1 The only exception to eating and drinking on a festival day under the first covenant with national Israel was the  Day of Atonement. On this festival both Israelites and non-Israelites who were considered a part of the nation were commanded to fast. However, today  the children of God are not required to fast because they are under a different covenant and have no need to fast on this day (See our study about the Day of Atonement and the reason for the fast).

These were days in which there was an outpouring of praise to God through formal public prayer. During the festivities on these days, the organized activities included the reading from the Book of the Law, poetry, singing songs, blowing trumpets, and playing music. All of these activities were dedicated to God and meant to acknowledge and proclaim his personal attributes and great works. These festival days were also to be days for reflecting on one's personal relationship with God and giving gratitude to him for the blessings he had bestowed.

"You are worthy, O Lord,  to receive glory and honor and power: for you have created all things, and for your pleasure [i.e., purpose] they were and are created" (Rev.4:11 KJV).

Many scriptures clearly show that God the Father created all things through Jesus Christ for his purpose and pleasure. With the creation of Adam and Eve, he began the process of  creating children who will become spirit-beings as he is with the same philosophy of life that he has. See Phil.3:21; Jn.1:12; 1.Jn.3:1-2; 2.Cor.6:18; Heb.2:10; Rom.8:14,19.

"But  as it is written, Eye has not seen, nor ear heard,  neither have  entered  into the heart of man, the things  which  God  has prepared for them that love him" (1.Cor.2:9 KJV).

God the Father and Jesus Christ are spirit-beings who derive great pleasure out of life; they are not somber individuals who live a dull uninteresting existence. One of the primary reasons for the Father's expansion of his family is to increase his pleasure and enjoyment by sharing all that he has and all that he will create throughout eternity with his children.

"You will show me the path of life: in your presence is fullness of joy; at your right hand there are pleasures for evermore" (Psa.16:11 KJV). See also Psa.36:7-9.

"The Lord takes pleasure in them that have deep feelings of  reverence and awe for him, and in those that have hope in his mercy. Praise the Lord O Jerusalem; praise your God O Zion" (Psa.147:11-12 Para.).

Jesus says that it gives the Father great pleasure to give to  his children  and share in their lives as they grow toward spiritual maturity (Matt.7:7-11; Lk.12:32).  From many scriptures, it is clear that the more we seek to please God the Father with our life the more he will bless us and the more real and fulfilling our spiritual lives will become.

One of the major prophecies for the end of the age concerns the restoration of truth through the ministry of Elijah:

"Behold I am sending you Elijah the prophet before the coming of the great and dreadful day of the Lord. And he shall  turn the heart of the fathers to the sons, and the heart of the sons to their fathers,  lest I come and smite the earth with utter destruction" (Mal.4:5-6 Para.). See also Mal.3:1.

The reference to fathers and sons by Malachi is a reference to the fathers who taught the truth of God, such as the Patriarchs, Moses, the Aaronic priesthood, and the Apostles. The  sons are a reference to those who are taught the righteous ways of God through these teachers of righteousness.

"And Jesus replied, Elijah truly will come first and restore all things" (Matt.17:11 Para.).

The reference to Elijah's restoration of all things by Jesus  is a reference to the restoration of God's worship system, which includes the sacrificial system and Jesus'  teachings concerning the salvation of humanity and the spiritual relationship between God the Father and his elect children. See our study papers about the covenants and the sacrificial system that will be established after the return of Christ.

The message of the third Elijah is centered around the restoration of the truth of God. Therefore,  we should expect the third Elijah to restore an understanding of how the worship system that God instituted at Mount Sinai and the worship system that Jesus Christ instituted at Jerusalem work together in the salvation of those who believe and worship God the Father in truth.

When the Father's worship system is understood in connection with his plan for the salvation of humanity and is believed by those whom he calls to salvation, it can  truly be said that the hearts of the fathers have been turned to the sons and the sons' to the fathers. Indeed, belief in and adherence to God's true worship system will result in harmony between the fathers who taught righteousness (i.e., the Patriarchs, Moses, Aaron, the Apostles, and others) and those who are taught righteousness and believe.

A review of the ministries of the first Elijah and the second Elijah (John the Baptist), reveals that both of them had one major thing in common; they both preached a powerful warning message to God's covenant people. This warning was for God's people to repent and return to the true, uncorrupted worship of God so they would not have to face God's wrath.

The primary emphasis of the first and second Elijahs'  ministries  concerned the restoration of a spiritual relationship between God and  his chosen people. It is also evident by what is said of the third Elijah's ministry that this will also be one of his messages.

In order to establish the kind of spiritual relationship that the Father and Jesus Christ want between them and the elect of God, the formal worship of God the Father on the weekly Sabbath and  the annual festivals must be restored and practiced as originally intended. When this is done, one will be able to please the Father and Jesus Christ in a more dynamic way on the Sabbath and festival observances. Additionally, one  will be able to reap more of the physical and spiritual benefits that are promised as a part of these special days.

It is when these days are observed as God the Father and Jesus Christ originally intended that fellowship and communion with them and the elect children of God will become the kind of joyful, exciting, and fulfilling experience that it is intended to be.

1. If one is fulfilling one's responsibility to fellowship with God's people and learn about God and his ways during the weekly Sabbath and the annual festivals, what can be done to enhance this experience and make it more pleasing to the Father and Jesus Christ and more beneficial to one's spiritual life?

2. If one is unable to meet with other children of God during the weekly Sabbath and the annual festivals, how does one make their communion with the Father and his Son an increasingly meaningful experience on these special days?

The information needed to answer these two questions can only be found through a study of the various concepts and instructions in the Bible that explain how to worship and praise God. This knowledge  is almost totally missing from the teachings within most of the congregations of God today, because most of the knowledge of how to properly worship and praise God was lost when the dynamic and powerful church  that Jesus established on the Feast of  Pentecost in 30 A.D. ceased to exist after the death of the apostle John.

Although the  true spiritual Body of Christ never completely lost the understanding of the most basic truths that are necessary for salvation,  it did  accept much false teaching and made many departures from the truth of God. Some of the knowledge and understanding  that was allowed to be lost pertains to how one is to worship and please God the Father during the weekly Sabbath and the annual festivals. This lost  knowledge has resulted in the majority of God's people structuring their personal and collective worship of the true God after that of false Christianity.

An honest analysis of  the worship structure of false Christianity shows that the singing, the music, and the messages are primarily intended for the entertainment of the worshipers and does not reflect the kind of worship and praise of God that is recorded in the Bible.

The scriptures clearly show that the worship and praise of the true God is not to be done for the entertainment and pleasure of the worshiper. Nevertheless,  by its very nature, the proper worship and praise of God will result in a pleasurable experience for the worshiper. However, proper worship and praise of the true God is done to establish and maintain a harmonious relationship with him and please him.

The historical and scriptural records show that the formal worship of the God of Israel on the Sabbath, the annual festival observances and other special events, such as the bringing of the ark to the City of David, the  dedication of the temple in Jerusalem, and the daily sacrifices, were carefully planned and executed in order to properly worship and praise God.

The elect who worship and praise God the Father today should seek to please him like the ancient Israelites and the early church did with their praise, songs, music, and dance for his pleasure.

Editor's Note

Because we are about 4,000 years removed from the giving of the law at Mount Sinai and about 1,900 years  removed from the early church, it is difficult to understand how the Father wants his elect children to worship and praise him in an individual or formal collective  way during this age of the church. In order to discover how to worship and please God on his weekly Sabbath and annual festival days, this study will  make a detailed analysis of the following subjects:

• The example of the  early church concerning the worship and praise of God
• The meanings of the Hebrew and Greek words in the Bible that pertain to the worship and praise of God
• The worship system that God gave ancient Israel
• What the prophets and psalmists have said about the worship and praise of God
• What will be required of humanity after the return of Jesus Christ concerning the worship and praise of God
• The examples of worship and praise in the Book of Revelation

God promised the Israelites that, if they were faithful in their observance of the annual festivals  and in bringing the required tithes and  offerings to him at the place where he placed his name and presence, he would give them unimaginable physical blessings (See Mal.3:10-11). Today, if we obey God's instructions to truly rejoice during his festivals, we will also receive great spiritual blessings now and in the future:

"And  you shall eat before the Lord your God, in the place  which he shall choose to place his name there, the tithe of your grain, of  your wine, and of your oil, and the firstlings of your herds and of your flocks; that you may learn to fear [to have deep feelings of  reverence and awe] the Lord your God always" (Deut.14:23 KJV).

In order to be at peace with God and to perform his will in their lives,  the Israelites had to learn to love him, have deep feelings of  reverence and respect for him, and stand in awe of him. A major part of this learning process concerned contact with God  through the formal worship system at the location he  chose  to place his name and presence. There, they had to remember, speak of, and meditate on  the great things that God had done and was doing for them individually and nationally.

Through  the repetition of the weekly Sabbath and the  annual festivals and through  practicing God's law and way of life, the Israelites were   constantly  reminded of God's greatness and his  love  and concern for them. Today, these same basic concepts apply to the elect of God.

"The Lord says this, Keep justice and do righteously, for my salvation is coming near, and my righteousness [Christ] will be revealed. Blessed is the man who does this, and the son of man that grabs hold, and keeps my Sabbath without defiling it; and does not practice all kinds of evil" (vs.1-2).

In this prophetic promise, Isaiah records God the Father's thoughts, which are given to him by the Creator God. Those to whom salvation is offered and who have seized this opportunity are encouraged to continue to live righteously, because they will be blessed for their proper observance of the Sabbath while maintaining a righteous lifestyle.

"Neither let the son of the foreigner that has joined himself to the Lord say, The Lord has cut me off from his people: neither let the eunuch say, Look, I am a dry tree. For this says the Lord to the eunuchs that keep my Sabbaths, and choose the things that please me, and grab hold of my covenant; Within my  walls and within my house I will give them a place and a name better than sons and daughters; I will give them an everlasting name that shall never cease" (vs.3-5).

Under the first covenant with national Israel, there were certain people who were excluded from participating with the congregation in the formal worship of God (See Deut. chap.23). However, God says that these people should not worry about their physical circumstances, because he will not cut them off from the promises he has made to bless them for their obedience to him. These individuals are special to God because they love him, believe in the  promises that are in  his agreement with them, and have made an effort to keep the Sabbath holy  and to do the things that please him on this special day.

"And the sons of aliens who join themselves to the Lord to serve him, and to love his name, and become his servants and everyone who keeps from defiling the Sabbath and grabs hold of my covenant. These I will bring to my holy mount and make them joyful in my house of prayer. Their burnt offerings and their sacrifices shall be accepted on my altar . . ." (vs.6-7).

Because God is pleased with those who seek to please him, he will bring them into his most holy place and make them happy there. It is important to understand that it is because these people do things that please God on his Sabbath that he is especially pleased with them and will accept their offerings and sacrifices (atonement for sin and gratitude to him).

Clearly the weekly Sabbath is not to be observed and celebrated for exactly the  same reasons as each of the annual festivals. Nonetheless, the weekly Sabbath is a day on which the Father's children should celebrate and rejoice.

Since the disappearance of the early church, many  have taught that Isaiah  58:13-14  says that  no personal pleasure, entertainment, or strenuous  physical activity is allowed on the Sabbath; however, this is not true. Just  because we are commanded to cease from our labor on  this day, it does not mean that we must be totally inactive on the Sabbath. God intended just the opposite. The Sabbath is holy time, which  God has specifically set aside for humanity's benefit and enjoyment:

"If  you  will turn away your foot from the Sabbath,  from  doing your own pleasure on my holy day; and call the Sabbath a delight, the  holy of the Lord, honorable; and shall honor him, not  doing your  own ways, not finding your own pleasure [will], nor speaking  your own words:  Then shall you delight yourself in the Lord;  and  I will  cause  you to ride upon the high places of the  earth, and feed  you with the heritage of Jacob your father: for the   mouth of the Lord has spoken it" (Isa.58:13-14 KJV).

If  the King James translation of verses 13-14 is  correct,  the  logic  of  this text is flawed, because it is impossible to call the Sabbath a 'delight'  if one is forbidden to do anything pleasurable or delightful on  it.  However, the  Bible  is a very logical book without contradiction; therefore, there must be an error in the  King James translation.

The  first  verse  of Isaiah 58 shows that the context  of  the  whole chapter is a condemnation of Israel  for  their  rebellion against God and their violation of his law,  including the breaking of the Sabbath:

"Cry  aloud,  spare not, lift up your voice like a  trumpet,  and show my people their transgression, and the house of Jacob  their sins" (Isa.58:1 Para.).

The  problem in understanding what Isaiah recorded in verse 13 comes from  a mistranslation  of  the Hebrew word 'hepes',  which has been translated as 'pleasure'  in the King James Translation. The Hebrew word 'hepes' actually means 'will'  or  'purpose'; it has nothing to do with a celebration, entertainment,  or recreation. The reprimand in verse 13 is an instruction to refrain from doing one's own will or purpose on the weekly Sabbath.

The Jewish translation of Isaiah 58:13 reads, "If you turn  away your foot because of the Sabbath, from pursuing your  business on my holy day. . . nor pursuing your business, nor speaking thereof."

The New English Bible reads, "If you cease to tread the Sabbath underfoot,  and  keep my holy day free from your own affairs,  if you  call  the  Sabbath a day of joy. . .. If you honor  it  by not plying your trade, not seeking your own interest or attending  to your own affairs."

The instruction in verse 14 is to make the Sabbath a delight and a  pleasurable experience by turning one's attention  toward God and his wonderful and awesome purpose for humanity.

Isaiah 58:13-14 has nothing to do with prohibiting pleasure, entertainment, or recreation on the Sabbath. The admonition is to refrain   from  violating the Sabbath by  working or  having one's thoughts focused on one's occupation, trade, profession, or whatever one does to  earn a living or increase one's wealth. When  a  person observes the Sabbath the way God intended, one will reap tremendous blessings.

God says to rejoice on the Sabbath and the annual festivals, but he does not intend that we should totally fill these days with the pleasures of this life.  God's instruction  to rejoice does not cancel one's responsibility  to keep these days holy and to commune with  him.

In addition to the worship and praise of God on the festivals, there are  many other  things that one can do on these days that will help make them delightful. For example, there is no prohibition  against swimming, playing tennis, fishing, gardening, sewing, doing  artwork, picnicking,  barbecuing, playing ball, and fellow-shipping with friends and neighbors.

The Sabbath and the annual festivals should be a delight for ourselves, our family,  and our  friends with no more restrictions than we would have on  any other day other than those things specifically prohibited by God's law.

Christ  came  to  teach us the spiritual aspect of  the  law.   A converted  mind seeks the wisdom (Jms.1:5) of the spirit  of  the law  as well as the letter of the law. Moreover, a truly  converted person should  not  need a long list of things which are and  are  not permitted on these days.

David summarizes the attitude that one should have toward God and the joy that one should have in keeping the festivals with God the Father, Jesus Christ, and the Father's children:

"As the deer pants after the stream of water, so my life pants after you, O God. My life thirsts for God, for the living God; when shall  I come and appear before God? My tears have been my food day and night, while  they continually say to me,  Where is your God? When I remember these things,  I pour out my very being: for I went with the multitude; I went with them to the house of God, with the voice of rejoicing and praise, with the multitude that were keeping the festival" (Psa.42:1-4 Para.).

The writer to the Hebrews urged those who are called to salvation during the end of the age to gather together for the following purposes:

"And let us consider one another to provoke to love and to good works: not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another: and so much the more as you see the day approaching" (Heb.10:24-25 KJV).

Whether or not we are living just before the return of Jesus Christ, we still need to understand and practice the things that please God the Father in our worship and praise of  him, so that we can grow in grace and knowledge and have a closer and more harmonious relationship with him and his Son. One of the great opportunities to do this  is during the weekly festival of the Sabbath and the annual festivals when we can fellowship with others of like mind.

Paul's instruction to assemble together is followed by many of God's elect today, but most of them use the worship format of the churches of this world as a guide for their formal worship of the true God. The problem the elect have today in structuring a formal worship assembly after the format of the early church is that we do not know how their worship assemblies were structured. Moreover we live in different times and under different circumstances from the early church. Therefore, we cannot do many of the things in the same way that were done in the past to worship and praise God. However, it is obvious that more is expected than has been practiced since the demise of the early church.

But, how does one practice the things that obviously please God the Father and Jesus Christ in a formal worship assembly today, in order to make the Sabbath and the annual festivals more meaningful in our personal and collective relationship with the Father and his Son?

When the elect of God assemble together, they must conduct themselves in an orderly, harmonious manner. Within the reprimand to the church at Corinth for their unacceptable behavior when they met to fellowship and worship God, the apostle Paul says:

"For God is not the author  of confusion,  but of peace,  as in all churches  of  the saints . . .. Let all things be done decently and in order" (1.Cor.14:33, 40 KJV).

In both the Old and New Testaments, all of the instructions and examples pertaining to the formal worship of God dictate order and harmony. Clearly, any formal meeting of the elect of God should not be conducted with uncontrolled emotionalism, which is done in the charismatic religions of today. See our study about the inappropriate behavior and disorderly conduct within the church at Corinth as they  observed the Passover and assembled  to worship God on other occasions.

"Nobody must imagine that he is religious while he still goes on deceiving himself and not keeping control over his tongue; anyone who does this has the wrong idea of religion" (Jms.1:26, The Jerusalem Bible).

Although the apostle James was instructing the elect in how to conduct their daily lives, what he says about controlling what comes out of one's mouth also applies to one's behavior during a congregational meeting of the elect.

Order within the congregation should not restrict one's worship of God in anyway, but it should enhance one's opportunity to grow in grace and knowledge and give praise, glory, honor, and gratitude to God the Father.

1.Corinthians 14:23-26

"If  the whole church assembles together in one  place, and  all speak in different languages, and people come that are not skilled in these languages, or unbelievers come to your assemblies,  will they not say that you are insane?" (v23 Para.).

Paul  says for the church as a whole to speak in different languages at  the same time would give the impression that those who spoke were  insane. The Corinthians did not correctly understand or practice the spiritual gift of languages.

"But  if  all prophesy [if all speak divine counsels], and  there come in one that believes not, or one unlearned, he is convinced of all [shown his sinful state], he is judged of all" (v24 KJV).

The Taylor translation renders the phrase "he is judged of all" as  "and his conscience   will  be pricked  by  everything  he  hears."   This translation  seems to be more logical;  in that, it would serve no purpose  for the congregation to pass judgment on an  unbeliever unless the unbeliever began to understand what was being taught.

Verses 23-24 clearly show that Paul instructed  the Corinthians how to correctly conduct themselves in a formal worship assembly and how to teach  things  that would benefit those who don't have very much understanding of Gods truth:

"The  proper  kind  of teaching  will  result in people understanding their inner  being and then be convinced they need to change and worship  the  true God.  Because  of this kind of proper conduct and teaching,  they will also know that the spirit of God dwells in you . . .. Let all things be done to edifying" (vs.25-26 Para.).

"And  the  Lord spoke to Moses saying, Speak to the  children  of Israel, and say to them, Concerning the feasts of the Lord, which you  shall  proclaim to be holy convocations, even these are  my feasts" (Lev.23:1-2 KJV).

The following eight festival days are noted in Leviticus chapter 23 as specific days on which there are to be holy convocations:

1. The Weekly Sabbath 2. The First Day of Unleavened Bread 3. The Last Day of Unleavened Bread 4. Pentecost (Feast of Weeks) 5. Trumpets 6. The Day of Atonement 7. The First Day of the Feast of Shelters/Ingathering 8. The Eighth Day

Through these eight festivals and days of holy convocation, God the Father reveals his plan of salvation to those he calls to become a part of his family and kingdom.

Although the Passover is called a feast in Luke 2:41 and John 13:1, it is not a festive occasion; the Passover that occurs on the first day of the first festival of the sacred year begins the festival days of the sacred year and is  extremely important because it  pictures the beginning of God's plan for the salvation of humanity.

It is during the beginning of the evening portion of the first festival day of unleavened bread that the elect partake of the Passover rituals, through which they acknowledge Jesus Christ as their Savior and renew their covenant with God the Father. Through this, they show their willingness to serve him, his son, his  elect children, and humanity.

It is also during this first festival of the sacred year that the lift offering was presented to God that symbolized our  Savior being offered to the Father as the firstborn of the New Creation and the sacrifice for the sins of humanity.

During the festivals the Father's children are to meet with him on an individual and collective basis for the following reasons:

• To fellowship with him and his Son (1.Jn.1:3)
• To fellowship with others who are also called to salvation (Heb.10:24-25)
• To learn his law and way of life (Psa.119:66, 71-72)
• To learn why we should love, revere, and respect him (Deut.14:23)
• To worship and praise him (Psa.148:1-14)
• To honor him  (Isa.58:13)
• To remember things about him and his ways (Zech.10:9; Deut.8:18; Ex.12:1-27)
• To remember what he has done for his people (1.Chron.16:11-12; Ex.12:1-27)
• To remember his promises (Jms.1:12; 2.Pet.1:1-4)
• To rejoice before him (Deut.14:14-23,27)

Clearly, some of the things that can be done during these special days can also be done at other times; therefore, if we are to understand what makes one's worship of the Father more pleasing to him on these days than at other times, we must first understand what the love of God is and why God the Father and Jesus Christ love us.  When one understands this awesome truth, one can begin to understand why the Father requires certain acts of worship and praise of  him to be performed in an intensified manner during his festivals and holy convocations.

Satan has deceived the world for centuries through false Christianity and most of the elect of God have been called out of Satan's religious system; however, true Christians have been greatly influenced by various forms of false Christianity in the way that they personally and collectively worship God the Father. Therefore, it is no great surprise that congregations of God throughout the world differ greatly in the way that they conduct and behave in their formal assemblies.

At one extreme, there are those who practice uncontrolled emotionalism like the charismatic churches of this world. And at the other extreme, there are those who are structured and solemn to the point of being antiseptic and ritualized in their worship of God. What is abundantly clear from both the Old and New Testaments  is that neither of these two extremes are pleasing to God.

In order to gain any true understanding of  what type of formal worship is acceptable and pleasing to God during this gospel age of salvation, one must first understand the concept of worship as set forth in the Bible.

The Word 'Worship'

The word that is often translated as 'worship' in various English versions of the Bible comes from the following Hebrew and Greek words 'shaha', 'shahah', 'proskuneo' and 'sebomai.'

The Hebrew words 'shaha' and 'shahah' basically mean 'to bow down', 'to lie down', or 'to be brought low'. And the commonly occurring term 'hishtahawa' means 'to prostrate oneself.'

The Greek word 'proskuneo' literally means to 'prostrate oneself in homage', 'to reverence', and 'to adore.' And the Greek word 'sebomai' means 'to adore' and it connotes 'devote religious worship.'

Both the Hebrew and Greek words infer bringing oneself into submission to something that is superior to oneself. When these words are used in relation to God, they denote bringing oneself into submission  to God and giving him the honor, respect, praise, and gratitude that is rightfully his to receive.

Both the Hebrew and the Greek words that have been translated in various English versions of  the Bible as 'worship' are verbs that connote a person doing something positive toward God. Therefore, it is the thing that one does that defines one's worship of God.  The Bible clearly reveals two categories of worship toward God the Father and Jesus Christ. The first constitutes one's personal and private worship. The second constitutes a formal collective worship of God by his  people. The Bible also clearly reveals that both of these categories of worship must be performed in accordance to how God wants to be worshiped.

Although the physical conditions that dictate the place where one can personally and collectively worship God have changed from the initial creation of humanity and will continue to change until the Kingdom of God rules the earth, the basic requirements of true worship toward God will never change. The kind of worship that gave the Sovereign God and the Creator God pleasure during the times of Adam and Eve, the Patriarchs, national Israel, and the early church, remain the same today. It is only our concept of what is required to please God that has changed throughout the ages.

Ancient Israel observed the weekly Sabbath as well as the annual festivals. Under the New Covenant, the early church also observed these festivals. Moreover, these festivals will be observed after Christ returns to  rule  the earth. For those who want to worship God the Father  and follow the example of Jesus Christ, the question of how to worship and praise the Father and observe his weekly and annual festivals today in a  way that is pleasing to him and his Son must be answered.

In  order to find an accurate, logical, and helpful  answer to  the  above question, we need to first explore the following four themes of Sabbath observance, because almost everything that is said about the weekly Sabbath also applies to the annual festivals:

1. Ceasing from the work by which one earns a living or increases one's wealth

2. Remembering the Sabbath and  keeping it holy

3. Celebrating the Sabbath day by rejoicing before God

4. Coming before God to worship, praise, and fellowship with him

"You  shall  keep the Sabbath therefore; for it is holy  to  you: every  one  that  defiles it shall surely be put  to  death:  for whosoever does any work therein, that soul shall be cut off from among  his people. Six  days may work be done; but in the  seventh  is  the Sabbath of rest, holy to the Lord: whosoever does any work in the Sabbath  day,  he  shall surely be  put  to death"  (Ex.31:14-15 KJV).

God instructs that the first six days of the week may be  devoted to  one's personal work; however, the Sabbath day is  holy  time, which  belongs to God. On the Sabbath day one's personal work  is prohibited.  Notice that this pollution of the holy Sabbath is  a capital crime that is punishable by death.

The prophet Jeremiah records that to violate the  prohibition against  working on the Sabbath pollutes the sacredness of  this holy time. Other scriptures show that this same instruction concerning the cessation of work also applies to the annual festivals.

"The Lord said to me, Jeremiah, go and announce my message at the People's  Gate, through which the kings of Judah enter and  leave the city; then go to all the other gates of Jerusalem. Tell  the kings  and  all  the people of Judah and everyone  who  lives  in Jerusalem and enters these gates, to listen to what I say" (vs.19-20).

"Tell them that if they love their lives, they must not carry any load on the Sabbath: they must not carry  anything in through the gates of Jerusalem,  or carry anything out of their houses on the Sabbath.  They must not work on the Sabbath; they must observe it as a sacred day, as I commanded their ancestors. Their  ancestors did not listen to me or pay any attention.  Instead, they  became stubborn; they would not obey me or learn from me" (vs.21-23).

"Tell  these  people that they must obey all my  commands.   They must not carry any load in through the gates of this city on  the Sabbath.  They must observe the Sabbath as a sacred day and  must not do any work at all" (v24).

"They must obey me and observe the Sabbath as a sacred  day.  They  must not carry any load through the gates of  Jerusalem  on that  day; for if they do, I will set the gates of Jerusalem  on fire.   Fire will burn down the palaces of Jerusalem, and no  one will be able to put it out" (v27).

Because ceasing one's work is a major aspect of  keeping  the Sabbath holy (Ex.20:9-10; 31:14-15), it is important to understand exactly  what kind of work God prohibits on his Sabbath day.

In the purest sense, physical work is defined as expending physical  energy  in order to cause an action to take  place  in  this physical dimension of existence.

What  one does to earn a living, including  a person's  occupation, trade or profession,  or what one does to  increase one's  wealth  is  defined as work in scripture, and is prohibited on  the  Sabbath. However, as we will see, under certain circumstances physical work may be considered spiritual work if it is done for a righteous reason.

In  the purest sense, spiritual work is work that is  done  using  spirit-energy for spiritual reasons. There is no  prohibition against the performance of spiritual work on the Sabbath  or the  annual observances. As we will see, spiritual work  is  not only allowed on the Sabbath, it may be required under some circumstances in order to keep  the Sabbath holy.

"One Sabbath Jesus was going through the grainfields, and as  his disciples  walked along, they began to pick some heads of  grain. The  Pharisees  said to him, 'Look, why are they doing  what is unlawful on the Sabbath?" (Mk.2:23-24 NIV).

It  is  important to note that there is no law that  prohibits  a person from eating on the Sabbath. The law that the Pharisees referred to is their law, not God's law. What the Pharisees  accused Jesus and his disciples of was harvesting on the Sabbath (i.e., working on the Sabbath), and harvesting on the Sabbath does violate the  Sabbath.

Christ  answered  the Pharisees with the example of  David  going into the house of God and eating the consecrated bread that was only lawful for priests to eat (Mk.2:25-26). Then he said  to them, "The Sabbath was made for man, not man for the Sabbath. So the Son of Man is Lord even of the Sabbath" (Mk.2:27-28 NIV).

There  are  at least four things that can be  learned  from  this account in Mark 2:23-27:

1. Human rules can never alter, replace, or supersede the law  of God.

2. Christ and the disciples were not harvesting; they  were  not working in order to earn a living or increase their wealth. They merely  picked the grain because they wanted something to eat. Eating on the Sabbath is permissible and is not considered work.

3. It is permissible to set aside certain rules in order to  take care  of human needs. David and the High Priest both understood this principle;  therefore, David and his men were  given  bread from the tabernacle. See 1.Sam.21:1-6.

4. Jesus who is the Creator of the Sabbath knew how to keep the Sabbath  holy and he has the authority to say what can and  cannot be done on this day.

The religious leaders of Christ's day were constantly criticizing Jesus for healing people on the Sabbath. In reply to this  criticism, he often admonished them for their hard-heartedness, and  he sometimes said that they were kinder to animals than they were to their fellow men:

"You hypocrite, does not each one of you on the Sabbath loose his ox or his ass from the stall, and lead him away to  watering? And ought not this woman, being a daughter of Abraham, whom Satan has bound, lo, these eighteen years, be loosed from this bond  on the Sabbath day?" (Lk.13:15-16 KJV).

"And  behold , there was a certain man before him which  had  the dropsy. And Jesus spoke to the lawyers and Pharisees, saying,  Is it lawful to heal on the Sabbath day? . . . And he took him,  and healed  him. . . Which of you shall have an ass  or  an  ox fallen into a pit, and will not straightaway pull him out on  the Sabbath day?" (Lk.14:2-5 KJV).

There are a number of basic principles that can be learned from these two accounts:

• It is permissible to perform work when there is an  emergency that threatens life, limb, or property on the Sabbath.
• It is permissible to perform acts of compassion to remove sickness and pain on the Sabbath.
• Doing good works (Spiritual and Physical), which fall into the two broad categories of emergencies and acts of compassion, both are  permissible  on the Sabbath.

Was  Jesus  working on the Sabbath when he  healed  people? Yes, Jesus was working on the Sabbath when he performed these acts  of compassion  (Jn.5:17; 10:32). However, he was not performing the kind  of  work  that was prohibited (i.e., earning  a  living  or gaining  physical wealth).  Jesus was  doing   spiritual work which is lawful to do on the Sabbath.

When  does  physical work become spiritual  work?  Physical  work becomes  spiritual work when it is done for a  righteous  reason. The  basis  for these righteous reasons can be found in  the  two great  commands of the law:

"Then  one of them, which was a lawyer, asked . . . Master, which  is the  great commandment in the law? Jesus said to him,  You  shall love  the  Lord your God with all your heart, and with  all  your soul,  and with all your mind. This is the first and  great commandment.  And  the  second is like to it, You  shall  love  your neighbor as yourself. On these two commandments hang all the  law and the prophets" (Matt.22:35-40 KJV).

The  law to love God includes the way one should conduct their entire  life in relationship to God and man. If we love God, we will also love our  neighbors.  Therefore, performing work in order  to help a fellow human in the event of a real emergency or an extreme  need is a part of spiritual work and worship on the Sabbath.

For  further  details concerning types of work,  professions,  and  occupations that are legal to pursue on the Sabbath see our study entitled Questions, Answers, And Comments About The Sabbath.

"Remember the Sabbath day, to keep it holy" (Ex.20:8 KJV).

Our minds were made with a tremendous ability to store and recall information. This  mental process is structured  so  that  some information is automatically prioritized and used for our  physical survival, while other information is dependent upon  a  conscious effort on our part to keep it current and accessible.  The latter case is the way we deal with information  that pertains to our spiritual walk with God.

The English word 'remember' in verse 20 is the Hebrew word 'zakar', and means to think (about), meditate (upon), pay attention  (to), remember,  recollect,  mention, declare,  recite,  proclaim,  and invoke.  The very nature of the Hebrew word 'zakar' demands  that action be taken and effort be expended toward being aware of  the Sabbath and its importance.

King  David,  who  diligently sought after the way  of  God  (Acts 13:22) reveals to us an easy and effective way to keep the important things of God in the forefront of the mind:

"Blessed is the man that walks not in the counsel of the ungodly, nor  stands  in the way of sinners, nor sits in the seat  of  the scornful.  But his delight is in the law of the Lord; and in his law does he meditate day and night" (Psa.1:1-2 KJV).

"O  how  love  I  your law! it is  my  meditation  all  the  day" (Psa.119:97 KJV).

"Remember the Sabbath day, to keep it holy" (Ex.20:8 KJV).

The  English  word translated 'holy' in Exodus 20:8 is  from  the Hebrew 'qadash', which connotes the state that belongs to the sphere of the sacred.

Remember  that  only God can make a thing holy, and  because  the Sabbath  is holy time, it belongs to God. No thought, action, or desire of any individual can make the Sabbath any holier than  it already is. The instruction is to keep the Sabbath holy, but  how does one keep something holy?

In  the books of the law and the prophets there are many  examples of  how the priesthood were to keep themselves and the things  of God holy. One of these instructions had to do with their personal behavior and mental alertness while they officiated in the tabernacle:

"Do not drink wine nor strong drink, you, nor your sons with you, when  you  go into the tabernacle of the congregation,  lest  you die:  it shall be a statute forever throughout your generations: And that you may put a difference between holy and unholy, and between clean and unclean" (Lev.10:9-10). See also Lev.11:43-47; 20:25-26.

Alcoholic  beverages  alone are not evil; however, even  a  small amount can affect  one's  judgment and physical performance. The performance of the priesthood's duties required that they  be mentally alert as well as physically fit. It was a gross error in judgment concerning holy and unholy things that led to the pollution of the tabernacle and the  death of  Nadab  and Abihu (Lev.10:1-12).

Nadab  and Abihu polluted the holy things of God with their  lack of respect for his law; they did not keep holy things holy, and they did not make a difference between the holy and the unholy. See also Lev.6:14-23; 21:6-23;  Mal.1:6-7.

Although ancient Israel often observed and practiced all of God's festivals, and worshiped him with great zeal, he continually sent prophets to them to urge them to return to the  worship system that they had originally been given.

After the death of King Solomon and the division of Israel into two separate nations, and with the passage of time, the northern ten tribes of Israel (House of Israel) totally departed from the worship system that God had originally given them. Only the House of Judah continued a worship system that closely resembled the original system given to them by God. However, the prophet Isaiah shows that the House of Judah's attempt to worship God in a way that they thought would please him was totally inadequate.

The  prophet Ezekiel records the process by which one is able  to keep the Sabbath holy and the process by which it can be  polluted:

"And I gave them my statutes, and showed them my judgments, which if a man do, he shall live in them. Moreover I also gave them  my Sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctifies them. But the house of  Israel rebelled against  me in the wilderness: they walked  not  in  my statutes,  and they despised my judgments, which if a man do, he shall  even live in them; and my Sabbaths they greatly  polluted: then I said, I will pour out my fury upon them in the wilderness, and consume them" (Ezk.20:11-13 KJV).

It  is  rebellion against God and a refusal to do what he  has  instructed that constitutes the pollution of his sacred festivals.

"There is a conspiracy of her prophets in the midst thereof, like a roaring lion ravening the prey; they have devoured souls;  they have  taken the treasure and precious things; they have made  her many widows in the   midst thereof. Her priests have violated  my law, and have profaned my holy things:  they have put no  difference  between the holy and profane, neither have they showed  the difference between the clean and unclean, and have hid their eyes from my Sabbaths, and I am profaned among them!" (Ezk.22:25-26 KJV).

Because the violation of God's law  is the root cause  of polluting  things that are holy,  in order to keep the Sabbath and the annual festivals holy, one must observe them with  a proper  attitude, and obedience to God's instructions pertaining to their observance.

Remembering the Sabbath is not only being conscious of the day of  the  week on which the Sabbath occurs but  also bringing to mind all that the Sabbath is. This includes understanding  its creation, its purpose for humanity, and  its  symbolic, contemporary, and prophetic meanings.

Isaiah 1:10-19 Paraphrased

"Hear the word of the Lord you rulers of Sodom (House of Judah); listen to the law of our God, you people of Gomorrah (Jerusalem). To what purpose are your many sacrifices to me? I am full of the burnt-offerings of rams, and the fat of fed beasts; I do not delight in the blood of young bulls, lambs, or male goats. When you come before me, who has required you to tread my courts? Do not bring anymore  vain oblations; your incense is an abomination to me; the observance of  new moons and the sabbaths, the calling of assemblies, I cannot bear them, they are lawlessness to me, even the solemn meeting. Your new moons and your appointed feasts, I hate: they trouble me, I am weary of them" (vs.10-14). See also Isa.5:11-12; Mal.2:1-10.

Although these people were worshiping the Creator God through observing his commanded assemblies and festivals and performing the sacrifices along with the many rituals that were a part of the original worship system that he had given to national Israel, their worship was in vain, because God was not pleased with what they did.

"And when you spread forth your hands, I will hide my eyes from you; yes when you make many prayers, I will not hear: your hands are full of blood. Wash yourselves, clean yourselves, put away your evil practices from before my eves; stop practicing evil. Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow" (vs.15-17).

God did not accept their  worship of  him, because their hearts were evil. God requires certain physical acts to be performed as one worships and praises him; however, if these physical acts are not accompanied by a righteous attitude and righteous behavior, the worship and praise of him is done in vain and will not be accepted by him.

"Come let us reason together, says the Lord: though your sins are as scarlet, they shall be as white as snow; though they are red as crimson, they shall be as white wool. If you are willingly obedient, you  shall eat the good of the land" (vs.18-19).

The key to having one's worship accepted by God, is understanding what God expects and performing what he expects in a willing and obedient attitude.

During Jesus' lifetime the sacrificial worship system was being practiced and administered from Jerusalem through the Levitical priesthood and the teaching of God's law by the scholarly orders of Scribes and Pharisees. However, Jesus says that their teachings and practice of worship toward God were unacceptable:

"Hypocrites, well did Isaiah prophesy about you, saying, This people draws near to me with their mouth, and with their lips honor me; but their heart is far from me. But in vain do they worship me, teaching as doctrines the ordinances of men" (Matt.15:7-9 Para.). See also Isa.29:13; Ezk.33:31-32.

Jesus clearly says that doctrines and ordinances of worship that are not in conformity to God's word are useless. The point is this: God the Father is only pleased with worship that is directed to him and sanctioned by him; all other worship directed to him does not please him and is done in vain.

There are many prophecies that reveal God's great displeasure with the way that his chosen people often practiced the worship system that he gave them when he formed them into a nation in the wilderness of Sinai. Moreover, there are many prophecies that show this same displeasure with the false worship systems that they have adopted and practiced throughout the ages. The prophecy of Amos reveals God's  disapproval of the Jewish (the Israelis) festivals and sacrifices, which they will observe and perform shortly before the return of Jesus Christ to establish the Kingdom of God on earth.

"Shall not the day of the Lord be dark, and not light? Even extremely dark, having no brightness in it?  I hate, I despise your feast days, and I will not smell your solemn gatherings. Although you offer me burnt-offerings and your food-offerings, I will not accept them neither will I regard the peace-offerings of your fat beasts. Take away from me the noise of your songs; for I will not hear the melody of your viols."

These two prophecies clearly show that God expects any worship of him to be performed correctly and in a righteous attitude. These warnings to the Jews should not be taken lightly by anyone who is serious about pleasing God the Father and Jesus Christ in their observance of the weekly festival of the Sabbath or the annual festivals. Although the elect of God are not required to offer animal sacrifice, they are required to worship God in a manner that is pleasing to him.

While  speaking to a woman of Samaria, Jesus explains that  there would  come  a  time when the existing worship  system  would  be changed, and that those who worshiped God would do  so  in spirit and truth:

"But  the  hour is coming, and now is, when the  true  worshipers will worship the Father in spirit and truth. For the Father seeks such  ones that worship him. God is a spirit, and the ones  that worship him must worship in spirit and truth" (Jn.4:23-24 Para.). See also Phil.3:3.

Many people believe that, when Jesus spoke of worshiping in spirit and truth, he was only speaking philosophically  and that he was only trying to convey that people would eventually worship God with a different attitude. However, Jesus was  saying something completely different. He was speaking of the time when the  Father  would move his place of worship from the  temple  in Jerusalem to a temple of flesh, where his spirit would reside. Moreover, he was also speaking of the time just before his return when the Father's true worshipers would worship him correctly (i.e., in truth), in the way that he wants to be worshiped by them.  See also our study about the New Creation.

There are hundreds of scriptures that clearly show that God's people are required to praise him, and that he gets great pleasure from praise given to him by his people. Moreover, several prophecies show that, before Christ returns, the elect of God will again understand how to worship and praise God the Father in a way that is pleasing to him. However, the kind of  praise that God requires is almost totally missing from the formal assemblies of his people today. In order to understand how to praise him, we must first understand the original concept of praise as it was practiced by ancient Israel and the early church.  

The English word 'praise' conceptually means, 'an expression of approval', ‘favorable judgment',  'to glorify', 'to worship', or 'to give thanks'. However, the words that are often translated as 'praise' in various English versions of the Bible have conceptually different meanings in Hebrew and Greek.

The primary meaning of 'yada' is 'to acknowledge or confess sin, God's character and works, or man's character'. The basic difference between the verb 'yada' and its synonym 'halal' is that 'halal' connotes 'acclaim of ', 'boasting of ', or 'glorying in' an object, but 'yada' emphasizes 'recognition' and 'declaration' of a fact. The word 'yada' is used in three basic ways to express the concept of praise toward God:

First, 'yada' is used to convey the acknowledgment of  individual and national sin.

Second, 'yada' is used to express one's public proclamation or declaration (confession) of the attributes of God and his works. This concept is at the heart of the meaning of praising God. The clear intent of praise to God has to do with what God is, what he has done, what he is doing, and what will do.

In the English versions of the Bible, 'yada' is usually translated as 'to thank.'  In the Old Testament scriptures there is no verb that has the singular meaning of 'to thank.' Most of the time when the English word 'thank' is used in the translation of the Old Testament, it is translated from  Hebrew words that do not mean 'to thank God'; it is translated from Hebrew words that are meant to convey the concept of 'yada' (praise) to God.

Because there is no independent concept of thanks set forth in the Old Testament like there is in the English language, it is clear that the concept of thanks to God is included in praise ('yada') to and of God.

Third, 'yada' (praise) also connotes 'confession', because when a person confesses or declares God's attributes, truth, or works, God is praised; in that, his greatness is acknowledged and honored.

The word 'yada' is found in Hebrew poetry as a synonym for such words as  'hala' ('to praise'), 'zamar' ('to praise with musical instruments'), 'rum' ('to exalt)', 'zakar' ('to remember'), 'kabad' ('to glorify'), and 'nagad' ('to declare').

Clearly, 'yada' (i.e., praise), thanksgiving, and gratitude to God are inseparable, because when one acknowledges and declares God's attributes, his truth, and his works, one cannot avoid being thankful and grateful to him. Therefore, praise to God leads to gratitude and thanksgiving to him.

The cognitive noun 'toda' is derived from 'yada', and it basically means 'confession' of sin or of God's character or works.  'Toda'  is often translated into English versions of the scriptures as 'praise', 'sacrifice of praise', 'thanks', 'thanksgiving', or 'thank-offering.'

'Toda' is used extensively in reference to the sacrificial system. One could bring a 'thank-offering' (peace-offering) in which a declaration of sin and/or a confession of sin was made to God as the sacrifice was being offered. When the offering was accompanied by a confession of sin, the offering was called a peace-offering, and it was offered to make peace with God, so that the offerer could be accepted by God into his fellowship.

The three Greek words 'aineo' ('to extol'), 'ainos' ('to relate a story'), and 'epaineo' ('to applaud', 'commend', and 'laud)' are words that convey the same basic concepts of the Hebrew words 'yada' and 'toda' in relation to praising God in that the giving of praise to God is a confession or declaration of God's attributes, truth, or works;  his greatness is acknowledged, declared, and honored.

The biblical definition of  praising God both privately and publicly encompasses the expression of an acknowledgment and a declaration of his many attributes and great works to him.

In the biblical record, praising God is expressed through offerings, prayer, poetry, song, music, dancing, and the clapping and raising of hands.

Expression of  praise to God is always directed to him, and its central theme is the desire to honor and please God through expressing an acknowledgment and declaration of his many attributes and great works in an attitude of love, submission, and gratitude toward him.  

In light of Paul's instruction to Timothy concerning all the scriptures being written and recorded for instruction in righteousness (2.Tim.3:15-17),  Psalm 100 can be taken as a command from God to perform certain acts of worship when one enters  into his presence:

"Shout joyfully to the Lord with gladness; come before his face with joyful singing. Know that the Lord, he is God; he has made us, we did not make ourselves his people and the sheep of his pasture. Enter into his gates with praise (Heb: Yada), and his courts praising him; bless his name. For the Lord is good; his mercy is everlasting, and his faithfulness from generation to generation" (Psa.100:1-5 Para.). See also Psa.107:32; 111:1-10; Eph.5:19-20.

King David is mentioned in the Bible more than any of God's other servants: "I have found David the son of Jesse, to be a man after my own heart, who shall fulfill my will" (Acts 13:22 Para.).

One of the reasons that David found such great favor with God was that he understood that God loved him as a son. Because David understood this, he communed with God often through prayer and meditation, and he expressed his love and respect to his Creator through acknowledging and declaring God's greatness often:"Seven times a day I praise you because of your righteous judgments" (Psa.119:164 KJV).

David wrote many things about God's character, love, mercy, power, and works; however, the things he wrote about most were the praises that should be given to God, and the necessity for those who serve God to  acknowledge and declare his many attributes and great works in  many different ways. Below are a few of the things David says about praising God:

"I will praise you, O Lord, with my whole heart; I will show forth all your marvelous works. I will be glad and rejoice in you: I will sing praise to your name, O you the Most High" (Psa.9:1-2 KJV). See also Psa.13:6; 18:49.

"Praise you the Lord. Praise you the name of the Lord; praise him, O you servants of the Lord" (Psa.135:1 KJV).  See also Psa.113:1;

"Praise you the Lord. I will praise the Lord with my whole heart, in the assembly of the upright, and in the congregation" (Psa.111:1 KJV). See also Psa.149:1.

"Praise the Lord with harp: sing to him with the psaltery and the instrument of ten strings. Sing to the Lord a new song; play skillfully with a loud noise"(Psa.33:2-3 Para.). See also Psa.47:6-7; 66:1-4; 100:1-5.

"Praise him with the timbrel and dance: praise him with stringed instruments and organs" (Psa.150:4 KJV).

David shows that the acknowledgment and declaration of God's great attributes and works should be done by people and spirit-beings. He also says that even the creation itself  acknowledges and declares God's magnificence. See also Rev. 5:11-12; 19:5-6:

"Acknowledge and declare the Lord. Acknowledge and declare the Lord from the heavens: acknowledge and declare him in the heights. Acknowledge and declare him, all his angels: acknowledge and declare him all his hosts. Acknowledge and declare him, sun and moon: acknowledge and declare him all you stars of  light. Acknowledge and declare him you heaven of heavens, and you waters above the heavens. Let them all  acknowledge and declare the name of  the Lord: for he commanded and they were created" (Psa.148:1-5 Para.).

In the psalms David speaks of praising God with one's whole heart, mind, and being through one's daily life. And he shows that the assemblies of God's people should praise him through song, music, poetry, dancing, the clapping and raising of hands, the spoken word, the making of a joyful noise, and various other expressions of praise to God.

The clear picture of praise to God presented by David  is one of careful consideration of the thoughts and acts of praise that one expresses to God, and is an enthusiastic, heartfelt,  and joyful presentation of these thoughts and acts.

The overwhelming impression that one gets from reading the Psalms of David is that praise to God must be done with great enthusiasm and  with the purpose of glorifying and extolling his greatness and his works. This should be declared, not only in private  worship of him but also as a public witness, acknowledgment, and declaration of his many attributes and great works and  love and concern for his people.

The biblical instructions to praise God and David's examples of how to praise God are just as valid today as they were under the first covenant with national Israel and during the days of the early church.

The following two prophecies show that a major aspect of Jesus' ministry was to proclaim God the Father's attributes, works, name,  love, and concern for his people through the spoken word and the singing of hymns and praises to him in the midst of those who were being called by the Father to salvation.

"I say that Jesus Christ was a minister of the covenant people for the truth of God, to confirm the promises made to the patriarchs: So that the Gentiles might glorify [Greek, 'dorozo': to 'esteem','honor', 'magnify'] God for his mercy; as it is written, For this cause I will confess [acknowledge] to you among the Gentiles, and give praise [sing praises or to praise with music] to your name. And again he says, Rejoice you Gentiles, with his people. And again, praise [extol] the Lord, all you Gentiles: and laud him all you people" (Rom.15:8-11 Para.).

"For both he that sanctifies [the Father] and they who are sanctified [the elect] are all one: for this cause he [Jesus] is not ashamed to call them brothers, Saying, I will declare your name [the Father's name] to my brothers, in the middle of the church will I sing praise to you" (Heb.2:11-12 Para.). See also Psa.22:22.

The example of Jesus entering Jerusalem riding on a colt (Lk.19:29-40) reveals that rejoicing and praising God through the shouting of God's attributes and great works was still practiced during Jesus' lifetime.  When some of the Pharisees asked Jesus to stop his disciples from shouting their praises to God, Jesus informed them  that, if his disciples did not praise God, the stones would cry out in praise to him.

Although  Jesus did not fulfill the  expectations of his disciples to assume rule as king and restore Israel as a sovereign nation at that time, this event seems to have some prophetic significance. Perhaps, this is a warning to the elect of God who live during the end of the age  that  they should not fail to praise him in the way that he wants to be praised and proclaim his Son's coming with great enthusiasm and  loud  acknowledgments of the Father's awesome attributes and great works.

Although we know that the elect of the early church assembled together on the weekly Sabbath, the Passover, and the annual festivals, there is very little recorded about the way they conducted their formal worship assemblies, except that they assembled to learn God's word and his ways and to fellowship together. However, what is recorded reveals some information that is important for us today if we want to worship and praise God in a way that is pleasing to him.

The report of Peter and John to some of the brethren after the Jewish religious leaders questioned them about their teaching of a resurrection and the healing of a lame man in the name of Jesus is an example of proper worship and praise of God.

"And being let go, they went to their own people, and reported all that the chief priests and elders said to them. And when they heard what had been said, in agreement they raised their voices, and said, Lord, you are God, that has made the heaven, the earth, the sea, and all that is therein. Who by the mouth of your servant David have said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ (vs.23-26).

After hearing the apostle's report, the elect who were assembled began to speak as if they were of one voice and praised God the Father and quoted 2.Chronicles 2:12 and Psalms 2:1-2. During their praise of God  they  acknowledged to the Father that the prophecies about the Messiah had been fulfilled:

For of a truth against your holy child Jesus, whom you have anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel were gathered together, for to do whatever your hand and counsel determined before to be done" (vs.27-28).

At this time in the history of the early church, the practice of audible unified praise and prayer was sanctioned when the elect of God were gathered together for the purpose of doing his will.

"And now, Lord, behold their threats: and grant to your servants, that with all boldness they may speak your word. By stretching forth your hand to heal; and that signs and wonders may be done by the name of your holy child Jesus" (vs.29-30)

It is unclear from verses 24-26 whether these people were led in their collective praise of God by a person in the assembly or were all inspired and moved by the holy spirit to speak the same thing at the same time. And it is equally unclear if anyone led the prayer in verses 29-30. What is clear is that, after the group had finished their praise and prayer to the Father, there was a physical manifestation of the Father's approval through the shaking of the place where they were assembled and the giving of power through the holy spirit to those who were proclaiming God's truth:

"And when they had prayed the place was shaken where they were assembled together: and they were all filled with the holy spirit, and they spoke the word of God with boldness" ( v31).

While speaking of Jesus Christ as the supreme atoning sacrifice for the sins of humanity, the writer to the Hebrews says that the children of God should offer their praise to the Father through Jesus Christ (our high Priest) as a sacrificial offering:

"Through him [Jesus Christ] let us offer the sacrifice of praise to the Father continually, that is, the fruit of the lips acknowledging and confessing his name. But do not forget to do good and share, for the father is pleased with such sacrifices" (Heb.13:15-16 Para.). See Num. chp.15.

The point that the writer to the Hebrews makes is that the Father views praise to him from his children  in the same light as the animal sacrifices, which were offered to the Creator God to honor and please him.

"Let the wilderness and the cities thereof raise their voice, the villages that kedar does inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains. Let them give glory to the Lord, and declare his praise in the islands, The Lord shall go forth as a mighty man, he shall stir up jealously like a man of war: he shall cry, yes roar; he shall prevail against his enemies. For a long time I have held my peace; I have been still and refrained myself: now I will cry like a travailing woman: I will destroy and devour at once" (Isa.42:11-14 KJV Para.). See also Psa.57:8-9; 96:1-4.

This prophecy foretells a time just before Christ's return when some of the Father's elect children  will have the knowledge of how to properly worship and praise him. At that time, these elect will be acknowledging and declaring God the Father's many attributes and great works as acts of worship and praise to him. In addition, this acknowledgment and declaration of the Father's many attributes and great works will probably be used to announce his Son's return.

From the very beginning of the nation of Israel, the singing of praises to God that speak of his glory, honor, power, and great works was a major part of the private and formal worship of him. After their exodus from Egypt through the Red Sea, the Israelites sang the following song in praise accompanied with music and dance to the Creator God:

"Then Moses and the children of Israel sang this song to the Lord. I will sing to the Lord for he has triumphed gloriously: the horse and his rider he has thrown into the sea. The Lord is my strength and song, he is become my salvation: he is my God, and I will prepare him a habitation; my father's God and I will exalt him. The Lord is a man of war: the Lord is his name . . ..And Miriam the prophetess, the sister of Aaron, took the timbrel in her hand and all the women went after her with timbrels and with dances. And Miriam said to them, Sing to the Lord, for he has triumphed gloriously; the horse and his rider he has thrown into the sea" (Ex.15:1-3, 21 KJV Para.). See also Rev.15:3.

When David brought the ark to his city he presented his first psalm to be sung in praise to God.

"Then on that day [the day the ark was set in the city of David] David delivered his first psalm to praise [Hebrew: 'yada']the Lord into the hand of Asaph and his brothers. Give praise to the Lord, call upon his name, make known his deeds among his people. Sing to him, talk of his wonderful works, glory in his holy name: let the heart of them that seek the Lord rejoice" (1.Chron.16:7-10 Para.).

When Solomon finished the construction of the temple, it was dedicated with song and music in praise to God:

"The Levites which were singers, clothed in white linen, and having cymbals, psalteries, and harps stood at the east end of the altar, with 120 priests sounding trumpets, and when the singers and trumpeters became as one sound praising the Lord; and when they raised their voice with the trumpets, and cymbals and instruments of music and praised the Lord, saying, For he is good; his mercy endures forever: then the house of the Lord filled with a cloud; so that the priests could not minister because of the cloud: for the glory of the Lord filled the house of God"  (2.Chron.5:12-14 Para.).  See also 2.Chron.29:25-30; 30:21.

There are many scriptures that speak of the singing of songs accompanied with musical instruments in praise to God during the sacrifices, and many of the psalms were set to music and meant to be sung as praise to God. The following are just a few examples of the psalms of praise that were set to music:

"I will sing praise to you O Lord with my whole heart. I will show forth all your marvelous works, I will be glad and rejoice in you: I will sing praise to your name, O you most High" (Psa.9:1-2 KJV).

"Rejoice in the Lord, O you righteous: for praise is appropriate for the upright. Praise the Lord with harp: sing to him with the psaltery and the instrument of ten strings. Sing to him a new song; play skillfully with a loud noise" (Psa.33:1-3 Para.).

"Sing to the Lord, you who are separated for his purpose and belong to him,  and acknowledge and declare his greatness when you remember his holiness" (Psa.30:4 Para.).  

"I will praise the name of God with song, and will magnify him with praise. This shall please the Lord more than sacrificial offerings of animals. The humble shall see this and be happy: and your heart shall be alive and seek the Lord . . .. Let heaven and earth praise him, and the seas and everything that moves  therein" (Psa.69:30-32, 34 Para.).

When the preparation of the sacrifice was complete, the priests who stood on the right and left of the table on which the fat of the offering was laid, blew their silver trumpets (Num.10:10), cymbals were struck, and the singers of the Levites began to sing praises to God accompanied by musical instruments. It is said that, during the time of the first temple,  the people joined in  singing praise to God while the sacrifices were being offered. David says that this praise to God was more pleasing than the offering of the sacrifices.

Paul understood that meditating on the things of God and the praise to and of God were an important part of Christian life; therefore, he  encouraged the Ephesians to be wise, understand the will of God, and meditate on psalms and songs that speak of God:

"See that you do not behave as fools, but be circumspect and wise, redeeming the time, because the days are evil. Therefore, do not be unwise, but understand the will of God. Do not become drunk with wine; but be filled with the spirit; speaking to yourselves with psalms and songs and spiritual songs, singing and making melody in your heart to the Lord" (Eph.5:15-19 Para.).

The apostle John describes a scene that is set before the throne of God the Father in heaven after the return of Jesus as King of kings and Lord of lords. Notice that these sons of God who will have become spirit-beings are singing the song of Moses accompanied with music in praise to the Father:

"And I saw as it were a sea of glass mingled with fire: and those that had gained victory over the beast, his image, his mark, and the number of his name, standing on the sea of glass, having the harps of God. And they sang the song of Moses the servant of God [Ex.15:1-20], and the song of the Lamb, saying Great and marvelous are your works, Lord God Almighty; just and true are your ways you king of holy and sacred ones" (Rev.15:2-3 Para). See also Acts 16:25; Rev.14:13.

It is clear from the scriptures that the singing of songs and the playing of music has and always will be and important part of praise to God. However, in today's world it is extremely difficult to find songs and music that are appropriate to sing and play in praise to God.

The Father's elect children should be very careful when they attempt to use or adapt lyrics and music that are used by false Christianity for the purpose of worshiping and praising the true God. Although some of the lyrics from the songs of false Christianity may sound nice when accompanied by music, much of what is sung has perverted concepts and false teachings about God's truth.

It is safe to say that one of the reasons the psalms of praise were recorded in the Bible is so that the elect of God would have a guide as to the lyrics and music that please the Father and his Son. The psalms can be used as a guide to lyrics and musical praise to the Father and his Son, but they are not the only lyrics and praises that please God in song and music.

The Creator God inspired the writers of the Bible to use words that would convey the exact intent and meaning of what he wanted to say. None of the words in the Bible were put there just to fill space or because of  the way they sound; they are all intended to convey meaning. Therefore, it seems that the elect of God should exercise great care when choosing  words for the purpose of acknowledging and declaring the attributes, truth, and works, of  the Father and Jesus Christ in prayer, praise, or songs in private or in public.

The apostle Paul said the following  about the use of different languages within the formal assemblies of God's elect:

"I suppose there are hundreds of different languages in the world, and all are excellent for those who understand them, but to me they mean nothing. A person talking to me in one of those languages will be a stranger to me and I a stranger to him. . .. For if I pray in a language that I don't understand , my spirit is praying but I don't know what I am saying . . .. I thank God that I speak more  languages that the rest of you. But in public worship I would much rather speak five words that people can understand and be helped by, than ten thousand words while speaking in a foreign language" (1.Cor.14:10, 14, 18-19).

The point Paul makes in his reprimand to the Corinthians concerning their use of different languages in their formal assemblies is that language is meant to transmit a person's thoughts to God or to people; therefore, one should know what one is saying in order to do this effectively.

Many people use spiritual sounding words such as 'hallelujah', 'hosanna', 'praise', bless', and 'glory' in teaching, prayer, or song without truly knowing what these words mean and without the intent to convey some clear meaning. Although these words do have meaning, unless such words are used with the intent to convey meaning, it seems that Paul's reprimand also applies to those using such words.

Because the elect of God must strive to make their walk with the Father, Jesus Christ, and their brothers and sisters in the faith a meaningful and mutually beneficial experience, one should carefully choose the words that one speaks or sings to please the Father and Jesus Christ and edify the Body of Christ.

Although the physical position that a person assumes while worshiping, praising, or praying to God the Father may not seem to be a major point to worry about in the overall scheme of things, the words that are often translated as 'worship' in various English translations of the Bible seem to indicate that it is important.

The following words are often translated as worship in various English translations of the Bible:

• Hebrew, 'shaha' and 'shahah': 'to bow down', 'to lie down', or 'to be brought low.'
• Hebrew, 'hishtahawa': 'to prostrate oneself.'
• Greek, 'proskuneo': 'to prostrate oneself in homage', 'to reverence', and 'to adore.'

Because of the meaning of these Hebrew and Greek words that are used to describe true worship and praise of God, it is clear that the physical positions that a person assumes during the act of worship, praise, or prayer are important. They are important because these physical positions can reflect one's attitude toward God. Therefore, it is important to review some of what is said in the Bible about this aspect of worship, praise, and prayer to God.

Although there are few specific examples in either the Old or New Testaments of people standing while worshiping, praising, and praying to God, these examples do show that this is an acceptable position in which to approach God both privately and publicly in order to acknowledge him, declare his greatness, and petition him. See Ex.15:1-21; 1.Kgs.8:22-54; 2.Chron.29:25-30; Lk.18:13-14; 19:29-40.

The following are a few of the many examples of God's people kneeling, bowing, and lifting their hands toward God  while worshiping, praising, and praying to him:

"O come, let us worship and bow down: let us kneel before the Lord our maker" (Psa.95:6).

"Behold, bless you the Lord, all you servants of the Lord, which by night stand in the house of the Lord. Lift up your hands, in the sanctuary, and bless the Lord" (Psa.134:1-2 KJV).  

When Solomon led the dedication of the temple in Jerusalem, he gave God praise and prayed to him while kneeling with his hands raised toward heaven (2.Chron.6:13-42):

"Solomon had made a bronze scaffold five cubits long, five wide and three high, and he stood on the platform and knelt down before the whole assembly of Israel and spread out his hands toward heaven" (2.Chron.6:13 Para.).  See also 1.Kgs.8:54; Psa.143:5-6.

The act of raising one's hands toward God in prayer and praise seems symbolic of asking with outstretched hands with the expectation of receiving what is asked for, or  of presenting something to God with the expectation of God accepting what is presented.

On two occasions, the apostle Paul knelt down with the others of the church in a formal setting and prayed with them (Acts 20:28-38; 21:3-5). In his letter to the elect at Rome, Paul quotes Isaiah:

"As I live, says the Lord, every knee shall bow to me, and every tongue shall confess to God" (Rom.14:11). And to the Ephesians he wrote: "According to the eternal purpose which he [the Father] proposed in Christ Jesus our Lord: In whom we have boldness and access with confidence by the faith in him. Wherefore I desire that you faint not at my tribulations for you, which is your glory, for this cause I bow my knees to the Father of our Lord Jesus Christ" (Eph.3:11-14 KJV).

"I have sworn to myself, the word has gone out of my mouth in righteousness, and shall not return, that to me every knee shall bow,. . ." (Isa.45:23 KJV). See also Rom.14:11.

There is no doubt from this and other prophecies that, when Jesus returns, every knee shall bow in submission to his authority and in honor and respect of him.

Speaking of the worship, honor, and respect that is owed to Jesus,  Paul says:

"Wherefore God [the Father] also has highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven and things in earth, and things under the earth; and that every tongue should confess that Jesus is Lord, to the glory of God the Father." (Phil.2:9-11).

"The  proper  kind  of teaching  will  result in people understanding their inner-being and then being convinced they need to change and worship  the  true God by falling upon their face before him.  Because  of this kind of proper conduct and teaching,  they will also know that the spirit of God dwells in you . . .. Let all things be done to  edifying" (1.Cor.14:24-26 Para.).

The word that is translated 'worship' in most English versions of verse 25, comes from the Greek word 'proskuneo', which means to 'prostrate oneself in homage'. Paul's reference to the repentant person falling upon his face to worship God clearly  illustrates that assuming this type of position is pleasing to God and shows a submissive and respectful attitude toward him.

When Paul was brought before Felix to answer Tertullus' accusation that he was a trouble-maker and leader of those who are called Nazoreans, he said that he had indeed gone to Jerusalem to worship (i.e., prostrate himself before God), but he denied that he went there to cause trouble:

"Twelve days ago I went to Jerusalem to worship [Greek, 'proskuneo': 'prostrate'], and they neither found me arguing with any man, or causing an uprising among the people in the temple, or in the synagogues, or in the city . . ..But this I confess to you, that after the way which they call heresy, I worship [Greek, 'proskuneo': 'prostrate']  the God of my fathers, believing all the things which are written in the law and in the prophets" (Acts 24:11, 14 Para.).

The Book of Revelation mentions twenty-four elders who worship before God  along with the heavenly host. One reason that this account is important is that these elders represent twenty-four of the Father's elect children who are giving praise to him either before or after the return of Jesus Christ:

"After this I looked, and before me was a door standing open in heaven. And the voice I had first heard speaking to me like a trumpet said, "Come up here, and I will show you what must take place after this." At once I was in the spirit, and there before me was a throne in heaven with someone sitting on it. And the one who sat there had the appearance of jasper and carnelian. A rainbow, resembling an emerald, encircled the throne. Surrounding the throne were twenty-four other thrones, and seated on them were twenty-four elders. They were dressed in white and had crowns of gold on their heads. From the throne came flashes of lightning, rumblings and peals of thunder. Before the throne, seven lamps were blazing. These are the seven spirits of God" (Rev. 4:1-5 NIV).

"Whenever the living creatures give glory, honor and thanks [worshipful gratitude] to him who sits on the throne and who lives for ever and ever, the twenty-four elders fall down before him who sits on the throne, and worship him who lives for ever and ever. They lay their crowns before the throne and say: "You are worthy, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they were created and have their being" (Rev.4:9-11 NIV).

These elders prostrated themselves before God the Father and praised him by acknowledging who he is and declared his attributes and great works:

"Then one of the elders said to me, "Do not weep! See, the Lion of the tribe of Judah, the Root of David, has triumphed. He is able to open the scroll and its seven seals . . .. And when he had taken it, the four living creatures and the twenty-four elders fell down before the Lamb. Each one had a harp and they were holding golden bowls full of incense, which are the prayers of the saints. . .. You [Jesus Christ] have made them to be a kingdom of  priests to serve our God [God the Father], and they will reign on the earth . . .. And the four beasts said, be it so.  the twenty-four elders fell down and worshiped him [God the Father] that lives forever and ever."  (Rev.5: 5, 8, 10, 14 NIV).

Chapter five of the Book of Revelation shows both God the Father and Jesus Christ being praised by the heavenly host and the twenty-four elders. In verses 5,8, and 10 we see praise being directed toward Jesus Christ by the four living creatures and the  twenty-four elders as they prostrate themselves before his throne. And in verse 14, we see God the Father being praised in the same way:

living creatures fell down and worshiped God that sat on the throne, saying, be it so; praise you Ya. And a voice came out of the throne, saying, Praise our God, all you servants, and you that fear him, both small and great" (Rev.19:1-5 Para.). See also Rev.14:1-3; 15:2-3.

Although the Book of Revelation is mostly prophetic and shows the things that will come to pass during the end of this age of human rule on earth, it contains many examples of how to worship and praise God the Father and Jesus Christ. Clearly, praise to them will be given forever by those who love and serve them.

The physical act of bowing, kneeling, prostrating oneself before God, and the lifting of the hands toward him in praise and supplication mean  nothing by themselves. However, if these things are done individually or collectively in a proper attitude with the intent to worship, praise, and commune with the Father,  these acts are very pleasing to both the Father and Jesus Christ.

When combined with true love, respect, and submission to the Father, these physical acts  help one to give him the honor, praise, and gratitude that are rightfully his to receive. It is clear from the scriptures that the act of bowing, kneeling, prostrating oneself before the Father, and the lifting of one's hands toward him while worshipping, praising, and praying to him are acceptable and very pleasing to him. It is also clear from the scriptures that these physical acts combined with worship, praise, and prayer are acceptable to him, whether they are done in private or in the formal assemblies of his elect children.

The weekly Sabbath and annual festivals are not only special times of worship and praise to the Father but also times to come before the Father to celebrate and rejoice because of our special  relationship with him, his Son, and his people.

The elect of God have much to celebrate and rejoice about. We should truly rejoice in the fact that we have been given an opportunity to participate in the first resurrection, called to be kings and priests in the Family of God, and promised awesome rewards in God the Father's kingdom.

"And  the Lord spoke to Moses, saying, Speak to the  children  of Israel, and say to them, Concerning the feasts [appointed times] of the Lord, which you  shall  proclaim to be holy convocations, even these  are  my feasts.  Six days shall work be done: but the seventh day is the Sabbath of rest [the weekly cessation], an holy convocation; you shall do no work therein:  it  is the   Sabbath of the Lord  in  all  your  dwellings" (Lev.23:1-3 KJV).

Verse 1 pertains to the specific times that God set aside for sacred gatherings of his people. The first of these is noted as the weekly cessation (the Sabbath). The Sabbath is a day of festivity and  a  day on which people are commanded to gather in a sacred assembly to worship God. God, the Creator of time,  made this specific period of time  holy and he said that it belongs to him and is to be used for his divine purpose. See also Num.chps.28-29; Deut. chp.16; Isa.58:13.

"Three times you shall keep a feast [celebration] to me in the year. You shall keep  the  feast of unleavened bread: (you shall  eat  unleavened bread  seven days, as I commanded you, in the time appointed  of the month Abib; for in it you came out from Egypt: and none shall appear  before  me empty:) And the feast of harvest,  the  first-fruits of your labors, which you have sown in the field: and  the feast  of ingathering, which is in the end of the year, when you have gathered in your labors out of the field. Three times in the year all your males shall appear before the Lord God" (Ex.23:14-17 KJV).

In these verses, the English word 'feast' is a translation from the Hebrew word 'hag',  which is used to denote  'keeping a feast' or  'celebrating  a holiday'. It normally describes  the   three seasonal pilgrimage festivals of God (i.e., the Feast of Unleavened Bread, the Feast of Pentecost, and the Feast of Shelters/Ingathering). The noun 'hag' means 'pilgrim-feast'  or 'holiday' (a day or season of religious joy).

Solomon was inspired to say that "A feast is made for laughter and wine makes merry" (Ecc.10:19 KJV). The festivals of God are not to be like every other day of the week: They are to be looked forward to with anticipation and preparation,  because one is coming before the Sovereign God and his Son to fellowship and celebrate with them on days that have great meaning in the plan for the salvation of all humanity: past, present, and future.

The following two examples of the instruction to rejoice in the seven-day feast of the seventh month clearly show that rejoicing is a major part of the festivals of God:

1. "And  you  shall take you on the first day the boughs  of  goodly trees, branches of palm trees, and the boughs of thick trees, and willows  of the brook; and you shall  rejoice  before the Lord your God seven days" (Lev.23:40 KJV). See Nehe.8:14-18.

The English word 'rejoice' in verse 40 is translated from the Hebrew word 'sameah', which means 'to be joyful' and 'to be merry.' 'Sameach' comes from the root s-m-h, which denotes being glad or joyful with one's whole being. The usage of the word 'rejoice' indicates that  this festival was to be a feast of great joy and merry-making.  It was  to be a time of rejoicing and thanksgiving before  the  Lord for the blessings of the past year.

2. "You  shall  observe the feast of tabernacles [shelters/Ingathering] seven  days,  after that you have gathered in your grain and your wine: And you shall rejoice in your feast, you, and your son, and your daughter,  and your  manservant,  and  your maidservant,  and the  Levite, the stranger, and the fatherless, and the widow, that are within your gates. Seven days you shall keep a solemn feast to the Lord  your God in the place where he shall choose; because the Lord your God shall bless  you in all your increase, and in all the  works  of your hands; therefore, you shall surely rejoice" (Deut.16:13-15 KJV). See also  Deut.14:23-27.

The  Israelites had a great deal to rejoice about throughout  the year, because they lived under the guidance and  protection of the Creator God. As they came to these very special days, they were to remember and rejoice in the fact that they were the only people on the earth  that  God claimed as his children and his personal treasure that he would bless and care for. They were also the only people on earth whom God had chosen to be his representatives to other nations.  The Father's elect children today have even more to rejoice about than the ancient Israelites because they have been given many more  blessings and promises from him and his Son.

"Glory you in his holy name: let the heart of them rejoice that seek the Lord. Seek the Lord and his strength, seek his face continually" (1.Chron.16:10-11 KJV).

The English word 'Glory' in this verse is translated from the Hebrew word 'halal', which means 'I shine.' In the context of this verse, the concept of this word connotes the state of having  a bright and cheery disposition that expresses joy and happiness.  It is this kind of happiness and cheerful disposition that our  Father and our Savior want us to have while observing the weekly Sabbath and the annual festivals.  

The following are a few of the many  exhortations in the Psalms to rejoice because of God's love, mercy, salvation, and care for his children:

"Serve the Lord [the Father] with fear, and rejoice with trembling. Kiss the Son [Jesus Christ], lest he becomes angry, and you perish from the way, when his wrath is kindled a little. Blessed are they that put their trust in him" (Psa.2:11-12 KJV). See also Psa.33:21.

In this prophetic psalm, we are told to have deep feelings of  reverence and respect for God the Father, while standing in awe of him. We are also told to rejoice before him in deep awareness of the powerful being that we serve. Those who understand and comply with this awesome truth are truly blessed because they trust in the great love and mercy that the Father and his Son have for them:

"Let all who put their trust in you be joyful: let them always give a joyful shout, because you defend them, and let them that love your name rejoice in you" (Psa.5:11 Para.).

The apostle Paul also expressed this same thought when he said:

"What  shall we then say to these things? If God be for us,  who can be against us?" (Rom.8:31 KJV).

"Be glad in the Lord, and rejoice, you righteous: and shout for joy, all you who are upright in heart" (Psa.32:11 KJV). See also Psa.33:1.

Both Jesus and Paul spoke of the need for the children of God to rejoice, because of the blessings that were promised to them for their belief in God and service to him.

On one occasion, Jesus told his disciples to rejoice and be very happy that they were going to receive a great reward in heaven for their efforts. On another occasion, Jesus told his disciples to rejoice because their names were written in heaven (Matt.5:12; Lk.10:20).

In his letter to the Philippians, the apostle Paul exhorted those who had labored with him in his ministry of the gospel to stand fast in the Lord and to always rejoice in the Lord, because their names were written in the Book of Life (Phil.4:1-4). And in his letter to the church at Corinth, Paul exhorted them to rejoice in the truth (1.Cor.13:6).

The elect of God of all ages have these things and more to rejoice about, because they  have been given an opportunity of awesome proportions that is only afforded to a very few among the billions of humans that have existed or will ever exist.

God's children today are his temple where his spirit dwells and they can worship and praise him in private on the festivals if they want to do so; however, the scriptures clearly show the festivals are days of a commanded assembly to worship, praise, fellowship, celebrate, and feast. There are  many benefits to be  derived  from assembling together, which is noted by the writer to  the Hebrews:

"Let  us hold fast the profession of our faith without  wavering; (for he is faithful who promised;) And let us consider one another  to provoke to love and to good works: Not forsaking  the  assembling of ourselves together, as some is; but exhorting one another: and so much more, as you see the day approaching" (Heb.10:23-25 KJV). See also Mal.3:16-18.

A  major  factor that should contribute to one's enjoyment  and spiritual  growth is  that of being with others  whom  God  has called to salvation, because as "Iron  sharpens  Iron; so a man sharpens the countenance  of  his friend" (Pro.27:17 KJV).

Assembling together to share experiences, build friendships, praise  God, and hear God's  truth and ways spoken of  in  a  formal structured setting can be extremely enjoyable and rewarding.

On  the Sabbath and the annual festival days, one should set one's mind to think  about  God, his love, and his plan and purpose for humanity. Moreover, one should  plan to  speak  to him in prayer, study his word,  and  examine  one's spiritual  condition  while  seeking to please  him  with  one's spiritual growth and development. If one does these things,  one  will be keeping the spirit of the festivals.

The key to enjoying the festivals while pleasing the Father and his Son is to balance physical and spiritual  activities so that these days are a beneficial  and uplifting experience.

The  fact that there is a problem finding a balance is  the  very reason the Pharisees felt they had to legislate many  restrictive rules  concerning the Sabbath and the annual festival observances.  These people did not  have God's spirit to give them the wisdom they needed to  make  judgments  about what was right or wrong, but a child of  God does have this ability; a child of God only needs to exercise this ability to accomplish a positive outcome. See 1.Cor.4:10; 10:14-15; 12:7-8; Jms.1:5.

If  one places one's energy and thoughts selfishly  toward one's own business, entertainment, or recreation above  the spiritual intent  of God's weekly and annual festivals, one will miss out on the blessings of these days.

One should be at peace in one's mind on these sacred festivals and remember that the law of God is not a law of bondage; it is the law of liberty, which brings true freedom.

The weekly and annual festivals should be a positive experience, both physically  and spiritually.  One should work hard at making these days profitable, both  physically and spiritually. When a festival day ends, one  should be  both physically and spiritually refreshed and ready to  meet the challenges of daily life.

In  order  to receive the maximum benefit from God's festivals,  one should  have a plan for the day. The festivals are holy time; therefore, the first priority  should  be things  that  are spiritual in nature: communing  with  God,  praying, studying, and attending formal worship assemblies, if possible.  If these things are our priorities, we will be observing these days as God intended.

From  the few instructions given in scripture concerning  how  to observe  the Sabbath and the annual festivals, it becomes clear that these days  should  be prepared  for in order to eliminate or, at least, minimize  activities  that tend to distract one from the intended  purpose of the Sabbath and the annual festivals.

The  first indication that one should prepare for the weekly festival of the Sabbath  is recorded  in Exodus 16:4-5, 23-30. In this example, the children  of  Israel are  instructed to gather extra manna before the weekly Sabbath.

In the New Testament account of the crucifixion of Jesus, we  see a  number of references which show that, during Christ's lifetime,  the sixth  day of the week was being used to prepare for the weekly Sabbath (Mk.15:42-46;  Lk.23:53-54). See our  study about which  day to observe the Passover for details  of  these accounts.

Preparation for the festivals is an important part of being able to make these days enjoyable and physically and  spiritually beneficial.  If one plans for these days by taking care of  normal everyday chores in preparation for these days, one will be  free  to pursue activities that rejuvenate the body, the spirit, and the mind.

From what we have reviewed about what God the Father expects in worship and praise of him, it is apparent that he and his son are very pleased when we observe and celebrate his festivals correctly. It is also clear that there are many things that we can do during these festivals to properly worship and praise him and show our gratitude for the awesome opportunity that he has given us.

In order to be in harmony with God the Father, Jesus Christ, and their plan for our lives, we should always strive to do the things that please them. Jesus, whose example we are to follow said,  "And he that sent me is with me: the Father has not left me alone; for I always do the things that please him" (Jn.8:29 Para.). The apostle Paul said, "Finally brethren, we urge and encourage you by the Lord Jesus to live as we instructed you, so that you will please the Father and greatly prosper" (1.Thes.4:1 Para.). The writer to the Hebrews said that God rewards those who diligently seek him (i.e., seek to please him) (Heb.11:6). And Ezra the priest encouraged the people of God to do the things that pleased God (Ezr. 10:11). See also 2.Tim.2:4.

If we obey the Father's law and ask him for guidance through his holy spirit as we study and meditate on his word, the question of how to please God the Father and Jesus Christ in our worship and service to them in order to receive the blessing that are promised is easily answered (Matt.7-11).

"And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight" (1.Jn.3:22 KJV).

How, when, where, and why the elect of God practice the acts of praise, gratitude, and supplication to the Father and his Son are extremely important aspects of the spiritual growth process, because the practice of  these things is a reflection of an  attitude and desire to please the Father and his Son and enter into the divine Family and Kingdom of God. When the following three acts  of praise, gratitude, and supplication are practiced properly by the Father's children, they  are extremely pleasing to him:

• The act of praise:  the acknowledgment and declaration of God the Father's and Jesus Christ's many attributes and great works.
• The act of gratitude: the acknowledgment and declaration of God the Father's and Jesus Christ's great mercy, grace, love, and the benefits that they have bestowed.
• The act of supplication: the asking of the Father through the authority of Jesus Christ for something in accordance with the promises that he and his Son have made, and in accordance with the Father’s will and purpose.

These acts of praise, gratitude, and supplication can all be expressed to the Father and his Son as separate audible or  silent thoughts, either individually and privately or publicly and collectively in an assembly of the elect of God.

Whether it is in a private or a formal setting the worship of God is to be a thoughtful and heartfelt projection of one's genuine feelings toward God. Because the worship of God is an individual as well as a  collective  matter,  each person must decide  for themselves through prayer to the Father, Bible study, and meditation on God's word what  constitutes proper physical and spiritual worship and behavior before God.  Not only must one consider their  own relationship with God but also how their worship and  behavior affects other people in and out of the body of Christ. Using the word of God as a guide, each person can  and  must  make their own decision as  to  what  constitutes a proper relationship with the Father and his Son.

Although there are many formats that would be appropriate when the Father's elect children assemble together to worship him, the following is meant to be an analysis of specific aspects of formal assembly formats that are common among various congregations of God. The purpose of this analysis is to show the logic of performing each aspect of a formal assembly of God's elect in a way that will conform to biblical instructions and concepts concerning the formal worship of God.

There are many reasons for the elect to assemble together in a formal, structured way; however, one of the primary reasons to assemble together during the weekly Sabbath and the annual observances and festivals is to give honor, respect, and praise to the Father and his Son, and to rejoice before them.

The historical biblical  evidence concerning the formal assembly of God's elect for the purpose of worship and praise to God shows us that it is extremely important to the Father and Jesus Christ that when the elect come into their presence,  it is for the right reasons and done in accordance with the law of worship. Therefore, the elect who participate in a formal assembly before God should be focused on the reason that they are there. Moreover, they should make an effort to present themselves in a way that is pleasing to the Father and his Son and in a way that is beneficial to others who are assembled with them.

An important understanding and attitude that one should internalize if one wants  to please the Father and Jesus Christ during a formal assembly of God's elect is the understanding that, when the elect of God are assembled together, they are truly drawn directly into the presence of God the Father and Jesus Christ. One should also understand that the reason for being in the presence of the Father and Jesus Christ is to manifest one's heartfelt desire to  praise, honor, and please them in a formal way. If one has this understanding and attitude, one's participation in the formal assembly will truly praise, honor, and please the Father and Jesus Christ.

A short study of the scriptures will show a clear distinction between praising and giving gratitude and other activities during or after an assembly of God's people; therefore, the following elements of a formal assembly are separated into two distinct categories:

1. Praise and Gratitude

• Congregational praise and gratitude to the Father that acknowledges and declares him and his Son and their awesome attributes, truth, and  works in order to honor their greatness and glory.
• Congregational singing of songs that acknowledge and declare God the Father's and our Savior's  awesome attributes, truth, and  works in order to honor their greatness and glory.
• Presentations of music, songs, and  dance by groups or individuals of the congregation that acknowledge and declare God the Father's and our Savior's  awesome attributes, truth, and works in order to honor their greatness and glory.

2. Study and Fellowship

• The formal presentation of biblical subjects by the spiritual leadership or a congregational member who is authorized by the  spiritual leadership as a source of spiritual knowledge and encouragement for the elect of God.
• Presentations other than formal teaching that are authorized by the  spiritual leadership, such as  acts of rejoicing before God (music, singing, dancing) or the presentation of subjects that inspire and encourage spiritual growth and understanding.
• Fellowship before, during, and after a formal assembly of the elect should be conducted in a manner worthy of  a holy people. This is time that has been set aside to acknowledge the Father and his Son, to celebrate and  rejoice before them, to grow in grace and knowledge, and to speak of  things that pertain to the profession of a child of God.

Who is authorized to call to order  a formal assembly of the Father's elect children for the purpose of formally worshiping him: men, women, or children?

Although this may not seem to be a major point to consider, it is important because the scriptures clearly show that before, during, and after the advent of the Messiah, only men were placed in positions of spiritual leadership by God (e.g., the patriarchs, the priests, the apostles, and the elders). Therefore, it seems appropriate that an assembly of the Father's elect children that is held for the purpose of  formally worshipping him should be called to order by the male spiritual leader or a male member of the assembly who is authorized to perform this task for or in place of the spiritual leader.

Who is authorized to approach the Father and speak to him on behalf of a formal assembly of his children: men, women, children?

Although the scriptures show that those in positions of spiritual leadership within the congregations of God must be men and these men must exercise  leadership in spiritual matters, there is no specific instruction that would prohibit other men, women, or a young adult from approaching the Father on behalf of the congregation, as long as certain prerequisites are met. It must be remembered that only those of humanity who are of the New Creation are authorized to come into the Father's presence (Eph.2:11-19); therefore, it seems that only those who are considered to be among the elect should be allowed to approach the Father on behalf of an assembly of his elect children for the purpose of communicating with him.

Approaching the Father on behalf of an assembly of his children is a responsibility that must be taken seriously. Care should be taken to thoughtfully  prepare what is going to be said to the Father, in order to obtain a favorable response from him and in order for what is said to him to reflect the thoughts of the assembly. If the opening comments to the Father are sincere and appropriate, the entire assembly can concur with the words that are spoken on their behalf by saying amen (be it so).

What should the opening comments to the Father on behalf of the congregation contain?

Almost all of the models in the Bible that show how one should approach God to seek an audience with him begin with an acknowledgment and declaration of his attributes, truth, and  works and they give honor to his greatness. The example of Solomon's approach and presentation to the Creator God (2.Chron.6:1-42), Jesus' model prayer (Matt.6:5-13) and instruction to ask in his name (Jn.14:13-14;16:23-24), and Paul's instruction to the Philippians about worship (Phil.4:6) show the following aspects of communication with God:

• Acknowledgment of God and declaration of his great works
• The asking of God to keep the promise that he had made to David
• The asking of God to hear him and the people's supplications
• The asking of specific things of God for him and the people
• The asking of God to be merciful to the People

• Do not use vain, repetitious words
• Acknowledge the Father and his holiness
• Acknowledge the Father's power and glory
• Ask for the Father's guidance
• Ask for the institution of the Father's kingdom on earth
• Ask for deliverance from evil
• Ask for things that are necessary in order to sustain our lives
• Ask all things of the Father in the name of Jesus (by his authorization).

• Supplication to God and giving honor (i.e., honor coupled with gratitude) to him

These three examples contain the three fundamental elements of communication with God—praise, gratitude, and supplication. Because there are many examples in the Bible of communication with the Creator God (Jesus Christ) and God the Father that incorporate these three elements, it seems appropriate that these elements should be a part of one's request to the Father for an audience with him and for him to accept his children's worship of him.

The following are some of the things that one might want to incorporate in each of the foundational elements of communication with God the Father:

Praise: Things to acknowledge and declare to the Father.

• His character
• His power
• His glory
• That he is honorable, just, and merciful

• His creation
• His plan of salvation

• The patriarchs
• National Israel
• His elect children

• Life
• The opportunity for salvation
• The opportunity to assemble together
• His care and concern for his people

• For the Father to draw us into his presence for inspiration and fellowship
• To give understanding of his word and his will
• To inspire the formal worship of him
• To inspire the singing, speaking, hearing, and fellowship
• To have mercy and/or relieve the suffering of his people (those who are ill, in prison, or who are having other difficulties)
• To be present in spirit with his people on this day

Unless one has already said to the Father in one's opening comments that the congregation is coming before him through the authority of Jesus Christ (in Jesus' Name), it is appropriate to do so at this time and ask him to hear and honor the things that have been said.

The final statement should give the congregation the opportunity to concur with what has been said by saying, "We ask these things in the name of Jesus Christ," or "be it so according to your will Father," or "in Jesus' name, Amen (be it so)."

It is clear from many biblical references that singing as an act of praise and gratitude to God and rejoicing before him gives him great pleasure. Because singing songs to the Father is  not meant for the entertainment of the congregation, but is meant to be a presentation to the Father for his pleasure, the selection of congregational songs should be carefully made to avoid heresy. Moreover, the beauty of the music and lyrics that truly reflect God's ways and his children's worship and praise of him should be taken into account.

There are a number of questions that should be asked and answered when selecting songs for a congregation to sing:

• What kind of music is acceptable to the Father?
• What kind of lyrics should songs contain?
• When choosing songs of praise, what should be acknowledged and declared to the Father individually and collectively?
• When choosing songs of gratitude, what is there to be grateful for individually and collectively?
• When choosing songs of supplication, what should be asked for individually and collectively?

There are many scriptures that will help to answer the above questions. Moreover, the  psalms are a primary source of  many excellent models for congregational songs of praise and supplication that are pleasing to God.

The historical and biblical records clearly show that all formal worship and praise to and of God were done much as singers and musicians perform before an audience of people today. Therefore, the presentation of  music, songs, or dance by individuals or groups other than the combined assembly should be presented for the same reasons as congregational music and songs and should fulfill the same  requirements as congregational music and songs. It is important to clearly understand that these types  of  presentations are not to be presented for the entertainment of the congregation or for the personal aggrandizement of the individuals making the presentation. As with congregational songs, the focus should be on presenting something to the Father that will acknowledge his greatness and give him pleasure.

The scriptures clearly show that those in positions of spiritual leadership of the congregations of God must be men, and that these men must exercise  leadership in spiritual matters; however, there is no specific biblical instruction that prohibits the spiritual leadership from authorizing other spiritually mature and capable men to teach the elect in a formal assembly.

The teaching of the Father's elect children  is a responsibility that is to be taken very seriously and should be approached with prayer, study, and the attitude of humility with the goal of  presenting the word of God for the edification of those who are present.

There are many things that can be presented to the elect in a formal way that can be spiritually enlightening  and beneficial. The following are some of these things:

• The sharing of events that are related to the lives of the elect
• An understanding of prophecy or prophetic events
• A revelation from God
• The study of biblical topics
• The singing, reading, or chanting of  psalms or scriptures

Clearly there are some special presentations that should be given by the spiritual leadership or other men who are authorized by them; however, there is no prohibition against a sister in the faith or young adults presenting things of a spiritual nature that do not violate the letter or spirit of the law concerning spiritual leadership.

In this age, many view the giving of testimonials before the church in the light of  what takes place in many of the charismatic Christian churches; however, this is not the example that is put forth in the Bible. All the scriptural examples show testimonials to be God-centered, not self-centered. And they are shown to be witnesses to other people of the awesome power, goodness, mercy, and works of God. The examples of testimonies in the Bible are mostly  the relating of specific events to show what God has done or is doing in order to acknowledge his hand in the events, give him honor, and give encouragement to his people.

Many of the psalms relate situations in which God's hand is shown to be present, attest to his greatness, and to his care and concern for his people. In the New Testament, there are a number of accounts that are in the context of  testimonials, such as Peter and John's account of being released by the Jewish elders and chief priests after they had been arrested for preaching Christ and healing a lame man. Moreover, after they had related these events, the elect  that heard their report, praised God and were encouraged to continue preaching Christ (Acts 4:23-31).

The ending of the formal assembly should follow most of the overall guidelines that were given for approaching the Father at the beginning of the formal assembly with the following comments added as closing statements:

• Gratitude to the Father for the opportunity of being able to come before him
• The asking for blessings and protection for his people

Unless one has already said to the Father in one's opening comments to end the formal assembly that the congregation is coming before him through the authority of Jesus Christ (in Jesus Name), it would be appropriate to do so at this time; then, ask that the Father to hear and honor the things that have been said.

The final statement should give the congregation the opportunity to concur with what has been said by saying, "We ask these things in the name of Jesus Christ," or "be it so according to your will Father," or "in Jesus' name, Amen (be it so)."

Fellowship before, during, and after a formal assembly of God's elect should be conducted in a manner worthy of a holy people (1.Cor.14:40), because this is time that has been set aside to acknowledge the Father and his Son, to celebrate and  rejoice before them, to grow in grace and knowledge, and to speak of  things that pertain to the profession of a child of God.