246 Sermon Illustrations on Worship

As new creatures in Christ, we can enter the presence of a holy God.

1. What Isaiah Saw.

2. High and Exalted.

3. Glory and Splender.

4. Burning Purity.

5. Holiness Incarnate.

6. Daring to Draw Near: If we possessed seraphims' eyes we would be able to

see the entire earth covered with the radiant majesty of God.

7. Holiness Is Happiness.

8. Happiness... Then and Now.

Author felt that worship was getting routine and boring. He had lost his sense of amazement. The Gospels stress how amazing Jesus' ministry was to the people. He is still amazing today. Mere human skill rarely impresses us for long; our hearts yearn to see the things that only God Himself can do. Jesus was amazing because He operated in the supernatural power of the Holy Spirit, not in mere human ability.

The Pharisees thought they had God all figured out but did not recognizing the Lord in their midst. We can be doctrinally sound and yet sterile in our worship. And in our quest to "make God relevant" we can lose our sense of awe over His greatness.

AMAZING THE WORLD

Our Lord wants to bring us to a fresh place of amazement in our personal lives with Him. He also wants us to be people through whom He can again amaze the world. We tend to think He will only be able to amaze the world through people who are somehow impressive in themselves.

But God's heart is different. He delights to manifest the wonder of His powerful presence through the most common vessels He can find, so that all the world can see that the amazing life we live is His doing and not our own.

If we're bored, then chances are we're not living a full Christian life. In God's presence is fullness of joy. When people visit our church meetings, do they marvel at the Lord's joyful presence with His people? God wants to put the "wow" back in our Christian life and worship.

The book of Hebrews explains some of the imagery of the Tabernacle, which the author says accurately portrays the "true tabernacle set up by the Lord, not by man". This imagery can help us worship God aright.

1. The Work of the Cross.

2. The Laver.

3. The Holy Place.

a. The Lampstand.

b. The Table of Shewbread.

c. The Altar of Incense.

4. The Mercy Seat.

Luther taught the priesthood of all believers, Anglicans hedged, and Southern Baptists almost split over the question. It is a central principle of the Reformation. The NT speaks much of Christian priesthood but nothing about Christian priests. Jesus is the only priest we need. There should not be a priestly elite.

Three principles:

1. The priesthood of all believers calls for the active work of all believers in the life of the church, but it does not mean that all believers can or need to do every kind of work.

2. The priesthood of all believers calls for the active work of all believers in the life of the church, but it does not guarantee the wisdom of each believer.

3. Finally, the priesthood of all believers calls for the active work of all believers in the life of the church, and the place where it all begins is liturgy.

[This false idea comes from the time before Christ as found, for example, in Sirach (Ecclesiasticus) 38:24–39:11. RGH]

According to a recent newspaper report, only 8 percent of British men attend church regularly, though 53 percent identify themselves as Christians.

And the situation is similar in other Western nations, with more than 40 percent of U.S. evangelicals not attending church weekly and more than 60 percent of American mainline Christians not attending weekly, according to Pew data. In short, millions who consider themselves Christians limit their church attendance largely to holidays, weddings and funerals.

If you’re among these millions, please give church another chance. By getting involved, you’ll discover that what you once viewed as a chore is actually a blessing. Here are 10 reasons why:

1. Church involvement is evidence that you’re a Christian in the first place. It also helps keep you from abandoning the faith. According to the author of Hebrews, the antidote to developing an “unbelieving heart” that leads you “to fall away from the living God” is to “exhort one another” (Hebrews 3:12-13) -- an activity that occurs most prominently in the church.

2. Gathering with a church encourages believers to love others and do good deeds (Hebrews 10:24-25).

3. A church is the main venue for using your spiritual gifts (1 Corinthians 12:1-31). God has given you abilities and talents intended to help other Christians. If you’re not involved in a church, others are being deprived of what you have to offer.

4. A church helps you defend Christianity against those who attack it. When Jude told the early Christians to “contend for the faith” (Jude 3), he directed his instruction toward a group of believers, not a scattering of lone-ranger Christians. Answering challenges from coworkers, friends and family members is always easier when you can ask fellow church members for help and wisdom.

5. A church is a great venue for pooling resources to support missions and benevolent works (2 Corinthians 8:1-7; 3 John 5-8). Your money combined with that of fellow church members can do a lot for Christ.

6. A church helps its members maintain correct doctrine (1 Timothy 3:15). You might begin to adopt unbiblical ideas without realizing it yourself. But you probably won’t adopt unbiblical ideas without someone at your church realizing it, and they can help you get back to the truth.

7. After your family, a church is the best group of people to meet your physical needs in an emergency (1 John 3:16-17; 1 Timothy 5:3-16).

8. A church supports you when you face persecution (Acts 4:23-31; 12:12-17). You may not be imprisoned for your Christian beliefs like the apostles were, but a church family is still a great source of comfort when you face stinging words or unfair treatment.

9. A church is where you can be baptized and take part in the Lord’s Supper (Matthew 28:18-20; 1 Corinthians 11:17-34; Ephesians 4:4-6). These two ordinances are a vital part of any believer’s walk with Jesus.

10. A church provides the setting for corporate worship (Ephesians 5:19; Colossians 3:16). Though it’s a blessing to praise God alone, there is a unique joy that accompanies singing God’s praises with an entire congregation of Christ followers.

The list could go on, but you get the idea. It’s worth it to start attending church.

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[Original illustration at this number was added to HolwickID #18617]

Charles Misner, a scientific specialist in general relativity theory, expressed Albert Einstein's skepticism over the church with words that should waken us to the shallowness of our experience with God in worship:

"The design of the universe ... is very magnificent and shouldn't

be taken for granted. In fact, I believe that is why Einstein

had so little use for organized religion, although he strikes me

as a basically very religious man. HE MUST HAVE LOOKED AT WHAT

THE PREACHER SAID ABOUT GOD AND FELT THAT THEY WERE BLASPHEMING.

HE HAD SEEN MUCH MORE MAJESTY THAN THEY HAD EVER IMAGINED, AND

THEY WERE JUST NOT TALKING ABOUT THE REAL THING. My guess is

that he simply felt that religions he'd run across did not have

proper respect ... for the author of the universe."

The charge of blasphemy is loaded. The point is to pack a wallop behind the charge that in our worship services God simply doesn't come through for who he is. He is unwittingly belittled. For those who are stunned by the indescribable magnitude of what God has made, not to mention the infinite greatness of the One who made it, the steady diet on Sunday morning of practical "how to's" and psychological soothing and relational therapy and tactical planning seem dramatically out of touch with Reality - the God of overwhelming greatness.

Archbishop William Tempte on worship:

Worship is...

submission of our nature to God.

quickening our consciousness by God's holiness.

nourishing our minds on God's truth.

purifying our imagination by God's beauty.

opening our hearts to God's love.

surrendering our wills to God's service.

#3235

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The modern trend in worship is to excite people's interest by providing entertainment. In May 1991, THE WALL STREET JOURNAL reported that one of America's largest evangelical churches had held a wrestling match between church employees in one of their Sunday services. "To train for the event, ten game employees got lessons from Tugboat Taylor, a former professional wrestler, in pulling hair, kicking shins, and tossing bodies around without doing her harm." No physical harm to the staff members, perhaps, but what is the spiritual effect on the church itself of such an exhibition?

There seems no limit to what some churches will do to keep their people entertained. Another WALL STREET JOURNAL article in December 1990 profiled a large evangelical church in the Southwest that has taken the entertainment philosophy to an extreme. This church sent staff members to study live special effects at Bally's Casino in Las Vegas. Then they installed a half- million-dollar special-effects system in the main auditorium. Now they can produce smoke, fire, sparks, and laser lights to accent the key points in the pastor's messages.

The article describes how the pastor ended one service by ascending to "heaven" via invisible wires that drew him up out of sight while the choir and orchestra added a musical accompaniment to the smoke, fire, and light show. It was just a typical Sunday show for that pastor: "He packs his church with such special effects as ... cranking up a chain saw and toppling a tree to make a point... the biggest Fourth of July fireworks display in town, and a Christmas service with a rented elephant, kangaroo, and zebra. The Christmas show features 100 clowns with gifts for the congregation's children.

There's no denying that these antics draw crowds. Church attendance may increase, but does anyone really believe that entertainment can equip the saints for the work of ministry?

Worship can be effectively incorporated in small groups. Know why worship

is important, then learn how to do it. Some suggestions:

1. Have an instrumental worship tape playing softly as members arrive.

2. Select songs everyone knows.

3. Once or twice a year devote an entire small-group meeting to worship.

4. Have each member share why a particular hymn is meaningful to them.

5. Select songs that focus on one theme.

6. Sing to tapes, which may give members more confidence to join in.

7. Play an instrumental tape softly during prayer time.

8. Fit music to the size of the group. Upbeat songs work best with large

(10 or more) groups, mellow worship songs work well in any size group.

A school system in East Texas consolidated with a larger system nearby. When this happened, it did away with the football team of the smaller school, but the cheerleaders still had their new uniforms, megaphones and pom-poms. So they asked the principal of the school into which they had been consolidated if they could hold their own pep rallies on Thursday afternoons since the regular pep rallies were on Friday. The principal approved it so on Thursday afternoons the students of the consolidated school gathered in the auditorium and their cheerleaders led them on stage in rousing cheers and fight songs for their old school. The only problem was that their team never played a single game. In fact they didn’t even have a football team.

The church is to be the place where we have our pep rally to get excited about playing the game of life according to God’s wishes. Pep rallies may be thrilling and exciting, but if the game is never played they are a mockery. Of course, they would soon lose their effectiveness when those in attendance realized it was just a lot of dead-end emotion. That’s why hundreds of churches find it impossible to pump up any enthusiasm any more. The people have seen the pep rallies, but somehow they never got out on the field of play where victory can be won. Soon even the pep rallies (called worship services) at church lose their sense of validity.

________

Bailey Smith, “Real Evangelism,” p. 49.

The focal point of Paul Thigpen’s living room is a massive iron antique from his father’s meat market of long ago. It has carefully meshed gears, a long crank, an array of attachments and a pot of silk flowers. Guests often stare at it and say, “That’s an interesting piece. What what does it DO?” They are not sure what it is exactly, but they know it’s not a flower pot.

People who are not Christian often have the same reaction to the local church. We have nice buildings and heart-warming traditions, but what is it we actually do? It is obvious that many believe the local church is a pretty useless organization that has lost its way.

What is a local church supposed to do? The foundation should be the ministry of Jesus. Jesus served God and he served people. In our service to God we must praise and worship him. Different individuals or groups have varying tastes in areas like worship but it is good for us to ask ourselves if we are truly opening up our hearts to God or just going through the motions.

The local church is also supposed to minister to people. At least five areas should be covered [expansions are mine]:

Declaring and demonstrating the good news of the Kingdom.

Jesus commands us to tell others about him, and show it is real by the way we love one another.

2. Teaching the Bible.

The early church did it, Baptists have always stressed it, and we need it now more than ever. I try to balance my sermons between exegetical (based on a Bible text) or topical (centered on a theme, like the family). If you feel my messages do not have enough “meat,” let me know.

3. Praying for each other.

We have an active prayer chain that is in the process of being updated. Would you like to be a part of it? The Bible studies have a focus on prayer but our worship services could emphasize it more.

4. Discipling a servant community.

We have wonderful fellowship in our church and we have been open to accepting new people. What we need is more Christian depth. We need to challenge one another on a deeper level so there will be more spiritual maturity.

5. Meeting basic human needs.

Jesus did practical things to meet the needs around him and Ledgewood Baptist has the same opportunities. Faithful giving to the Deacons’ Fund and involvement in Mission Committee activities like the Homeless Ministry are two ways for members to get involved. We also have several faithful people who visit those who are sick or shut-in. What could you be doing?

That thing in Paul Thigpen’s living room? It was machine for stuffing spicy meat into long casings. The local church is not in the sausage business, but the Jesus business. I hope others won’t have to guess what we’re all about.

Is there more to heaven than merely playing harps and singing?

Summary:

1. Our experience is earthbound.

2. Our experience is time bound.

3. Our earthly existence has been mostly self-centered.

4. Only our worship persists eternally. We will enjoy God.

Many people suspect that heaven is boring: you find there only harp playing and singing and casting down of crowns. Surely heaven will be boring after a million years or so!

To escape that boredom, some people have imagined an eternity of activities - work, perhaps (maybe pruning the Tree of Life?), or a continuation of life vocations (like Kipling's eternally painting artist [actually, it is by Robert Browning, which this English teacher should know! - Holwick]). It would seem likely, however, that a surgeon would get bored with performing an infinite number of, say, tonsillectomies.

Other, more "spiritual" people, see heaven as an eternal camp meeting or Bible conference. Presumably, there all the fine points of theology will be worked out.

Still others seem to expect a posh (golden streets) retirement center, with God as the kindly caretaker (anyone for shuffleboard?).

The idea of infinite time on one's hands seems to be the major problem in contemplating heaven: the idea of infinity is really mind boggling. Consider these bits of mathematics: - oo (infinity) plus 10 to the thousandth power, or minus 10 to the thousandth power, or times 10 to the thousandth power, or divided by 10 to the thousandth power. The answer is always oo (infinity).

Infinity appears invulnerable; whatever you do to it, it remains unaffected. What would it be like to celebrate New Year's Day in A.D. 1,000,000 and know that so far as eternity is concerned, no time has passed? To imagine existence in a forever-ongoing eternity is truly mind boggling.

But there is evidently something wrong in many speculations about heaven - for they really are speculation. Scripture tells us little about heaven, and what is there is mostly in symbols. But some speculations are better than others, and perhaps a suggestion may help: The core of the difficulty is that we have had little experience that would prepare us for heaven and eternity.

First, our experience is earthbound, tied to jobs, houses or apartments, the kids, IRAs, and retirement. As a consequence, we are hardly equipped to think in terms other than the continuation of these concerns and activities. Probably that is why Paul can tell us that what is in prospect for us cannot be imagined; we have only what God tells us - and that's not much (1 Cor. 2:9-10).

Second, our experience is time bound. Our activities have a beginning, a continuance, and an end. Today we are conscious of a time structure and of the passage of time. We look forward to an end, to the achievement of some goal. It may be a United Way campaign, or woodworking, or a game - even writing an article on heaven. But heaven is different: there is beginning and continuance, but no end. There is no achievement to look forward to. There is only the continuing. And it is this continuing that threatens to be boring.

Third, our earthly existence has been primarily self-centered. We have been busy with our careers and our families and our debts, with legislators and presidents. But in heaven, all these will be past, with heaven providing one long retirement from all those things we have been doing for ourselves.

Of course, retirement often comes as a relief. Frequently, however, the relief lasts only for a while, and then boredom sets in. In light of all these factors, it is easy to see why it is difficult to speculate about heaven. We could simply abandon all speculation and wait for the reality.

But one aspect of our earthly existence will persist eternally: it is our worship of God, glorifying and enjoying him. We do this on earth, we will do this in heaven - forever. Heaven will allow us to experience perfectly that famous answer in the catechism: "The chief end of man is to glorify God and enjoy him forever."

Note, however, that we shall not be enjoying ourselves, but God. Now, on earth, we are not heavenly minded; we tend to think of ourselves, of enjoying ourselves. But heaven will be different. In heaven the center is and will be God.

But aren't we back at square one with this idea of eternal worship - all those harps and so on? No, we are beyond them, for they are tools, maybe real, maybe symbolic. The reality beyond them is the state of heart and mind; it is our activity for eternity: glorifying and enjoying God. But is that boring?

Have you ever noticed a couple deeply in love? They can simply sit and look at each other without a word. Suppose they could be frozen in one of those ecstatic moments, to go on with no end and with no sense of passing time. Would not this be "heaven" to them? In the same way, we must remember that heaven is not timebound. Time, and the sense of time, will be swallowed up in eternity. But there it will be the church worshiping.

Think of a crowd of supporters whose athletic team has just won a championship game. Freeze them in that moment. Is that not "heaven" for them? Then think of the church caught up in glorifying and enjoying God and frozen there forever.

Does heaven still sound boring?

________

Dr. King is English professor emeritus at Malone College, Canton, Ohio.

[The following applies to missions but seems quite applicable to American church growth. -Holwick]

There are ten universal characteristics of every Church Planting Movement [= People Movement]. These are not listed in any particular order of priority or frequency. In most CPMs, however, we are seeing most if not all of these factors.

1. WORSHIP IN THE HEART LANGUAGE

There are cases in which God's Word has not yet been translated into the heart language of the people and worship is conducted in a trade language. Even in those rare instances, though, the heart language of the people emerges in their prayers, songs, sermon illustrations and applications. Worship in the common heart language keeps it accessible and within reach of all members of the community and allows everyone to participate in a new church's formation. Missionaries who identify and embrace the heart language of the people they are trying to reach are well positioned to stimulate a Church Planting Movement. Nothing reveals a people group's worldview as much as an intimate knowledge of their heart language. Missionaries who choose to work through a trade language begin their ministry with a curtain between themselves and the hearts of the people they are seeking to reach.

2. EVANGELISM HAS COMMUNAL IMPLICATIONS

Unlike the predominant pattern in the West with its emphasis on individualism and personal commitment, Church Planting Movements typically rely on a much stronger family and social connection. Missionaries in CPMs have recognized this and urged new believers to follow the web of their own family relationships to draw new believers into the community of faith (see Acts 16:31-32). In many cases, the churches come to consist of family units and are led by the family's head.

3. RAPID INCORPORATION OF NEW CONVERTS INTO THE LIFE AND MINISTRY OF THE CHURCH

In most Church Planting Movements, baptism is not delayed by lengthy discipleship requirements. On the contrary, discipleship typically precedes conversion and continues indefinitely. Even when baptisms are delayed, new believers are expected to become witnesses immediately; these new disciples immediately become disciplers of others and even church planters. One elderly man who came to Christ in a Church Planting Movement in India planted 42 churches in his first year as a believer. In an effort to keep the movement growing outward, CPM-oriented missionaries typically encourage new believers to join or help start new churches, rather than simply adding larger numbers to existing congregations.

4. PASSION AND FEARLESSNESS

Church planting movements are characterized by passion and a sense of urgency that attests to the importance of salvation and the necessity of conversion. New believers exhibit a boldness in the face of opposition. A spirit of timidity or fear quenches a CPM. Boldness may invite persecution, but it fuels a Church Planting Movement (see Joshua 1:6).

5. PERSECUTION OF NEW BELIEVERS

Church Planting Movements often emerge in difficult settings where conversion to the Gospel of Jesus Christ is not a popular or socially advantageous thing to do. In many cases, conversion leads to severe persecution or even death. In the face of this persecution, believers find strong support in the testimony of Jesus and the New Testament church (see Matt. 10:17-25). Persecution tends to screen out the uncommitted and ensures a highly dedicated membership.

6. PERCEIVED LEADERSHIP CRISIS OR SPIRITUAL VACUUM IN SOCIETY

A country or people group that has experienced a loss of leadership or a spiritual void coming from war, natural disaster or displacement may create a ripe environment for a Church Planting Movement. Societal disintegration is becoming increasingly common in our rapidly changing world and bodes well for Church Planting Movements. The removal of long-held symbols of stability and security prompts individuals to reconsider matters of eternal significance.

7. ON-THE-JOB TRAINING FOR CHURCH LEADERSHIP

With the rapid increase in the number of churches, effective leadership training is critical to the success of the movement. If new church leaders have to leave their churches for extended periods for theological training, the momentum of the movement will be diminished. At the same time, this vital component of church growth must not be overlooked. The most beneficial training brings education as close to the action as possible. Theological Education by Extension, with an emphasis on practical learning interspersed with ongoing ministry, has proven to be a strong complement to Church Planting Movements. The forms of this on-the-job training vary from field to field, but typically include a series of short-term training modules that do not impede the primary tasks of evangelism, church planting and pastoral leadership. Missionaries also attest to the importance of ongoing leadership training for the continued growth and strong development of a Church Planting Movement.

8. LEADERSHIP AUTHORITY IS DECENTRALIZED

Denominations and church structures that impose a hierarchy of authority or require bureaucratic decision-making are ill-suited to handle the dynamism of a Church Planting Movement. It is important that every cell or house church leader has all the authority required to do whatever needs to be done in terms of evangelism, ministry and new church planting without seeking approval from a church hierarchy.

9. OUTSIDERS KEEP A LOW PROFILE

Missionaries who have been involved in Church Planting Movements point to the importance of keeping a low personal profile as they seek to initiate and nurture the movement. A key concern is to minimize foreignness and encourage indigeneity. Rather than waiting for new believers to prove themselves worthy of leadership, missionaries begin by drawing new believers into leadership roles through participative Bible studies and mentoring pastors from behind the scenes.

10. MISSIONARIES SUFFER

A list of missionaries who have been engaged in Church Planting Movements reads like a catalog of calamity. Many have suffered illness, derision and shame. In some instances the suffering was due to their own self-destructive behavior; in other cases it came at the hands of opponents. Students of Church Planting Movements suggest that the affliction may be related to a higher spiritual price required for rolling back the darkness (Rev. 12:12). Whatever the cause, the disproportionate degree of suffering by missionaries engaged in Church Planting Movements is noteworthy. Missionaries intent on this course of action are well-advised to be on their guard, to watch, be careful and pray.

Content ©2000 by the International Mission Board.

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According to the Reformer John Calvin, pursuing the good of others is a way to love God.

________

Social justice is a fiercely debated concept among evangelicals today. Some believe it reflects “dangerous ideas” in secular culture or even “godless ideologies“ rather than biblical Christianity. The notion is understood variously, and debate abounds as to whether Scripture ranks it as a “gospel issue.“ Even the simpler term justice is subject to “competing visions.” Yet one thing is certain: Calls for justice in our society seem to only be increasing, and while some evangelicals have been struggling for justice for decades or even generations, today more and more are championing justice in some form.

Nevertheless, concerns remain for some. Is the gospel primarily about individual salvation, and do justice efforts detract from personal piety and evangelism? Just how important is justice to the Christian faith? John Calvin, a leading Protestant Reformer whose writings still influence theology and practice today, can help us think through such questions. For Calvin, justice is not a distraction from or tangential to the Christian faith but is integral to it.

While this might surprise some people today, John Calvin believed that we must act justly in order to live piously. Justice not only reveals personal piety but also is a means of living piously. What is more, justice is the meat and potatoes of what it means to love others. Many modern evangelicals don’t think along such lines. Perhaps a 16th-century French refugee who trained in law and served as a pastor can help us see more clearly the biblical portrait of the Christian life.

The Substance of the Christian Life

Many Christians rightly understand that the essence of godly living is captured in the maxim “love God, love others.” This is, after all, Jesus’ summary of the Law and Prophets (Matt. 22:36–40). Calvin agrees that such double love is what ultimately pleases God, and the Ten Commandments best summarize such a life. Though certain Old Testament laws (mainly ceremonial) have been fulfilled in Christ, the Christian life is detailed in the Ten Commandments and many of the Mosaic precepts that expound them. Commenting on the law in his magnum opus, The Institutes of the Christian Religion, Calvin writes,

First, indeed, we should be entirely filled with the love of God. From this will flow directly the love of neighbor. This is what the Apostle shows when he writes that “the aim of the law is love from a pure conscience, and of faith unfeigned” [1 Tim. 1:5]. You see how conscience and sincere faith are put at the head. In other words, here is true piety, from which love [for neighbor] is derived.

Calvin equates heartfelt love for God with faith and piety . Law-keeping, therefore, is no coldhearted service toward God that springs from a mere sense of duty. Rather, obedience that pleases God flows from sincere love for him. And love for God is the source of love for others. To refer to this second love, Calvin frequently uses the term “charity” (caritas in Latin). Thus, while Calvin understands love as the substance of the law, he also believes the essence of the law is described with more specific terms like “piety” or “faith” and “charity.”

For Calvin, the Christian life is profoundly active. Loving God and neighbor doesn’t entail simply refraining from evil — such as idolatry, adultery, theft, and so on. Loving God and others has as much to do with actively pursuing and performing what is spiritually good as it does with abstaining from evil. When we read divine commands, Calvin informs us, we must consider both the matter it treats and its opposite to fully understand what pleases God. The prohibition against murder, for example, requires more than not harming others physically.

As Calvin states in his Institutes, “The commandments and prohibitions always contain more than is expressed in words.” We must look beyond the mere words of the biblical text in order to understand the whole meaning of a precept. As Calvin scholar John Hesselink explained, “if interpreted literally” the commands are “limited in scope”; but as Calvin universalizes the commands and interprets them positively, they assume “tremendous breadth and depth.” If we think the Ten Commandments teach us only what not to do, then we have not grasped their true meaning.

The Order of Loves

Just as Jesus prioritizes love for God when summarizing the Law and Prophets, so does Calvin when expositing “the Decalogue,” or the Ten Commandments. Knowing and glorifying God is the ultimate goal of life. The first four commandments which summarize duties of personal piety, take priority because God created and redeemed us so we may worship him. And as Calvin exclaims in a sermon on the Decalogue, “the worship of God” is treated before commandments 5 through 10, commands on how to love others, “because it is impossible for men to act as they should toward their neighbors unless they are led by the fear of God.”

Although the first table of the Decalogue (Exod. 20:1–11) takes priority, the second table (Exod. 20:12–17) is by no means optional for believers and is in fact a way of worshiping God. Calvin even asserts that God tests our obedience to him in giving us the second table. Observing the second table, then, is one way we prove our faith. In a sermon on the Ten Commandments, Calvin exclaims that while we must first yield to God the worship he deserves, we must “live in such justice and equity with our neighbors that we demonstrate thereby that we are true children of God.”

The reason obedience to the second table proves the existence of piety and faith is that, as Calvin states in the Institutes, “the intention of the heart” is not always visible, and hypocrites “continually [busy] themselves with ceremonies.” As Reformation historian Elsie Anne McKee explains, “The order of precedence” in Calvin’s understanding of worship is “inward faith, outward acts of worship (ceremonies), and then love [that is, obedience to the second table]. Unhappily, ceremonies are always susceptible of distortion and hypocrisy. Thus, in some instances, love toward neighbor may better evince faithful worship of God than liturgical or devotional practices.”

This does not mean that personal piety is supplanted. After all, we cannot rightly love our neighbors unless we first love God. The two tables are inseparable, though distinguishable. Yet Calvin makes a provocative point while preaching on the Ten Commandments: People who suppose they can observe only the first table without also observing the second do not actually keep the first table. Or, as he writes in the Institutes, “Our life shall best conform to God’s will and the prescription of the law when it is in every respect most fruitful for our brethren” (emphasis added).

Loving others is a way of living piously toward God. Calvin even suggests that the good works that prove our righteous standing before God refer specifically to deeds of charity toward others and not acts of piety toward God. Although charity is subordinate to piety, “the observance of justice and equity towards men is ... the means which we are to employ in testifying a pious fear of God, if we truly possess it.” Thus, while Calvin prioritizes piety, he sees charity as an indispensable means by which we express our love for God.

The Meaning of Neighborly Love

So what exactly does Calvin mean by charity, love for neighbor?

To modern ears, charity often connotes monetary donations. While Calvin certainly includes almsgiving as part of charity, he means far more than that. Translators rightly render Calvin’s use of caritas as “love,” yet Calvin’s notion of neighborly love is not merely sentimental, involving only warm feelings toward others. His understanding of the term has a wide-ranging meaning and cannot be reduced to either mere feeling or affectionless giving. As McKee states, “Caritas [for Calvin] is not only kindness or sharing, whether alms, hospitality, or vocational service; caritas is also justice — legal and personal.” For this reason, Calvin frequently refers to the second table, which summarizes love for neighbor, with justice and sometimes with terms like equity and kindness.

We see this in Calvin’s lectures on Ezekiel 18, a passage that emphasizes “justice and judgment.” According to Calvin, these are aspects of charity, or general duties of the second table. Calvin explains, “To do judgment and justice is nothing else than to abstain from all injury by cultivating good faith and equity with our neighbors: then to defend all good causes, and to take the innocent under our patronage when we see them unjustly injured and oppressed” (emphasis added). Obeying the second table, therefore, means actively seeking the good of others in addition to refraining from harming them. This is the essence of charity for Calvin.

More specifically, Calvin teaches — in his various treatments of the Decalogue — that neighborly love, or justice, consists in:

Rendering honor to authority figures, which includes respecting and obeying our parents and others in authority over us. Paying such honor, when it is due, preserves the order of society.

Promoting our neighbors’ physical and economic well-being. This includes seeking peace, helping others in physical and financial need, and openly opposing injustice.

Protecting our neighbors’ reputation, which includes affirming the truth about God and others, promoting and maintaining unity with others by our speech, and opposing slander and lies.

Preserving chastity. This includes not only upholding sexual propriety but also fighting for the rights of those who have been victimized by sexual misconduct.

Promoting our neighbors’ spiritual well-being, which includes praying for others (both Christians and non-Christians), warning others of their sin, and proclaiming God’s truth to others.

Calvin’s understanding of justice is profoundly social — that is, biblical justice ought to permeate society. And again, biblical justice includes far more than refraining from harming others. It requires intentional action toward just outcomes.

While it is impossible to retrieve all the ways Calvin believed Christians could or should exercise justice, it is clear that he understands justice — that love we extend to others — in broad terms. In his commentary on Hebrews 6:10, where he describes the good works or “labor of love” that God rewards, Calvin writes,

We are not to spare labor, if we desire to perform our duty towards our neighbors; for they are not only to be helped by money, but also by counsel, by labor, and in various other ways. Great sedulity, then, must be exercised, many troubles must be undergone, and sometimes many dangers must be encountered. Thus let him who would engage in the duties of love, prepare himself for a life of labor.

Loving others requires hard work and commitment, says Calvin, and it is quite extensive, taking on many forms. Charity, then, seems to be any assistance given to others in need, whether physically or spiritually, and any act that appeals to their rights.

The Reasons for Love and Justice

Calvin wants us to understand not just that love for God and love for neighbor are inextricably connected and that justice is integral to the double love. He also wants us to understand the reasons Christians are obligated to love and help others by seeking just outcomes.

First, God has united all humans together with a common bond, since all people are created in his image. In fact, we act “contrary to nature” if we “hate our [own] flesh,” Calvin preaches. The natural bond between all humans is the most basic reason we should seek each other’s well-being. Yet there is an even stronger reason why believers should exercise charity and justice: “they must remember that they are members of our Lord Jesus Christ and that there exists a more strict and sacred bond of nature which is common in all human beings.” For Calvin, therefore, there is an anthropological reason and a Christological reason, by nature of the Incarnation, why believers should exercise love toward others, both inside and outside the church.

Yet he also lists a theological reason. Commenting on Exodus 23:4 — which commands Israelites to attend to their enemy’s wandering or struggling livestock — Calvin states that believers should “imitate their heavenly Father” by bestowing kindness upon both the worthy and unworthy. We should extend kindness indiscriminately because God has done so toward us and because loving our neighbor is a means whereby we express our love for God. In pursuing love and justice, we not only honor our fellow humans and demonstrate our piety but also become more Christlike and Godlike.

In an age when many Christians separate justice from piety, assume it’s sufficient to merely refrain from harming others, or reduce worship to songs of praise, Calvin would have us think again. For him, worship, piety, neighborly love, and justice are inextricably connected. Calvin gave justice significant attention in his understanding of what it means to love God and others. What might it look like if we did too?

________

Kevin P. Emmert (PhD, London School of Theology) is an academic book editor and former Christianity Today theology editor.

One Christmas Eve the telephone rang in the office of the pastor of the church in Washington, D.C., that President Franklin Roosevelt attended. “Tell me, Reverend,” the voice inquired, “are you holding a Christmas Eve service tonight?” When advised that there would certainly be a service that evening, the caller asked, “And do you expect President Roosevelt to attend your church tonight?”

“That,” explained the pastor patiently, “I can't promise. I'm not sure about the President's plans for this evening. But I can say that we fully expect God to be in our church tonight, and we feel secure in the knowledge that His attendance will attract a reasonably large congregation.”

Soren Kierkegaard in “Purity of Heart” gave an excellent contrast of Christian worship and a performance of a public play. He stated that in a Danish production there were three main parts to a presentation: the people in the audience, the actors on the stage, and those who prompted behind the scenes. When it came to worship, Kierkegaard saw a reversal in the role of each participant. The worshiper was the actor and God was, to Kierkegaard, the audience. The worship leaders were the prompters that helped bring the two together. He felt that worship was not something done by the worship leaders for the sake of the worshipers; it was, rather, what the worshiper does for God out of a deep reverence. We must never forget that worship is directly related to God and the transaction that God initiates with the individual. Worship when it is focused first toward God becomes a life-changing experience.

________

William P. Cubine in James W. Cox, The Minister's Manual, HarperCollins, 1996, p. 60-61.

[see also #707 and #14639]

Someone recently asked me an interesting question, “What’s so important about worship?” I can’t say that I’ve ever considered that question, in part because worship has been a part of my life ever since I can remember. In seminary I learned ABOUT worship — its history, its purpose and meaning — but there was always an unspoken assumption about its utility, which was never questioned. If I had asked, I’m sure I would have been told something akin to “because God says it is.”

The word worship occurs 168 times in the Bible, but I was struck by the way it is used in the book of Exodus, where on six occasions (Exod. 7:16, 8:1 & 20, 9:1 & 13 and 10:3) God says, “LET MY PEOPLE GO, SO THAT THEY MAY WORSHIP ME.” Here we see how worship is deeply connected to Israel’s freedom, its identity and its relationship with God. That sounds pretty important to me.

The truth is that we don’t always regard worship as something that connects to our freedom, our identity or our relationship with God. Instead, we sometimes see it as an obligation, a habit, a chunk of time taken out of our weekend, something to be endured or — if we’re between the ages of 13 and 17 — something our parents make us do. Robert Schnase’s book, THE FIVE PRACTICES OF FRUITFUL CONGREGATIONS, goes even further, stating that sometimes:

... we unconsciously enter worship in the evaluative posture of [a

movie critic.] We rate the sermon, the time for children, the prayers

and the music ... Our attention turns to the imperfections,

mispronunciations, missed cues, discordant sounds, the weaknesses of the

leaders and the flaws of our fellow worshipers.

In short, we enter expecting to be entertained, and as entertainment, worship has a hard time competing with AMERICAN IDOL, LOST or the Yankee game.

Schnase suggests, as an alternative, approaching worship with a sense of EXPECTANCY. Rather than attending to the rough spots, looking for those times when we encounter and experience the presence of God:

What is God saying to me through the ... Scripture ... imperfectly read;

the sermon [with its] weak illustrations; ... the music, even if [it]

drags the pace?

And when something happens that we don’t like, or that makes us uncomfortable, or that seems strange, to ask the question, “Is there someone else here that God might be speaking to through this part of the service?”

The purpose of worship is worship — which is the act of God’s people praising God. But the effect of worship, as Exodus demonstrates, is to affirm our free choice to love and serve God, to strengthen our sense of identity as the body of Christ, and to help deepen and strengthen our relationship with God.

Not a bad return for one morning a week. I’ll see you in church.

*

[Original illustration at this number was a duplicate of HolwickID #6356]

My Source:

WORDS OF LIFE, Volume 4, Number 51, December 20, 1998

..............................

Author: Sam Wilcutt

==================================================

WHAT TO DO DURING WORSHIP SERVICES

by Sam Willcut

James 1:21, James 1:22

In this passage James gives us a wonderful commentary on what to do during worship services.

James gives us what to do BEFORE the worship service: "Therefore lay apart all filthiness and superfluity of naughtiness..." When we assemble to worship God, we are to begin by eliminating everything that would hinder or defeat our purpose for assembling with the saints. "Filthiness" is a form of the word that appears in Zechariah 3:3,Zechariah 3:4 where the reference is to filthy garments. The idea given is one of detestation and abhorrence. We know that God detests and abhors all forms of sin (Isaiah 59:1-2; Proverbs 6:16-19). Many passages in the New Testament show we are to remove sin from our lives (Colossians 3:8; 1 Peter 2:1). Therefore, we are to "put away" (ASV) these things from us before we worship God. God in all of His holiness is in our presence when we approach Him in worship (Matthew 18:20). We should be holy when we worship as well. Jesus taught this in His Sermon on the Mount: "Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hat ought against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift" (Matthew 5:23,Matthew 5:24). For this reason Paul said to "let a man examine himself" as he partakes of the Lord's Supper (1 Corinthians 11:28).

James gives us what to do DURING the worship service: "...and receive with meekness the engrafted word, which is able to save your souls." One of the purposes of assembling for worship is to receive the word of God. Not only can this be done through our songs (Ephesians 5:19; Colossians 3:16), but also through the sermon preached (Acts 20:7). Those who are not singing or paying attention to the words are not receiving the word of God. Their singing is void, since it must be from the heart through the voice. Hence, their worship is void in the sight of God (John 4:24). We also receive the word by listening to the preaching of the gospel. Those who fall asleep, write notes to others, or simply are not paying attention are not receiving the word, making their worship void. There are other things that disturb worship for others. Talking, whispering, and clipping fingernails should not go on. Even getting up to go to the bathroom should not be a habitual problem during the worship service. There are many who can go to the movies and watch a two or three hour movie without going to the bathroom, but as soon as the preacher begins his sermon, these same end up distracting others as they cannot motivate themselves to go before worship. I was taught to use the restroom before worship began. Why? Because it can be a distraction to others who are trying to "receive the engrafted word." Certainly there are those who cannot help it, but let us make sure our motives are pure and our worship is acceptable! Do we not realize the importance of singing and focusing on the sermon, since it "is able to save your souls?"

James gives us what to do AFTER the worship service: "But be ye doers of the word and not hearers only, deceiving your own selves." We enter the building to worship, we should exit the building to serve. We must make sure we are applying the lessons we learn to become better servants of Christ. Other passages show this to be critical to our salvation (Matthew 7:21; Luke 6:46; Romans 2:13). Else, as my mother would say, "It is going in one ear, and out the other!" Let us remember these valuable lessons from James to improve our worship for our Lord.

In the year 1403, one of the wealthiest men in Paris died, leaving

his entire estate to his teenage daughter Agnes. She was a beautiful

and virtuous young woman, and many men wanted to marry her. But Agnes

decided to give up her fortune and become a recluse. To isolate

herself from society, she asked to be sealed into a cell within the

wall of a church. The entrance was plastered shut except for one

small hole through which food could be passed. She was confined in

that small area at 18 years of age and remained there until she died

at age 98.

We may admire this woman's determination to be free from the

world's influence, but we cannot help but feel that hers was a

tragically wasted life.

To serve the Lord effectively, we must not isolate ourselves from

the world but rather be a witness to the world.

G. Campbell Morgan told a story about a father and his young

daughter who were especially close. They enjoyed spending time

together. If he went for a walk or made a social call, she wanted to

go along. But then he began to notice a change. When he asked her to

accompany him on errands, she made excuses. As the weeks passed, he

became concerned about it.

When his birthday came, she presented him with a pair of slippers

she had made. Then he realized that she had been working on them

while he was out of the house. "Darling, I like these slippers very

much," he said gently, "but next time buy the slippers and let me have

you all the days. I would rather have you than anything you can make

for me."

--------------

application

----------------

Beyond any work we may do for God, time spent in His presence must

take priority. He desires our fellowship first of all. If our

worship is neglected, our work will be deficient.

Not long ago, the Wall Street Journal carried this two-sentence

news story that is really a parable: "The elms in, South Park, Pa.,

must be cut down because they are obstructing the monument to Joyce

Kilmer. They have lifted their leafy arms so high that passersby can

no longer read the inscription that begins, "I think that I shall

never see, a poem lovely as a tree." We sometimes lose sight of what

is most important and begin worshipping idols. --Eugene Brice

Many years ago, Thomas K. Beecher once substituted for his famous

brother, Henry Ward Beecher, at the Plymouth Church in Brooklyn, New

York. Many curiosity seekers had come to hear the renowned Henry

Beecher speak. Therefore, when Thomas Beecher appeared in the pulpit

instead, some people got up and started for the doors. Sensing that

they were disappointedbecause he was substituting for his brother,

Thomas raised his hand for silence and announced, "All those who came

here this morning to worship Henry Ward Beecher may withdraw from the

church; all who came to worship God may remain."

The example of godly leaders is helpful, but only the Savior is

worthy of our worship and devotion.

Spectating is the most popular sporting event in our nation. Hundreds of thousands of people gather each week in coliseums around our country to watch sporting events. Millions of people will watch these events on television; some even watch two or three televisions at one time.

We often bring this mentality to church. Addicted to spectator entertainment and uncomfortable with participation, we come to church expecting worship to be an inactive experience.

This is not a new problem. More than 100 years ago, Danish philosopher Soren Kierkegaard compared worship to drama with actors, prompters, and audience. But people have been cast for the wrong parts. The actors are the worship leaders, God is the prompter, and the congregation is the audience. Kierkegaard called for a recasting. The real actors should be the worshiping congregation, the worship leaders should be the prompters, and God should be the audience.1

Raymond Bailey has proposed an even more functional model. God is the playwright, Jesus is the director, the Holy Spirit is the prompter, the priesthood of believers are the actors, and the world is the audience.

Biblical worship is not a spectator event but an active, participatory work on the part of God's people.

________

J. Derrill Smith, PROCLAIM, Oct./Nov./Dec. 1994, p. 31

________

1. Soren Kierkegaard, PURITY OF HEART (New York: Harper and Brothers Publishers, 1938).

[see also HolwickID #6864 and #14639]

Carlos Maria Guilini, former conductor of the Los Angeles Philharmonic, was once asked by an interviewer, "Maestro, what do you consider your responsibilities as music director of the orchestra?" The conductor replied, "First of all, to serve the music as well as I can. Second, to serve the orchestra as well as I can. Third, to serve the audience as well as I can. That's it."

- Vernon Davis, {Formations Study Guide,} May-August 1997, p. 94.

:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::

My Source:

THE FRIEND OF TRUTH

Volume 7, #16, April 18, 1999

Author: Terry Joe Kee

:::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::::

REVERENCE FOR GOD

by Terry Joe Kee

We are living in what has primarily become a godless age. These are grievous, evil days. The Gentiles to which Paul referred (Romans 1:18-32) have nothing on our generation. Men are lovers of self and pleasure more than lovers of God (2 Timothy 3:1-5). Men have turned to that which God has forbidden. The lusts which John condemned (1 John 2:15-17) are controlling men's lives. Man lusts for money, blood and sex, and will do whatever he must to gratify these lusts.

We are living at a time when murder is not front page news; adultery and fornication are as common as a cold; drunkenness and drugs are a part of social behavior and man loves to have it so. God and Christ are ignored in modern literature, except for the purpose of ridiculing and mocking man's faith. God has been eliminated from our schools, civic organizations, and government.

We are living in an age when man is wanting everything modernized, jazzed up, new and improved. The music to which we listen must "make us move." This has also become true of sacred music. We even want the psalms, hymns, and spiritual songs which we sing to "keep us rocking." We are looking for modern husbands, wives, mothers, fathers, and children. We are even filling our pulpits with "sparkplug, dynamic" speakers who are very entertaining, but do not preach enough gospel to fill a thimble!

What does this tell us? It should point out to us that we have lost our reverence for God and his Word! This is not only true in the world, but it also must be said of the church! Reverence is defined as profound respect mingled with awe; honor and respect; profound adoring and respect; godly fear and awe. God demands our reverence. "God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about him" (Psalms 89:7). The Hebrew writer tells us that if we are to serve God acceptably, our service must be in "reverence and godly fear" (Hebrews 12:28).

WHY SHOULD GOD BE REVERENCED?

God ought to be reverenced because men are children of God by creation (Genesis 1:26: Genesis 2:7; Zechariah 12:1). We are the offspring of God (Acts 17:28-29). He is the Father of spirits (Hebrews 12:9). For anyone to ignore this relationship is to be irreverent.

God ought to be reverenced because he is our spiritual Father and we are his children. We become a part of his family by means of the new birth (John 3:3-5; 1 Peter 1:22-23). What a wonderful relationship we enjoy with the Father. How marvelous it is to be privileged to cry out "Abba, Father" (Galatians 4:6). Whenever one fails to honor God in this relationship he shows irreverence.

God ought to be reverenced because he is our law-giver, ruler, and master. We must recognize our position as his servants. No man has the right to question God's right to rule. To reject the law of Christ is to reject God (Luke 10:16; Matthew 10:40). All who reject the gospel are showing irreverence to God.

WHERE SHOULD GOD BE REVERENCED?

The presence of God makes any place holy ground. Abraham "fell on his face" when God appeared and spoke to him (Genesis 17:1-3). God's appearance to Jacob in a dream made Jacob realize the place to be the "house of God" and the "gate of heaven" (Genesis 28:12-17). When Moses came near the burning bush he was told to remove his shoes "for the place whereon thou standest is holy ground" (Exodus 3:5-6). Any place and every place is made holy by the presence of God.

Wherever Christians assemble for worship becomes holy ground. Is God reverenced, respected, and held in awe as we assemble? Too often there is more reverence shown for a corpse than for God. There is more reverence shown during funerals and weddings than during worship. When there is talking and inattention during worship, are we being reverent? We ought to listen to the words of the wise man Solomon, who said, "Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools: for they consider not that they do evil" (Ecclesiastes 5:1).

We show irreverence when we are habitually late to services, make loud disturbances, throw trash on the floors or in the book racks, sleep, giggle, laugh, refuse to sing, fail to center our minds of Christ during the Lord's Supper, dress as if we were going to a ballgame or a hog killing.

HOW DO WE SHOW REVERENCE FOR GOD?

All that we do ought to demonstrate reverence for God (Colossians 3:23). The thoughts that fill our minds, the language we use, and the deeds we do, ought all to be done in reverence for God.

In order for us to be reverent like we ought, we must possess a humble spirit. We ought to stand in awe of God's word (Psalms 119:161). We must regard God's word as sacred. We need to have the attitude of Samuel who said, "Speak, for thy servant heareth" (1 Samuel 3:10).

God demands reverence from all his creatures. What is there that would make us believe we could be happy in heaven, where God is reverenced (Revelation 4:8; Revelation 5:8), if we cannot reverence him on earth?