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246 Sermon Illustrations on Worship

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Worship in Christian preaching emphasizes heartfelt, sincere praise and reverence directed toward God alone, not mere formality or personal preference (John 4:24). Illustrations often use images of tuning instruments, animals praising God, and greeting a king to convey alignment with God's will and honoring Him as sovereign.

Wise-tech: Computer Technology and Worship

A congregation was faced with a financial dilemma. They had just installed a very expensive, high-end audio and video system for their church sanctuary and were way over budget. To solve the problem, the congregation decided to lay off one of its two pastors. Technology, they were forced to conclude, had a higher priority than pastoral care.

In another congregation, the pastoral staff no longer makes decisions about what to preach. Instead, the authority falls to the technologists who run the high-tech worship. Their ability to get images to project during the service dictates the preaching topics.

In his latest book HIGH-TECH WORSHIP?: USING PRESENTATIONAL TECHNOLOGIES WISELY, Calvin College professor Quentin Schultze probes what is behind situations like these.

Now, neither Schultze nor I want to suggest that there's anything wrong with the use of worship technology. I worship in a wonderful church where words, announcements, and graphics are projected on a screen, helpfully so. I have also been in churches where I was dazzled by the high-tech displays — so dazzled, I lost the sense of worship.

What Schultze urges us to do is to ask some basic questions before we make decisions about high-tech equipment. What is the purpose of worship? How should we worship? How will technology enhance — or detract — from our worship?

“Worship,” he writes, “is a natural response of praise to God as our Creator, Redeemer, and Comforter. We worship because we recognize by grace what God has done, is doing, and has promised to continue doing ... God promises to carry through on His gift of salvation. Worship, therefore, is partly a memorial that enables us together to thank God for His 'covenant fidelity.'“ Worship is the result of a worldview that recognizes God as the one who made us, provides for us, and gives our lives meaning and direction. Worship is not about us and our well being, but about God and His glory.

As to how we should worship, Schultze suggests we take into account our own church's worship tradition and the congregation's personality and goals.

Only after that are we prepared to think wisely about the impact technology has on us as we worship. On the one hand, Schultze recognizes that congregational singing often benefits when everyone looks up to a screen.

On the other hand, he writes that if we're not careful, worship through technology “can be reduced to engineering maximum impact on audiences. This mechanistic concept assumes that worship should be like a machine, calculated and packaged to meet spiritual and religious needs.” When that happens, technology robs us of true worship.

He goes on to say, “This is a deeply held belief in America: Money buys technology, which can improve just about everything.” Yet technology doesn't improve “just about everything.” It does CHANGE just about everything, for it is not neutral. Technology changes the way we view the world, and when used in worship, it can change the way we view God, ourselves, and our faith. Technology must always be a means, not an end.

Quentin Schultze's book is a reminder that everything matters to the Christian, and we are to be wise stewards of all things, including technology — particularly as it applies to worship.

FOR FURTHER READING AND INFORMATION:

• Quentin Schultze, High-Tech Worship?: Using Presentational Technologies Wisely (Wynwood, 2004).

• Learn about the Calvin Institute of Christian Worship: http://www.calvin.edu/worship/about/index.htm

• Nathan Bierma, “Books and Culture Corner: Wholly, Wholly, Wholly,” Christianity Today, 2 February 2004 (report from the seventeenth annual Calvin Symposium on Worship and the Arts).

• Jodi Noffsinger, “Churches Worship in the High-Tech World,” FOX News, 7 July 2003.

• Wendy Hundley, “Church expands to maintain an intimate feel,” Dallas Morning News, 3 April 2004. (Free registration required.)

• Quentin Schultze, “Living Virtuously in the Information Age,” a speech delivered at Calvin College's January Series: http://www.pfm.org/Content/ContentGroups/BreakPoint/Other_Content/Miscellaneous/Living_Virtuously_in_the_Information_Age.htm

• “High-Tech Worship“ — In this “BreakPoint This Week” interview, Dr. Quentin Schultze discusses his new book, High-Tech Worship?, a must-read for pastors and other church leaders. This CD includes a talk Dr. Schultze delivered on Capitol Hill in March 2004 on “Leadership in the Information Age.”

• Also see this past “BreakPoint This Week” conversation with Dr. Schultze discussing his book HABITS OF THE HIGH-TECH HEART.

• Learn more about Dr. Quentin Schultze and Calvin College's workshops in media and theatre: http://www.calvin.edu/academic/cas/workshops/

• M. Moore, “Whatever Happened to Singing?“ BreakPoint Online, 5 December 2003.

• Stuart M. Hoover, Lynn Schofield Clark, and Lee Rainie, “Faith Online,” Pew Internet and American Life Project, 7 April 2004. (Adobe Acrobat Reader required.)

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Copyright (c) 2004 Prison Fellowship Ministries. Reprinted with permission. "BreakPoint with Chuck Colson" is a radio ministry of Prison Fellowship Ministries.

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from BreakPoint Commentary · Charles Colson via Kerux Sermon and Illustration Database

Tired From Clapping

After a concert a teenager once asked pianist, Arthur Rubinstein, for his autograph knowing he doesn't sign autographs. The teenager held out a pad and pencil and said to the great musician, “I know your fingers are tired, sir, but mine are, too -- from clapping.” He got his signature.

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Source: Weekend Encounter, by Dick Innes, Copyright (c) ACTS International, 2004, http://www.actsweb.org/subscribe.htm

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The Whole Earth Is Full of His Glory: the Recovery of Authentic Worship, Part 2

Job 1:20

Where shall we turn for instruction on how we ought to worship? There is only one place we can turn, and that is to the Word of God. The norm of our worship must be the Word of God -- this Word that He has spoken. As we turn to this Word, we do see a pattern of worship, a pattern that is replicated throughout the fabric of Scripture from beginning to the end.

Scripture is, as the Reformers confessed, NORMA NORMANS NON NORMATA, “The norm of norms which cannot be normed.” SOLA SCRIPTURA. This is the norm of our worship. There is nothing external to Scripture that can norm or correct it. Scripture sets the terms, and in Isaiah 6:1-8 we see a picture of authentic worship.

In this well-known “call” passage of Isaiah, the prophet experienced a theophany: a vision of the true and living God. Out of this encounter, Isaiah received his call as a prophet.

Isaiah recounts that it was in the year of King Uzziah's death that he saw the Lord sitting on a throne lofty and exalted, with the train of His robe filling the temple.

What does it mean that God sat on a throne? Well, clearly it is a symbol of kingship and sovereignty. The throne indicates that the one who sits upon it is both king and judge. It represents both power and righteousness.

But there is more to this high and exalted Lord who revealed himself to Isaiah. The one whose train filled the temple with His glory is not alone. Isaiah is not alone. There are beings here with him. Verse two tells us that “seraphim stood above him, each having six wings: with two he covered his face, and with two he covered his feet, and with two he flew.”

These seraphim (literally, “burning ones”) had six wings, and these six wings convey a great deal of symbolism. “With two he covered his face.” That must certainly indicate humility. They dared not look at the holiness of God. “And with two he covered his feet.” Surely this represents purity. “And with two he flew.” But these winged creatures are not merely flying. “And one called out to another and said, Holy, Holy, Holy, is the Lord of hosts. The whole earth is full of His glory.”

We know the words, “Holy, Holy, Holy” as the “trisagion.” In the Hebrew language there is no adequate comparative or superlative form, so the pattern of repetition is used in order to make a point. We see this thrice-repeated pattern again in Revelation 4:8-11: “And the four living creatures, each one of them having six wings, are full of eyes around and within; and day and night they do not cease to say, Holy, Holy, Holy is the Lord God, the almighty, who was and who is and who is to come.”

The early church saw in this pattern a Trinitarian understanding. As we look back with New Testament eyes, we can certainly see that affirmation, but the central point of this construction seems to be the same as in Genesis 14:10. There we find reference to the construction “pit, pit,” which may be translated “deep and great pit.” It is one thing to fall into a pit. It is another thing to fall into a “pit, pit.” But here we see God's essence, identity, and being characterized by the attribute of holiness.

What does the holiness of God mean? It means certainly His separateness from his creation. He is what we are not. We are finite; He is infinite. God is transcendent. God's separateness certainly reveals the difference, the infinite contrast between His moral nature and ours. Holiness also certainly refers to His majesty and power.

J. Alec Motyer defines holiness as “God's total and unique moral majesty.” It is a wonderful expression -- God's total and unique moral majesty. E.J. Young suggests that holiness is the entirety of the divine perfection that separates God from His creation. That which is almost beyond our definition is what makes God, God. Holiness includes all God's attributes. His holiness is that which defines him.

I wonder if the vision of the God held by so many who come to worship is anything like what the seraphim are telling us here. Do we worship with the understanding that God is holy and that “the whole earth is full of His glory?” I fear not. I wonder if in our worship we encounter anything like this vision of God. Do those who come to our services of worship come face to face with the reality of God? Or do they go away with a vision of some lesser God, some dehydrated deity? Worship is the people of God gathering together to confess his worthiness, his “worth-ship.” How can we do that if we do not make clear who God is? Our very pattern of worship must testify to the character of God.

There is a polarity between the objective and the subjective. There is the subjective in worship. But what Scripture makes clear is that the subjective experience of worship must be predicated on the objective truth of the true and living God, and on an experience of the God who has revealed Himself in Scripture.

Roger Scruton, a well-known British philosopher, has suggested that worship is the most important indicator of what persons or groups really believe about God. These are his words: “God is defined in the act of worship far more precisely than he is defined by any theology.” What Scruton is saying is, in essence: “If you want to know what a people really believe about God, don't spend time reading their theologians, watch them worship. Listen to what they sing. Listen to what they say. Listen to how they pray. Then you will know what they believe about this God whom they worship.”

My haunting thought concerning much evangelical worship is that the God of the Bible would never be known by watching us worship. Instead what we see in so many churches is “McWorship” of a “McDeity.” But what kind of God is that superficial, that weightless, and that insignificant? Would an observer of our worship have any idea of the God of the Bible from our worship? I wonder at times if this is an accidental development, or if it is an intentional evasion.

George Hunter III suggests that a thriving church must practice “celebrative worship.” He offers two reasons: “1) To provide a celebration to which pre-Christians can relate and find meaning. 2) To remove the cringe factor by providing a service our people would love to invite their friends to, rather than a service they would dread inviting their friends to.” Here is a fascinating reversal. The purpose of celebrative worship, first, is to provide “a celebration to which pre-Christians can relate.” But, second, he suggests removing anything he identifies as “the cringe factor” by providing a service to which our people would love to invite their friends and not one that they would dread to invite their friends to attend. But, as we read the Scripture, it is clear that there is a great deal of the CRINGE FACTOR in there. In fact, if you are going to remove the cringe factor from Scripture, then you are going to end up with a very thin book.

Hebrews 10:31 reveals, “It is a terrifying thing to fall into the hands of the living God.” I wonder if there is anything that could even be remotely suggested as a terrifying reality as we present the God we claim to worship in what we do and what we say. Just look at the decline in our hymnody.

Scripture tells us that we should speak “to one another with psalms and hymns and spiritual songs” (Eph 5:19). But how are our hymns to be measured? We must measure them by their content, by the God they reveal, and here we see a decline in evangelical hymnody. We see a surrender of conviction and accommodation to the culture. We see nothing less than a “dumbing down” of its contents. We have gone from “Holy, Holy, Holy” to “God the Swell Fellow.”

In her book, REACHING OUT WITHOUT DUMBING DOWN, Marva Dawn has suggested that so much of contemporary music is an evacuation of Christian conviction. It is not just a matter of taste and style, it is not just the abandonment of meter and form and hymnody and structure -- it is the abandonment of content. We must avoid such an abandonment. But we must also be clear that not all that goes under the label of “praise and worship music” is an abandonment of doctrinal truth. Much of it is richly biblical. Much of it is taken directly out of the Psalter and other biblical passages. But the salient question is “By what standard are we to judge worship?” Is it simply the taste or style of the congregation's choosing? So much of what passes for music, for praise, in our congregations comes down to endless repetition of choruses which, as one critic has suggested, comes down to this: “one word, two notes, and three hours.” We have all been there.

What is the result of this accommodated Christianity? I quote Tozer again: We have simplified until Christianity amounts to this: God is love; Jesus died for you; believe, accept, be jolly, have fun and tell others. And away we go -- that is the Christianity of our day. I would not give a plug nickel for the whole business of it. Once in a while God has a poor bleeding sheep that manages to live on that kind of thing and we wonder how.

True worship begins with a vision of the God of the Bible -- the true and living God.

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This is Part Two of a three-part series.

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from http://www.albertmohler.com · Dr. R. Albert Mohler Jr., President of Southern Baptist Seminary via Kerux Sermon and Illustration Database

The Whole Earth Is Full of His Glory: the Recovery of Authentic Worship, Part 3

Psalms 51:1

Not only does authentic worship begin with a true vision of the living God, but second, authentic worship leads to a confession of sin, both individual and corporate. We see it directly in this passage: “And the foundations of the thresholds trembled at the voice of him who called out, while the temple was filling with smoke.” What did Isaiah do? He said, “Woe is me, for I am ruined! Because I am a man of unclean lips, and I live among a people of unclean lips. For my eyes have seen the King, the Lord of hosts.” Isaiah was “undone,” when he had seen the true and living God, when he saw God in his holiness. He came to know the majestic, moral nature of this God, and he came to see God's righteousness and his holiness. In reflection, Isaiah automatically saw his own utter sinfulness. He could not otherwise understand himself but as a sinner who was, by his own words here, undone, dissolved -- silenced. He saw himself doomed to die.

I want to suggest that this must happen in our worship as well, “the cringe factor” aside. If we do not come face to face with our sin as individuals and as a congregation, I do not believe we have seen God, and we have not worshiped Him. How could it be otherwise than that, meeting Him in worship, we see ourselves as sinners? Isaiah spoke both individually and corporately. He said of himself, “I am a man of unclean lips.” His confession is tainted. His testimony is impure. Isaiah saw himself to the core, and understanding himself perhaps for the very first time, saw himself as God saw him. As he stands before God, he says, “I am undone.” True worship takes place among the people of God when we come face to face with our sins and confess them, knowing that He is faithful and just to forgive us our sins and to cleanse us of all unrighteousness (1 Jn 1:9-10).

Psalm 51:1-4 models this kind of confession: “Be gracious to me, O God, according to Your lovingkindness; according to the greatness of Your compassion blot out my transgressions. Wash me thoroughly from my iniquity and cleanse me from my sin. For I know my transgressions, and my sin is ever before me. Against You, You only have I sinned and done what is evil in Your sight, so that You are justified when You speak and blameless when You judge.”

Any parent knows the difference between a genuine apology and a “get off the hook apology,” a quick “sorry, sorry,” as the child runs off down the hall. There is the contrite broken heart of one who knows he or she has done wrong, has offended a moral standard that is not arbitrary, but fixed, and insulted the one true and living God. That is what Isaiah has done. Yet I fear so much of what we think is confession is not confession at all. It is just a hasty half-apology, not the kind of brokenness we see in Psalm 51. We must be brought face to face with our sin.

Third, authentic worship will lead to a display of redemption. A display of redemption means the proclamation of the gospel. What we see in Isaiah 6:6-7 is a display of redemption: “Then one of the seraphim flew to me with a burning coal in his hand, which he had taken from the altar with the tongs. He touched my mouth with it and said, 'Behold, this has touched your lips; and your iniquity is taken away and your sin is forgiven.'“

This scene is clearly an anticipation of the work of Christ. It is a unilateral act of God. It is a unilateral propitiatory sacrifice. It is a picture of atonement. Isaiah brought absolutely nothing. Isaiah had been brought face to face with his sin and now realizes redemption is all of grace, and that it is costly. The coal, after all, came from the altar, not from a campfire.

Reflecting on this two-stage movement, Martin Luther said that Isaiah saw himself first as he truly is -- a sinner who was undone, and next as one who experienced this redemption. Luther states, “But it turned out for the salvation of the prophet that he was thus thrust down to hell, so that he might be led away and lead others away from that uncleanness of the Law to the purity of Christ, so that he alone might reign. Here now a resurrection from the dead takes place.” That must happen in our worship as well. True worship requires seeing the true and living God and then seeing ourselves as we actually are in our sinfulness. Turning to God through confession, we experience the display and declaration of redemption.

True worship always proclaims the gospel, the good news of what God has done in Jesus Christ. It proclaims the work of Christ and it centers in the cross. With the apostle Paul we say, “In the cross of Christ we glory.” We proclaim liberty to the captive, grace and pardon to all who believe in His name. If sinners come to Him, He will by no means cast them out.

Fourth, given what God has done, authentic worship requires a response. Isaiah recounts, “Then I heard the voice of the Lord saying, 'Whom shall I send, and who will go for Us?’ Then I said, 'Here am I. Send me!'“ (v. 8) We see in this passage a sending out similar to Matthew 28:18-20, when the Lord commanded his disciples, “All authority is given to me under heaven and earth; therefore, go.” He makes very clear in the Great Commission that those disciples were to go and make disciples of all the nations, baptizing them in the name of the Father, and the Son, and Holy Spirit, teaching them to observe all that He commanded them.

Worship calls for an ongoing response seen in the proclamation of the gospel, in evangelism, and in missions. If our worship is weakened, our missionary witness will be weakened as well. We will forget the God who has sent us. We will neglect the content of the message of redemption with which he has sent us.

One recent writer on worship has commented, “It is not HOW you worship. It's WHO you worship.” I would argue that the WHO determines the HOW. Does that mean that all issues are absolutely simplified and we can turn to scripture and see a specific outline of order for every week's corporate worship? No. Does it mean that there is no diversity and should be no diversity in worship? No. Does it mean that styles will change? Yes. Does it mean that there will be a diversity of styles in worship? Yes. We must make a distinction, however, between style and form. The biblical form must be constantly followed. The biblical pattern must always be honored. There will be different styles, there will be different languages, there will be a different vernacular for each people, and there will be different contexts, but the essential marks of true Christian worship must always be present.

We must not be satisfied with a LAISSEZ-FAIRE, cafeteria-style worship combination at our pleasure. There is a biblical pattern that must be followed. Will styles change? Yes. But the worship must always be God directed. Will there be a diversity of styles in worship? Yes, but there must be one glorious purpose following this clear biblical pattern: to measure everything by the norm of scripture, in which God has revealed how He wishes to be worshiped. We must learn from each other in this process that as the people of God we must get this right as we stand before God and under scripture.

We were created to worship God. The whole story of our redemption retells how we were created to worship God but by our sin became disqualified from that true and authentic worship. By God's redemption in Jesus Christ, we were created anew for the purpose of worshiping God. And every glimpse of heaven we have in Scripture indicates that worship will be our eternal occupation. It is for that purpose that we are being prepared even in the present.

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This is part three of a three-part series.

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Hymns: A Sentimental Journey?

In the last three columns we’ve discussed the challenges related to singing and playing hymns. In this column I’ll begin to address the issue of sentimentality.

Some people favor hymns primarily because they grew up with them. Hymns sung in childhood bring back fond memories of youth camp, Sunday school classes, or family worship times. Familiar words and lilting melodies bring comfort and reassurance in the midst of changing times. For many, God seems much closer when they sing a well-loved hymn.

Critics of hymns, however, will point out that the archaic language and musical style of hymns no longer communicate effectively to younger generations, and therefore can be a hindrance to evangelism.

Some churches, trying to accommodate both sides, have established two separate services, usually labeled traditional and contemporary. In a future column, I’ll present some reasons why I don’t think that’s the best solution. For now, let’s address the issue of sentimentality.

Webster’s Dictionary defines a sentimental person as one who is “marked or governed by feeling.” The key word in that definition is “governed.” I see at least three problems with using sentimental attachment as a basis for choosing songs for worship:

1. Sentimentality can obscure or sacrifice truth for the sake of personal preferences.

There are many hymns with rich theological texts that aid us in our worship of God. Regrettably, there are others that emphasize poetic imagery and musical devices more than biblical content. Such hymns (including many that have been written in the past 150 years) seem primarily designed to affect the worshiper’s emotions. When our worship diet consists primarily of hymns of this sort, we are in danger of developing a simplistic, unbiblical view of God.

2. Sentimentality distorts the meaning of worship.

Harold Best writes, “Being emotionally moved by music is not the same as being spiritually or morally shaped by it … Being moved by music is secondary to worshiping God. The Spirit is always to be free to direct our worship, whether the music moves us or not.” (Music through the Eyes of Faith, pg. 151-152) Worship has to do with my wholehearted response to the God of Scripture, not the way a particular song makes me feel!

3. Sentimentality exalts my preferences over those of others.

A few years ago, a member of our congregation struggled when we introduced Isaac Watts’ Arise, My Soul, Arise, set to a new melody by Twila Paris. “Do you realize that’s not how Watts wrote it?” he e-mailed.

He was right. That wasn’t how Watts wrote it. In fact, Watts didn’t write the melody at all! Most of the hymns from the 18th century were originally composed without a melody. Churches sang them to different tunes until eventually one surfaced as being the most preferable. The melody that we consider “the original” might have been written 50 years after the lyrics! Although that practice changed significantly in the 19th and 20th centuries, the principle remains the same: melodies that may seem “sacred” to us are often merely our preference. We must not allow our sentimental attachment to certain hymns to keep us from finding ways to communicate the unchanging truth of God’s glory and gospel to a younger generation.

Does this mean that older hymns shouldn’t be used in a church that seeks to attract and affect unbelievers? Not necessarily. We’ll explore that topic further in the next column, where I’ll give three reasons why wisdom might lead us to use those hymns that are so well loved by the senior saints in our midst.

from Source not recorded · Bob Kauflin via Kerux Sermon and Illustration Database praise

Reverence In Worship

Job 1:20

The term “worship” in English comes from the Anglo-Saxon WEORTHSCIPE, later WORTHSHIP, which means “to ascribe worth to someone or something.” Worship means “reverence or veneration paid to a being or power regarded as supernatural or divine; the action or practice of displaying this by appropriate acts, rites, or ceremonies” (THE OXFORD ENGLISH DICTIONARY, 1933, 12/319-21). Not everything we do in the “worship service” is worship, because we do some things to edify one another or simply to inform one another, as we do in making announcements. But much of what we do in the “worship service” should be worship, and in order for it truly to be worship, it must be done in reverence. What can we do in order to be more reverent in worship?

1. PREPARATION. If we rush to the church building and talk to one another only about secular matters, we will not be able to suddenly turn on a worshipful frame of mind in an instant.

2. AVOID FRIVOLITRY. In order for worship to be authentic, it must be done in a language and in forms which make sense to people. Worship must be contemporary. It does not have to be boring, dreary, or carried out in a language and methodology of an age already past. But a folksy attitude of frivolitry is not the way to be contemporary. It is not the way to speak in the language and forms of this generation while being reverent at the same time. One brother recently reported attending two services, both of which were very contemporary in form with lots of new songs. In his opinion one of the services was very reverent and inspirational while the other was not. The problem, in his opinion, was an attitude of frivolitry on the part of the worship leaders which rubbed off on the congregation as a whole. For example, one song leader said: “Spit out your chewing gum for this next song because it is a fast song.”

3. FOCUS YOUR THOUGHTS ON GOD. Worship is praising God and ascribing worth to him. We can not do this unless we focus our thoughts on God. Some of the songs we sing must be HYMNS (which are addressed to God) rather than all of them being GOSPEL SONGS (which are addressed to one another). Our prayers must be addressed to God. Avoid allowing public prayer to be used simply for crowd control (to get people quiet) or as an opportunity to preach another sermon.

Worship is a matter of the attitude of our hearts. If we put forth a conscious effort, through the above means and many others, we can make an improvement in the reverence of our worship services.

from http://members.cox.net/kerygma_books/ · Joel Stephen Williams, M.th., Ph.d., University City Church of Christ, Gainesville, Florida via Kerux Sermon and Illustration Database

I Really Want To Worship You, My Lord

You laid aside Your majesty,

gave up ev’rything for me,

suffer’d at the hands of those

You had created.

You took all my guilt and shame,

when You died and rose again;

now today You reign

in heav’n and earth exalted.

I really want to worship You, my Lord,

You have won my heart and I am yours,

for ever and ever; I will love You.

You are the only One who died for me,

gave Your life to set me free,

so I lift my voice to You in adoration.

from Maranatha! Praise Chorus 3, Word Inc., 3319 West End Ave., Nashville, Tn 37203 · Noel Richards © 1985 Thankyou Music via Kerux Sermon and Illustration Database worshipsalvation

Who Are You Worshiping?

John 4:20

During the tenure of the great orator Henry Ward Beecher, a visiting minister (Beecher’s brother) once substituted for the popular pastor. A large audience had already assembled to hear Beecher, and when the substitute pastor stepped into the pulpit, several disappointed listeners began to move toward the exits. That’s when the minister stood and said loudly, “All who have come here today to worship Henry Ward Beecher may now withdraw from the church. All who have come to worship God keep your seats!”

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Today in the Word, April, 1989, p. 22

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Fellowship Essential For the Power of God In Worship

Exodus 15

According to Ergun Caner, true corporate worship depends on fellowship among believers. “What you and your church take years to build can be destroyed with one cross word, one bad thought, one bitter spirit. The responsibility for the power of God in worship rests on us.”

Preaching from Exodus 15, Caner said that contrary to popular teaching, Christians cannot worship corporately by focusing only on God. Focusing only on God may result in individual praise but it will not foster the fellowship required for corporate worship, he said.

In order to grow fellowship, church members must restore broken relationships –- a task far more difficult than the preacher’s job of preparing sermons.

“What you do to bring about true worship in your church is harder than a pastor’s job,” he said. “...All it takes for a good sermon is a sanctified preacher. But for true worship to take place it takes a unified people. His job is easier than your job.”

Some churches may “want” God to reveal Himself in their worship services, yet dissension and fighting in their congregations indicates they do not truly “welcome” God. Welcoming God requires the difficult step of rejuvenating a church’s fellowship, he said, adding that a key to rejuvenating fellowship is for believers to remember their common experience of salvation.

“Want to unite your people? Remind them what it was like the day they got saved.”

After believers remember their common salvation, the next step to rejuvenating fellowship is forgiveness.

“True fellowship depends on forgiveness,” he noted. “...True forgiveness destroys bitterness, and bitterness is the secret enemy of worship.”

Caner illustrated the importance of forgiveness by recounting how a failure to forgive in his own life resulted in a prolonged period of inhibited worship. When Caner became a born-again believer in Christ, his Muslim father disowned him and refused to have any contact with him. Caner developed bitterness toward his father that “ruined my heart and my worship,” he said.

Though his father died without ever reconciling with him, Caner said he forgave his father in 1992 and experienced a new freedom to worship God.

“Forgiveness is the key,” he said. “...Regardless of how bitter and cynical I was at my dad, it wasn’t his fault because the bitterness did not reside in my father’s heart. It resided in mine.

“...[In] 1992 I realized the great secret of knowing how to be broken before God is to forgive those who don’t want forgiveness.”

Caner concluded by encouraging the Music Week participants to take any steps necessary to forgive those toward whom they harbor bitterness. Forgiving is a sure way to move a congregation toward God-honoring corporate worship, he said.

“You want to know the secret to worship? There’s somebody you’ve got to release,” he said.

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God's Glory: Low-definition Or High-definition?

Psalms 19

Preaching the Word of God is foundational to corporate worship, Jim Shaddix, pastor of Riverside Baptist Church in Denver, said during chapel at Southwestern Baptist Theological Seminary. “Pastor, you are the lead worship leader in your church,” he said. “You are responsible for pointing people to the glory of God in high definition, and there is no occasion for musical worship outside God’s revelation of Himself.”

“I bought one of those high definition TVs,” Shaddix said in the introduction to his message. After a week of thinking that he was seeing a better, higher resolution image than he would on a regular television, Shaddix was astonished when someone told him he needed to purchase a special tuner to access the high-definition broadcasts.

“I had been receiving a low-resolution image on a high definition television,” Shaddix said. “Where do you watch the glory of God in high definition? You understand that there are millions of people thinking that they are looking at the majesty and glory of God in high definition when all the time they are just seeing low-definition stuff because they don’t have the right receiver. ... That is not something to take lightly, because God is very serious about people seeing His glory in the clearest way possible.”

Psalm 19 teaches believers how to see God’s glory in high definition, beginning with how God’s glory is revealed through material creation, Shaddix said. But he was quick to point out that believers cannot look only at the material creation if they desire to see God’s glory in high definition.

“When we come to look at the glory of God in high definition, we look at the Lord Jesus Christ,” Shaddix said. In the last verse of Psalm 19, the psalmist prays to his Rock and Redeemer. Christ, Shaddix said, is that Rock and Redeemer.

The psalmist emphasized that a high definition image of God’s glory may be viewed through the written Word of God, in which God displays His glory in Jesus Christ, Shaddix said. “God wanted to give us an objective way to see and respond to His glory,” Shaddix said, noting that expository preaching “is a vital part of corporate worship” because it likewise gives people “a vision of God’s glory to which they can respond.”

*

[Original illustration at this number was a duplicate of HolwickID #29831]

from Baptist Press · Benjamin Hawkins & Melanie Lloyd via Kerux Sermon and Illustration Database

Which Existence Is Temporary?

Job 14:2

Tilliard de Chardain observes that when we come to worship, we tend to think of ourselves as human beings who are having a temporary spiritual experience. But, he points out, the reality is very different. We are actually spiritual beings who, here in this world, are having a temporary earthly experience.

*

from Kerux Sermon #21565 by Rev. Dave Wilkinson, Moorpark Presbyterian Church via Kerux Sermon and Illustration Database eternity

Music Influences Behaviour

Colossians 3:16

”Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.” Colossians 3:16

Music is second only to television in influencing and shaping the values of our children. How can you help your kids recognize the subtle seduction to evil in some contemporary music and encourage them to make wise choices about what they listen to? Here are some practical suggestions:

1. Avoid the “do as I say, not as I do” syndrome. Before you can help your child evaluate his music, you’d better evaluate your own (Matthew 7:4, 5). The lyrics of some soft rock, easy listening, and country-western tunes are as suggestive and immoral as those performed by heavy metal groups. One of the best ways to teach your child to avoid harmful lyrics is by modeling the same behavior.

2. Be willing to find middle ground. Your personal taste in music should not be the determining factor for what you allow your children to listen to. Nor should your child’s taste determine what you listen to. Try to find some middle ground with your child when it comes to the kinds of music you will allow in your home. The key is to teach your child to be moderate and discerning, just as you are.

3. Stay informed and involved. When was the last time you looked through your child’s music collection or sat down with him to listen to and discuss the lyrics of his favorite songs? You won’t be able to understand the impact of the music in his life unless you are aware of it and what he thinks about it. I love dctalk, the Supertones and the W’s just to name a few of the popular bands of today. Yes, me, old Pastor Jeff. Do you?

4. Take time to listen to your children’s emotional struggles and notice how the music they listen to influences their behavior. Be as encouraging about their good choices of music as you are corrective of the bad choices. Someday they will thank you for the harmony you helped bring to their lives.

from (unknown) · Pastor Jeff via Kerux Sermon and Illustration Database worshipchildren

More Gift Ideas For Jesus On His Birthday...

Psalms 51:17

As a public service I am providing a shopping guide for things you can give to Jesus on His upcoming birthday. Let’s be honest...giving the King of Kings and Lord of Lords a unique gift is really tough. Yesterday’s post examined the gifts brought to the young Christ child over 2,000 years by the three wise men, I had hoped that examining what the Magi brought might jump start our gift giving ideas. By the way, there is a plaque that is available in catalogs this year with the title “What if They Had Been 3 Wise Women?” Here is the conclusion....

They would have asked directions.

Brought practical gifts

Made a casserole

Cleaned the stable

Changed the baby

And there would be peace on earth.

Alert readers remember that the first gift was gold. That is always a lovely gift. But now it gets a little tougher.

Then they opened their luggage and presented gifts: gold,

frankincense, myrrh. (Matt 2:11, Message Bible)

The second gift brought out of the luggage by the Magi was frankincense. Frankincense is a very costly and fragrant incense. It is a gum distilled from a tree found in the Middle East. It is a white resin or gum, and is obtained by slitting the bark of the “Arbor Thurisfrom”, allowing the gum to flow out (there will be a test). The word actually means “whiteness”, referring to the white colored juice which flows out of the wound in the tree. This gum hardens for three months, and is gathered at the end of the summer, and sold in the form of “tears”, or clumps of hardened resin. Frankincense is highly fragrant when burned, and was, therefore, used in worship, where it was burned as a pleasant offering to God. It is interesting to note that this sweet smelling resin comes as the result of the tree’s woundedness and pain. It is cut open and bleeds to give us the sweet smelling scent. The spiritual parallel is interesting. When we can worship God in the midst of our sorrow, our brokenness, then it is a sweet smelling offering to our Lord.

King David wrote, “The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.” (Psalm 51:17)

Much emphasis in worship today is on “celebration”. No time for agonizing and tears, only for shouts of joy and victory. While joyful praise is acceptable and pleasing to God, tears, like frankincense resin, oozing out of our hurts, broken hearts, and tears of repentance are especially pleasing - a sweet smelling sacrifice to the Lord. Anyone can dance and shout when blessings are flowing, and everything is going their way. But true worship happens when we must overcome feelings of self-pity, fear and doubt. So how can we offer a pleasing aroma to God?

How about giving Jesus the gift of belief for His birthday? You believe that Jesus is the Son of God...that He came to earth as a little baby over 2,000 years ago. That he lived a Holy life and died on a cross as perfect sacrifice for my sin and your sin. I would guess that most of the people who stumble onto this blog believe that. But what I am talking about is really believing God in every circumstance.

Think about giving the gift of really believing in Jesus for every need this coming year.

Believing that you are an amazing one of a kind creation whom God has placed where you are and with gifts that can be uniquely used where you are.

“You’re blessed when you’re content with just who you are-no

more, no less. That’s the moment you find yourselves proud

owners of everything that can’t be bought. (Matthew 5:5, Msg)

Later in the gospel of Matthew we find this...If you puff yourself up, you’ll get the wind knocked out of you. But if you’re content to simply be yourself, your life will count for plenty. (Matthew 23:12, MsgB)

I believe that comparison is one of Satan’s primary strategies to cause despair. You are wonderfully made by the Creator of the Universe and you are valuable. Michelangelo made a nearly perfect sculpture of David. The statue’s muscular tension is precisely rendered down to the muscle contraction on his forehead as David is poised to go into battle. It is perhaps the most important sculpture in the world and it was carved from one large block of marble. Why is that unique? Two other artists rejected the block of marble because of imperfections. Michelangelo saw the beauty in that block of marble that others did not. Jesus sees the beauty in you that others might not. Can you believe in a Jesus that can take you, even if you feel like a rejected block of marble, and then lovingly chip away until you become a beautiful work of art? Can you give Jesus the gift of believing that He is really there with you...as your Good Shepherd...ready to bind up your wounds and lead you to still waters. (John 10:11-18)

The Good Shepherd had the choice and chose to give us the marvelous gift of laying down His life and then taking it up again. Believing Him...really believing Him...would make a lovely gift to Jesus on His birthday.

[see also #33911 and #33913]

Is God Worthy of This?

Acts 17:16

Upon watching ABC’s “The Ten Commandments,” I was grateful that the movie prompted me to think about some things the Bible says. For instance, there was a scene in which the faithful Israelites killed the idolatrous Israelites who refused to worship Yahweh (after the golden calf incident, see Exodus 32:25–29). As I watched these scenes, what came to my mind was the fact that not only do those who refuse to worship Yahweh meet with misery and death in this life, but they also face an eternal conscious torment.

But why do people go to hell forever?

Has this landed on you? Is it real to you that those who do not know God as He is will face His wrath forever? Have you thought about whether you think people deserve to suffer forever for not worshiping God? Can you think of any reason that would justify eternal conscious torment for a human being?

The only thing that makes this legitimate is that this God whom they had refused to honor and thank as God is of infinite worth. Do we know God in this way?

If we don’t know God in this way, we probably won’t take worshiping Him very seriously, which probably explains why so many churches don’t seem very serious about knowing and worshiping God.

• When we think of God, do we think of Him as being this worthy?

• When we speak of God, do we speak of Him in a way that reflects that He is this serious about His rights as God?

• When we sing to God, do we do so in a way that corresponds with the gravity with which He regards Himself?

To know God as He is means that we hold Him so highly that we regard eternal conscious torment as what is justly due to those who neither honor Him as God nor give thanks to Him.

• Do you worship God in a way that reflects the awful weight of a mercy that freely pardons those who trust Jesus -- forgiving us of sins for which we rightly deserve to suffer forever?

• Is the God you worship so important that those who spurn Him deserve hell? If not, your concept of God is not biblical (Exodus 34:6–7; Isaiah 66:24; Matthew 26:24).

• If the god you worship is not so significant that those who deny Him the worship he is due will suffer forever for their wrongs, is the god you serve worthy of your worship? You are hereby invited to trust the God of the Bible and receive the mercy He has shown in Jesus. This is your only hope. Call on the name of the Lord Jesus, and you will be saved (Romans 10:13).

Far more upsetting to us than the eternal punishment of the lost should be the fact that God is not glorified as God or thanked for His merciful kindness (Romans 1:21). We must pray that God will give us such an all-encompassing understanding of His infinite worth that we are more emotionally troubled when He is denied the glory and thanks He is due than we are when we contemplate hell.

The great problem in the universe for us should not be why people go to hell; rather, we should be provoked when God is not given the thanks and praise He is due -- provoked like Paul and spurred to proclamation (see Acts 17:16-17). God must enable us to perceive His own incomprehensible wealth of magnificence and mercy so that we can see beyond the apparent decency of people and stare into the truth that they owe God heartfelt, constant thanks and praise. And the fact that they do not render to Him the worship that He deserves must become for us the greatest ugliness in all creation.

If in our minds the worth of God is not this great, or if we are not confident that He will be justified in all He has done when all the evidence is brought forth, let us pray for grace to search the Scriptures and see there that the One from whom, through whom, and to whom all things are is indeed worthy of all the glory (Romans 11:36).

________

James M. Hamilton Jr serves as assistant professor of biblical studies at the Houston Campus of Southwestern Baptist Theological Seminary.

*

from Baptist Press · James M. Hamilton Jr. via Kerux Sermon and Illustration Database worship

Giraffes With No Necks

“If you draw a giraffe, you must draw him with a long neck. If, in your bold creative way, you hold yourself free to draw a giraffe with a short neck, you will really find that you are not free to draw a giraffe. The moment you step into the world of facts, you step into a world of limits. You can free things from alien or accidental laws, but not from the laws of their own nature.” So writes G.K. Chesterton in his book ORTHODOXY.

In our world of whimsical art and computer-altered images I have seen plenty of incredible depictions of giraffes, from a blue giraffe to a fat giraffe to a giraffe jumping over the moon. Though none of these depictions are realistic, they are still recognizable because they retain the giraffe's defining characteristic: a long neck.

There is creativity, and then, there is creativity. One kind of creativity brings out the true essence of a thing, helping the onlooker see the object under consideration in a new light. The other kind of creativity distorts the subject beyond recognition; the subject becomes incidental rather than essential.

While I view creativity as a good thing, there is a danger in practicing the latter kind of creativity in the realms of Christian spirituality and scholarship. There is far more pressure in the academic world to say something that is perceived as original or innovative than there is to say something true. A scholar can swiftly rise to prominence by suggesting that every previous historian or theologian has been mistaken. Promoting truth that has been tested and tried is far less popular and attracts less attention.

The same pressures can be true of spirituality, whether in worship, preaching, or the exercise of any spiritual discipline. As humans, we are enchanted by novelty, and novelty is good, as long as it points us in the right direction rather than becoming the focus of our interest. But when the methods of devotion become our focus rather than the glory of God, we have ceased to worship. God-centeredness is the defining characteristic of true worship.

It bewilders me when individuals or churches choose to unswervingly identify themselves as Christian, all the while abandoning every defining characteristic of the Christian faith. It makes as little sense to call someone a Christian who does not believe that Jesus rose from the dead as it does to call a creature a giraffe, though it has no neck. Followers of Jesus come in many theological shapes and sizes, yet to be identified as a Christian, it is only logical that one should bear certain defining characteristics.

One of the earliest known confessions used by the first-century church was the declaration, “Jesus is Lord.” Some find creeds and confessions constricting. But confessions such as this one remind us that there is an essence to Christianity, and that is the recognition of the lordship of Jesus. In the words of Abraham Kuyper, “There is not a square inch in the whole domain of our human existence over which Christ, who is sovereign over all, does not cry: 'Mine!'"

Chesterton advises the reader, “Do not free a camel of the burden of his hump: you may be freeing him from being a camel. Do not go about as a demagogue, encouraging triangles to break out of the prison of their three sides. If a triangle breaks out of its three sides, its life comes to a lamentable end.” Those who seek to free the world from the lordship of Christ only succeed in freeing themselves of their Christianity. For the Christian, the lordship of Christ is not constraining; it is life itself.

________

Copyright © 2006 Ravi Zacharias International Ministries (RZIM). Reprinted with permission. "A Slice of Infinity" is a radio ministry of Ravi Zacharias International Ministries.

Life's Greatest Science

Ephesians 3:17

“ that you may be able to comprehend with all the saints “ (Ephesians 3:17-18, NKJ)

We are seeing that once we enter the sanctuary of God our perspective changes. This can happen to us when we are alone, of course, but the chances are it will happen more swiftly in the act of corporate worship. It is a command of God that we meet together, not only that we might come to know each other better, but that we might also come to know Him better.

And here’s the interesting thing – the more effectively we relate to one another, the more effectively we relate to Him. We come to know God better through the act of corporate worship than when we worship on our own. That is not to say that the shut-ins, or those who for various reasons are unable to meet together in worship, cannot know God intimately, but something special flows out of the act of corporate worship.

Listen to how C.S. Lewis put it: “God can show Himself as He really is only to real men. And that means not simply men who are individually good but to men who are united together in a body, loving one another, helping one another, showing Him to one another. For that is what God meant humanity to be like; like players in one band, or organs in one body. Consequently the only real adequate instrument for learning about God is the whole Christian community, waiting for Him together. Christian brotherhood is, so to speak, the technical equipment for this science – the laboratory outfit.”

Christians who neglect attendance at the church, or choose to deprive themselves of fellowship with other Christians, miss out on life’s greatest science – learning about God.

PRAYER: My Father and my God, I am so thankful that, although I can know You when I am alone, I can know You even better through the fellowship of the Church. Help me to learn about You in every way I can. In Jesus’ Name I ask it. Amen.

FURTHER STUDY:

Ephesians 2:1-19; Romans 8:15; 2 Corinthians 6:18; Galatians 4:5

1. How does Paul describe the Church?

2. What does it mean to be adopted?

from (unknown devotional) · Unknown via Kerux Sermon and Illustration Database worship

Family Worship

Richard Knill, who had the advantage of a mother who prayed for him and with him as a boy, but forgot her counsels when he went from home as an apprentice, has given us the story of his conversion as follows: "When at Mr. Evans', I came down night and morning to family prayer. This was a new and strange scene to me. I had never been present at family prayer in my life. The first night that I was in this good man's house, about nine o'clock, he rang the bell, and his shopmen and servants all came into the parlor and sat down. I looked with surprise, and wondered what was coming next. When all were seated, he opened the Bible and read a portion, and thus let God speak to his household. They then arose and fell upon their knees. The sight overpowered me. I trembled-I almost fainted. At last I kneeled down too. I thought of my past life; I thought of my present position; I thought: 'Can such a guilty creature be saved?'"

This was the beginning of the spiritual life of a modern apostle.

from Fredericksburg Bible Illustrator Supplements via Kerux Sermon and Illustration Database

The Need of Worship

In a recent magazine article, a pastor stated clearly the fact that at his best man longs to worship some power above him. And it is this capacity for worship which is the measure of man's self-culture and the test of his character. It is the touchstone by which to test the ideal nature of the individual and the trend of a whole civilization. A man may be a source of beneficence, he may be a reservoir of practical social effort; he may through the power which he possesses, and therefore the influence which he wields, make himself the object of universal acclaim. And yet there is something intensely distorted in his character if he feels not by some impulse of humility the desire to worship the Maker, whose creation he is. For otherwise the deepest fact in his experience is not a sense of responsibility to a higher authority, but rather a complacent self-reliance and self-sufficiency. In every act of worship, however crude and mistaken, there was some liberating influence, through which man was led away from his egoism, and experienced the restraint to his power and the quickening inspiration to his stirring virtue. And today it is the same ability to acknowledge the existence of an Infinite Perfect-beside whom our brightest virtues pale, and to whom we stretch out our hands in reverence and worship-that is the salt that protects the health of the soul and gives to life an unfailing, because a never completely realized, purpose.

from Fredericksburg Bible Illustrator Supplements via Kerux Sermon and Illustration Database

Value of United Worship

At a meeting of the Board of Overseers of Harvard College a proposition was made to absolve the students from daily attendance at Chapel. After a number of younger men had argued in its favor, Ralph Waldo Emerson spoke, "Religious worship is the most important single function of the life of any people. I derived more benefit from the Chapel service when I was in College than from any, perhaps from all, other exercises which I attended. When I am in Europe I go on every occasion to join in the religious service of the people of the town in which I am. For this reason I should be sorry to see the attendance at Chapel made to vary with the wishes at the moment of the young men." After this no one cared to speak, and as long as he lived, compulsory attendance was maintained.

from Fredericksburg Bible Illustrator Supplements via Kerux Sermon and Illustration Database

Motivation

Hebrews 12:28

What is your motivation for attending church today?

You say, "Well, it's the Sabbath and we're supposed to keep it holy." Actually, it's not the Sabbath. Today is the first day of the week. It is the day the early Christians chose instead of the Sabbath to worship Jesus Christ.

"You're right, the day has changed," you interject, "but it's still one of the Ten Commandments." Did you know that because of Jesus Christ's death and resurrection, "he forgave us all our sins, having canceled the written code, with its regulations"? The Living Bible adds, "So don't let anyone criticize you...for not celebrating... Sabbaths. For those were only temporary rules that ended when Christ came. He brought a new order."

We worship God on Sunday because over the past twenty centuries it has become customary. But there is a higher reason-"Christ's love compels us" to worship God in unity. The writer of Hebrews probably said it best when he wrote: "Since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe (Hebrews 12:28)."

from Fredericksburg Bible Illustrator Supplements via Kerux Sermon and Illustration Database

There's A Bear Behind You!

The park ranger was leading a group of hikers to a lookout tower in Yellowstone National Park. Along the way he pointed out some of the famous sites in the park. He was so intent on the stories he was telling, that he paid no attention when his two-way radio received a message. He turned it down. Later they stopped to look at some flowers and view some of the birds in nearby trees. Once again his radio distracted the ranger, so this time he turned it off.

As the group neared the lookout tower they were met by a nearly breathless ranger who asked why the guide hadn't responded to the messages on his radio. From their viewpoint, high in the tower, some other rangers had observed a large grizzly bear stalking the group. They had been trying desperately to warn the hikers.

Many times we are so involved in personal activities and pursuits in this life, we don't pay attention to the voice of God trying to get through to us. Sometimes we turn down the volume. Sometimes we don't pay attention. Sometimes we even turn Him off.

If God is trying to get through to us, we can be sure it is for a good reason.

The Messenger via The Visitor

from Fredericksburg Bible Illustrator Supplements via Kerux Sermon and Illustration Database

Is Your Heart Reserved for Christ Only?

It is related that once when Queen Victoria was in the Highlands, she stopped at the cottage of a poor woman, sitting for a few minutes in an old armchair. When the party was leaving, one of the number told the old woman who her visitor was. She was awed by the thought of the honor which had been hers, and taking up the old chair, she carried it into the spare room, saying, "No one shall ever sit in that chair again, because my queen sat in it." How much more sacredly should we keep from other occupancy the place in our heart where Christ has been received as Guest! How is it, just now, in your heart? Is there any need for Christ to come with His whip of cords to drive out the traders, the sellers of cattle and doves, and the moneychangers?

-J. R. Miller

from Fredericksburg Bible Illustrator Supplements via Kerux Sermon and Illustration Database

Great Expectations

1 Corinthians 2:9

Have you ever received a blessing that exceeded your expectations?

In 1995, Atlanta Braves' star pitcher Greg Maddux received an unprecedented fourth consecutive Cy Young award. The Cy Young is given to the outstanding pitcher in each league. He is only the second pitcher to win four of the awards, but the only one to win them consecutively. Bravo, Bravo!

Following the presentation of his third Cy Young award, Maddux reflected, "It's very exciting! You always set goals, but to win a Cy Young, or three of them, was never a goal. Anytime you exceed your expectations, it's more gratifying."

Christians ought to be the most excited inhabitants of this planet. Not only are they headed for an eternal heaven with the Creator of the universe, but that Creator promises unbelievable benefits-right now. He inspired this promise: "No eye has seen, no ear has heard, no mind has conceived what God has prepared for those who love him" (1 Corinthians 2:9). Can you handle it? Give your devotion to your omnipotent and exceedingly gracious heavenly Father and watch the fireworks begin. You've never seen anything quite like it!

Remember: Expectations are greatly enhanced by a thankful spirit.

from Fredericksburg Bible Illustrator Supplements via Kerux Sermon and Illustration Database

Are You A Functioning Member?

Ephesians 4:16

As we all grow older we feel the pains that creep into our once strong and fluid joints. Our hands hurt when they do their work. Our knees creak when we stoop down. Our backs and necks are sore when we sleep wrong. The ailments we suffer from are seemingly endless. We are aware of those faulty parts, are we not? When we have a pain in any portion of the body we tend to focus on that area. We aren't so mindful of the hundreds of other parts that don't hurt. We do that because we go to the aid of the weakest members. They need the attention, or at least they demand it. The spiritual implications of these thoughts are many.

Paul, in describing the role of the church's relationship with its Head, Christ, said, "From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love" (Ephesians 4:16). As the church, the body of Christ (Ephesians 1:22), functions to serve the head, it acts as a unit made up of many members (1 Corinthians 12:27). Each part functions on its own, up to its own ability, yet, all the parts function together in harmony to produce all proper reflections of the Head. This places each member in a position to strive for personal spiritual excellence, as well as for all to work with each other towards the ultimate goal of glorifying Christ.

Christian Messenger

from Fredericksburg Bible Illustrator Supplements via Kerux Sermon and Illustration Database

Beauty of the Creator

Psalms 27:4

One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord. — Psalm 27:4.

The beauty of trees, plants and flowers with which God has bespangled the earth is delightful; the beautiful frame of the body of man, especially in its perfection, is astonishing, the beauty of moon and stars is wonderful, the beauty of highest heavens is transcendent; the excellency of angels and the saints in light, is very glorious, but it is all deformity and darkness in comparison with the higher glories and beauties of the Creator of all. — Jonathan Edwards.

Part of Thy name divinely stands

on every work impressed;

Each is the labor of Thy hands,

by each Thy power confessed.

But when we view Thy strange design

to save rebellious worms,

Where vengeance and compassion join

in their divinest forms,

Here Thy bright character is known,

nor dare a creature guess

Which of the glories brightest shone,

the justice or the grace.

from Old Devotional Calendar Circa 1960's · Jonathan Edwards via Kerux Sermon and Illustration Database worship

Continual Praise

Psalms 34:1

I will bless the Lord at all times: his praise shall continually be in my mouth. –Psalm 34:1.

Many lips are filled with praise, the praise of themselves. The Pharisee in Luke 18 said, “God I thank thee that I am not as other men … I fast twice in the week, I give tithes of all that I possess.” One has facetiously termed him as an “I” specialist. Think of the five “I’s” in his thirty-four-word prayer. The elder brother in the parable of the prodigal son was also in this class. In his contemptuous words to his father we also have five personal pronouns. If we say tell words about ourselves we are likely to say too much, but we call say ten thousand words about our Lord and Saviour and not say enough. Were we to rob all languages of their superlatives and weave this verbal plunder into one vast paragraph of praise. It would be still insufficient to set forth adequately the wonders and glories of the Christ of God. — G. M. Landis.

What! never a word to say,

when Christ is the chosen theme?

Abundance of words today,

but never a word for Him,

For Jesus – all heaven’s delight,

for Jesus the sinner’s Friend!

Speak, morning and noon and night,

that subject will never end. — H. K. Burlingham.

from Old Devotional Calendar Circa 1960's · G. M. Landis via Kerux Sermon and Illustration Database worship

'10 Commandments' for Use of Music in Worship

1 Corinthians 14:23

With correct theology as a key theme at this summer’s LifeWay Worship Conference, Denver pastor Jim Shaddix challenged participants with his “top 10 commandments” for setting a theology of music in worship.

Shaddix, pastor of Denver’s Riverside Baptist Church, noted the “commandments” his during the June 19-23 sessions at the LifeWay Ridgecrest Conference Center in the Blue Ridge Mountains:

1. Thou shalt worship God, not worship worship.

“We are a people of extremes and we have a hard time maintaining a biblical balance,” Shaddix said. “A long time ago, people were nervous about the charismatic movement, so worship services became like funeral services. Now the pendulum has swung all the way to other side and we have hand raising and clapping but lyrics without correct theology. In the revival of worship and the reaction of what we’ve seen, our focus is on the style rather than the object of our worship -– God.”

2. Thou shalt worship as a lifestyle and not as a music style.

“If there is a disconnect in what happens at the church event and what is happening in people’s daily lives, there is a problem,” Shaddix said. “That needs to be more important than if people are singing on the right key.”

3. Thou shalt make the Divine Seeker comfortable first and foremost.

Shaddix warned about trying to make seekers comfortable first and foremost rather than God who seeks after non-Christians. Citing 1 Corinthians 14:23-25, Shaddix noted, “If the presence of God is thick in a place and His Word is communicated clearly, seekers will be transformed.”

4. Thou shalt use music as a sacrifice of praise, not as synonym for worship.

Shaddix challenged today’s definition of worship as music only. Worship should include preaching and not be limited to music alone.

5. Thou shalt be theologically equipped.

As a former professor at New Orleans Baptist Theological Seminary, Shaddix shared his conviction that seminaries tend to give the impression that the study of theology is less important for those serving as ministers of music rather than senior pastors. “We’ve compartmentalized theological education and raised worship leaders to believe it isn’t important to know theology. Therefore they aren’t able to filter out songs that don’t accurately represent God.” He encouraged worship leaders to pursue the study of theology in addition to technical skills.

6. Thou shalt reflect a holistic theology in worship content.

“Celebration is not the only kind of worship,” Shaddix said. “The Bible speaks of worship involving all seasons of life. Is there a place in our worship for saying, ‘God, I don’t understand’?”

7. Thou shalt worship in a rhythm of revelation and response.

“There is no worship without revelation,” Shaddix said. “God reveals Himself most clearly through His Word. We can’t separate the music from the preaching event. We have nothing to worship if God doesn’t reveal who He is.”

8. Thou shalt employ lyrics that reflect communal identity.

Shaddix encouraged the use of songs that represent worship on behalf of the entire church body rather than only individuals by incorporating songs that include “we” in the lyrics rather than “me.”

9. Thou shalt use technology with theological and pastoral sensitivity.

Shaddix agreed that the Bible speaks of worship including clashing cymbals and loud music. However, “Hearing others sing encourages worship. If amplification is so much that you can only hear the sound on stage rather than the people singing beside you, that isn’t good.”

10. Thou shalt foster worship that reflects the diversity and unity of heaven.

Shaddix encouraged worship leaders to keep the end in mind. “God is honored in worship when we strive to accomplish ethnic diversity and congregational unity.”

The Communion of the Saints

When Albert Schweitzer was a young pastor in Alsace-Lorraine, he conducted worship in the village church every morning. One old gentleman came every day. This impressed Schweitzer, but when he learned that the old fellow was totally deaf, his wonder was increased. Why should anyone attend an early service every day if he couldn’t hear the sounds of worship?

One morning Schweitzer scribbled a note and handed it to the man after the service: “Why do you keep attending when you can’t hear?”

The old man looked at the words for a moment and then looked the young pastor in the eyes. A smile came over his grizzled features as he spoke in the abnormally loud voice of one who cannot hear: “Oh, Pastor, the communion of the saints, the communion of the saints!”

________

These Times, Copyright © August 1968, Pacific Press, http://www.signstimes.com

The Praises Due His Name

Psalms 51:15

O Lord, open thou my lips; and my mouth shall shew forth thy praise. — Psalm 51:15.

By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. — Hebrews 13:15.

Is it not to be lamented that God is so little glorified and praised that the earth being so full of His goodness is so empty of His praise from those who enjoy and live upon it?

Worthy of homage and of praise;

worthy by all to be adored:

Exhaustless theme of heavenly lays!

Thou, Thou art worthy, blessed Lord.

To Thee, just now, our songs we raise,

though sure the tribute mean must prove:

No mortal tongue can tell Thy ways,

so full of light and life and love. — Miss Wigram.

from Old Devotional Calendar, 1963 · Anonymous; Miss Wigram via Kerux Sermon and Illustration Database worship

Many, Many Words

Job 37:22

You may have observed what Steven Pinker has dubbed the “euphemism treadmill.” A euphemism is the substitution of a mild or vague expression for one that is perceived to be blunt or offensive (for example, the replacement of “to die” with “to pass away”). The euphemism treadmill is the process by which, over time, a common euphemism becomes so identified with the word it has replaced that it loses any power to shield from offense. One example cited by Wikipedia as an illustration is the phrase “concentration camp.” This euphemism was originally used by the British in the early twentieth century to make a camp of civilian prisoners sound mundane. During the Second World War, the phrase became so inseparably linked to the Nazi death camps that it lost all euphemistic value.

The correlating opposite is the “dysphemism treadmill.” A dysphemism is a vulgar or offensive word that replaces a word which is not actually offensive (I’ll spare you examples, but most expletives fall into this category). As dysphemisms become common, they too lose their power to offend and join the ranks of words which have lost their original meaning.

The more common a word becomes, the less power it has to startle and impress the listener. We need to keep in mind that many of the words we employ familiarly in the conversation of our faith actually signify fearsome, unsettling spiritual realities. Religious vocabulary undergoes its own treadmill effect. Words that change lives and describe awesome truths diminish through frequent use until they are nothing more than jargon. In fact, the word “awesome” is a case in point. Rarely used to mean “inspiring wonder or fear,” it has come to simply mean “cool.”

I don’t know that there is any way to stop this progression, but we can fight against its consequences by seeking out words that are evocative rather than familiar. We can attempt to reinvigorate words that have become commonplace and think about the words we use in an attempt to mean what we say. Jesus warned his disciples, “And when you pray, do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words” (Matthew 6:7). A short prayer in which every word is thoughtful and intentional is more acceptable to God than the most eloquent invocation will ever be.

Annie Dillard brilliantly describes the cavalier attitude with which many Christians approach a church service: “[T]hey saunter through the liturgy like Mohawks along a strand of scaffolding who have long since forgotten their danger.”(1) The fear of the Lord is a rare thing in our day. We who would never approach an earthly king in nonchalance approach the maker of the universe with words we hardly think about. It cost Jesus his life for us to call Him “Savior”; had God not willingly sacrificed his own Son on our behalf, we could never have called him “Father.”

The writer of Ecclesiastes writes, “Much dreaming and many words are meaningless” (5:7). Those who choose their words carefully speak powerfully. May we number ourselves among them.

________

1. Annie Dillard, HOLY THE FIRM (New York: Harper Collins, 1988), 59.

________

Copyright © 2006 Ravi Zacharias International Ministries (RZIM). Reprinted with permission. "A Slice of Infinity" is a radio ministry of Ravi Zacharias International Ministries.

Worshipping Our Work

Our inherited, work-valued social and economic systems have conditioned us to worship our work, to work at our play and to play at our worship. If we are bold enough to meet the challenges of the leisure (including sport & fitness) revolution and begin laying the spiritual, as well as the institutional, foundations for a leisure oriented society, we will find it increasingly possible to experience our work as play, to see our play as worship and to make worship our work. That will not consummate the kingdom of heaven, but it will certainly enable the body of Christ to raise its life and mission in this world to new heights of ecstasy.

________

Gordon Dahl (1972). WORK, PLAY, AND WORSHIP IN A LEISURE ORIENTED SOCIETY

Trying To Run On Empty

John 4:13

“Jesus answered, ‘Everyone who drinks this water will be thirsty again, but whoever drinks the water I give him will never thirst. Indeed, the water I give him will become in him a spring of water welling up to eternal life’” (John 4:13-14, NIV).

An amusing thing happened on one occasion in the renowned Rose Parade in Pasadena in Southern California. One beautifully decorated float suddenly came to a stand-still. It ran out of fuel!

The irony was that this float was entered by and represented the Standard Oil Company — one of the large fuel companies of North America. With all their vast oil and gasoline (petrol) resources they failed to make sure their own vehicle was running on full.

I wonder how often we as Christians, with all the vast resources of God and heaven at our disposal, run on an empty love, joy and peace tank when if we truly trusted God and followed his instructions for getting these needs met, we could be certain to keep “topped up.”

Suggested prayer: “Dear God, please help me to know the peace that only you can give and grant that my love cup will be filled to overflowing and splash on to every life I touch. Gratefully in Jesus’ name. Amen.”

from (unknown devotional) · Unknown via Kerux Sermon and Illustration Database worship

The Blessing of Music

Psalms 92

My parents knew I would be musical — I was born with ear DRUMS!

Many years ago in a former church there was one man who felt that music in a worship service was wasted time. At another church, we had a pastor who felt that an organ offertory was “down time,” so he deleted it and gave announcements during the offering. Don’t you feel sorry for both people? How can you possibly read the Psalms and not be turned on to music?

I love Psalm 92. It starts (nlt), “It is good to give thanks to the Lord, to sing praises to the Most High. It is good to proclaim your unfailing love in the morning, your faithfulness in the evening… You thrill me Lord, with all you have done for me! I sing for joy because of what you have done.”

Even if you are a monotone, doesn’t that make you want to praise God in song? How can a Christian be so callous as to not want to glorify God with music?

Surely, you are grateful, as am I, that God gave us the miracle of music. It is mathematically precise, and why shouldn’t it be — God put it together. He also put you together. You may not like the way he configured the parts, but I’m sure it pleased Him, so be grateful and praise Him — with your life and your song.

from E-cheer [?] · (unknown) via Kerux Sermon and Illustration Database praiseworship

Surrender: the Essence of Worship

Job 13:15

Many Christians are talking about a new or renewed desire to worship the Lord in a deeper, more meaningful way. But what is true worship – that worship the Bible calls worship “in spirit and in truth”? (John 4:24, KJV). What is the absolute essence, the common denominator, for all expressions of worship?

According to the scriptural pattern, this is the fundamental essence of worship: I bow my heart before God Almighty and acknowledge His supreme lordship over my life. The divine essence of worship is realized through total surrender of the worshiper to the One worshiped. Only as we choose to acknowledge God in all our ways (see Proverbs 3:6) and give Him control of our lives and destinies can we become true worshipers of God.

Regardless of whatever negative circumstances, emotional pain or personal loss we may be facing, when everything that surrounds our lives screams, “God is unjust! He doesn’t love me! He has forsaken me,” we experience true worship if we can bow our hearts and respond, “The Lord is God. Blessed be the name of the Lord.”

The Old Testament patriarch Abraham is one of the most dramatic examples of the surrendered heart of a true worshiper. What was Abraham’s response when God asked him to sacrifice his son of promise, Isaac, on the mountain? He rose up early and took the lad with him for the three-day journey. When he arrived at the place of sacrifice, he told those who were with him, “I and the lad will go yonder and worship, and come again to you” (Genesis 22:5).

The son Abraham had waited so many years to receive was to be slain by his own hand at the command of God. Everything in a father’s heart would naturally react violently to such a command. Yet Abraham had learned to love and trust the God who had led him out of his homeland, made a covenant with him and spoken to him many times. This God, who had promised to give Abraham a son by his wife, Sarah, and had done so miraculously, could only be worshiped, even in the face of unspeakable pain and personal loss.

Imagine Abraham’s triumph and exhilaration when he heard the voice of the angel of the Lord reversing the command to slay his son, Isaac, and commending him for his fear of God! Abraham received not only his son back from death but also a new revelation of God Himself (see Hebrews 11:19).

When Abraham looked and beheld a ram caught in a thicket, the ram that God had sent to be the sacrifice instead of his son, he called the place Jehovah-Jireh, “the Lord will provide.” The place of obedient surrender of all we hold dear to the One we worship will bring a fresh revelation of Himself to us that will satisfy our hearts and continually reveal our eternal destiny.

Only a trusting heart can worship God when it is filled with pain to the point of breaking as Abraham’s was. When we feel overwhelmed and don’t know why God has allowed a painful situation to come into our lives, we must reaffirm our basic faith in Him through our worshipful surrender to His lordship. Job did this when he proclaimed, “Though He slay me, yet will I trust in Him” (Job 13:15).

Though Job’s friends falsely accused him and laid their judgments on him, Job was nevertheless vindicated before God. He received a new revelation of God as a result of the tragedies he suffered and was able to declare: “I have heard of Thee by the hearing of the ear: but now mine eye seeth Thee. Wherefore I abhor myself, and repent in dust and ashes” (Job 42:5-6). His fresh revelation of God made Job abhor himself because of the contrast he saw between humanity and deity.

God responded by commending Job and rebuking his friends, saying, “My wrath is kindled against thee [Eliphaz], and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath” (Job 42:7). Then, after Job prayed for his friends, God restored Job’s fortunes and blessed his latter end more than his beginning. This worshiper triumphed through great tragedy by maintaining his surrender to the sovereignty of God.

The psalmist declared, “Deep calleth unto deep at the noise of Thy waterspouts” (Psalms 42:7). When everything seems to crash down on us like a roaring waterfall, we look deep within our hearts and call out to the depths of God’s heart to anchor our faith in God. Worship is the deep within us calling out to the deep in God. It is that expression of surrender from the depths of our souls that affirms our trust in God regardless of the pain or circumstances of our lives.

The apostle Paul admonished New Testament Christians to “present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Romans 12:1). He understood that a surrendered life is the highest act of worship. As we consecrate our lives to God, they become a living sacrifice placed on the altar of surrender. Far from being extreme, a calling for just a few, the Bible calls this total surrender to God our “reasonable service.” Yielding to the Spirit of God by continually surrendering areas of our lives to the lordship of Christ helps us to experience true worship–worship in spirit and in truth.

from (unknown) · Fuchsia Pickett, Th. D., D. D. via Kerux Sermon and Illustration Database commitmentworship

Free Time

Acts 2:46

During the Middle Ages it was believed that time spent in worship was FREE TIME — not in the sense of time FREE OF OBLIGATIONS, but as time that was not subtracted from a person’s life. People believed that even though an hour or two had actually passed, being in worship meant that they were not a hour or two older that they were when it began.

We live in an age when a common view of worship is that it is time SPENT. People complain if the Sunday morning service goes much over an hour. The sanctuary clock is usually placed so only the pastor can see it! But God's time is more important than any other time.

from Adapted from an article by Rev. Peter Magnan, First Presbyterian Church, Succasunna, New Jersey · David Holwick via Kerux Sermon and Illustration Database time

He Begins With the Conclusion

John 3:25

“Then those who feared the Lord talked with each other’“ (Mal 3:16)

Although in Psalm 73 the psalmist is beset by doubt, he begins, nevertheless, on a triumphant note: “Surely God is good to Israel, to those who are pure in heart.” Preachers usually leave their conclusion until the end of their sermon – but here the psalmist begins with it! It might seem strange to some that the psalmist should begin with a conclusion, but this is often seen in the book of Psalms. And the reason is this: the psalmist is so convinced of the fact that God is good that he decides to start right there. It is as if he is saying: “I want to tell you how I moved from doubt to faith, but the thing I want you to get right away is this: God is good.”

Some commentators believe that in the Temple services there was a time of open testimony and worship, similar to that which featured in the old Methodist class meetings, when individuals gave testimonies to their fellow believers of God’s dealings with them. This is one of the most powerful ways of building the spiritual life of the Church, but regrettably it does not seem to be widely practiced today.

If this psalm was part of the psalmist’s testimony during an open time of worship, one can imagine the impact it would have made upon the hearers as he related how he emerged from crippling doubt to renewed confidence in the goodness of God. I know of nothing more motivating in the Christian life than for believers to identify and share the spiritual principles which have enabled them to overcome attacks on their faith. When we ignore this principle we do so at our peril.

PRAYER:

O Father, show us clearly how sharing with each other what You are doing in our lives not only inspires and motivates us, but greatly strengthens the Body. Help us restore this lost emphasis wherever it is missing. In Jesus’ Name. Amen.

FURTHER STUDY: John 3:25-36; 5:39; 15:26; Acts 20:24

1. When was the last time you publicly testified to the goodness of God?

2. When will be the next time?

from (unknown devotional) · Anonymous via Kerux Sermon and Illustration Database worship

Worship Wars: How Do We Determine Musical Excellence?

Acts 16:25

Longtime BreakPoint listeners know how I feel about church music. I prefer the older hymns of the faith over modern praise choruses. Other people feel strongly the other way. So I’m not surprised that full-scale music wars have erupted in some churches.

But is there a right and wrong kind of music for worship?

One expert on church music says yes, there is.

Donald Williams is director of the School of Arts and Sciences at Toccoa Falls College in Georgia. In his excellent Touchstone magazine article, “Durable Hymns,” Williams notes that there have been wars over music almost as long as there’s been a church. So what’s the answer?

Williams says we should study the music of the past to “learn the criteria by which to discern what is worthy in the present.”

Much of today’s music is of poor quality, he writes. But so was some music written centuries ago. The difference is the old hymns have endured a centuries-long weeding-out process. If we hope to identify the best new music, Williams writes, we must know “those marks of excellence that made the best of the past stand out and survive so long.”

These marks of excellence “are not arbitrary.” They “are derived from biblical teaching about the nature of worship.” They come, Williams writes, “from an understanding of the nature of music and how it can support those biblical goals.”

Among these marks of excellence is biblical truth. Lyrics need not to be literal Scripture, but they do have to be faithful to it.

Another mark of excellence — theological profundity. Think of how the words to this great hymn encourage us to worship God with our minds

Immortal, invisible, God only wise

In light inaccessible hid from our eyes

By contrast, some contemporary choruses are often “so simplistic and repetitive that theological reflection never has a chance to get started,” Williams says.

A third mark of excellence is poetic richness. For instance, the use of a question in the hymn “What Child is This?” helps us capture “the wonder of the Incarnation.” In “Amazing Grace,” the word “wretch,” Williams notes, is “a simple but evocative” choice.

A fourth mark is musical beauty. In great music, “there are certain contours, structures, and cadences that make for a singable melody.” And the right harmony “can make that melody more memorable . . .,” he writes. For instance, “Be Thou My Vision” “rises and falls like an ocean wave or a sine curve.”

Tragically, Williams notes, “more recent praise choruses seem to ignore all the rules of good composition, giving us not well-shaped melodies but just one note after another.”

Now, some songwriters are creating excellent music today. But, warns Williams, only those musicians who are musically gifted, and historically, biblically, and theologically trained are qualified to help churches choose the best new music “as a supplement to the church’s rich musical heritage.”

I couldn’t agree more. And — in the end — all sides of the music wars can agree that we want to praise God by singing hymns and spiritual songs that are biblically true, theologically profound, poetically rich, and, yes, musically beautiful.

________

Copyright (c) 2009 Prison Fellowship Ministries. Reprinted with permission. "BreakPoint with Chuck Colson" is a radio ministry of Prison Fellowship Ministries.

from BreakPoint Commentary · Charles Colson via Kerux Sermon and Illustration Database

How We Forgot the Holiness of God

1 Kings 8:11

God may not be cruel and capricious. But don’t pretend he isn’t dangerous.

________

A couple years ago, I visited Israel with a group of Christian journalists. We bobbed in the Dead Sea, ate “Peter fish” in Galilee, and ascended the desert fortress of Masada. We toured the Church of the Holy Sepulcher, prayed at the Western Wall, and sat amid Gethsemane’s twisted olive trees. But for me the highlight of the trip wasn’t a place. It was a person — our guide, Amir.

Amir was in his late 50s, stocky, with skin that looked like leather from leading trips through the Holy Land for three decades. At each site, Amir would seek out an isolated spot, gather us in a semicircle, and expound upon the historical and theological significance of the site. Sometimes he seemed more like a preacher than a tour guide.

I remember one talk in particular. With the Mount of Olives shimmering in the background, Amir described what he saw as the basic problem of the universe. “God longs to come down to earth to redeem the righteous and judge the wicked,” he said. “But there’s a problem.”

He leaned toward us and stretched out his arms like a scarecrow.

“His presence is like plutonium. Nothing can live when God comes near. If God came to earth, both the righteous and unrighteous would perish. We would all die!”

Initially Amir’s metaphor struck me as strange. I’d heard God described as father, master, king, warrior, judge ... but plutonium? Yet as I recounted God’s interactions with the ancient Israelites, I wondered if Amir was onto something.

A Consuming Fire

We evangelicals love talking about God’s love. Just drop in on one of our church services and listen. You’ll hear worship choruses dripping with lyrics that border on romantic. The sermon will gush with assurances of God’s affection. While such affirmations are good — we need reminders of God’s love — rarely do we speak of God’s majesty, let alone whisper a word about his wrath. Among young Christians, this one-sided view of God is especially striking. Jesus is a homeboy or boyfriend. God is the big guy upstairs. Talk of divine holiness is dismissed as legalistic or judgmental.

The Bible, however, describes God in sobering terms. Among the myriad titles given, he is called “a consuming fire,” “Judge of all the earth,” and the “Lord of hosts” — a title that portrays God poised for battle, at the head of a heavenly army. In addition, the Bible stresses God’s discontinuity with humankind. “God is not human that he should . . .” is almost a refrain in Scripture. We might imagine that God is a sort of Superman, just like you or me but with additional powers. But that kind of thinking betrays a dangerous illusion. God is radically different from us, in degree and kind. He is ontologically dissimilar, wholly other, dangerous, alien, holy, wild.

When God shows up in Scripture, people cower and tremble. They go mute. The ones who manage speech fall into despair. Fainters abound. Take the prophet Daniel. He could stare down lions, but when the heavens opened, he swooned. Ezekiel, too, was overwhelmed by his vision of God. After witnessing Yahweh’s throne chariot lift into the air with the sound of a jet engine, he fell face-first to the ground. When Solomon dedicated the temple, the glory of the Lord was so overpowering, “the priests could not perform their service” (1 Kings 8:11).

New Testament types fared no better. John’s revelations left him lying on the ground “as though dead” (Rev. 1:17). The disciples dropped when they saw Jesus transfigured. Even the intrepid Saul marching to Damascus collapsed before the blazing brilliance of the resurrected Christ.

I understand why such accounts are jarring for us. They stand in stark contrast from popular depictions. In movies, angels are like teddy bears with wings. God is Morgan Freeman or some other avuncular figure. In Scripture, however, divine encounters are terrifying, leaving even the most stout and spiritual vibrating with fear — or lying face-down, unconscious.

Perhaps the story that best illustrates God’s formidable holiness is found in Isaiah 6. In most Bibles the passage is titled “Isaiah’s Commission.” This is a classic example of burying the lead. Yes, these verses record Isaiah’s prophetic calling, but first we see one of the most harrowing images of God in all of literature.

In the year that King Uzziah died, I saw the Lord, high and exalted, seated on a throne; and the train of his robe filled the temple. Above him were seraphim, each with six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying. And they were calling to one another:

“Holy, holy, holy is the Lord Almighty;

the whole earth is full of his glory.”

The seraphim alone would make most mortals tremble. Their name, seraphim, literally means “fiery, burning ones.” Their cries shake the temple. Isaiah shakes too.

“Woe to me! I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the Lord Almighty. (v. 5)”

The seraphim do little to assuage Isaiah’s fears. It is not safe for him, a sinful mortal, to behold the unmediated glory of God. Death or cleansing — these are the only answers for Isaiah’s predicament. Fortunately for Isaiah, the seraphim chose the latter.

Around the time I was meditating on Isaiah’s vision, I attended a worship service where the pastor invited congregants to call out God’s attributes by finishing this sentence: “Lord, you are . . .”

The responses came in rapid succession: “Loving!” said someone. “Merciful,” added another. “Gracious.”...”Kind.”...”Compassionate.” . . .

All true. Yet what I found interesting was what wasn’t said. There wasn’t a word about God’s holiness, justice, or glory. Had Isaiah been in attendance, perhaps he would have added, “Terrifying.”

Of course it’s natural to ask, if portrayals of God holiness are unpopular why celebrate them? It isn’t likely that the “terrifying holiness of God” tops the list of felt needs for our unbelieving neighbors. So why bother? Why not be content to focus exclusively on God’s love?

While sidelining holiness may seem innocent, nothing could be further from the truth. A healthy appreciation for divine holiness has a tremendous impact on how we live and how we relate to God.

Holey Holiness

After Isaiah’s vision, the prophet realizes he has a problem. There’s a dangerous gulf between God and him. It’s not merely about God’s power and grandeur. Isaiah fears he’s doomed because he has “unclean lips” (v. 5). It seems that a revelation of God is accompanied by an overpowering sense of God’s purity and a corresponding awareness of human sinfulness.

While this concern for personal holiness is clear in Scripture, it has become murky in the church. Pastor Kevin DeYoung argues that we have a “hole in our holiness.” He’s not just talking about immorality per se; rather, “the hole in our holiness is that we don’t really care about it.”

One nationwide study from Barna Group found that “the concept of holiness baffles most Americans.” When asked to describe what it means to be holy, the most common reply was “I don’t know.” Of those identified as “born again,” only 46 percent believed “God has called them to holiness.” The study concluded, “The results portray a body of Christians who attend church and read the Bible, but do not understand the concept or significance of holiness, do not personally desire to be holy, and therefore do little, if anything to pursue it.”

Younger Christians in particular seem to view holiness as optional at best. Twenty-something writer Tyler Braun had this to say about his generation:

As the next generation of young Christians (including myself) continues to root themselves well within culture, we’ve lost the marks that allow Christ to be seen by a world that denies Him. We’ve lost holiness. Young believers have pursued life experience at the expense of innocence as we’ve given up on caring about the sin in our own lives.

Why is there such a lack of discernible holiness? Why this confusion on a basic Christian teaching? For Braun, the problem traces back to a lopsided understanding of God. “We picture God only as a God who provides mercy, not judgment. So of course we can get away with our sin, because God forgives.”

I believe he’s right. And not just about the younger generation. This thinking pervades the church — and we shouldn’t be surprised. We lack a practice of personal holiness because we’ve lost a theology of divine holiness. When we neglect a part of God’s nature, we shouldn’t be surprised when that same attribute goes missing in our lives.

The Bible repeatedly makes the connection between God’s holiness and ours. “Be holy,” God says, “because I am holy” (Lev. 19:2). “Just as he who called you is holy, so be holy in all you do” (1 Pet. 1:15). We will never be perfect. Not on this side of eternity. But when we gain a fuller vision of God, our lives will begin to reflect his holiness.

Awesome Again

We go to great lengths to create atmospheres conducive to meaningful worship. Each year we publish reams of books on worship, hold worship conferences, and spend millions of dollars on instruments and décor we hope will lead people into the presence of God. None of this is wrong. Atmosphere is important. But no matter how much we invest, without an appreciation of God’s holiness, our worship is fated to be superficial and, at best, momentarily moving.

But when we glimpse God’s holiness, we begin approaching God with “reverence and awe” because we see him as “a consuming fire” (Heb. 12:28). “Ultimately transcendence is what makes a worship service meaningful,” writes pastor Bill Giovannetti. When God shows up, worship doesn’t have to be manufactured or drummed up. Worship is the natural reflex of mortals to the presence of a holy God. As Matt Redman puts it, “Worship thrives on wonder. For worship to be worship, it must contain something of the otherness of God.” A vision of God’s holiness rescues our worship from superficiality and makes it passionate and profound.

Note how Isaiah responds to his vision of God. At first he is distraught. But the passage doesn’t end in despair. After the majestic appearance, the Lord asks, “Whom shall I send? And who will go for us?” (v. 8). At this point Isaiah’s dismay becomes determination. “Here am I,” he says. “Send me!” (v. 8).

Other stories of divine visitations follow a similar pattern. Initially the visited person is terrified, but fear gives way to obedience.

Today, it’s no different. When I think of services in which I have sensed God’s presence, it wasn’t because the music was particularly good or the sermon especially profound. It was because there was a collective sense of God’s holiness. I recall standing in a room with 300 people singing “How Great Is Our God” and feeling like we were blending into heaven. Only an intense appreciation for God’s holiness produces such moments. Only when we marvel at his majesty will we achieve the deep intimacy that grows out of a true appreciation for who God is.

The cruel irony of choosing God’s love over his holiness is that we end up losing both. The affection of a familiar, buddy deity isn’t worth much. Only the love of the Lord of heaven and earth, who dwells in unapproachable light, is truly awe-inspiring. When we lose sight of God’s greatness, his love loses meaning. Perhaps this is why we write more saccharine love songs about God’s affection or make bizarre speculations that Jesus would have died “just for me.” Are we trying to convince ourselves, through repetition and superlatives, that his love still has meaning?

Only when we rediscover the holiness of God will we be overwhelmed by his love. Only then will we realize how truly good the news of the gospel is — that this holy God turns out to be a lover, that the temple curtain designed to protect us is now torn to let us in. But let’s never forget that he is the God of Isaiah 6. His throne is still exalted. The seraphim still cry holy. And so must we.

________

From the issue May 2014, Vol. 58, No. 4, Pg 56, “Our Radioactive God”

Drew Dyck is the managing editor of Leadership Journal and author of Yawning at Tigers: You Can’t Tame God, So Stop Trying (Nelson Books, 2014), from which this article has been adapted.

There Is Actually No Such Thing As Atheism

Luke 4:6

"Something that’s weird but true: in the day-to day trenches of adult life, there is actually no such thing as atheism. There is no such thing as not worshipping. Everybody worships. The only choice we get is what to worship."

― David Foster Wallace, "This Is Water: Some Thoughts, Delivered on a Significant Occasion, about Living a Compassionate Life"

How To Lead A Lousy Worship Service

Acts 20:7

The secret to a truly lousy worship service is excess. It doesn’t matter what you do, it only matters that you do it too long, too short, too hurriedly, too leisurely, too often, too seldom, with too much variety, or with too much sameness.

HAVE A LOT OF CONGREGATIONAL SINGING IN ONE BLOCK

Congregational singing is an important part of worship, but if you want to ruin the service, run it into the ground. Too many hymns in one stretch can really make the service lousy. Not only does it alienate those who can’t or won’t sing, it exhausts those who can.

When you make people sing long blocks of repetitious music, they hyperventilate, and this causes respiratory alkalosis. The result is euphoria, a narrowing of consciousness, and sometimes a tingling feeling in the extremities. The simple lyrics become hypnotic. You can enhance this effect by having only one bright light in the room, such as the light of an overhead projector projecting the lyrics on a screen, and by making people stand, sway, and clap rhythmically in time to the music. Respiratory alkalosis also impairs analytical faculties, so by combining all these factors, you can make people intellectually and emotionally more pliable. For most people this experience is entirely pleasurable, so they will participate willingly. However, different people hyperventilate at different rates. Severe respiratory alkalosis can result in fainting. Other people progress rapidly through the euphoria, becoming agitated and anxious. The larger the number of people who are “slain in the Spirit” or who are “convicted,” the more easily you can arouse everyone else to passions about issues they would not embrace when they are sober. So if you are starting a cult or you want to foment violence, you may want to make liberal use of long blocks of repetitious music, especially before you deliver your message. (If you are involved in a worship service of this type as a participant, you can remain sober simply by not singing all the songs, or by mouthing the lyrics if you are under group pressure to sing.)

The best way to convert people is to persuade them from the Word of God, and the best way to motivate people to action is with simple, biblical reason.

Another trick for making the service lousy is to have lots of hymns for which the congregation has no sheet music. This is a great way to frustrate people who can read music, especially if the tune is unfamiliar or they don’t know it well. They rely on the printed music to remind them of the tune, and without the music, they are uncertain and can’t sing. You can really mess them up by singing the words to hymn 5 to the tune of hymn 4. For people who can read sheet music, this is like writing a note about one thing while talking about another. Of course, what you can do to really ruin the experience is have the congregation sing an unfamiliar tune with only the words. That guarantees a lot of tentative, awkward singing.

Then you can make them sing from memory, without either the words or the music. Of course, you won’t achieve any degree of lousiness unless you do this to excess. This technique removes the strong singers who could have picked up the tune from the sheet music, leaving the weaker singers with no one to lean on, and the resulting awkwardness makes the congregation seem colorless and bland. And since newcomers can’t possibly know the words or the tune, they feel especially estranged.

Then if all else fails, you can simply have a very limited repertoire of music. As the parents of any teenager can tell you, hearing the same songs over and over again can turn the loveliest music into cacophony. Of course, short service music, such as the Gloria or a doxology, is an exception to this rule. If you repeat them every service, you won’t achieve the slightest degree of lousiness.

If you don’t want to have a lousy service, make sure the congregation has both the words and the music wherever possible. If you are introducing new or difficult music, make sure there is a song leader to teach them. In any service where you introduce new music, make sure you sing familiar music, too. Have a good variety of hymns with meaningful lyrics, and make sure they are singable by ordinary people. Give the congregation a rest between hymns, so they don’t get exhausted, winded, or hoarse.

LET THE CONGREGATION SIT PASSIVELY FOR LONG PERIODS OF TIME

One way to guarantee that no one will hear or remember your sermon is to make sure that they are passive for a long period of time before you preach. For example, if they sit listening to announcements and a long choral production before you begin your sermon, they will be all set for a nice nap. This is a great technique for making an awful sermon less detectable. But if you want the congregation to hear your message, make them stand up and sing or shake each other’s hands, or do some other physical activity right before you preach. They will be more attentive during your sermon and they will absorb more of what you say.

If you let the congregation sit passively for long periods of time, either watching or listening, they will fall out of the role of worshipers and become just an audience. Then the worship service won’t just be lousy, it won’t even be worship.

Another thing you can do to spoil the service is let the congregation stay in one posture too long. People can get fatigued in these positions very quickly, especially if they don’t know how to kneel and ‘kneel’ by sitting on their heels.

If you don’t want a lousy service, make sure that the congregation doesn’t stay in one position too long. After all, we are hybrid creatures, both spirit and flesh, and while we are worshiping in Spirit and in truth, we need to find something to give our bodies to do, so they don’t distract us with restlessness or torpor. Most of the time the congregation will be sitting, but break it up a bit with other postures. Standing is a good posture for singing, for responsive readings, or for reciting the creed. It is also the traditional posture for listening to the gospel reading. If your church has a level floor and kneelers, kneeling is a good posture for prayers, especially penitential prayers, but don’t let them ramble on too long, because fatigue sets in quickly when you are kneeling. Having people come forward for Communion rather than letting them receive it in their seats is also another good way to get them to move around.

HAVE LOTS OF ANNOUNCEMENTS

Many church leaders fall into the trap of thinking that announcements legitimize the church as a vibrant community that is busily carrying out the work of the Kingdom of God. That is why they sit there beaming as the announcements drone on and on. However, the people in the pews don’t see it that way. To them, announcements are overhead. Obviously, not all the announcements are relevant to all the people, and the more announcements there are, the more they have to tune out the ones that are irrelevant. The longer announcement time is, the more bored they get and the more insignificant they feel as they find out how uninvolved and unimportant they really are. Or they may develop the impression, after yawning through fifteen enthusiastic committee reports, that they will never really be loved and accepted in your church unless they surrender every waking moment to it.

Another way to make the service truly lousy is to have a lot of last-minute announcements at the end of the service. True, from time to time, you forget something important and have to mention it before everyone leaves, but in general, when the service is over, it should be over. If you are leading worship, chances are it is the main thing, if not the only thing that you have planned for the day. If you are like me, you might even spend the rest of the day resting up. Hard as it may be to believe, however, the congregation has plans for the rest of the day! Not only do they have plans, they are supposed to have plans, because, among other things, worship is supposed to equip them to live in the world. If the process of getting ready for something completely ruins what you’re getting ready for, what is the point? So it is important for worship to have a clearly defined ending. As soon as the benediction has left your lips, they are free to go. Announcements that come after the service has nominally ended make things very awkward. No one is listening to the announcements, they are listening for a cue to leave. They glance at their watches. They pray that no one else will come up with something to say, and the more the announcements drone on and on, the more they tune out. They begin to feel trapped, and they remember this before they come the next time.

Another way to make a service lousy is to have a lot of people come up from the congregation to make their announcements. Of course, if you do this in moderation your service might not be ruined, so you have to do this to excess. It prolongs the announcements, because you need time for the speakers to extricate themselves from their seats, walk up to the front, perform their own sound checks (“Can everyone hear me?”), and make the standard disclaimers (“When Pastor Thistletwit asked me to speak, I said I really get nervous in front of groups, but here I am.” ) The mechanics of making the announcement takes more time than the actual announcement itself, so this is a really good way of padding the service or making it go into overtime.

Then there are problems with the speakers. Some are inaudible, some are nervous or overly jocular, and others become glued to the lectern in their stage fright and ramble on until you rescue them and help them back to their seats. Now and then there are the truly exceptional people who make their announcements into amusing and absorbing sermonettes. This is a mixed blessing, because you have a great announcement, but if it is really good it can overshadow the actual worship. If anyone shows an aptitude for public speaking, make them a lay reader or Sunday school teacher, or train them so they can fill the pulpit when you are sick or on vacation, but unless you want a truly lousy worship service, don’t let an announcement hijack the worship.

If you don’t want to have a lousy service, keep the announcements brief and to the point. If anyone needs to rise from the congregation to make an announcement, make sure they are seated up front with a clear path to the lectern and make sure that they know how to be brief. Make sure that worship has a clearly defined ending. If there is a follow-on activity that occurs in the same room, make an intermission so that those who have to leave can do so without guilt and without feeling conspicuous.

WAIT FOR EVERYONE TO ARRIVE BEFORE YOU BEGIN THE SERVICE

One great way to make a worship service lousy is to keep people waiting so long that they begin to wonder when it’s going to start. Every church has its late arrivers, and in some congregations they are Important People. If you delay the service because the congregation hasn’t settled down or some Important Person hasn’t arrived, the congregation will know that you are weak and insecure, and you won’t have the authority you need to lead them effectively.

If you don’t want to have a lousy service, remember that you can’t end on time if you don’t begin on time. If you have a problem with late arrivers, here’s something you might try. Start promptly at the announced time with hymn sing or with announcements, then start the formal worship no more than fifteen minutes later.

PUT YOUR WATCH ON THE PULPIT

Want to measure how lousy the worship service is? Count how many times people look at their watches. Of course, people can simply be curious about the time, so if it only happens a few times, that doesn’t mean anything. If it is a lot, or if the same people repeatedly check their watches, then you know your are verging on achieving your goal of lousiness. You really should get a trophy for lousiness if people start shaking their watches to make sure they are still running, with extra points if they shake battery-operated watches.

So if it is a bad sign that they look at their watches, what sort of signal are you giving them if you look at your watch? So don’t walk up to the pulpit, take off your watch, and conspicuously plop it down. That signals the congregation that you’re the type who is prone to ramble — otherwise you wouldn’t need to time yourself. Even if you don’t put your watch on the pulpit, you can still ruin the moment by glancing at your watch while you are preaching.

If you don’t want to have a lousy service, but you truly need to look at your watch while you are preaching extemporaneously, you might work it into the sermon. For example, if in the course of your sermon you plan to quote the scripture that “no man knows the hour,” you can glance at your watch and say, “except me!” To the congregation it looks like you are driving your point home with a humorous gesture, but you also find out what time it is. This can be very effective.

If you have difficulty timing your sermons, there are other alternatives. First, practice delivering sermons to a clock. If that fails, you can always buy an inexpensive, battery-operated wall clock and mount it where only you can see it as you face the congregation. Public rooms often have clocks over the exits, so it will fit right in. If that isn’t possible for some reason, you can always put your watch on the pulpit before the service begins, so that the congregation doesn’t see you doing it. Then your time checks are just your little secret — so long as you wait until after the benediction to retrieve your watch.

DON’T PLAN THE SERVICE

Okay, so you had a busy week with a contentious board meeting on Thursday, a funeral on Friday, and a wedding on Saturday and you didn’t get around to preparing or practicing the sermon. You decide, as you resign yourself to the fact you are not prepared, that you will let the Holy Spirit have His way with you. The problem is that the Holy Spirit is no dummy and He may decide to forestall any bad habits by letting you wing it on your own. In any event, your congregation won’t be fooled

The same Holy Spirit from whom you seek inspiration is also in control of your schedule. So if you find yourself speaking off the cuff too often, maybe He’s jammed up your schedule to discipline you into developing better time-management skills. Maybe He doesn’t like having you use Him as a cop-out from your responsibilities.

If you don’t want to have a lousy service, begin your sermon preparation earlier in the week and practice your delivery.

CHANGE THE ORDER OF WORSHIP FREQUENTLY

Life is hectic and everything is changing fast. You know that top-of-the-line, state-of-the-art computer you bought last week? It has been discontinued because it fell off the bottom of the product line. So if you want to make worship really lousy, reproduce the uncertainties and changes of everyday life in the worship service. Keep them guessing with a new order of worship each week.

If you don’t want to have a lousy service, you’ll realize that people come to church to get in touch with the Eternal Unchanging God, not the transient ever-changing world. Make sure there is a consistent, sensible structure to the service each week.

HAVE A LONG, SLOW, DIGNIFIED EUCHARIST

A great way to make a service lousy is to bore everyone to tears with an overly long drawn-out Eucharist. You get the added bonus of causing your congregation to become disaffected with the holiest and most important part of worship.

Yes, the Eucharist is supposed to be the high point of worship, and it is a serious and solemn occasion. But if you don’t want to have a lousy service, you have to remember that for an individual worshiper, most of the time during the Eucharist is spent waiting. Of course, they are supposed to be praying quietly, but face it, there is a point beyond which people stop meditating on God and start meditating on the conveniences of modern plumbing!

Therefore, don’t misuse the distribution of the elements as a time for personal counseling or extended, personalized prayer. Administer the bread saying simply, “The body of Christ, the bread of heaven,” and the wine saying, “The blood of Christ, the cup of salvation,” or something else that is appropriate but brief. The best way to speed things up without making them seem rushed is to increase the number of people taking Communion at the same time by increasing the number of servers. You can’t do a congregation of 500 all by yourself without making everyone wish they were home watching football. If you don’t have the Eucharist every Sunday, don’t let the fact that it is a special Sunday seduce you into making this service all dragged out.

If you are trying to get your congregation to have a Eucharistic service every Sunday, it doesn’t help your cause if it makes the service too long and boring.

So if you don’t want a lousy service, don’t drag out the Eucharist. Expedite it, without rushing it. People can only be serious, contemplative, and prayerful for so long, and eventually even the most talented organist will run out of selections.

Communion, by the way, can be exactly the same every Sunday. It’s best not to get too creative with the holiest part of the service.

AT THE EUCHARIST, PLAY BEAT THE CLOCK

Another way you can have a lousy worship service is to rush the Eucharist. This will make the congregation think that you really would rather not do it, or that you don’t have any respect for it, or that it is a mere formality, or that you have lost control of the service. None of these choices is good. So if you have the misfortune of having a service go into overtime, my condolences, but don’t take up the slack during the Eucharist. Rushing people through as if they are on an ever-accelerating assembly line really makes a mockery of the occasion. The Eucharist is the only time during the service where each person worships by doing something and the only time that they each get personal attention, so don’t take away their quality time with the Lord.

If you have a service that goes out of control, try not to rush the Eucharist. Afterwards, meet with all the worship leaders and assistants and figure out what went wrong and how you can avoid it next time.

Need some help?

CRAM LOTS OF SPECIAL EVENTS INTO ONE SERVICE

You can really make worship lousy by cramming too many things into it. For example, in a single service, you could receive new members, recognize the Sunday School leaders, christen or baptize new babies, consecrate new lay leaders, acknowledge your scout troops, and — huff, puff — have a lengthy report from a group that just returned from a project. If you also include an elaborate Eucharist and move directly into a congregational meeting afterwards, you can make everyone feel trapped! Or if you get it all done in an hour, you get the same effect as you do by having too many announcements. In any event, having too many special events in one service puts things over the top. It is like eating salad dressing without the salad, or whipped cream without the pie.

It’s wonderful that your church is so vibrant, but no one is impressed by anything that happens while they are in bladder distress. So if you don’t want a lousy worship service, spread the special events out and keep worship a reasonable length.

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Copyright ©1995-2009 by the Rev. Kenneth W. Collins and his licensors. All rights reserved.

What To Wear When There's Noting To Wear

Isaiah 61:3

“I haven’t got a thing to wear!” If you own a teen daughter, you’ve heard it! If you own a teen son–forget it… fun’s more important! AND fun it was for the crowd who watched the Emperor parade down the street in HIS new clothing, which really was nothing–the poor guy hadn’t a stitch on, but thought he was clothed with garments of royal fare!

You remember the fairy tale… and you’re reminded of it every time you look in YOUR closet… not a thing to wear! NOT your REAL closet–no, your Prayer ‘n Praise closet! For you see, it’s Palm Sunday – and YOU have nothing to wear! OR do you? Check again… the only garment you own you’ve got on right now, and it’s a cloak of heaviness… that will not do for a Palm Sunday Praise Gathering! What to do??

Cast it off… take it to a consignment shop; no, no one else needs it either! Throw it off–exchange it for a garment of praise! For “This is the day which the LORD hath made; we will rejoice and be glad… ! (Isaiah 118:24).” The happening today is not heaviness–it’s holy praise to the King of kings and Lord of lords. Hear the crowds as they proclaim, “Hosanna in the Highest; Hosanna to the King!”

The King comes down your pathway today too. Won’t you lay down that heavy garment at His feet as He passes by. Let Him give you a garment of praise instead… praise in the midst of your circumstances, praise in the crisis, praise in the pit… Paul and Silas praised Him in the prison–and so can we!

It’s Palm Sunday–put on the garment of praise! Hosanna! The Lord reigns, King over all… and King of our lives. He alone is worthy of all worship and praise–and that we do, today and every day. Worship Him, crown Him Lord of your life, wear that garment of praise with joy–He reigns in His world–and all is well!

Not a thing to wear? I don’t believe it! Go put on that garment of praise, get ready to praise the Lord–and you’re going to have a great day!

Scripture: “To appoint unto those who mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness, that they might be called trees of righteousness, the planting of the Lord, and he might be glorified (Isaiah 61:3).”

Prayer: “Lord, I’ve got a heavy heart–praise does not come easy these days. I lay it down, Lord–and I take, by faith, the garment of praise. I choose to praise Your Name in the middle of the mess, to proclaim your Lordship in my life, whatever is going on. I will praise You with my whole heart, In Your Name, Amen.”

from Daily Bible Booster, A Palm Sunday Devotional · Copyright 2000-01 by Peggie Bohanon via Kerux Sermon and Illustration Database worship

How To Worship God

Acts 4:24

Worship should be the primary focus of all God’s children. While there are many different styles of worship within the church, God is not as interested in the style of worship we incorporate as He is that we are worshiping Him. Worship will be the primary focus in eternity – when we see Jesus our Lord face to face.

Worship can be defined as “worth-ship.” The degree to which we praise and worship God is the degree of His worth to us. If there is anything that God needs of us, it is worship.

Again, the are many expressions and styles of worship in the church today – and God loves them all. Many congregations get hung up on a certain type of worship, and seem to stick with that style only. God doesn’t want us stuck in rut in our worship. He can be praised in a myriad of different ways, and we should utilize them all. Here are a few expressions of worship found in the Bible.

Worship can be expressed in silence. We are challenged in scripture, “Be still, and know that I am God” (Psalms 46:10 NIV). There are times when it is appropriate to worship God in silence. There is something about being completely still and calm before the Lord. At such times, you will often feel a sense of awe in His presence. We see a scene in heaven “When the Lamb broke the seventh seal, there was silence in heaven for about half an hour” (Revelation 8:1 NASB). This was the calm before the storm. The problem is, in most of our churches, we don’t have silent worship, but dead silence.

Praise is often expressed vocally. The psalmist encourages us, “Shout to God with the voice of triumph” (Psalm 47:1 NKJV)! This was done in both worship and prayer. The early church “lifted their voices to God with one accord” (Acts 4:24 NASB). When Judah was under attack, “The Levites, ... stood up to praise the LORD God of Israel, with a very loud voice” (2 Chronicles 20:19 NASB). So worship was expressed with uplifted (loud) voices. As the Apostle John viewed a heavenly scene of worship, they were so radical in their expression, he “heard, as it were, the voice of a great multitude, as the sound of many waters and as the sound of mighty thunderings, saying, Alleluia! For the Lord God Omnipotent reigns” (Revelation 19:6 NKJV)!

Worship can be expressed with clapping (applause). Vocal expressions of worship were frequently accompanied with clapping. “Oh, clap your hands, all you peoples! Shout to God with the voice of triumph” (Psalm 47:1 NKJV)! Many churches clap while singing more lively praise songs. An offering of praise to God can be expressed by His people clapping and lifting their voices in praise. Some think this strange to do in church, but what do we do at ball games or any other times of celebration? We applaud by clapping our hands and shouting. How much more should applaud and celebration the one who redeemed us from sin and shame?

We can worship God by lifting up our hands. The psalmist said, “Thus will I bless thee while I live: I will lift up my hands in thy name” (Psalm 63:4 KJV). Paul wrote to Timothy, “I will therefore that men pray every where, lifting up holy hands (1 Timothy 2:8 KJV). The lifting of our hands is a sign of worship, surrender and adoration. This was not invented by Charismatics and Pentecostals, but by God. It was a practice of worship in the Old Testament long before the birth of the church.

Praise can be expressed in song. This form of worship is used by most churches. In Psalms we read, “Praise the LORD! Praise the LORD, O my soul! I will praise the LORD while I live; I will sing praises to my God while I have my being” (Psalm 146:1-2 NASB). Paul wrote, “Speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord” (Ephesians 5:19 NKJV). There are different kinds of songs mentioned here – palms, hymns and spiritual songs. As in the church today, we sing hymns, choruses, and many of the new worship songs of our day. The point is, we are worshiping in song.

Instruments can be used to worship God. The book of Psalm ends with, “Praise Him with the sound of the trumpet; Praise Him with the lute and harp! Praise Him with the timbrel and dance; Praise Him with stringed instruments and flutes! Praise Him with loud cymbals; Praise Him with clashing cymbals! Let everything that has breath praise the LORD. Praise the LORD” (Psalm 15:3-6 NKJV)! All instruments can be used in the worship of God. It says, “With loud cymbals; ... . with clashing cymbals!” They really got into it. In another Psalm we read, “Sing unto him a new song; play skilfully with a loud noise” (Psalm 33:3 KJV). The only restriction is, it must be done “skillfully.”

The are some groups who believe you shouldn’t use instruments in worshiping God. They say it is because instruments are not mentioned in the New Testament. But the Bible says, “These things (in the Old Testament) happened to them as an example, and they were written for our instruction” (1 Corinthians 10:11 NASB). Though we are not under the law but grace, those things written under the Old Covenant were written for our example and instruction. In the heavenly scene, we see that each of the twenty four elders have a harp (Revelation 5:8). If instruments were used in the Old Testament and in heaven, why would God forbid us from using them in worship today? The answer is obvious – He wouldn’t.

Praise and worship can be expressed with dancing. Along with instruments, dancing is mentioned in Psalm 150. “Praise him with the timbrel and dance” (Psalm 150:4 NKJV). That would give a lot of churches today a coronary. David got so excited that he danced before the Lord with all his might. Michal, his wife, thought he was making a fool of himself and despised him. As a result, God struck her barren (2 Samuel 6). We should be willing to make fools of ourselves in worshiping God. God help anyone who mocks us for it.

All worship must be done in spirit and truth (John 4:23-24). No matter how we express our worship, it can be (and often is) done in the flesh and not the spirit. We must seek to worship in spirit and in truth. All to often, our flesh is just worked up into a frenzy, and it has nothing to do with the Spirit. That being said, most worship begins in the flesh before it moves into the realm of the Spirit. We live in the flesh, and worship must begin somewhere – let’s be careful not to let it stay there.

No matter how we express it, we must put all we have into our worship. Read some of the heavenly accounts of worship (Revelation 4:8-11; 5:9-14; 7:9-12; 19:1, 4-6). They sang, fell on their faces before the Lord and put all they had into their worship of Him. The Psalmist said, “Bless the LORD, O my soul: and all that is within me, bless his holy name” (Psalms 103:1). Let’s express our worship of God with everything we have.

A Cost of All This Preaching?

1 Timothy 4:13

I spent a good bit of time last week pondering the nature of God’s Word and thinking specifically about Paul’s mandate to Timothy: “Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching.” (1 Timothy 4:13) That’s a passage about preaching, but it’s also a passage about just plain reading the Bible out loud. It intrigued me.

I travel a fair bit these days and often enjoy worshipping in other churches, and here is something I’ve noticed: We tend to be far more committed to the second part of that command than to the first. We love our preaching, but what about the public reading of Scripture? Most churches I visit will read the Bible immediately prior to the sermon, and some will read a text in sections during the sermon, but few just dedicate themselves to reading the Bible aloud. Conferences, too, are known for their preaching, but not necessarily for their emphasis on reading the Bible. Last week I found myself wondering why this is. I wonder if our emphasis on preaching has inadvertently nudged it out.

Paul’s command to Timothy that he devote himself to the public reading of Scripture can be better understood by looking to 2 Timothy 3 where Paul speaks about the nature of God’s Word. When we understand what God’s Word is and does, we better understand why we ought to read it. Paul tells Timothy that the Scriptures are “breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work.” Paul isn’t talking about the Scriptures as they are preached here — not yet — but the Scriptures as they are, as they are read, as they are understood, as they are absorbed by the Christian.

Paul uses two groups of two words to explain how the Bible functions and what it accomplishes. The Bible is profitable for teaching and reproof. These are words related to doctrine, to the positive teaching of truth and to the correcting of falsehood. The Bible teaches us truth and it convicts us of error. The Bible is also profitable for correction and for training in righteousness. These are words related to living, to the correction of unrighteous ways of living and instruction in godliness. The Bible teaches us how to live and convicts us of sinful habits and patterns.

And because it does all of these things it completes us, it grows us in Christian maturity and prepares us to do those good things — those good works — that God means for us to do. It prepares us to do good things that are done not to make us look great, but to make ourselves diminish so that God can increase all the more.

Once more, the Bible does not need to be preached in order to do this. It just needs to be read. God’s Word alone has the power to do this because those words have been breathed out by God; in that way it has a supernatural power no other words can have. Preaching has a role, to be sure, but preaching only does what it does because the Bible is what it is. God allows us to preach and even tells us to preach, but he does not need preaching in order to change us and mature us. The Bible alone can do this. The Bible is its own preacher, its own counselor, its own teacher, its own evangelist. If we have de-emphasized the public reading of the Bible because of our love for preaching, the solution is not to diminish preaching, but to re-emphasize the reading.

So here’s the question: Do you commit yourself to the public reading of Scripture? Do you read it in your church, even if you cannot explain it at the time? Do you read it in your home, with your family, even if you do not have a lot of opportunity to explain and apply it? If the Bible is so powerful, and if the Bible accomplishes so much, it would be ridiculous not to read it, not to read it faithfully and consistently and expectantly.

And here’s another question: What do you expect when someone reads the Bible to you? Do you expect that it will teach and train you? Do you expect that it will admonish and correct you? Do you expect that as the Bible is read, God himself will speak to you and convict you of sin and unrighteousness and teach you about himself and how to live in a way that honors him? You should expect nothing less.

Quiet Before Worship

Some complain of too much noise before worship, but Larsen thinks it is good for lonely people to be able to fellowship with others. A caring ministry is a more important priority than silence in worship.

Seven Reasons To Praise The Lord

Luke 19:37

The Duke of Wellington, the British military leader who defeated Napoleon at Waterloo, apparently was an extremely difficult officer under whom to serve. Brilliant and demanding, he rarely gave compliments to his soldiers. No doubt due to mellowing in his old age, he gave the following reply when asked if he would do anything differently, given another chance at life: “I’d give more praise.”

While that’s a good life lesson to apply in human relationships, it’s infinitely more important in our relationship with God. So rather than looking back at the end of your life and wishing you had praised more, start now. Here are seven reasons why you must not wait:

1. The Bible commands it. As the Psalmist says, “Let everything that has breath praise the Lord” (Psalm 150:6).

2. Praise ushers us into God’s presence. Obviously, it’s the blood of Jesus that paves the way for our forgiveness from sin and relationship with God (Hebrews 10:19). That being said, our perpetual praise opens the door to deeper levels of personal fellowship with the Lord. Therefore, “enter His gates with thanksgiving and His courts with praise” (Psalm 100:4).

3. Praise is where God lives. Wait a minute! Isn’t God omnipresent -- everywhere, all the time? Absolutely. Yet His presence is manifested in an especially intense way in an atmosphere of praise. The Bible says God is “enthroned upon the praises of Israel” (Psalm 22:3).

4. Praise promotes productivity. According to Scripture, the earth yields its produce in the presence of praise (Psalm 17:5-6). Does this mean crops are actually going to grow better where praise is present? Perhaps. Why not? Whatever your feeling on the matter, I like Jack Taylor’s commentary in his book “The Hallelujah Factor”: “When we praise, productivity is maximized, fulfillment is realized and frustration is neutralized” (p. 31).

5. Praise chases away despair. There’s no better way to beat the blues than to change our focus from self to God. Such a shift produces “the oil of gladness instead of mourning” (Isaiah 61:3).

6. Praise is an effective weapon against the devil. I firmly believe Satan, once the good angel Lucifer and God’s praise leader (Isaiah 14), was kicked out of heaven and doomed to destruction due to his desire to be like God. He has hated praise ever since because of its reminder of what he gave up and can’t regain.

7. God is worthy of it. “The Lord is great and worthy of our praise” (Psalm 145:3 NCV). While it’s obviously good to praise and encourage those around us, God alone deserves our heartfelt worship and supreme allegiance.

Two missionaries traveled to southern Mexico to work among the Chol Indians. Among other ministries, they labored 25 years to translate the New Testament into the local language. Today, more than 12,000 comprise the Chol Christian Community -- which is financially self-supporting. What’s most amazing, however, is that even though locals didn’t know how to sing when the missionaries arrived, they’ve since became known as “the singers.” “They love to sing now,” wrote George Sweeting in “Psalms of the Heart,” “because now they have something to sing about” (pp. 70-71).

As believers, we not only have something to sing about, but Someone to praise. So whether it’s privately or corporately, musically, verbally or otherwise, let the praises begin.

from Baptist Press · Todd Gaddis via Kerux Sermon and Illustration Database

What Music Is For In Corporate Worship

Job 21:12

Today, January 13, 2023, we remember the Hussites who, on this day in 1501, published the first hymnal in history written in the language of the common people. The descendants of the Hussites are known as the Moravian Brethren, who carry on the rich tradition of hymns and church music today.

Christians have good reason to commemorate this event. After all, ours, like Judaism, has always been a singing faith. The longest book in the Bible, and the one at its center, is the Psalms, a word that means “songs.” David’s plans for the Temple included clans of Levites whose entire job was music. Choirs, soloists, orchestras, and antiphonal singing were prescribed parts of Temple life and practice, and an entire class of Psalms, the Songs of Ascent, were sung by the people as they traveled to Jerusalem for the annual pilgrimage festivals.

Throughout the biblical texts, music is also connected to prophecy and to dealing with evil spirits. Jesus and the apostles sang a hymn after the Last Supper, according to two of the Gospels. The Apostle Paul specifically associates singing with being filled with the Spirit in his epistle to the church at Ephesus. And, in John’s Revelation of what is constantly happening around the throne of God, there is lots of singing, sometimes accompanied by harps.

Music also is part of the culmination of the creation story. When Eve is taken from Adam’s side, Adam awakes and exclaims, “This at last is bone of my bones and flesh of my flesh; she shall be called Woman, because she was taken out of Man.” Many scholars believe this to essentially be a celebratory song.

Eliminating the musical element from the text of Scripture would be to gut them and the practices that have emerged from them. Monks chanted the Psalms daily, in some cases covering the entire Psalter in a week. Medieval thinkers thought of the human heartbeat, respiration, and daily cycle of sleeping and waking as “music.” They also believed the motion of the heavenly bodies was regulated by the “music of the spheres.” To the medieval mind, music was a glue holding the universe together. These ideas shaped the imaginations of C.S. Lewis and J.R.R. Tolkien, who used music as the agent of creation in their respective tales of Narnia and Middle Earth.

In the Reformation, Martin Luther reintroduced congregational singing to the liturgy, an idea that spread through all the branches of Protestantism and, eventually, returned to the Roman Catholic Church. Reformed Christians focused on singing the Psalms and other songs from Scripture, though some also incorporated hymns in their worship.

All of this points to a central truth of a Christian worldview, that God loves music. Because music has been so central to Church worship and the Christian imagination, the first common-language hymnal is a milestone to remember and an opportunity to reflect on how music serves Christian worship today.

While I have no desire to reignite the “worship wars” of recent decades, Christians should not think of music as mere decoration to services that are really about teaching and preaching. The essential question, even as music styles change and new music is created and incorporated is, what is music in worship services for?

The Psalms offer essential guidance. Some are songs of praise, others are confessions, but the largest category of Psalms are laments. In other words, the Psalms cover the full range of human emotions, bringing the totality of human experience into corporate worship.

And yet, the Psalms always direct our attention to God. Even when talking about their own experiences and hardships, they always turn attention outward and upward, from self and toward God. And often, this is done by remembering what God has done and who He has revealed Himself to be.

Too often, music utilized in churches fails to take us past expressing our own thoughts and feelings about God and, too often, only songs that elicit positive and happy emotions are sung. This does not follow the model of Scripture, a model that helps God’s people see trouble and sorrow in light of God’s faithfulness and character. This also misses what music is for. Music instructs. It is a tool of catechetical instruction, not merely a time of self-expression. In the end, songs centered on the subjective experience of Christians quickly become sources of bad theology.

Another consideration is that music is for the entire congregation. When music in the church is primarily about the performance of professional musicians, the songs are unsingable to much of the congregation. This is not an issue of style or preference. I thank God for modern writers of hymns and songs, committed to producing music that is true and excellent for the glory of God and the people of God.

Music is a gift of God, a unique way of connecting His revelation with our hearts and minds. St. Augustine is thought to have said, “he who sings, prays twice.” The Church must recover a more robust understanding and practice of music.

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Copyright (c) 2023 Prison Fellowship Ministries. Reprinted with permission. "BreakPoint" is a radio ministry of Prison Fellowship Ministries.

from BreakPoint Commentary · John Stonestreet & Dr. Glenn Sunshine via Kerux Sermon and Illustration Database worship

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