and there is reason to believe the preacher envisions
daily assemblies or at least daily mutual exhortation (as in Hebrews 3:13).
Assembly is important, and it has
theological significance. We participate in the story of God when we assemble,
and we encounter God when we assemble as a community of faith. This is true wherever
we assemble (home, building, or under a tree; whether three people or three
thousand) because when disciples of Jesus gather for praise and prayer, Jesus
is present (Matthew 18:19-20), and wherever Jesus is present, he invites us to
sit at his table in his kingdom (Luke 22:29-30).
Similar to how Paul invited the Corinthians
to participate in the gift to the poor saints in Jerusalem out of love rather
than obligation, so God invites us to assemble with others in the heavenly
Jerusalem out of love rather than obligation. While there is no absolute command, there is a divine invitation.