Gathering in Homes: The Weekly Assembly of the Church

The Weekly Gathering:
Walking in the Way of Jesus and His Apostles

The New Testament gives us several windows into how the first Christians gathered—Acts 2:42–47; 20:7; 1 Corinthians 11–14; Hebrews 10:19–25. These passages show that their weekly assemblies were not random, preference-driven meetings but a shared rhythm shaped by the way of Jesus and his apostles. Their gatherings grew out of the fellowship they had with the Father and the Son, a fellowship made real by the Holy Spirit (1 John 1:3). When believers met on the first day of the week, they expressed this fellowship through simple, concrete practices that nourished their faith and advanced the mission.

When they gathered on the first day of the week:

  • They enjoyed fellowship with God and one another—a relational participation in the risen Christ by the Spirit. Their gatherings were marked by joy, unity, forgiveness, encouragement, and mutual devotion.

  • They took the Lord’s Supper in the context of a shared meal, with the bread and the cup serving as the bookends of the table. The table was not an isolated ritual but the center of their communal life—remembering Jesus, proclaiming his death, renewing covenant loyalty, and strengthening the bond of peace.

  • They studied the Word together. Early on, this meant receiving the apostles’ teaching—both in public gatherings and house-to-house instruction. As the New Testament writings were completed, congregations read whole letters, discussed their structure and meaning, and pressed them into everyday obedience.

  • They prayed as a community, calling on the Lord to fulfill his promises, empower their witness, heal the sick, open doors for the gospel, strengthen the persecuted, and guide their leaders.

  • They ministered to one another’s needs—meeting physical needs through giving and sharing possessions, and meeting spiritual needs through mutual exhortation, encouragement, correction, and the use of spiritual gifts. No one was meant to be a spectator; every believer participated in the building up of the body.

  • They sang to God and to one another, using psalms, hymns, and spiritual songs to express praise, rehearse truth, strengthen faith, and stir one another toward love and good works.

The early church did gather in larger, public assemblies when possible, but these were never meant to replace the relational life of the church in homes. Public gatherings expressed unity; household gatherings expressed the shared life of discipleship.

How We Are Recovering This Pattern Today

In The Gathering Network, we are intentionally realigning our weekly rhythms with the way of Jesus and his apostles. Our goal is not to recreate the first century but to recover its pattern—a simple, relational, reproducible approach that forms mature disciples and strengthens churches across generations.

  • Our house gatherings mirror the early church’s emphasis on relational fellowship, shared meals, the Lord’s Supper, prayer, and mutual ministry.

  • Our Discipleship Series functions the way apostolic teaching functioned—immersing believers in the Word, forming sound doctrine, unifying households, and preparing men and women to teach others.

  • Our coaching processes echo the apostolic habit of strengthening disciples and leaders through ongoing encouragement, correction, and relational support.

  • Our network structure embraces both household gatherings and larger assemblies—recognizing that both were part of the apostolic way and both serve the mission today.

In short, we gather weekly not merely to “attend church,” but to walk in the pattern Jesus entrusted to his apostles and the early churches—Word, table, prayer, fellowship, mutual ministry, and shared mission.

Detailed Explanation

In the first century, Christians pursued no less than six purposes when they gathered, with fellowship serving as the unifying dynamic that made the other aspects possible: celebrating the Lord's Supper, studying the Word, praying to God, ministering to one another, and singing to God. Worshipping God the Father and Jesus Christ by the power of the Holy Spirit was their central, primary motivation.

1. Fellowship with God and One Another

All Christians enjoy fellowship with God and one another, including mutual beliefs and commitments to God, his Word, and his work. Fellowship is experienced and expressed in different ways—in intimacy with God, intimacy with fellow believers, meeting one another’s needs, and partnering in the advancement of the gospel throughout the world (Acts 2:42; 1 Cor. 1:9; 2 Cor. 13:14; Phil. 1:5; 1 John 1:3-7).

More specifically, what does the New Testament teach about fellowship?

  1. At the moment of our conversion (turning from our sins and trusting in Jesus), we entered into fellowship (personal relationship) with the one true God—Father, Son, and Holy Spirit (Matt. 28:19).

  2. Also at our conversion, we entered into fellowship (personal relationship) with fellow believers (1 John 1:3).

  3. We disrupt our personal intimacy with God and others when we sin, but it is restored when we turn to God through Jesus Christ (1 John 2:1–2; cf. 1:9).

  4. We must oppose (and never partner with) false teachers, who undermine our fellowship with God and one another, for they deny central truths about Christ, deny or minimize their sin, or hate others in the Christian community (2 John 10–11).

  5. Our fellowship with God and with one another expresses itself in concrete ways, such as partnering in the advancement of the gospel through financial giving (Phil. 1:3–5; cf. Gal. 2:9; Philem. 6).

Fellowship is truly the tie that binds Christians together in worship, love, and mission.

2. Celebrate the Lord’s Supper

The early Christians “devoted themselves…to the breaking of bread,” and “they received their food with glad and generous hearts” (Acts 2:42, 46). “Breaking bread” referred to their celebration of the Lord’s Supper, which was embedded in extended fellowship meals (Acts 2:42, 46; 20:7; Matt. 26:26–29; Mark 14:22–25; Luke 22:14–23; 1 Cor. 10:16–17; 11:17–34).

There are at least five meanings of the Lord’s Supper:

  1. Remembrance: “24 And when he had given thanks, broke it, and said, “This is my body, which is for you. Do this in remembrance of me.” 25 In the same way also he took the cup, after supper, and said, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me”” (1 Cor. 11:24–25).

  2. Communion/Fellowship/Participation/Sharing: “The cup of blessing that we bless, is it not a sharing in the blood of Christ? The bread that we break, is it not a sharing in the body of Christ” (1 Cor. 10:16).

  3. Proclamation: “For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes” (1 Cor. 11:26).

  4. End Time/Future/Eschatological Anticipation: “For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes” (1 Cor. 11:26).

  5. Thanksgiving: “And when he had given thanks, broke it, and said, “This is my body, which is for you. Do this in remembrance of me”” (1 Cor. 11:24) (Hammett, 40 Questions about Baptism and the Lord’s Supper, 205–210).

Why was the meal such an important part of the early Christians’ fellowship?

  1. The meal visualized the church as God’s family—as the people of God gathered to share meals and share life, just like biological families do.

  2. It brought a strong relational dynamic to the meeting, which is often difficult to accomplish in large, public gatherings.

  3. It placed the gospel (the good news that Jesus died and God raised him from the dead to save sinners) at the heart of their meetings.

  4. It served as a benefactor meal for those who were poor or marginalized socially for other reasons, such as physical disabilities.

  5. It was a simple, easily-understood approach that was universally applicable: “Would you share a meal and study God’s Word with me?”

  6. It easily and effectively facilitated networking for the purposes of evangelism and discipleship—as Christians invited their family, friends, neighbors, and fellow workers (whether slaves or free) to the meal (Reed, “The Churches of the First Century,” in The Encyclicals, 52).

As we celebrate the Lord’s Supper and share meals, we center our fellowship on Jesus and what he accomplished for his people at the cross (Rom. 3:21–26; 1 Cor. 15:1–11; 1 John 2:1–2).

3. Study the Word

Teaching was at the heart of the early Christian gatherings: “they devoted themselves to the apostles’ teaching” (Acts 2:42). Foundational teachings of the early church included:

  1. In order to enter a relationship with God, people must repent (turn from sins) and trust in Jesus. Repentance and trust are the means of entering a relationship with God, not the ground of a relationship with God (which is the death and resurrection of Jesus). They are also essential for returning to and remaining in Christ (2 Cor. 7:8–11; Gal. 2:20).

  2. The church of Jesus Christ is central to the administration of God’s plan in the world. The church is God’s people, who through faith in Christ have become one assembly in the presence of God. Gathering together is essential for growth as a Christian (Matt. 16:18; Acts 2; Eph. 2:11–22; 1 Pet. 2:9–12).

  3. The mission of the church is to make disciples of all nations (Matt. 28:18–20; Mark 13:10; 14:9; Luke 24:44–49; John 20:21–23; Acts 1:8; 26:16–18). 

  4. God expects that his people will grow in their character—putting off the characteristics of the old man (Adam) and putting on the characteristics of the new man (Jesus) (Matt. 5:1–12; Rom. 13:8–14; Gal. 5:16–26; Col. 3:5–17; 2 Pet. 1:3–11).

  5. God has outlined the conduct that he requires of his people in various contexts—in families, churches, and broader society (1 Cor. 11–14; Eph. 5:22–6:4; 1 Pet. 2:11–17).

The early Christians first studied the the apostle’s oral teaching (as the apostles ministered house to house) and later the documents of the New Testament, as they were written. In our gatherings, we study The Discipleship Series—a collection of 100 to 125 expository lessons that are designed to be discussed in homes, and then passed on to those within our networks. The series strikes a balance between biblical exposition (from a teacher) AND significant discussion (within the group). Choosing between explaining God’s truth OR dynamic interaction deviates from the pattern that almost certainly occurred when the apostles taught in larger gatherings and from house to house (Acts 5:42; 20:20; cf. 2 John 10).

4. Pray to God

The early disciples “devoted themselves…to the prayers” (Acts 2:42). Prayer is expressing our desires to God for him to deliver on his promises—including his promises to provide forgiveness, strength, and wisdom for all who call on his name (Eph. 3:14–19; James 1:5; 1 John 1:9).

What role did prayer play within their gatherings and ministry?

  1. They prayed and worshipped as part of their fellowship meetings (Acts 2:42, 46–47).

  2. They prayed for boldness and miracles as they witnessed (Acts 4:29–30).

  3. They prayed for God’s help during times of persecution (Acts 12:5, 12).

  4. They prayed for guidance and protection for the church (Acts 20:36).

Whether we pray individually or with other Christians, prayer glorifies God and highlights his goodness as the only one who can meet our ultimate needs (Matt. 6:9–13; 7:7–11).

5. Minister to Others

The apostle Peter taught, “whoever speaks, as one who speaks oracles of God; whoever serves, as one who serves by the strength that God supplies” (1 Pet. 4:11). Diverse contributions like these strengthen the body of Christ (with spiritual gifts italicized below):

  • Individuals Who Speak and Speaking Gifts (1 Pet. 4:11): Prophets/Prophecy (Rom. 12:6; 1 Cor. 12:10, 28; Eph. 4:11); Teacher (Rom. 12:7; 1 Cor. 12:28); Exhorter/Encourager (Rom. 12:8); Word of Wisdom (1 Cor. 12:8); Word of Knowledge (1 Cor. 12:8); Tongues (1 Cor. 12:10, 28); Interpretation of Tongues (1 Cor. 12:10); Evangelist (Eph. 4:11); Pastor-Teacher* (Eph. 4:11) (pastor-teachers both speak and serve for the benefit of the body of Christ; see the category below).

  • Individuals Who Serve and Gifts of Serving (1 Pet. 4:11): Service (Rom. 12:7); Giver (Rom. 12:8); Leader (Rom. 12:8); One Who Does Acts of Mercy (Rom. 12:8); Faith (1 Cor. 12:9); Healing (1 Cor. 12:9, 28); Miracles (1 Cor. 12:10, 28); Distinguishing between Spirits (1 Cor. 12:10); Helps (1 Cor. 12:28); Administration (1 Cor. 12:28).

The apostle Paul expected that Christians would bring a contribution to the gathering: “Whenever you come together, each one has a hymn, a teaching, a revelation, a tongue, or an interpretation. Everything is to be done for building up” (1 Cor. 14:26). With that in mind, we care for one another’s physical needs (Acts 2:44–45; 4:32–37), we encourage one another to love God and others (Matt. 22:37–40; Heb. 10:24–25), and we serve others in our communities (Luke 10:25–37; Eph. 2:10). As we do so, God gets all the glory (1 Pet. 4:11).

6. Sing to God

There are a number of key verses in Scripture that shape our understanding of how the early Christians viewed music, songs, and singing within their meetings:

  • “26 Whenever you come together, each one has a hymn, a teaching, a revelation, a tongue, or an interpretation. Everything is to be done for building up” (1 Cor. 14:26). One lesson from this verse is that Christians brought hymns to the gathered body, whether they or someone else created the content.

  • “19 Speaking to one another in psalms, hymns, and spiritual songs, singing and making music with your heart to the Lord, 20 giving thanks always for everything to God the Father in the name of our Lord Jesus Christ” (Eph. 5:19–20). “This may refer to different kinds of psalms and hymns and spiritual songs found in the OT Psalter. It seems more likely, however, that Paul is referring both to the canonical psalms and to contemporary compositions of praise” (ESV Study Bible, 2271). We speak to another in these songs, and yet ultimately we speak these truths to God as the object of our worship.

  • “15 Let the peace of Christ, to which you were also called in one body, rule your hearts. And be thankful. 16 Let the word of Christ dwell richly among you, in all wisdom teaching and admonishing one another through psalms, hymns, and spiritual songs, singing to God with gratitude in your hearts” (Col. 3:15–16). Paul calls us to allow the Word of Christ to dwell richly in our midst—teaching and admonishing one another through psalms, hymns, and songs. Here the means of teaching and admonishing is through songs and singing.

With passages like these in mind, how did songs, music, and singing function in the early church?

  1. Songs, hymns, and spiritual songs arose from within the body of believers in small communities, not simply from established songs in the broader church.

  2. Songs, music, and singing were central to the Word of God dwelling richly within communities of believers, all of which created unity in both heart and mind.

  3. Songs, hymns, and spiritual songs were a form (an expression) of theology.

  4. Speaking to one another and to God in these ways was directly related to the advancement of the gospel in the world and the edification of God’s people. Songs facilitate evangelism and discipleship.

  5. Our meetings must give time (create space) for Christians to bring songs into the body for the instruction and admonishment of the group.

  6. What we sing and how we speak to one another should be shaped by Old Testament psalms and other songs, great compositions (such as hymns) from the history of the church, and contemporary songs.

  7. In addition to singing established songs, Christians should exercise freedom to compose their own songs of praise to God, whether a song or even a poem of praise (Reed, “The Churches of the First Century,” in The Encyclicals, 58–62).

To summarize, we sing to God because he is supremely valuable. But we also speak to “one another in psalms and hymns and spiritual songs,” terms that call attention to the diverse ways we express God’s worth in our hearts and with our words.

The Centrality of Worship

Each of those six purposes is a manifestation of worship—a broad, all-encompassing category:

  1. Worship is an internal experience (in our values, desires, thoughts, and emotions) and an external expression (in our words and actions) of God’s supreme worth. The angels praised God, “You are worthy to receive glory and honor and power, because you have created all things, and by your will they exist and were created” (Rev. 4:8; cf. 5:9, 12).

  2. Worship occurs in the realm of the Spirit [or spirit] and must conform to God’s truth as revealed in Scripture. Jesus said: “But an hour is coming, and is now here, when the true worshipers will worship the Father in Spirit [or spirit] and in truth. Yes, the Father wants such people to worship him” (John 4:23).

  3. Worship is a holistic act of consecration and obedience to God. Paul wrote, “Therefore, brothers and sisters, in view of the mercies of God, I urge you to present your bodies as a living sacrifice, holy and pleasing to God; this is your true worship. Do not be conformed to this age, but be transformed by the renewing of your mind, so that you may discern what is the good, pleasing, and perfect will of God” (Rom. 12:1–2; cf. vv. 3–8).

  4. Worship is an eternal act of celebrating God’s infinite worth. John saw “a vast multitude from every nation, tribe, people, and language, which no one could number, standing before the throne and before the Lamb. They were clothed in white robes with palm branches in their hands. And they cried out in a loud voice: “Salvation belongs to our God, who is seated on the throne, and to the Lamb!”” (Rev. 7:9–10).

For more information, see The Public Disciplines for Christian Growth.

Structure

We meet in homes to celebrate the Lord’s Supper, to study God’s Word, and to pray. How do we typically structure our time when we meet in our house churches?

Welcome and Fellowship (10 minutes)

The Bread (5 minutes)

  • Scripture Reading and Explanation

  • Breaking, Passing, and Eating the Bread

  • Prayer

The Meal (50 minutes)

During the meal, we engage in directed conversation, asking one another questions like:

  1. Why are you grateful?

  2. How can we pray for you?

  3. What is God teaching you?

Worshipping God through the Word, Prayer, and Ministering to One Another (up to 90 minutes)

Here we encourage one another to answer the question “What can I contribute to the body today?” (Rom. 12:3–8; 1 Cor. 14:26–40; 1 Pet. 4:10–11).

  1. Leadership: Vision, Updates about the Network of Churches, Training Opportunities, etc.

  2. Ordered Learning from the Word: The Discipleship Series

  3. Praying Together

  4. Individual Testimonies of Praise and Thanksgiving

  5. Singing Together

The Cup (5 minutes)

  • Scripture Reading and Explanation

  • Passing and Drinking from the Cup

  • Closing Prayer for the Evening

Additional Fellowship and Ministry to One Another (10 to 60 minutes)

Questions for Reflection and Discussion

  1. When the early Christians gathered, they:

    (1) enjoyed fellowship with God and with one another,

    (2) took the Lord’s Supper in the context of a meal,

    (3) studied the Word,

    (4) prayed together,

    (5) ministered to one another, and

    (6) sang to God.

    Summarize each of the six areas in your own words. What questions do you have about the practices of the early Christians?

  2. What is the nature of worship? How does worship relate to each of the purposes the early Christians pursued?

  3. Once again, what are the advantages of Christians gathering in homes? What are the advantages of Christians gathering in larger, public meetings?

  4. Review the structure of a typical gathering listed above. What would you add to, subtract from, or modify about that structure?