Is it a duty for believers to attend two services on a Sunday?

Introduction

In many contemporary evangelical churches the question of Sunday attendance is often framed in minimal terms: how much gathering with the church is necessary or sufficient for the Christian life? 

For much of church history, however, the issue was approached from a very different perspective. 

Rather than asking how little a believer might attend, Christians generally asked how fully they might devote the Lord’s Day to the worship of God and the means of grace. 

Within the historic Reformed and Reformed/Particular Baptist tradition, this question is closely connected to the theology of the Lord’s Day, the nature of the gathered church, and the central place of the preached Word in the life of believers.

The Scriptures consistently present the corporate gathering of God’s people as an essential element of the Christian life. 

The New Testament church met regularly on the first day of the week in order to hear the Word of God, to pray, to break bread, and to build one another up in faith (Acts 2:42; Acts 20:7). Believers are further exhorted not to neglect the assembly of the saints but to encourage one another as the day of Christ approaches (Hebrews 10:24–25). 

 

Throughout the history of the church these biblical principles have shaped the understanding that public worship is not merely beneficial but divinely appointed as one of the primary means through which God nourishes and strengthens His people.

Within the Reformed tradition this conviction became particularly pronounced through the doctrine of the Christian Sabbath. The Lord’s Day was understood to be set apart for God, not merely for a single act of worship but for the whole day to be devoted to spiritual exercises, both public and private. 

The 1689 Second London Baptist Confession of Faith reflects this view by teaching that the day is to be spent in the public and private worship of God, except for works of necessity and mercy. 

In practice, this theological framework led many churches to hold multiple gatherings on the Lord’s Day so that believers might receive further instruction from Scripture, participate in prayer and praise, and grow in fellowship with the body of Christ.

Historical evidence from the early church, the Reformation, the Puritan period, and the life of Particular Baptist congregations shows that such patterns of extended Lord’s Day worship were widely practiced. Pastors often preached twice, congregations engaged in catechetical instruction, and families devoted the day to meditation on Scripture and spiritual conversation. While the exact structure of services varied from place to place, the underlying principle remained the same: the Lord’s Day was regarded as a gift from God for the spiritual nourishment of His people.

 

Therefore, let’s seek to examine the question of Sunday attendance through the lens of Scripture, confessional theology, and historical practice. By considering biblical teaching alongside the witness of the early church and the historic Reformed Baptist tradition, it becomes possible to evaluate how Christians have understood their duty—and privilege—to gather with the people of God on the Lord’s Day.

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From a historical Reformed and Reformed Baptist perspective, the question is not framed in terms of bare obligation to two services, but rather in terms of the sanctification of the Lord’s Day and the diligent use of all appointed means of grace. 

When that principle is rightly understood, it strongly inclines believers toward full participation in the gathered worship of the church, which in many contexts has meant attending both services.

Let me unfold this biblically, confessionally, and historically.

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1. The Biblical Principle: The Whole Day Belongs to the Lord

The Fourth Commandment establishes not merely an hour, but a day set apart unto God:

• Exodus 20:8–10 — “Remember the sabbath day, to keep it holy…”

• Isaiah 58:13–14 — A call to turn from personal pleasure and delight in the Lord’s day

Under the New Covenant, the day shifts to the first day of the week:

• Acts 20:7 — “On the first day of the week, when we were gathered together to break bread…”

• 1 Corinthians 16:2 — The church gathered regularly on that day

The key command regarding attendance is:

• Hebrews 10:24–25 —
  “not forsaking our own assembling together… but encouraging one another…” (LSB)

This is not merely about minimal attendance, but a positive, eager commitment to the gathered life of the church.

 

2. The 1689 Second London Baptist Confession

Chapter 22.8

“The Sabbath is then kept holy unto the Lord… when men… do not only observe a holy rest all the day… but also are taken up the whole time in the public and private exercises of His worship…”

Notice carefully:

• “the whole day”

• “public… exercises of His worship”

 

Historically, this has been understood to include:

• Multiple gatherings where possible

• Catechising

• Prayer meetings

• Hearing the Word preached

The confession does not mandate “two services” explicitly, but it demands a whole-day orientation toward worship, which naturally gave rise to multiple meetings.

 

3. Biblical Pattern of Repeated Gathering

There is evidence of extended or repeated gatherings:

• Acts 20:7–11 — Paul preaches long into the night; the church remains gathered

• Nehemiah 8:3 — The law read “from early morning until midday”

• Psalm 92 (title) — A psalm for the Sabbath, implying extended worship

The pattern is not brevity, but abundance in hearing God’s Word.

 

4. Historical Reformed Baptist and Puritan Practice

English Particular Baptists (17th century)

Early Baptists, shaped by Puritan Sabbatarianism:

• Commonly held morning and afternoon/evening services

• Included catechism instruction between services

Benjamin Keach

• Strong advocate for catechising on the Lord’s Day

• Encouraged full-day engagement in worship and instruction

Hercules Collins

• Emphasised the Lord’s Day as wholly devoted to God

 

Puritan Influence (shared theological roots)

Though not Baptists, their influence is decisive:

Richard Baxter

• Promoted:

  • Morning sermon

  • Afternoon catechism

  • Evening application

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John Owen

• Taught that the Sabbath should be filled with spiritual duties, not reduced to a single act

 

Charles Spurgeon

At the Metropolitan Tabernacle:

• Preached twice every Lord’s Day

• Thousands attended both services regularly

• Saw no contradiction, but rather a blessing of abundant preaching

 

5. Is It a “Duty” to Attend Both Services?

What is a duty:

• To keep the Lord’s Day holy (Exod 20:8)

• To not neglect gathering (Heb 10:25)

• To seek the means of grace eagerly (1 Pet 2:2)

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6. The Right Conclusion (Historically and Theologically)

From a Reformed Baptist standpoint:

• There is no explicit biblical command: “You must attend two services”

• However, there is a clear biblical and confessional duty:
  To devote the whole Lord’s Day to God, especially in public worship where available

 

Therefore:

If a church provides two services,
and a believer is able, willing, and not hindered by providence,

then willing absence from one service out of mere preference, laziness, or worldly distraction would be spiritually inconsistent with:

• Hebrews 10:25

• The spirit of the Fourth Commandment

• The teaching of the 1689 Confession

 

7. Pastoral Application

This is not about legalism, but love.

• Do we long for the Word? (Psalm 119:97)

• Do we delight in the Lord’s Day? (Isaiah 58:13)

• Do we hunger for Christ in the preached Word?

A regenerate heart does not ask:

“What is the minimum I must do?”

But rather:

“How much of Christ may I receive?”

 

So, the historic Reformed Baptist answer is:

• Not a rigid law of two services

• But a holy obligation to fill the Lord’s Day with worship

• Which, in practice, has overwhelmingly meant attending all gatherings of the church where possible

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Why don’t all churches have two services on a Sunday?

The decline from the historic Reformed and Baptist practice of two Lord’s Day services is a significant shift in modern evangelical life. Historically, the practice was nearly universal among Reformed, Puritan, and Particular Baptist churches. Understanding why this changed helps us evaluate whether the change is justified.

 

1. The Historic Pattern (1600s–1800s)

For roughly three centuries, Reformed and Particular Baptist churches typically held:

• Morning service (main sermon)

• Afternoon or evening service

• Often catechism instruction between services

This pattern flowed from the conviction that the whole Lord’s Day belonged to God.

 

Benjamin Keach

Keach strongly promoted catechising families and congregations on the Lord’s Day. In many Baptist congregations, the afternoon service included:

• Catechism teaching

• Doctrinal preaching

• Question and answer instruction

 

Charles Spurgeon

At the Metropolitan Tabernacle:

• Spurgeon preached twice every Lord’s Day

• Thousands attended both services

• Evening services were often evangelistic

Spurgeon said:

“The Lord’s Day is a day for the whole soul to feast upon the Word of God.”

Two services were considered normal Christian devotion, not burdensome duty.

 

2. What Changed in the 20th Century?

The shift away from evening services largely occurred between 1950–2000.

Several cultural and ecclesiastical factors contributed.

 

(1) The Decline of Sabbatarianism

Historically Christians believed the Lord’s Day should be set apart entirely for God.

But during the 20th century:

• Sunday became a leisure day

• Sport, travel, and entertainment expanded

• Shopping and commercial activity grew

As cultural Sabbatarianism declined, churches adapted.

Instead of shaping culture, many churches adjusted to cultural expectations.

 

(2) The Rise of Evangelical Pragmatism

Churches began to think more in terms of:

• attendance numbers

• accessibility

• convenience

Evening services began to disappear because:

• attendance was lower

• families felt busy

But historically, the church did not structure worship around convenience, but around means of grace.

 

(3) Television and Media Culture

From the 1960s onward:

• television reshaped Sunday evenings

• family leisure replaced gathered worship

Many Christians simply stopped attending evening services.

Eventually churches concluded:

“Since people won’t come, we should stop offering it.”

 

(4) Loss of Catechetical Culture

Earlier churches used the second gathering for:

• catechism

• doctrinal instruction

• extended preaching

When catechesis disappeared from Protestant churches, the functional purpose of the second service weakened.

 

3. Were the Reformers and Puritans Clear on This?

Yes!

 

John Calvin

In Geneva there were often multiple sermons every Lord’s Day, sometimes daily sermons throughout the week.

Calvin believed believers should be constantly nourished by the Word.

 

Richard Baxter

Baxter’s typical Lord’s Day schedule included:

• Morning sermon

• Afternoon catechism

• Evening application and prayer

The entire day was structured around spiritual formation.

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4. The Confessional Principle

Returning to the 1689 Second London Baptist Confession.

Chapter 22 says the Lord’s Day should be spent in:

“public and private exercises of His worship.”

Historically this included:

-Public worship
-Private devotion
-Family worship
-Catechism
-Spiritual conversation

Two services simply became the natural expression of this principle.

 

5. Is the Modern Change Justified?

Some modern churches would argue that they don’t have a second service because of:

• pastors’ workloads

• family responsibilities

• small congregations

However, many Reformed pastors and theologians today argue the shift reflects spiritual decline more than careful theology.

Some concerns include for not having a second service include:

• less preaching of Scripture

• less fellowship

• less Lord’s Day sanctification

• reduced doctrinal instruction

 

6. What Many Reformed Churches Are Recovering

In recent years, many Reformed churches have begun restoring:

• evening services

• catechism preaching

• doctrinal instruction

Examples include:

• Presbyterian and Reformed churches in the UK

• confessional Baptist churches

• some Reformed seminaries encouraging the practice again

 

7. A Balanced Pastoral Conclusion

A wise and biblical conclusion would be:

1. Scripture commands gathering with the church (Hebrews 10:25).

2. The Lord’s Day is meant to be set apart for God (Isaiah 58:13).

3. Historic Reformed churches used multiple gatherings to honour that principle.

4. Therefore, where multiple services exist, believers should normally desire to attend them if providence allows.

Not from legalism, but from love for Christ and hunger for His Word.

As the psalmist says:

“How I love Your law! It is my meditation all the day.”
— Psalm 119:97

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How did the early church (100–400 AD) structured the Lord’s Day?

The structure of the Lord’s Day in the early church (roughly AD 100–400) is surprisingly rich and instructive. While they did not always have “two services” in the modern sense, the day was typically filled with extended gatherings, teaching, prayer, and fellowship, reflecting the same principle later emphasised by the Puritans and Reformed Baptists: the whole day belongs to the Lord.

 

1. The Apostolic Pattern

The earliest pattern appears already in the New Testament.

Extended Gatherings

In the apostolic church worship was not brief.

Acts 20:7

“On the first day of the week, when we were gathered together to break bread, Paul began talking to them… and he prolonged his message until midnight.” (LSB)

This passage shows:

• gathering on the first day

• long preaching

• fellowship and the Lord’s Supper

• extended time together often including a meal

The emphasis is not minimal attendance but abundant exposure to the Word.

 

2. Early Second-Century Worship

One of the earliest descriptions of Christian worship comes from Justin Martyr (AD 100–165).

Justin Martyr

In his First Apology (around AD 155) he describes the Lord’s Day gathering.

Christians met on Sunday because it was:

• the day of Christ’s resurrection

• the first day of creation

The order of worship included:

1. Reading of Scripture (often lengthy)

2. Sermon explaining the Scriptures

3. Corporate prayers

4. The Lord’s Supper

5. Offerings for the poor​

Justin writes:

“The memoirs of the apostles and the writings of the prophets are read as long as time permits.”

Notice the phrase “as long as time permits.” Worship was not rushed.

 

3. Afternoon Instruction and Catechesis

By the third and fourth centuries, churches often had additional gatherings for teaching.

These included:

• catechism instruction

• doctrinal teaching

• pastoral exhortation

• prayer

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Augustine of Hippo

Augustine frequently preached multiple times on the same Lord’s Day in North Africa.

Records of his ministry show:

• morning Eucharistic sermon

• afternoon teaching or exposition

• occasional evening instruction

This resembles the later Puritan pattern very closely.

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4. The Day Was Set Apart

Early Christians also treated Sunday as a distinctly holy day.

 

Tertullian (Early Church Father)

Tertullian wrote that Christians viewed Sunday as a day of joy and worship, distinct from ordinary work.

Believers devoted the day to:

• prayer

• worship

• fellowship

• works of mercy

This echoes the later confessional teaching.

 

5. The Connection to Reformed Sabbatarianism

When the Reformers and Puritans taught that the whole Lord’s Day should be devoted to God, they were not inventing a new practice.

They were recovering something ancient.

 

The 1689 Second London Baptist Confession (22.8) states:

The Sabbath is kept holy unto the Lord when believers are taken up the whole time in the public and private exercises of His worship.

This is essentially the same pattern we see in the early church:

• extended worship

• doctrinal instruction

• prayer

• fellowship

 

6. Why Multiple Gatherings Became Normal

Over time, churches realised that one meeting was insufficient to provide:

• thorough teaching

• catechesis

• pastoral exhortation

Therefore many congregations developed:

Morning — preaching and Lord’s Supper
Afternoon — catechism instruction
Evening — evangelistic preaching or prayer

This pattern continued for centuries.

 

7. A Spiritual Principle Running Through All Eras

Across three major periods of church history we see the same instinct:

Early Church (100–400)
Puritan/Reformed era (1500–1800)
Confessional Baptist churches

The instinct is this:

The Lord’s Day is not merely an hour for worship, but a day for the nourishment of the soul.

Psalm 92 — the psalm for the Sabbath — reflects this beautifully:

“It is good to give thanks to Yahweh
And to sing praises to Your name, O Most High.” (LSB)

The day becomes a feast of grace rather than a duty reluctantly performed.

 

In summary

The historical evidence shows:

• Early Christians often spent much of Sunday together in worship and instruction.

• Multiple gatherings developed naturally from the desire for more teaching and fellowship.

• Puritans and Reformed Baptists simply continued this ancient pattern.

 

Let’s look at a very powerful historical example from the Scottish Reformation that illustrates how seriously believers once treated the Lord’s Day (often spending 8–10 hours in worship and catechism). It is one of the most striking examples in church history.

The Scottish Reformation and the later Presbyterian tradition provide one of the clearest historical examples of how seriously Protestants once treated the Lord’s Day. Although Presbyterians and Particular Baptists differ in church polity, they shared a common Puritan Sabbatarian theology, so their Lord’s Day practice is highly relevant to the historic Reformed Baptist outlook.

 

The Scottish “Whole Day for God” Pattern

During the Reformation in Scotland (16th–17th centuries), Sunday worship commonly occupied most of the day. People often travelled long distances to church, sometimes walking for hours, so the entire day became centred on worship, instruction, and fellowship.

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John Knox

Under Knox’s influence, the typical Lord’s Day schedule in many Scottish churches looked like this:

Morning

• Long public prayer

• Psalm singing

• Scripture reading

• A substantial sermon

Midday

• Catechism teaching for children and adults

• Instruction in doctrine

Afternoon / Evening

• Second sermon

• Further prayer and pastoral exhortation

The day could easily include five or more hours of gathered worship and instruction.

Knox and his colleagues believed the Lord’s Day should be spent:

• hearing the Word

• learning doctrine

• strengthening the faith of believers

 

Catechising the Whole Congregation

Catechism instruction was taken extremely seriously.

 

Samuel Rutherford

Rutherford wrote that the Lord’s Day was the proper time for:

• instructing the young

• grounding believers in doctrine

• strengthening the church against error

Congregations often memorised catechisms such as:

• the Heidelberg Catechism

• later the Westminster Shorter Catechism

Many pastors would question children and adults publicly during the afternoon gathering.

 

The “Sabbath Day Journey”

In rural Scotland, believers frequently walked many miles to church.

Rather than returning home between meetings, families would remain near the church building for the entire day, sometimes:

• sharing simple meals together

• discussing the sermon

• praying or singing psalms

The day became a community of worship centred around the Word.

 

The Westminster Confession Influence

The Scottish church later adopted the Westminster Confession of Faith (1646), which strongly emphasised Sabbath observance.

It states that the day should be spent in:

• public worship

• private devotion

• works of necessity and mercy

This teaching parallels the 1689 Second London Baptist Confession, since the Baptist confession drew heavily from Westminster and the Savoy Declaration.

 

What Struck Visitors to Scotland

Foreign observers in the 1600s often remarked on how seriously Scots kept the Lord’s Day.

They noticed:

• quiet towns

• no commerce

• families engaged in worship and Scripture reading

The whole culture recognised the day as holy unto the Lord.

 

The Spiritual Principle Behind It

The Reformers did not view long worship as burdensome.

They saw it as spiritual nourishment.

As the psalmist writes:

“I rejoiced when they said to me,
‘Let us go to the house of Yahweh.’”
— Psalm 122:1 (LSB)

And again:

“Better is one day in Your courts than a thousand elsewhere.”
— Psalm 84:10

For them, the Lord’s Day was not about minimal duty, but maximal delight in God.

 

Application for Today

From a historic Reformed Baptist perspective, the lesson is not that we must recreate exact Scottish schedules, but that we should recover the principle behind them:

The Lord’s Day is:

• a gift of grace

• a day for the means of grace

• a day for the gathered people of God

Therefore, when churches provide multiple opportunities to hear the Word and worship Christ, believers historically regarded it not as an inconvenience but as a feast for the soul.

 

What the earliest Particular Baptist churches in England (1600s–1700s) actually did on Sundays.

The earliest Particular Baptist churches in England (17th–18th centuries) left a surprisingly detailed record of how they structured the Lord’s Day. When we examine church records, confessions, and pastoral writings, we find a pattern very much in line with Puritan Sabbatarianism and strongly consistent with the principles later summarised in the 1689 Second London Baptist Confession.

 

1. The Lord’s Day Was Treated as a Whole Day of Worship

The Particular Baptists inherited the Puritan understanding that the entire day should be devoted to God.

The 1689 Confession, Chapter 22.8 states:

“The Sabbath is then kept holy unto the Lord when men… do not only observe a holy rest all the day… but also are taken up the whole time in the public and private exercises of His worship.”

Notice the phrase “the whole time.”

Early Baptists understood this to include:

• public worship

• catechism

• family instruction

• prayer and spiritual conversation

 

2. Typical Structure of a Particular Baptist Lord’s Day

Church records and pastoral writings suggest something like this pattern.

Morning Meeting

Often beginning around 9 or 10 am.

Order of worship commonly included:

• extended prayer

• congregational psalm singing

• reading of Scripture

• preaching of the Word

• sometimes the Lord’s Supper

Sermons frequently lasted 60–90 minutes, sometimes longer.

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Midday Catechism

Between meetings there was often:

• catechism instruction

• questioning of children

• doctrinal teaching for adults

This practice was strongly promoted by Baptist pastors.

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Benjamin Keach

Keach wrote extensively about catechising the church and produced Baptist catechisms to help congregations grow in doctrine.

He believed the Lord’s Day should be used for:

• doctrinal grounding

• spiritual formation of families

• training children in the faith.

 

Afternoon / Evening Meeting

Most churches then gathered again for a second sermon.

This meeting often included:

• another sermon

• prayer

• singing

• sometimes church discipline or congregational matters.

The evening sermon was sometimes more evangelistic, addressing unbelievers.

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3. The Length of the Day

Historical accounts suggest believers often spent four to six hours gathered in worship and instruction on the Lord’s Day.

For example:

Hercules Collins

Collins emphasised that believers should spend the day:

• hearing the Word

• meditating on Scripture

• engaging in holy fellowship.

He warned against treating the day as ordinary leisure time.

 

4. Church Discipline and Lord’s Day Attendance

Some Baptist church records from the 1600s even mention members being admonished for neglecting the assemblies without valid reason.

This reflects the seriousness with which Hebrews 10:25 was taken:

“not forsaking our own assembling together, as is the habit of some…”

The goal was not legalism, but spiritual accountability within the covenant community.

 

5. Influence of the Puritan Worldview

Particular Baptists lived within the broader Puritan culture of England, where Lord’s Day observance was taken very seriously.

Activities encouraged included:

• family worship

• discussing the sermon

• reading Scripture

• hospitality among believers

Activities discouraged included:

• unnecessary work

• recreation that distracted from worship.

 

6. A Spiritual Feast Rather Than a Burden

What stands out most in historical writings is the joy believers expressed in these gatherings.

The day was often described as:

• “a feast of the Word”

• “the market day of the soul”

The idea was simple: believers receive spiritual nourishment through the means of grace.

Romans 10:17 reminds us:

“So faith comes from hearing, and hearing by the word of Christ.” (LSB)

 

7. What This Means for Reformed Baptists Today

Historically, the Particular Baptists did not impose a rigid command:

“You must attend two services.”

However, they clearly believed:

• the Lord’s Day belongs to Christ

• believers should eagerly gather with the church

• multiple gatherings help nourish the soul.

Therefore the historical instinct of the church was:

If the church gathers again to hear the Word, why would a hungry Christian stay away?

 

In summary

Early Particular Baptists:

• kept the whole Lord’s Day for God

• gathered multiple times

• catechised their children

• preached extensively

• viewed the day as a spiritual feast.

This practice strongly supports the idea that, while not a strict law, attending both services when possible reflects the historic Reformed Baptist understanding of the Lord’s Day.

 

What did the 17th-century Baptist pastor’s Lord’s Day looked like hour by hour?

Looking at the actual Lord’s Day routine of a 17th-century Particular Baptist pastor helps us understand how the early confessional Baptists viewed the day. Their schedules reveal why two public services became normal: the whole day was structured around the means of grace.

 

1. Preparation Before the Congregation Arrived

Pastors typically rose very early on the Lord’s Day.

Writings from the period indicate that ministers spent the early morning in:

• private prayer

• meditation on Scripture

• reviewing the sermon

• interceding for the congregation

The day began with a recognition that the preacher was handling the Word of God, not merely delivering a lecture.

Paul exhorts ministers in this spirit:

“Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth.”
— 2 Timothy 2:15 (LSB)

 

2. The Morning Gathering

Congregations usually gathered between 9:00 and 10:00 in the morning.

The meeting could last two to three hours.

A typical order of worship was:

1. Opening prayer

2. Psalm singing

3. Scripture reading

4. Long pastoral prayer

5. Sermon

6. Closing prayer or psalm

The sermon itself was often 60–90 minutes, sometimes longer.

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John Bunyan

Bunyan’s preaching in Bedford was known for its length and intensity. People often travelled from surrounding villages to hear him expound Scripture.

 

3. Midday Fellowship and Catechism

After the morning service there was usually a break period.

During this time:

• children were catechised

• families discussed the sermon

• pastors answered doctrinal questions

• believers shared meals together.

This time of instruction was considered essential for building biblical literacy and doctrinal clarity.

Pastors believed Deuteronomy 6:6–7 applied here:

“These words, which I am commanding you today, shall be on your heart. And you shall teach them diligently to your sons…”

 

4. The Afternoon or Evening Service

Later in the day the church gathered again.

This meeting often included:

• another sermon

• further prayer

• psalm singing.

Sometimes the second sermon was more practical or evangelistic, aimed at applying the gospel to daily life or addressing unbelievers who attended.

 

Benjamin Keach

Keach strongly supported this structure. He believed repeated preaching on the Lord’s Day allowed the church to receive:

• doctrinal teaching

• practical exhortation

• evangelistic appeal.

 

5. Evening Family Worship

When families returned home, the day was often concluded with family worship.

This might include:

• reading Scripture

• reviewing the sermon

• prayer together.

The Lord’s Day was thus framed by private devotion, public worship, and family instruction.

 

6. Total Time Devoted to Worship

A faithful Particular Baptist family might spend six to eight hours of the day engaged in some form of worship or spiritual instruction.

To them, this was not excessive.

They saw the Lord’s Day as what Puritans sometimes called:

“The market day of the soul.”

Just as people gathered weekly in markets to obtain physical necessities, believers gathered on the Lord’s Day to receive spiritual nourishment.

 

7. The Biblical Motivation

The motivation was rooted in Scripture.

Believers delighted in hearing God’s Word repeatedly.

Jeremiah expresses the same spirit:

“Your words were found and I ate them,
And Your words became for me a joy and the delight of my heart.”
— Jeremiah 15:16 (LSB)

 

Likewise the early church devoted themselves to:

“the apostles’ teaching and the fellowship.”
— Acts 2:42 (LSB)

 

 

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