The Holy Spirit's work in worship: Extraordinary experience or disciplined formation?
“Our church’s worship is pretty formal, but I prefer Holy Spirit-led worship.”
Such was a comment I overheard recently by a young evangelical describing his church’s worship service, illustrating a very common perception by many evangelicals today—if the Holy Spirit actively works in worship, the results will be something extraordinary, an experience “quenched” by too much form and order. A common perception, to be sure, but how grounded in Scripture it this expectation concerning the Holy Spirit’s work in worship?
Arguably, the default expectation of contemporary evangelical worshipers is that the Holy Spirit works in worship in such a way so as to create an extraordinary experience, well expressed in the popular worship song by Bryan and Katie Torwalt:
Holy spirit, You are welcome here Come flood this place and fill the atmosphere Your glory, God, is what our hearts long for To be overcome by Your presence, Lord
Ultimately, current expectations concerning the Holy Spirit’s work in worship must derive, not from experience, but from Scripture. Taking all of the biblical data concerning the Holy Spirit’s work throughout biblical history into account, there is no doubt that he sometimes works in extraordinary ways. Yet extraordinary works of the Spirit are not the ordinary way God works his sovereign will through the course of biblical history.
Rather, the ordinary work of the Holy Spirit throughout Scripture is better characterized, not as extraordinary experience but rather as an ordering of the plan and people of God.
Considering all of the normal ways the Holy Spirit works to bring order through biblical history provides a robust picture of what should be the expectation for how the Holy Spirit works in worship. First, his purpose in all he does is to bring order, to both individual Christians and to the Body as a whole. The descriptions in Scripture of the Holy Spirit’s activity overwhelmingly attest to this purpose, and this purpose would most naturally extend to his work in corporate worship. He worked to bring peace and blessing to Israel as he dwelt among them in the OT Temple, and he does the same as he dwells within the NT Temple. This was his purpose in the foundational gifts he gave to the apostles and others during the formation of the church, and even if those gifts continue today, their purpose remains the same.
Second, one of the most influential and long-lasting works of the Holy Spirit to bring order to his people was the inspiration of his Word; this is why the most frequently described act of the Holy Spirit in Scripture is the giving of revelation, and why, for example, his work of “filling” a believer (Eph 5:19) is paralleled in Paul’s writings with the Word of Christ “richly dwelling” within a Christian (Col 3:16). Thus, believers should expect that the Holy Spirit will work today primary through his Word, and he will never act contrary to his Word.
The sufficiency of the Spirit-inspired Word of God leads, third, to the conviction that he has given the church in that Word all the revelation necessary concerning the elements he desires to be part of worship: reading the Word (1 Tim 4:13), preaching the Word (2 Tim 4:2), singing the Word (Col 3:16, Eph 5:19), prayer (1 Tim 2:1), giving (1 Cor 16:2), baptism (Matt 28:19), and the Lord’s Table (1 Cor 11:23–32). Furthermore, because the Holy Spirit inspired the sufficient revelation concerning the elements for worship, believers should expect that he would naturally work through those elements in the context of worship. This is why the Reformers called these prescribed elements the “ordinary means of grace”—these were the primary means Christians should expect the Holy Spirit to ordinarily work his grace into their lives. Thus, the Westminster Shorter Catechism reads, “The outward and ordinary means whereby Christ communicates to us the benefits of redemption are his ordinances, especially the Word, sacraments, and prayer; all of which are made effectual to the elect for salvation,” and the catechism specifically ascribes the effect of these ordinances upon the believer to the Holy Spirit: “The Spirit of God makes the reading, but especially the preaching of the Word, an effectual means of convincing and converting sinners, and of building them up in holiness and comfort through faith unto salvation.”
This leads to a fourth observation, namely, that believers should expect the Holy Spirit’s ordinary work in worship to be that of sanctifying them through the effectual means of grace that he has prescribed in his Word. The regular, disciplined use of these means of grace progressively forms believers into the image of Jesus Christ; these Spirit-ordained elements are the means through which Christians “work out [their] own salvation with fear and trembling, for it is God who works in [them], both to will and to work for his good pleasure” (Phil 2:12–13).
Finally, with this being the expectation of how the Holy Spirit will work in worship, what role does emotion and music play in worship, and how are they related to the Holy Spirit? This question is particularly relevant since emotion and music are central to the contemporary expectation of how the Holy Spirit works. Very simply, understanding the ordinary way the Holy Spirit works in worship leads to the conclusion that emotion and singing come as a result of the work of the Holy Spirit in a believer’s life, not as a cause of the Holy Spirit’s work.
Further, while the NT does describe certain “emotions” that rise out of a heart of a Spirit-sanctified believer, such as the “fruit of the Spirit,” these will be characterized, not by extraordinary euphoria, but by what Jonathan Edwards calls “the lamb-like, dove-like spirit or temper of Jesus Christ.” Truly Spirit-formed “religious affections,” according to Edwards, “naturally beget and promote such a spirit of love, meekness, quietness, forgiveness, and mercy, as appeared in Christ.”
Therefore, while the Holy Spirit of God, who with the Father and the Son should be worshiped and glorified, may certainly do whatever he pleases in the world broadly and in corporate worship specifically, he is not a God of disorder, but a God of peace. The testimony of Scripture concerning the ordinary ways he works and a careful study of the New Testament’s explicit treatment of his ordinary work in worship should lead Christians to expect, not extraordinary experience when the Holy Spirit works, but disciplined formation. Truly Spirit-led worship is that in which the forms, elements, and content are shaped, guided, and filled with the Spirit-inspired Word for the purpose of the disciplined spiritual formation of his people.
