September 23, 2016

Problems, priorities and the future by Gary Rose

This country has been good to me, I am glad to live here, but I am unhappy. Right is now wrong, evil has become good, man has made himself out to be GOD and all that I hold dear is now being ridiculed.  
What am I to do? The Scripture says...
Romans, Chapter 13 (WEB)
1 Let every soul be in subjection to the higher authorities, for there is no authority except from God, and those who exist are ordained by God.
2 Therefore he who resists the authority, withstands the ordinance of God; and those who withstand will receive to themselves judgment.
3 For rulers are not a terror to the good work, but to the evil. Do you desire to have no fear of the authority? Do that which is good, and you will have praise from the same,
4 for he is a servant of God to you for good. But if you do that which is evil, be afraid, for he doesn’t bear the sword in vain; for he is a servant of God, an avenger for wrath to him who does evil.
5 Therefore you need to be in subjection, not only because of the wrath, but also for conscience’ sake.
6 For this reason you also pay taxes, for they are servants of God’s service, attending continually on this very thing.
7 Give therefore to everyone what you owe: taxes to whom taxes are due; customs to whom customs; respect to whom respect; honor to whom honor.
AND
Daniel, Chapter 2 (WEB)
20 Daniel answered, Blessed be the name of God forever and ever; for wisdom and might are his.
21 He changes the times and the seasons; he removes kings, and sets up kings; he gives wisdom to the wise, and knowledge to those who have understanding; (emp. added GDR)
22 he reveals the deep and secret things; he knows what is in the darkness, and the light dwells with him....
36 This is the dream; and we will tell its interpretation before the king.
37 You, O king, are king of kings, to whom the God of heaven has given the kingdom, the power, and the strength, and the glory;
38 and wherever the children of men dwell, the animals of the field and the birds of the sky has he given into your hand, and has made you to rule over them all: you are the head of gold.
39 After you shall arise another kingdom inferior to you; and another third kingdom of brass, which shall bear rule over all the earth.
40 The fourth kingdom shall be strong as iron, because iron breaks in pieces and subdues all things; and as iron that crushes all these, shall it break in pieces and crush.
41 Whereas you saw the feet and toes, part of potters’ clay, and part of iron, it shall be a divided kingdom; but there shall be in it of the strength of the iron, because you saw the iron mixed with miry clay.
42 As the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken.
43 Whereas you saw the iron mixed with miry clay, they shall mingle themselves with the seed of men; but they shall not cling to one another, even as iron does not mingle with clay.
44 In the days of those kings shall the God of heaven set up a kingdom which shall never be destroyed, nor shall its sovereignty be left to another people; but it shall break in pieces and consume all these kingdoms, and it shall stand forever. (emp. added GDR)
45 Because you saw that a stone was cut out of the mountain without hands, and that it broke in pieces the iron, the brass, the clay, the silver, and the gold; the great God has made known to the king what shall happen hereafter: and the dream is certain, and its interpretation sure.
46 Then the king Nebuchadnezzar fell on his face, and worshiped Daniel, and commanded that they should offer an offering and sweet odors to him.
47 The king answered to Daniel, and said, Of a truth your God is the God of gods, and the Lord of kings, and a revealer of secrets, since you have been able to reveal this secret.
48 Then the king made Daniel great, and gave him many great gifts, and made him to rule over the whole province of Babylon, and to be chief governor over all the wise men of Babylon.
Whether I can understand it or not, GOD is in control. I need to have faith that HIS will is being done. And if it is true for me, then it is for you as well. We all need to stand firm in our beliefs- as God has said through the prophet Habakkuk...
Habakkuk, Chapter 3 (WEB)
17 For though the fig tree doesn’t flourish,
nor fruit be in the vines;
the labor of the olive fails,
the fields yield no food;
the flocks are cut off from the fold,
and there is no herd in the stalls:
18 yet I will rejoice in Yahweh.
I will be joyful in the God of my salvation!
Somehow, this synopsis of the book of Revelation comes to mind- WE WIN!!!

Bible Reading September 23, 24, 25 by Gary Rose

Bible Reading September 23, 24, 25 (WEB)
Sept. 23
Psalms 95-97

Psa 95:1 Oh come, let's sing to Yahweh. Let's shout aloud to the rock of our salvation!
Psa 95:2 Let's come before his presence with thanksgiving. Let's extol him with songs!
Psa 95:3 For Yahweh is a great God, a great King above all gods.
Psa 95:4 In his hand are the deep places of the earth. The heights of the mountains are also his.
Psa 95:5 The sea is his, and he made it. His hands formed the dry land.
Psa 95:6 Oh come, let's worship and bow down. Let's kneel before Yahweh, our Maker,
Psa 95:7 for he is our God. We are the people of his pasture, and the sheep in his care. Today, oh that you would hear his voice!
Psa 95:8 Don't harden your heart, as at Meribah, as in the day of Massah in the wilderness,
Psa 95:9 when your fathers tempted me, tested me, and saw my work.
Psa 95:10 Forty long years I was grieved with that generation, and said, "It is a people that errs in their heart. They have not known my ways."
Psa 95:11 Therefore I swore in my wrath, "They won't enter into my rest."

Psa 96:1 Sing to Yahweh a new song! Sing to Yahweh, all the earth.
Psa 96:2 Sing to Yahweh! Bless his name! Proclaim his salvation from day to day!
Psa 96:3 Declare his glory among the nations, his marvelous works among all the peoples.
Psa 96:4 For great is Yahweh, and greatly to be praised! He is to be feared above all gods.
Psa 96:5 For all the gods of the peoples are idols, but Yahweh made the heavens.
Psa 96:6 Honor and majesty are before him. Strength and beauty are in his sanctuary.
Psa 96:7 Ascribe to Yahweh, you families of nations, ascribe to Yahweh glory and strength.
Psa 96:8 Ascribe to Yahweh the glory due to his name. Bring an offering, and come into his courts.
Psa 96:9 Worship Yahweh in holy array. Tremble before him, all the earth.
Psa 96:10 Say among the nations, "Yahweh reigns." The world is also established. It can't be moved. He will judge the peoples with equity.
Psa 96:11 Let the heavens be glad, and let the earth rejoice. Let the sea roar, and its fullness!
Psa 96:12 Let the field and all that is in it exult! Then all the trees of the woods shall sing for joy
Psa 96:13 before Yahweh; for he comes, for he comes to judge the earth. He will judge the world with righteousness, the peoples with his truth.

Psa 97:1 Yahweh reigns! Let the earth rejoice! Let the multitude of islands be glad!
Psa 97:2 Clouds and darkness are around him. Righteousness and justice are the foundation of his throne.
Psa 97:3 A fire goes before him, and burns up his adversaries on every side.
Psa 97:4 His lightning lights up the world. The earth sees, and trembles.
Psa 97:5 The mountains melt like wax at the presence of Yahweh, at the presence of the Lord of the whole earth.
Psa 97:6 The heavens declare his righteousness. All the peoples have seen his glory.
Psa 97:7 Let all them be shamed who serve engraved images, who boast in their idols. Worship him, all you gods!
Psa 97:8 Zion heard and was glad. The daughters of Judah rejoiced, because of your judgments, Yahweh.
Psa 97:9 For you, Yahweh, are most high above all the earth. You are exalted far above all gods.
Psa 97:10 You who love Yahweh, hate evil. He preserves the souls of his saints. He delivers them out of the hand of the wicked.
Psa 97:11 Light is sown for the righteous, and gladness for the upright in heart.
Psa 97:12 Be glad in Yahweh, you righteous people! Give thanks to his holy Name.

Sept. 24
Psalms 98-100

Psa 98:1 Sing to Yahweh a new song, for he has done marvelous things! His right hand, and his holy arm, have worked salvation for him.
Psa 98:2 Yahweh has made known his salvation. He has openly shown his righteousness in the sight of the nations.
Psa 98:3 He has remembered his loving kindness and his faithfulness toward the house of Israel. All the ends of the earth have seen the salvation of our God.
Psa 98:4 Make a joyful noise to Yahweh, all the earth! Burst out and sing for joy, yes, sing praises!
Psa 98:5 Sing praises to Yahweh with the harp, with the harp and the voice of melody.
Psa 98:6 With trumpets and sound of the ram's horn, make a joyful noise before the King, Yahweh.
Psa 98:7 Let the sea roar with its fullness; the world, and those who dwell therein.
Psa 98:8 Let the rivers clap their hands. Let the mountains sing for joy together.
Psa 98:9 Let them sing before Yahweh, for he comes to judge the earth. He will judge the world with righteousness, and the peoples with equity.

Psa 99:1 Yahweh reigns! Let the peoples tremble. He sits enthroned among the cherubim. Let the earth be moved.
Psa 99:2 Yahweh is great in Zion. He is high above all the peoples.
Psa 99:3 Let them praise your great and awesome name. He is Holy!
Psa 99:4 The King's strength also loves justice. You do establish equity. You execute justice and righteousness in Jacob.
Psa 99:5 Exalt Yahweh our God. Worship at his footstool. He is Holy!
Psa 99:6 Moses and Aaron were among his priests, Samuel among those who call on his name; they called on Yahweh, and he answered them.
Psa 99:7 He spoke to them in the pillar of cloud. They kept his testimonies, the statute that he gave them.
Psa 99:8 You answered them, Yahweh our God. You are a God who forgave them, although you took vengeance for their doings.
Psa 99:9 Exalt Yahweh, our God. Worship at his holy hill, for Yahweh, our God, is holy!

Psa 100:1 Shout for joy to Yahweh, all you lands!
Psa 100:2 Serve Yahweh with gladness. Come before his presence with singing.
Psa 100:3 Know that Yahweh, he is God. It is he who has made us, and we are his. We are his people, and the sheep of his pasture.
Psa 100:4 Enter into his gates with thanksgiving, into his courts with praise. Give thanks to him, and bless his name.
Psa 100:5 For Yahweh is good. His loving kindness endures forever, his faithfulness to all generations.

Sept. 25
Psalms 101-104

Psa 101:1 I will sing of loving kindness and justice. To you, Yahweh, I will sing praises.
Psa 101:2 I will be careful to live a blameless life. When will you come to me? I will walk within my house with a blameless heart.
Psa 101:3 I will set no vile thing before my eyes. I hate the deeds of faithless men. They will not cling to me.
Psa 101:4 A perverse heart will be far from me. I will have nothing to do with evil.
Psa 101:5 I will silence whoever secretly slanders his neighbor. I won't tolerate one who is haughty and conceited.
Psa 101:6 My eyes will be on the faithful of the land, that they may dwell with me. He who walks in a perfect way, he will serve me.
Psa 101:7 He who practices deceit won't dwell within my house. He who speaks falsehood won't be established before my eyes.
Psa 101:8 Morning by morning, I will destroy all the wicked of the land; to cut off all the workers of iniquity from Yahweh's city.

Psa 102:1 Hear my prayer, Yahweh! Let my cry come to you.
Psa 102:2 Don't hide your face from me in the day of my distress. Turn your ear to me. Answer me quickly in the day when I call.
Psa 102:3 For my days consume away like smoke. My bones are burned as a firebrand.
Psa 102:4 My heart is blighted like grass, and withered, for I forget to eat my bread.
Psa 102:5 By reason of the voice of my groaning, my bones stick to my skin.
Psa 102:6 I am like a pelican of the wilderness. I have become as an owl of the waste places.
Psa 102:7 I watch, and have become like a sparrow that is alone on the housetop.
Psa 102:8 My enemies reproach me all day. Those who are mad at me use my name as a curse.
Psa 102:9 For I have eaten ashes like bread, and mixed my drink with tears,
Psa 102:10 Because of your indignation and your wrath, for you have taken me up, and thrown me away.
Psa 102:11 My days are like a long shadow. I have withered like grass.
Psa 102:12 But you, Yahweh, will abide forever; your renown endures to all generations.
Psa 102:13 You will arise and have mercy on Zion; for it is time to have pity on her. Yes, the set time has come.
Psa 102:14 For your servants take pleasure in her stones, and have pity on her dust.
Psa 102:15 So the nations will fear the name of Yahweh; all the kings of the earth your glory.
Psa 102:16 For Yahweh has built up Zion. He has appeared in his glory.
Psa 102:17 He has responded to the prayer of the destitute, and has not despised their prayer.
Psa 102:18 This will be written for the generation to come. A people which will be created will praise Yah.
Psa 102:19 For he has looked down from the height of his sanctuary. From heaven, Yahweh saw the earth;
Psa 102:20 to hear the groans of the prisoner; to free those who are condemned to death;
Psa 102:21 that men may declare the name of Yahweh in Zion, and his praise in Jerusalem;
Psa 102:22 when the peoples are gathered together, the kingdoms, to serve Yahweh.
Psa 102:23 He weakened my strength along the course. He shortened my days.
Psa 102:24 I said, "My God, don't take me away in the midst of my days. Your years are throughout all generations.
Psa 102:25 Of old, you laid the foundation of the earth. The heavens are the work of your hands.
Psa 102:26 They will perish, but you will endure. Yes, all of them will wear out like a garment. You will change them like a cloak, and they will be changed.
Psa 102:27 But you are the same. Your years will have no end.
Psa 102:28 The children of your servants will continue. Their seed will be established before you."

Psa 103:1 Praise Yahweh, my soul! All that is within me, praise his holy name!
Psa 103:2 Praise Yahweh, my soul, and don't forget all his benefits;
Psa 103:3 who forgives all your sins; who heals all your diseases;
Psa 103:4 who redeems your life from destruction; who crowns you with loving kindness and tender mercies;
Psa 103:5 who satisfies your desire with good things, so that your youth is renewed like the eagle's.
Psa 103:6 Yahweh executes righteous acts, and justice for all who are oppressed.
Psa 103:7 He made known his ways to Moses, his deeds to the children of Israel.
Psa 103:8 Yahweh is merciful and gracious, slow to anger, and abundant in loving kindness.
Psa 103:9 He will not always accuse; neither will he stay angry forever.
Psa 103:10 He has not dealt with us according to our sins, nor repaid us for our iniquities.
Psa 103:11 For as the heavens are high above the earth, so great is his loving kindness toward those who fear him.
Psa 103:12 As far as the east is from the west, so far has he removed our transgressions from us.
Psa 103:13 Like a father has compassion on his children, so Yahweh has compassion on those who fear him.
Psa 103:14 For he knows how we are made. He remembers that we are dust.
Psa 103:15 As for man, his days are like grass. As a flower of the field, so he flourishes.
Psa 103:16 For the wind passes over it, and it is gone. Its place remembers it no more.
Psa 103:17 But Yahweh's loving kindness is from everlasting to everlasting with those who fear him, his righteousness to children's children;
Psa 103:18 to those who keep his covenant, to those who remember to obey his precepts.
Psa 103:19 Yahweh has established his throne in the heavens. His kingdom rules over all.
Psa 103:20 Praise Yahweh, you angels of his, who are mighty in strength, who fulfill his word, obeying the voice of his word.
Psa 103:21 Praise Yahweh, all you armies of his, you servants of his, who do his pleasure.
Psa 103:22 Praise Yahweh, all you works of his, in all places of his dominion. Praise Yahweh, my soul!

Psa 104:1 Bless Yahweh, my soul. Yahweh, my God, you are very great. You are clothed with honor and majesty.
Psa 104:2 He covers himself with light as with a garment. He stretches out the heavens like a curtain.
Psa 104:3 He lays the beams of his chambers in the waters. He makes the clouds his chariot. He walks on the wings of the wind.
Psa 104:4 He makes his messengers winds; his servants flames of fire.
Psa 104:5 He laid the foundations of the earth, that it should not be moved forever.
Psa 104:6 You covered it with the deep as with a cloak. The waters stood above the mountains.
Psa 104:7 At your rebuke they fled. At the voice of your thunder they hurried away.
Psa 104:8 The mountains rose, the valleys sank down, to the place which you had assigned to them.
Psa 104:9 You have set a boundary that they may not pass over; that they don't turn again to cover the earth.
Psa 104:10 He sends forth springs into the valleys. They run among the mountains.
Psa 104:11 They give drink to every animal of the field. The wild donkeys quench their thirst.
Psa 104:12 The birds of the sky nest by them. They sing among the branches.
Psa 104:13 He waters the mountains from his chambers. The earth is filled with the fruit of your works.
Psa 104:14 He causes the grass to grow for the livestock, and plants for man to cultivate, that he may bring forth food out of the earth:
Psa 104:15 wine that makes glad the heart of man, oil to make his face to shine, and bread that strengthens man's heart.
Psa 104:16 Yahweh's trees are well watered, the cedars of Lebanon, which he has planted;
Psa 104:17 where the birds make their nests. The stork makes its home in the fir trees.
Psa 104:18 The high mountains are for the wild goats. The rocks are a refuge for the rock badgers.
Psa 104:19 He appointed the moon for seasons. The sun knows when to set.
Psa 104:20 You make darkness, and it is night, in which all the animals of the forest prowl.
Psa 104:21 The young lions roar after their prey, and seek their food from God.
Psa 104:22 The sun rises, and they steal away, and lay down in their dens.
Psa 104:23 Man goes forth to his work, to his labor until the evening.
Psa 104:24 Yahweh, how many are your works! In wisdom have you made them all. The earth is full of your riches.
Psa 104:25 There is the sea, great and wide, in which are innumerable living things, both small and large animals.
Psa 104:26 There the ships go, and leviathan, whom you formed to play there.
Psa 104:27 These all wait for you, that you may give them their food in due season.
Psa 104:28 You give to them; they gather. You open your hand; they are satisfied with good.
Psa 104:29 You hide your face: they are troubled; you take away their breath: they die, and return to the dust.
Psa 104:30 You send forth your Spirit: they are created. You renew the face of the ground.
Psa 104:31 Let the glory of Yahweh endure forever. Let Yahweh rejoice in his works.
Psa 104:32 He looks at the earth, and it trembles. He touches the mountains, and they smoke.
Psa 104:33 I will sing to Yahweh as long as I live. I will sing praise to my God while I have any being.
Psa 104:34 Let your meditation be sweet to him. I will rejoice in Yahweh.
Psa 104:35 Let sinners be consumed out of the earth. Let the wicked be no more. Bless Yahweh, my soul. Praise Yah!

 Sept. 23
2 Corinthians 3

2Co 3:1 Are we beginning again to commend ourselves? Or do we need, as do some, letters of commendation to you or from you?
2Co 3:2 You are our letter, written in our hearts, known and read by all men;
2Co 3:3 being revealed that you are a letter of Christ, served by us, written not with ink, but with the Spirit of the living God; not in tablets of stone, but in tablets that are hearts of flesh.
2Co 3:4 Such confidence we have through Christ toward God;
2Co 3:5 not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from God;
2Co 3:6 who also made us sufficient as servants of a new covenant; not of the letter, but of the Spirit. For the letter kills, but the Spirit gives life.
2Co 3:7 But if the service of death, written engraved on stones, came with glory, so that the children of Israel could not look steadfastly on the face of Moses for the glory of his face; which was passing away:
2Co 3:8 won't service of the Spirit be with much more glory?
2Co 3:9 For if the service of condemnation has glory, the service of righteousness exceeds much more in glory.
2Co 3:10 For most certainly that which has been made glorious has not been made glorious in this respect, by reason of the glory that surpasses.
2Co 3:11 For if that which passes away was with glory, much more that which remains is in glory.
2Co 3:12 Having therefore such a hope, we use great boldness of speech,
2Co 3:13 and not as Moses, who put a veil on his face, that the children of Israel wouldn't look steadfastly on the end of that which was passing away.
2Co 3:14 But their minds were hardened, for until this very day at the reading of the old covenant the same veil remains, because in Christ it passes away.
2Co 3:15 But to this day, when Moses is read, a veil lies on their heart.
2Co 3:16 But whenever one turns to the Lord, the veil is taken away.
2Co 3:17 Now the Lord is the Spirit and where the Spirit of the Lord is, there is liberty.
2Co 3:18 But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord, the Spirit.

Sept. 24
2 Corinthians 4

2Co 4:1 Therefore seeing we have this ministry, even as we obtained mercy, we don't faint.
2Co 4:2 But we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully; but by the manifestation of the truth commending ourselves to every man's conscience in the sight of God.
2Co 4:3 Even if our Good News is veiled, it is veiled in those who perish;
2Co 4:4 in whom the god of this world has blinded the minds of the unbelieving, that the light of the Good News of the glory of Christ, who is the image of God, should not dawn on them.
2Co 4:5 For we don't preach ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus' sake;
2Co 4:6 seeing it is God who said, "Light will shine out of darkness," who has shone in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.
2Co 4:7 But we have this treasure in clay vessels, that the exceeding greatness of the power may be of God, and not from ourselves.
2Co 4:8 We are pressed on every side, yet not crushed; perplexed, yet not to despair;
2Co 4:9 pursued, yet not forsaken; struck down, yet not destroyed;
2Co 4:10 always carrying in the body the putting to death of the Lord Jesus, that the life of Jesus may also be revealed in our body.
2Co 4:11 For we who live are always delivered to death for Jesus' sake, that the life also of Jesus may be revealed in our mortal flesh.
2Co 4:12 So then death works in us, but life in you.
2Co 4:13 But having the same spirit of faith, according to that which is written, "I believed, and therefore I spoke." We also believe, and therefore also we speak;
2Co 4:14 knowing that he who raised the Lord Jesus will raise us also with Jesus, and will present us with you.
2Co 4:15 For all things are for your sakes, that the grace, being multiplied through the many, may cause the thanksgiving to abound to the glory of God.
2Co 4:16 Therefore we don't faint, but though our outward man is decaying, yet our inward man is renewed day by day.
2Co 4:17 For our light affliction, which is for the moment, works for us more and more exceedingly an eternal weight of glory;
2Co 4:18 while we don't look at the things which are seen, but at the things which are not seen. For the things which are seen are temporal, but the things which are not seen are eternal.

Sept. 25
2 Corinthians 5

2Co 5:1 For we know that if the earthly house of our tent is dissolved, we have a building from God, a house not made with hands, eternal, in the heavens.
2Co 5:2 For most certainly in this we groan, longing to be clothed with our habitation which is from heaven;
2Co 5:3 if so be that being clothed we will not be found naked.
2Co 5:4 For indeed we who are in this tent do groan, being burdened; not that we desire to be unclothed, but that we desire to be clothed, that what is mortal may be swallowed up by life.
2Co 5:5 Now he who made us for this very thing is God, who also gave to us the down payment of the Spirit.
2Co 5:6 Therefore, we are always confident and know that while we are at home in the body, we are absent from the Lord;
2Co 5:7 for we walk by faith, not by sight.
2Co 5:8 We are of good courage, I say, and are willing rather to be absent from the body, and to be at home with the Lord.
2Co 5:9 Therefore also we make it our aim, whether at home or absent, to be well pleasing to him.
2Co 5:10 For we must all be revealed before the judgment seat of Christ; that each one may receive the things in the body, according to what he has done, whether good or bad.
2Co 5:11 Knowing therefore the fear of the Lord, we persuade men, but we are revealed to God; and I hope that we are revealed also in your consciences.
2Co 5:12 For we are not commending ourselves to you again, but speak as giving you occasion of boasting on our behalf, that you may have something to answer those who boast in appearance, and not in heart.
2Co 5:13 For if we are beside ourselves, it is for God. Or if we are of sober mind, it is for you.
2Co 5:14 For the love of Christ constrains us; because we judge thus, that one died for all, therefore all died.
2Co 5:15 He died for all, that those who live should no longer live to themselves, but to him who for their sakes died and rose again.
2Co 5:16 Therefore we know no one after the flesh from now on. Even though we have known Christ after the flesh, yet now we know him so no more.
2Co 5:17 Therefore if anyone is in Christ, he is a new creation. The old things have passed away. Behold, all things have become new.
2Co 5:18 But all things are of God, who reconciled us to himself through Jesus Christ, and gave to us the ministry of reconciliation;
2Co 5:19 namely, that God was in Christ reconciling the world to himself, not reckoning to them their trespasses, and having committed to us the word of reconciliation.
2Co 5:20 We are therefore ambassadors on behalf of Christ, as though God were entreating by us: we beg you on behalf of Christ, be reconciled to God.
2Co 5:21 For him who knew no sin he made to be sin on our behalf; so that in him we might become the righteousness of God.

The Divine Pattern of Acceptable Worship by Wayne Jackson

http://www.oldpaths.com/Archive/Jackson/Boyd/Wayne/1937/acceptableworship.html
The Divine Pattern of Acceptable Worship
Human beings are instinctively worshiping creatures. When the Psalmist declared, “As the hart panteth after the water brooks, so panteth my soul after thee, O God” (42:1), he perhaps expressed a need that is basic to the human soul. As far back as the time of Cicero in the first century B.C., or even earlier, pagan thinkers had observed that religion in some form or other is a universal trait in human nature (Dummelow 1944, ci).
Men are going to worship something or someone. It may be the sun, a cow, a golden idol, the true God, or oneself! Humans worship. The issue is, then, what or whom and how will people worship? Will they be “true worshipers” (John 4:23) or false worshipers?
Worship is a dominant theme in the Bible. The concept is represented by several terms in the Hebrew Scriptures and in the Greek New Testament. Basically, worship involves a deep sense of religious awe that expresses itself in ritualistic acts of devotion and service. The English word “worship” literally means “worthship” and it denotes a being or object that the worshiper deems worthy of devotion.

False Ideas about Worship

Before exploring God’s pattern of worship, it is fitting that some consideration be given to a few of the prominent false theories regarding worship.

No Need to Worship

Some people see no relationship between the existence of God and the need to worship. This deistic philosophy views the Creator almost as an abstraction. If God is self-sufficient, it is argued, he does not need human worship; thus, acts of religious devotion are futile.
This concept, of course, ignores the fact that the Lord has commanded human beings to worship him. It must be emphasized, though, that Jehovah does not demand worship because of his need; rather, true worship is prescribed for man’s benefit. Serving God will result in humanity’s greatest happiness (Ecclesiastes 12:13).
For example, there is a vital connection between genuine worship and character of life (see Romans 1:18-32). When men turn away from genuine devotion to the true God, all sorts of vileness and discontent ensues (Proverbs 13:15).

All Human Activity Is Worship

Others allege that worship is merely an emotion; thus, one is actually worshiping all of the time (Winder n.d., 4, 5). Such assertions have been made in an attempt to justify the use of instrumental music in Christian worship, but they are for naught because the Bible plainly indicates that worship in ancient days, in addition to the emotion involved, was something practiced at specific times, places, etc.
Abraham went to Mt. Moriah to worship (Genesis 22:5). The wise men came from the East to worship the Christ child (Matthew 2:2; cf. 1 Samuel 1:3; 2 Kings 18:22; Jeremiah 26:2; Matthew 14:33; Acts 8:27). All Christian activity is not worship.

Worship as You Please

It is occasionally argued that worship is unregulated, that “God has spelled out no formula for the worship of Himself” (Blakely 1987, 14). Hence, supposedly, one is at liberty to improvise his own worship agenda.
We will deal with this matter more fully in a subsequent section, but for the present let us observe that the worship-is-unregulated theory was the philosophy of Jeroboam, the son of Nebat. After the division of the Hebrew nation, Jeroboam initiated his own worship program (see 1 Kings 12).
He authorized golden calves as representatives of Jehovah. He substituted the cities of Bethel and Dan for Jerusalem as centers of worship. The new king selected priests for his digressive system from tribes other than the tribe of Levi. Finally, Jeroboam started a religious feast in the fifteenth day of the eighth month (likely to simulate the feast of the tabernacles which occurred on the fifteenth day of the seventh month, according to the law of Moses).
All of these changes he “devised of his own heart” (1 Kings 12:33). It is no wonder that this innovator was chastised no less than twenty-one times in the Old Testament as one who caused Israel to sin. We must remember that such examples were written for our learning (Romans 15:4; 1 Corinthians 10:6, 11), because we will have “Jeroboams” with us always.

New Testament Worship

As he was traveling from Judea to Galilee, Jesus stopped at Jacob’s well near the city of Sychar. There he engaged a Samaritan woman in conversation. Presently, the topic turned to worship. It was within this context that the Lord affirmed that God wants people to be “true worshipers” (John 4:23).
Christ then set forth the components that were to constitute the type of worship with which the Father would be pleased. Those elements were three: object, attitude, and action (4:24). The proper object of worship is God, i.e., deity. The correct attitude is in spirit. And the standard by which acts of worship are to be measured is the truth. Each of these is crucial.

Deity, the Object

In his debate with Satan, Christ declared that only God is worthy of worship (Matthew 4:10). By the term “God,” the entire Godhead is indicated—Father, Son, and Holy Spirit. The Father is deity (Ephesians 1:3), the Son is likewise deity (John 1:1), and the Holy Spirit is deity as well (Acts 5:3, 4).
The term “deity” simply describes the nature of the Trinity. These persons possess the qualities or traits that constitute Godhood. Thus, the Godhead is worthy of worship (Psalm 18:3). Since only God is to be worshiped, all others are excluded.
Even though we are a little lower than the angels (Hebrews 2:7), we do not worship these created beings. When the apostle John attempted to worship an angel, he was warned to desist (Rev. 22:8, 9).
We do not worship great saints—dead or living. When Peter sought to give undue adoration to Moses and Elijah, he was shown that these Old Testament worthies were not in the same category with the Son of God (Matthew 17:4, 5).
Moreover, when Peter was dispatched to the residence of Cornelius and the Gentile centurion fell at his feet to worship, Peter raised him up and said, “Stand up; I myself also am a man” (Acts 10:26). The Roman Catholic dogma which asserts that it is acceptable to pray to Mary and the saints is clearly at variance with the Scriptures.
We are not to worship our ancestors as those devoted to Eastern mysticism do. As the world grows smaller by means of sophisticated communication and transportation developments, we will be forced to deal with the problem of ancestor worship.
Aside from the overt worship of objects or people, the Bible also cautions that any form of devotion that relegates God to a subordinate status—whether money, family, or profession—is idolatry. This is why covetousness is idolatry (Colossians 3:5; cf. Luke 16:13).

In Spirit, the Attitude

In the context under consideration, the Lord further declared that true worship must be in spirit. The meaning seems to be “that the entire heart enters into the act” (Hendriksen 1976, 167). Or, as Lenski notes, the whole soul is thrown into the worship" (1943, 323). The phrase obviously suggests that a sincere disposition must characterize the worshiper’s mind.
There is an Old Testament passage that is remarkably similar to John 4:24—“Now, therefore, fear Jehovah and serve him in sincerity and in truth” (Joshua 24:14).
Note the concurrence between these verses:
  • Serve Jehovah in sincerity and truth (Joshua 24:14)
  • Worship God in spirit and truth (John 4:24)
There are a number of passages which underscore the type of devotional attitude that must accompany the specific acts of worship in which the Christian is engaged.
For example, Paul stresses that it is very important, when observing the Lord’s supper, that we “discern” the significance of the bread and fruit of the vine, i.e., how they relate to the Savior’s body and blood. Carelessness in disposition can result in condemnation (1 Corinthians 11:27-29). Too, singing must be done “with the spirit,” etc. (1 Corinthians 14:15).
There are several dispositions highlighted in the New Testament which are antagonistic to the nature of true worship. God will not accept arrogant worship. Jesus told of a Pharisee who went up to the temple to worship (Luke 18:9ff). In his prayer, which was little more than a self-eulogy, he extolled his lack of flagrant sin and cataloged his acts of religious piety. He even made God a party to his arrogance by thanking him that he was so unlike other men, and especially the publican who was praying nearby.
By way of contrast, the tax-collector humbly petitioned Jehovah, “Be merciful to me the sinner.” The publican was justified; the Pharisee was not. The lesson simply is this: worship saturated with egotism is unacceptable.
Hypocritical worship is void. The Lord once addressed certain Jewish leaders with these sentiments:
You hypocrites, Isaiah spoke of your kind when he declared that though you honor God with your lips, your hearts are far from him. Your worship is thus vain (cf. Mark 7:6, 7).
Christ went on to describe how these Pharisees and scribes skirted parental responsibility by slick, contrived traditions. We must learn this lesson: when we knowingly and persistently live in direct violation of Heaven’s will, and then feign worship, we are literally wasting our time (see Isaiah 1:11-17). Hypocritical worship is meaningless.
Ostentatious worship is worthless, for, rather than seeking to honor the Maker, it covets the attention of men. Jesus addressed this issue in the Sermon on the Mount. He warned:
Take heed that you do not your righteousness before men to be seen of them: else you have no reward with your father who is in heaven (Matthew 6:1).
Of special interest here is the expression “to be seen.” It translates the Greek term theathenai, which is the basis of our modern word “theater.” The Lord is condemning performance worship! He illustrates his point by mentioning alms-giving (v. 2), prayer (v. 5), and fasting (v. 16).
If one’s worship is designed to attract the attention of an audience, when those human accolades have been collected the performer has been “paid in full,” for such is the significance of the expression “they have received their reward” (6:2).
Can we learn anything from this in these days when some are clamoring for choirs, soloists, and religious drama in the church assembly? Elsewhere we have shown that such innovations are not sanctioned by the New Testament (Jackson 1990, 34-38).
What shall we say of those clergymen who adorn themselves in lavish robes? And what of those brothers who, when preaching or leading public prayers, adopt those sanctimonious tones that reek of pompous artificiality?
It is clear that worship, if acceptable, must be correct as to object and attitude. But what about the form of worship?

Is there a pattern?

It is alleged by some that worship is a matter that God has left unregulated.
Given O. Blakely, of the Independent Christian Church, adamantly argued this position in his debate with Alan E. Highers in Neosho, Missouri in April, 1988. Blakely contended that “in no case did they [the apostles] give directives for corporate worship” (1988, 37). Others are also ridiculing the concept of “pattern worship.” Like Jeroboam of Israel, they long to devise their own worship format.
Christ demanded that true worshipers must worship according to truth (John 4:24). What is the meaning of “truth” in this context?
In the same book, the Lord declared, “[Y]our [the Father’s] word is truth” (17:17). Deity thus must be worshiped according to the directives of the Word of God. Additional New Testament evidence corroborates this conclusion.
Paul affirmed that “God is my witness, whom I serve [latreuo—a term including worship] in my spirit in the gospel of his Son” (Romans 1:9). Note the object (“God”), the disposition (“in my spirit”), and the standard (“in the gospel”). There is a remarkable parallel to John 4:24.
The apostle informed the saints at Philippi that “we worship by the Spirit of God” (Philippians 3:3), which is equivalent to his direction through the Word of Truth (Ephesians 6:17).
In a context dealing with worship (e.g., singing), Paul stated that our actions must be “in the name of the Lord Jesus” (Colossians 3:16, 17). The phrase signifies that which is grounded in the authority of Christ (cf. John 5:43; Matthew 28:18; Acts 3:6).
In the same epistle, “will-worship” is forthrightly condemned (Colossians 2:22, 23). W. E. Vine carefully noted that will-worship is “voluntarily adopted worship, whether unbidden or forbidden” (881). Thayer defines will-worship as “worship which one devises and prescribes for himself, contrary to the contents and nature of the faith which ought to be directed by Christ” (1991, 168).
A few writers, attempting to justify the worship-is-not-regulated theory, have contended that the expression “truth” (aletheia) in John 4:24 merely means genuine, i.e., free from deceit. They deny that it denotes conformity to a divine standard.
This assertion, however, is utterly without the support of respected New Testament scholarship. Arndt and Gingrich show that aletheia is used “especially of the content of Christianity as the absolute truth.” They list John 4:24 and 17:17 as parallel examples (1967, 35).
Another scholar has observed:
Those who worship God in Spirit and in truth (4:23, 24) are not those who worship in sincerity and inwardness. The Samaritans are not criticized for lacking sincerity. True worship is that which accords with reality, which men grasp on the basis of revelation (Thiselton 1971, 891).
It is generally conceded that the church of the first century engaged in several devotional acts in the Lord’s day assemblies. The communion supper was observed (Acts 20:7), prayers were uttered (1 Corinthians 14:15, 16), the church sang songs to the glory of God (Ephesians 5:19), and a contribution was taken (1 Corinthians 16:2). Too, teaching was done, which included reading the Scriptures (Colossians 4:16) and the proclamation of the Word (Acts 20:7).
We will now give consideration to the divine pattern that is to regulate worship. We must remind ourselves that our worship, in order to be acceptable, must be authorized. We must not do that which we have not been authorized to do (cf. Leviticus 10:1, NIV); we must not “go beyond that which has been written” (1 Corinthians 4:6); we must abide within the doctrine of Christ (2 John 9).

The Lord’s Supper

With reference to the Lord’s Supper, there are several vital ingredients: First, the components of the communion consist of bread and fruit of the vine (Matthew 26:26-28). When the Mormons substitute water for the fruit of the vine, they do so without divine authority, hence, they err.
Those moderns who allege that “it would NOT be a sin or unscriptural to have ‘meat and potatoes,’ ‘pie and ice cream,’ or any other healthful, helpful food ‘on the table’ as an aid in worship” (Winder n.d., 123), have simply abandoned respect for the authority of the Scriptures.
Second, the communion celebration is to take place upon the first day of the week (Acts 20:7). We have no authority to alter the day; yet some have suggested that it is permissible to observe the communion on Wednesday or other days at the discretion of the church (Hook 1984, 17).
But by partaking of the supper (commemorating Jesus’ death) on Sunday (which memorializes his resurrection) the intimate connection between these historical events is preserved. We are not at liberty to ignore divine precedent and divorce these two events.
Third, Christ’s death must be remembered each Lord’s day. The divine pattern indicates that the early church met every Sunday (1 Corinthians 16:2—“every first day of the week” [Greek text]). The purpose of their meeting was “to break bread,” i.e., observe the communion (Acts 20:7).
We thus conclude that those early saints remembered the Savior’s death in the communion each Sunday. As a matter of fact, where is the authority for even meeting every Sunday if not to observe the communion with that frequency?
Fourth, all Christians must both eat the bread and drink the cup. The Roman Catholic doctrine of communion under one kind, i.e., the notion that the “lay person” can receive both bread and fruit of the vine by partaking of the bread alone, is without foundation. Jesus said, “[A]ll of you drink of it” (Matthew 26:27).

Singing Praise

In addressing the singing portion of our worship, we must observe that the New Testament is quite specific in delineating Heaven’s desires. One passage can serve as the basis of our analysis:
And be not drunken with wine, wherein is riot, but be filled with the Spirit; speaking one to another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; giving thanks always for all things in the name of our Lord Jesus Christ, to God, even the Father (Ephesians 5:18-20).
Consider the specific instruction:
First, we are authorized to sing. Singing is the conveyance of thoughts by means of words set to music. Singing is a form of teaching (Colossians 3:16). We are not commissioned to make mere musical sounds.
One can no more be edified by a mere musical noise than he can by the words of a language which he does not understand. And Paul dealt with this type of abuse in his initial letter to the church at Corinth. The apostle declared that our music must be such as to invoke “understanding” on the part of those who are involved (1 Corinthians 14:15). This implies words, not just sounds.
On Sunday, July 4, 1993, “Pastor” John Hagee’s televised Cornerstone Church service out of San Antonio, Texas, featured a fireworks display. Would our brethren, who are defensive of the “sound worship” phenomenon, contend that this is a scriptural procedure in the church assembly?
Those who respect the authority of the New Testament, therefore, will not improvise by humming, clapping, whistling, employing instruments of music to accompany their singing, or imitating the sounds of instruments with their voices. Currently, there is a tremendous erosion of such matters within the body of Christ. Some churches appear to want a human-centered worship service rather than a God-honoring service.
Second, we are authorized to sing psalms, hymns, and spiritual songs. We are not empowered to incorporate into our worship services nationalistic songs, cultural favorites, or other lyrics of a secular essence.
Third, the grammar of the verse indicates that the entire congregation is to participate in the singing. The pronoun heautois (“one to another”) is a reciprocal, reflexive term, representing an interchange of action on the part of the singers. Congregational singing is clearly authorized in the New Testament; authority for choirs and solos is conspicuously absent from the divine record (see Jackson 1990, 34-38).
Will we live to see the day when a group “performs” the Last Supper before the congregation and the audience communes by proxy?

Communing through Prayer

Another feature of church worship is prayer. The prayer activity of the corporate church must likewise conform to the divine pattern.
First, as noted earlier, prayer should be directed only to deity (Nehemiah 4:9; Matthew 6:9). The Christian must never pray to any dead person (as in the practice of Catholicism).
Second, we are not authorized to employ mechanical devices as aids to our prayers. Buddhists frequently write their prayers on slips of paper and insert the petitions into “prayer wheels,” which, spinning, are supposed to propel the requests into the far regions of the universe.
Many religionists have utilized rosary beads to implement their prayers. Such was the practice of the ancient Ephesians in the worship of Diana, as archaeological data have revealed. It is well-known, of course, that this is a feature of Roman Catholicism. The prayer beads, blessed by a priest, allow the Catholic practitioner to keep account of some 180 prayers which constitute the rosary: Paternoster (“Our Father”), Ave Maria (“Hail Mary”), and Gloria. The premise behind such a practice is the assumption that repetitious prayers will secure indulgences—accumulated merit—which will exempt the faithful from the fires of pugatorial punishment. Contrast this with Matthew 6:7, 8.
Third, prayer is a communication between a child of God and his or her heavenly Father (Matthew 6:9), or, on occasion, the Son or Holy Spirit as well. It is never appropriate, therefore, to call upon those who do not belong to the family of God (Galatians 3:26, 27) to lead prayers in our public assemblies (or at other times, for that matter).
Fourth, prayers must be uttered in harmony with the revealed will of God (1 John 5:14). We may not pray for things like miracles (the age of miracles has passed) or salvation of the lost independent of their obedience to the gospel.
Fifth, prayers in assemblies of mixed sexes must be directed only by males. In his first letter to Timothy, Paul declared, “I desire therefore that the men [tous andras—the males] pray in every place” (1 Timothy 2:8). Since it is clear from complementary passages that women can pray anywhere (even in the assembly [1 Corinthians 11:5]), it becomes obvious that what the apostle limits in 1 Timothy 2:8 is leading prayer in a worship service.
Sixth, prayers in the assembly must be uttered intelligibly, i.e, so as to be heard. Mumbled prayers are no better than speaking in an unknown language (cf. 1 Corinthians 14:14-16).

Giving as Worship

God also has a pattern for church finance. It is most comprehensively set forth in 1 Corinthians 16:1, 2:
Now concerning the collection for the saints, as I gave order to the churches of Galatia, so also do you. Upon the first day of the week let each one of you lay by him in store, as he may prosper, that no collections be made when I come.
There are several important elements in this context:
First, the passage suggests that the matter of regular giving for the support of the Lord’s work is one of serious responsibility. The term “order” denotes a command. Unlike tipping, Christian giving is not an option; it is an obligation. In spite of its obligatory nature, giving should be viewed as a thrilling blessing, not as a burdensome matter for grumbling (cf. 2 Corinthians 9:7).
In this connection, it must be stressed that giving is the only authorized method for financing the work of the church of Jesus Christ. We are not authorized to operate businesses, conduct bingo parties, hold pay-at-the-door concerts, etc. The kingdom of Christ is not a commercial enterprise.
Second, the child of God is to contribute every Sunday. The Greek text of 1 Corinthians 16:2 literally reads, “[U]pon the first day of every week . . .” (see NASB, NIV). Each week that a Christian is blessed with prosperity, so must he give for the support of Heaven’s work.
But what if the saint is paid only monthly or biweekly? Perhaps he could budget his funds so as to be able to participate in this act of devotion each Sunday, consistent with what inspiration has prescribed. Moreover, one’s giving should be consistent regardless of necessary absences from the Lord’s day assembly.
Further, we must mention in this connection that whereas the specific use of this collection (1 Corinthians 16:2) was for the relief of the destitute among the saints in Jerusalem (Romans 15:26), the underlying principle of this passage serves as a precedent for how the church is to raise its financial resources for the implementation of every divinely authorized work. It is wrong, therefore, to suppose that 1 Corinthians 16:1, 2 has no application today. A few preachers have argued this position, but they continue to take their salaries from the Sunday collection!
Third, the responsibility to contribute toward the support of the kingdom belongs to each Christian. Whether one is a businessman, secretary, pensioner, or teenager working at the pizza parlor, the obligation to give, consistent with one’s prosperity, is ever present. In dual-income households, contributions should come from both salaries.
Fourth, while it is certainly possible (and desirable) that church members give of their incomes for the support of good works on an individual basis (Mark 14:7), nevertheless, there is also the responsibility for each saint to give into the church treasury on the first day of the week.
Paul says we are to “lay by him [or by itself] in store.” The word thesaurizoon, rendered “in store,” is literally “put into the treasury” (McGarvey and Pendleton n.d., 161).
Mcknight translates the verse:
On the first day of every week let each of you lay somewhat by itself, according as he may have prospered, putting it into the treasury, that when I come there may then be no collections (1954, 208; cf. McCord 1988, 343).
It is erroneous to suggest that Paul was merely urging his brethren to save something at home or put it aside in a special place, as some translations have suggested. This would have defeated the apostle’s purpose in not wanting to have to contact each Christian individually when he came. The notion that one may simply freelance his contribution in doing good, with no obligation to the local church, is a myth contrived by the covetous.
Fifth, each Christian is to give “as he may prosper,” or “according to his ability” (Acts 11:29). This is proportional giving. Amazingly, some in the early church gave even beyond their ability (2 Corinthians 8:3). Those who have more should give more (both in amount and percentage). When the more prosperous generously give of their abundance to compensate for the deficit of the poorer folk, the type of equality that God desires will prevail (see 2 Corinthians 8:12-15).
Finally, while it is true that the New Testament sets no percentage (as in the case of the tithe under the Mosaic regime), surely those who flourish under the “better covenant” (Hebrews 7:22) will want to go beyond the standard of the inferior economy. The least God ever stipulated for his people in the support of his work was ten percent (cf. Genesis 14:20; 28:22; Numbers 18:21-24); the most he has accepted is one hundred percent (Mark 12:41-44). Surely, somewhere between these two examples, the conscientious child of God can find his appropriate level of giving.

Teaching the Word

There are also regulations for the church’s teaching program. And let there be no mistake about it, teaching and preaching is a form of worship. Paul viewed his preaching ministry as a form of religious devotion comparable to priestly service in the temple. Such is the significance of the terms “minister” (leitourgos), “ministering” (hierourgeo), and “offering up” (prosphera), as employed in Romans 15:15, 16.
First, the content of our teaching must be the Scriptures, for it alone is “profitable for teaching, for reproof, for correction, for instruction which is in righteousness: that the man of God may be complete, furnished completely for every good work” (2 Timothy 3:16, 17).
We do not need discourses on America’s foreign trade policy, slum clearance, or the tax crisis—as those enchanted with the “social gospel” are inclined to discuss. The godly teacher will bring the sacred Scriptures into contact with the minds of his audience; he will let Heaven’s power do its work (Romans 1:16).
Second, only the males of the church are to occupy the role of public teachers in the assembly. Paul writes: “I permit not a woman to teach, nor to have dominion over a man, but to be in quietness” (1 Timothy 2:12).
The negative conjunction oude (“nor”) is explanatory in force, revealing that the apostle is forbidding any teaching or similar activity in which a woman exercises authority over a man (Lenski 1961, 563).
Godet notes that Paul “regards speaking in public as an act of authority exercised over the congregation which listens,” and that consequently, “during the present economy, he draws the conclusion that the speaking of the woman in [the] public [assembly] is in contradiction to the position assigned to her by the Divine will expressed in the law” (1890, 311).
See the apostle’s similar admonition in 1 Corinthians 14:33-36. The popular notion that Paul’s instruction was based upon cultural considerations, and thus is not applicable today, is totally without justification. His argument regarding woman’s subordinate role is grounded on timeless concepts that are transcultural (1 Corinthians 11:2ff; 14:34; 1 Timothy 2:13, 14). Moreover, his application of these matters is universal (1 Corinthians 11:16; 14:33, 34), not local. That which is transcultural and universal is neither local nor temporary. The restrictions are therefore as binding today as they were in the first century.
Men have been ordained of God to lead the worship services. The devout Christian must not be swayed by the fickle whims of a changing society; rather, he must abide by the authority of the eternal Word.
Third, the teaching of the local assembly must be done by “faithful” men (2 Timothy 2:2). Occasionally there are brothers, woefully unfaithful in their conduct of life, who covet a teaching position. Such men must not be allowed to be a hindrance to the cause of Christ (cf. 1 Corinthians 9:12).
Fourth, the teachers of the church assembly should be men who have cultivated their instructional abilities so that they are “able” to teach others (2 Timothy 2:2).
Fifth, assembly teaching should be plain, easy to understand. When men are applauded because of their alleged scholarship, yet one can scarcely understand what they are saying, something is drastically wrong. Sincere souls are longing for the truth; they want men of God to “tell [them] plainly” (John 10:24), and if we are teachers in the mold of our Lord, we will do precisely that (cf. John 11:14; 16:25, 29). We need to rid ourselves of worthless, theological double-talk, and proclaim the saving grace of God in language that is easy to grasp and retain.

Conclusion

And so, in conclusion, we must ask: does God’s New Testament record contain a pattern by which we can know how to direct our worship so as to be pleasing to him who made us?
Indeed, it does.
The devout student will diligently search the Scriptures to know the mind of Christ on this theme. He will attempt to avoid the extremes of both legalism and liberalism. A legalistic philosophy would bind items which are simply expedients (e.g., the use of an invitation song—though this is a wise procedure), the employment of a particular translation (King James Version only), whether the church uses literature, a class arrangement).
A more liberal ideology, on the other hand, has no problem with the use of mechanical instruments of music as an accompaniment to singing. It feels that women may speak or lead in the worship service; it sees no harm in having a rummage sale to finance a mission project, etc. Wisdom in discriminating such matters is one of the desperate needs of the day.
Finally, as we determine the course of true worship, let us worship with great passion. We must not convey to the world the impression that the worship of our God is a boring, lifeless ritual. We have been redeemed from sin. Let us therefore praise our Maker as those who are grateful for his bountiful blessings.
Wayne Jackson
Sources/Footnotes
  • Arndt, William and F. W. Gingrich. 1967. A Greek-English Lexicon of the New Testament. Chicago, IL: University of Chicago Press.
  • Blakely, Fred. 1987. The Banner of Truth, June.
  • Blakely, Given O. 1988. Highers-Blakely Debate. Denton, TX: Valid Publications.
  • Dummelow, J. R. 1944. Commentary on the Holy Bible. New York, NY: Macmillan.
  • Godet, F. 1890. Commentary on Paul’s First Epistle to the Corinthians. Edinburgh, Scotland: T. & T. Clark.
  • Hendriksen, William. 1976. The Gospel of John. Grand Rapids, MI: Baker.
  • Hook, Cecil. 1984. Free in Christ. New Braunfels, TX: Hook.
  • Jackson, Wayne. 1990. The Spiritual Sword, July.
  • Lenski, R. C. H. 1943. The Interpretation of John’s Gospel; 1961. Paul’s Epistles to the Colossians, Thessalonians, Timothy, Titus, and Philemon. Minneapolis, MN: Augsburg.
  • McCord, Hugo. 1988. McCord’s New Testament Translation of the Everlasting Gospel. Henderson, TN: Freed-Hardeman College.
  • McGarvey, J. W. and Philip Pendleton n.d. Commentary on Thessalonians, Corinthians, Galatians, and Romans. Cincinnati, OH: Standard.
  • Mcknight, James. 1954. Apostolical Epistles. Nashville, TN: Gospel Advocate.
  • Thayer, J. H. 1958. A Greek-English Lexicon of the New Testament. Edinburgh, Scotland: T. & T. Clark.
  • Thiselton, A. C. 1971. The Dictionary of New Testament Theology. Vol. 3. Colin Brown, ed. Grand Rapids, MI: Zondervan.
  • Vine, W. E. 1991. Amplified Expository Dictionary of New Testament Words. Iowa Falls, IA: World.
  • Winder, F. J. n.d. Music of the Saints. Milwaukie, OR: The Restoration Press.
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