For most of my readers, receptive worship is an oxymoron like being an Arminian Calvinist. It simply cannot work. Our understanding of worship is outward—from me to God—with my responsibility to offer sacrifices of person (Rom 12:1), purse (Phil 4:18), and praise (Heb 13:15) that are all spiritual in nature (1 Pet 2:5). Praise and worship music overwhelmingly reflects the idea of constant focus on God and his attributes, similar to Psalms 149 and 150, in our relationship with him. Such attribution is good,† but may I assert this constant refrain is little more than emoting, and we are missing the fullness of worship?
The first direct mention of worship is used on the occasion when God tested Abraham (Gen 22:1-19):
It is at this place in the account where things take a turn as Isaac comments that they have the fire and wood but no sacrifice. The answer is instructive: "God will provide for himself the lamb for a burnt offering" (22:8). Abraham is expecting to receive from God in his obedience of worship. This is a remarkable statement that can best be understood through the much later commentary given by the author of Hebrews:
The same type of application can be made in the offerings of Leviticus 1-6. Each of the five offering types had its picture within the whole of worship, but broadly speaking these can be summed up under two—atonement and fellowship. Blood was shed to make atonement (Lev 17:11) and dealt with the sin problem; and the worshiper entered into fellowship with God and the priest by virtue of sharing in the offering when permitted (Lev 7:11-18). A prescribed animal or item was brought before the priest as an act of worship, thus portraying the God-ward view, but the promises of God associated with these offerings assured the faithful Israelite that the presentation of his gift would result in sin covered and peace with God. In the mind of the worshiper, sin was considered atoned for in three ways: first, what had been covered previously no longer carried any guilt; second, there was the promise that the person's sin would be covered in worship; and third, guilt for the sin would not be reapplied as in cases of double jeopardy and fellowship is renewed.
This expectation of atonement and fellowship is no different for the worshiper today, but we may not see it because one, final atoning sacrifice by Jesus was given 2000 years ago. When coming before the Lord to worship, we still have assurance that each person's sin was covered, and it is but for me to believe (1 Cor 6:9-11; Eph 2:1-7); that my sin is currently being covered (Eph 1:4; Col 1:22) as I come into God's holy presence with my brothers and sisters in Christ; and that I will be covered as I remain faithful to him (1 Thess 5:23), having the promise fellowship with the Father (1 John 1:5-7). It is not that we once again sacrifice the Lord of glory on the cross, but we consider him who was made a little lower than the angels and now crowned with glory and honor that I may enjoy the benefit here and now.
It is this receiving aspect of worship that is rarely mentioned today in song and sermon among evangelicals, yet it is part and parcel with God's word. The scriptures are replete with the telling of God's great acts for his people and the work of redemption, especially as one reads the psalms. We are called to worship to consider, not simply an act two millenia ago against an innocent person, but a sacrifice that dealt with for all time the sin that kept God and man separate. And as we do so, we glory in the wonder if who our God is and what he has done for us—past, present, and future—all the while relishing in the good gifts he bestows.
† The correctness of the contemporary praise and worship music's relational focus is not under consideration here.
The first direct mention of worship is used on the occasion when God tested Abraham (Gen 22:1-19):
Take your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I shall tell you. (22:2)At this point in the story, there is certainly the God-ward focus with the command to give a burnt offering, and later after three days' journey, Abraham and Isaac separated from the young men, telling them to stay while they "go over there and worship and come again to you" (22:5).
It is at this place in the account where things take a turn as Isaac comments that they have the fire and wood but no sacrifice. The answer is instructive: "God will provide for himself the lamb for a burnt offering" (22:8). Abraham is expecting to receive from God in his obedience of worship. This is a remarkable statement that can best be understood through the much later commentary given by the author of Hebrews:
By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was in the act of offering up his only son, of whom it was said, "Through Isaac shall your offspring be named." He considered that God was able even to raise him from the dead, from which, figuratively speaking, he did receive him back. (Heb 11:17-19)While Abraham was in the act of worship, there was expectation that God was faithful concerning the son of promise. He was convinced in the ultimate reception of a fulfilled promise manifested in a material way in the face of any outward circumstance; and he was not disappointed as God provided the sacrifice of a ram after stopping the death of Isaac. Not only was the promise kept intact and received back, but the burnt offering was received and offered as a substitute—provision beyond all he could ask or think.
The same type of application can be made in the offerings of Leviticus 1-6. Each of the five offering types had its picture within the whole of worship, but broadly speaking these can be summed up under two—atonement and fellowship. Blood was shed to make atonement (Lev 17:11) and dealt with the sin problem; and the worshiper entered into fellowship with God and the priest by virtue of sharing in the offering when permitted (Lev 7:11-18). A prescribed animal or item was brought before the priest as an act of worship, thus portraying the God-ward view, but the promises of God associated with these offerings assured the faithful Israelite that the presentation of his gift would result in sin covered and peace with God. In the mind of the worshiper, sin was considered atoned for in three ways: first, what had been covered previously no longer carried any guilt; second, there was the promise that the person's sin would be covered in worship; and third, guilt for the sin would not be reapplied as in cases of double jeopardy and fellowship is renewed.
This expectation of atonement and fellowship is no different for the worshiper today, but we may not see it because one, final atoning sacrifice by Jesus was given 2000 years ago. When coming before the Lord to worship, we still have assurance that each person's sin was covered, and it is but for me to believe (1 Cor 6:9-11; Eph 2:1-7); that my sin is currently being covered (Eph 1:4; Col 1:22) as I come into God's holy presence with my brothers and sisters in Christ; and that I will be covered as I remain faithful to him (1 Thess 5:23), having the promise fellowship with the Father (1 John 1:5-7). It is not that we once again sacrifice the Lord of glory on the cross, but we consider him who was made a little lower than the angels and now crowned with glory and honor that I may enjoy the benefit here and now.
It is this receiving aspect of worship that is rarely mentioned today in song and sermon among evangelicals, yet it is part and parcel with God's word. The scriptures are replete with the telling of God's great acts for his people and the work of redemption, especially as one reads the psalms. We are called to worship to consider, not simply an act two millenia ago against an innocent person, but a sacrifice that dealt with for all time the sin that kept God and man separate. And as we do so, we glory in the wonder if who our God is and what he has done for us—past, present, and future—all the while relishing in the good gifts he bestows.
† The correctness of the contemporary praise and worship music's relational focus is not under consideration here.
1 comment:
Steve, Your next to last paragraph immediately brought to my mind the Eucharistic prayer of the Mass:
"Father, we celebrate the memory of Christ, your Son.We, your people and your ministers, recall his passion, his resurrection from the dead, and his ascension into glory;and from the many gifts you have given us we offer to you, God of glory and majesty,, this holy and perfect sacrifice:
the bread of life
and the cup of eternal salvation.
Look with favor on these offerings and accept them as you once accepted the gifts of your servant Abel, the sacrifice of Abraham, our father in faith and the bread and wine offered by your priest Melchisedech...."
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