The Act of worship

Worship 

This is the first part of a three-part sermon on the subject of worship. The complete sermon series is entitled: ‘Pure worship and the Glory of God in worship’. 

This first sermon is entitled, ‘The Act of worship’. In this first part, we be examining five aspects of ‘The Act of worship’. These are: The definition of worship. The Participants of worship. The Locale of Worship. The demeanour of worship and the Depth of worship.

In exploring the definition of worship, we will examine what worship is and what worship is not. In examining the Participants of worship, we look at all those who worship. The third aspect deals with the locale of worship. In looking at the locale of worship, we take a look at the place where true worship takes place. In the fourth aspect we discuss the demeanour of worship. In exploring the demeanour of worship, we take a critical look at the heart posture/attitude of the worshipper. The fifth and final aspect in this sermon deals with the depth of worship. In examining the depth of worship, we will be borrowing from Dr. R. C. Sproul’s emphasis on the weightiness of worship. 

​The main Bible readings for the entire series are taken from Matthew’s 2:2 and Hebrews12: 18-29. All passages are from the King James version.

​Matthew 2:2 reads as follows:

​"Saying, where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him."

​Hebrews 12: 18-29 reads:

​"For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more:

​(For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: And so terrible was the sight, that Moses said, I exceedingly fear and quake:)

​But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.

​See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven: Whose voice then shook the earth: but now he hath promised, saying, yet once more I shake not the earth only, but also heaven.

​And this word, yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: For our God is a consuming fire."

Sermon Series part 1:The Act of Worship

We start first by Defining Worship. What really is worship?  

The best definition of worship I have ever read or heard about, is the one written by William Temple. William Temple was Archbishop of Canterbury from 1942-44. He was a leader in the ecumenical movement, in education, labour and social reform. He lectured in philosophy at Queen's College, Oxford (1904-10) and was ordained to the priesthood in 1909.

On the subject of:  what is worship?  Temple said: “Worship is the submission of all of our nature to God. To worship is to quicken the conscience by the holiness of God, to feed the mind with the truth of God, to purge the imagination by the beauty of God, to open the heart to the love of God, to devote the will to the purpose of God… all these gathered up in adoration, the most selfless emotion of which our nature is capable.”

To summarise or paraphrase Temple’s definition it can be said: “Worship is the nourishment of the mind upon God's truth. Worship is the quickening of the conscience by God's holiness. Worship is the cleansing of the imagination by God's beauty. Worship is the response of my life to God's plan for my life.” 

The complete definition is what Temple calls the submission of all of our nature to God. What makes Temple’s definition of worship so intriguing is that the Bible never sets out to define worship for us, the same way it never sets out to prove that God exists. It simply tells us that we need to worship God and that those of us who worship God; must worship Him in spirit and in truth. John: 4:24

However, although the Bible never sets out to define worship for us; the Holy Spirit used William Temple to help us understand what worship is. In addition to William Temple, whose definition we have adopted, the Holy Spirit also used the man ‘Jeremiah Burrowes’, who has written the most amazing text on worship entitled ‘Gospel Worship’. Through servants like these, God chose to reveal the depth of His heart on this matter. Hence, through the study, training, teaching, research, discipline and discipleship of these humble servants of God, we are able to arrive at a mature understanding of these vital subjects. Subjects which are critical in our walk with Christ. 

Thus, Temple’s definition of worship helps us to fathom, that to worship, is to have our conscience quickened, our minds fed, our imaginations purged, our hearts open, and our wills captivated by God to God and for God. Worship then is not merely about singing songs and shouting praises. Worship may include singing songs and shouting praises, but singing songs and shouting praises is certainly not worship. 

Worship goes way deeper than that. Thus, as we go deeper into our study and come to the section on the participants of worship, we will begin to understand why it is that the unregenerate person does not and cannot worship God, except through divine providence. We will therefore understand why it is, that only the born-again believer can worship God. As we dig deeper, we will also get a good grasp as to why Jesus said to the woman at the well (John 4: 1-26), “You worship what you do not know”. Telling her that she had no idea what she was doing in talking about worshipping. That was because the Samaritans only accepted the first five books of the Hebrew Scripture and rejected the rest. As theologian William Barclay said: “The Samaritans took as much of scripture as they wished and paid no attention to the rest.” They therefore sought to worship God on their own terms without making a full commitment to Him. But the truth is, you cannot worship God on your terms. You cannot worship God if you have not submitted your life to Him. If you want to really worship God, then submit to Him. Accept Him as your Saviour and Lord. Also, as we go deeper still, we will understand fully what Jesus meant when He said that those who worship God must worship Him in spirit and in truth. We will also understand why it is, that God is seeking those who understand what it is, to worship in spirit and in truth to worship Him. At this stage of our study, ‘suffice it to say’ that in making these statements, Jesus was describing the basis for true worship. He was pointing out that true worship is not found in places and trappings, but in spirit and in truth. ‘To worship in spirit means you are concerned with spiritual realities, not so much with places or outward sacrifices, cleansings, and trappings. To worship in truth means you worship according to the whole counsel of God’s word, especially in light of the New Testament revelation. It also means that you come to God in truth, not in pretence or a mere display of spirituality. 

Understanding the difference between true worship and what we sometimes do on Sunday morning, and at other times during our Christian experience, is critical to our being able to appreciate the power of worship and what it does for us.  We therefore need a better understanding of the word of God to get a true understanding of Worship.  

Which is why we need to break down and pay close attention to what worship really is using William Temple's definition which says: “To worship is to quicken the conscience by the holiness of God, to feed the mind with the truth of God, to purge the imagination by the beauty of God, to open the heart to the love of God, to devote the will to the purpose of God.” Therefore, using Temple’s definition, as a Guide, I want us to walk through what worship really is. And as we go through the definition I want each of us to ask ourselves honestly, if we are worshipping God in Spirit and in truth. 

The first point Wiliam Temple makes is this: “To worship is to quicken the conscience by the holiness of God”. To this I ask: Has your conscience been quickened by the Holiness of God? And if so, what does a conscience quickened by God’s holiness look like. What is the fruit or evidence of a quickened conscience?  

A ‘quickened conscience’ refers to a conscience that is more sensitive; more alert; and more aware of right and wrong. It's as if the inner voice that judges actions, and thoughts have become more vivid and clear. The phrase ‘quickened conscience’ implies that experiencing or understanding God's holiness has a transformative effect on one's conscience brining about Worship. A quickened conscience can sharpen one's moral awareness, increase sensitivity to sin, and motivate a person towards righteousness. Therefore, as we boast about worshipping God; have our consciences been quickened? And has our understanding of God's holiness had a transformative effect upon us as we approach him in worship?  

Or rather, are we behaving like the woman at the well in the story in John’s chapter 4. This woman had 5 husbands. All married husbands. But she was never legally married to any of them. None of them were Her’s. Based on the details in the story, she was probably now onto her sixth husband. Yet, her conscience did not seem to bother her at all. In spite of the fact, that all her husbands were stolen property.  Hence, an understanding of God’s holiness was either lacking or did not seem to impact her at all. Because she believed that she was worshipping. She still believed that she had that right to worship. Yet if we are reading Temple’s definition correctly, worship takes place when your conscience has been quickened by the Holiness of God. So again, I ask the question Are we worshipping?    

The Second things Temple says in defining worship is that: “to worship is to feed our minds with the truth of God’s word”. 

The reality is therefore, that if we are worshipping, as we say we do, our minds must constantly be feeding on the truth of the word of God? 

To those of us who say we are worshippers, are we truly and honestly delighting in God’s Word? Are we hiding God’s Word in our hearts so that we do not sin against Him? Do we delight in God’s commandments and in His laws? The psalmist declares: ‘I will delight myself in thy statutes: I will not forget thy word. Deal bountifully with thy servant, that I may live, and keep thy word. Open thou mine eyes, that I may behold wondrous things out of thy law. I am a stranger in the earth: hide not thy commandments from me. My soul breaketh for the longing that it hath unto thy judgments at all times.’ (Psalm 119:16-24) 

Are the Words of God sweeter to us than our daily food, yea, sweeter also than the honey and the honeycomb? The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. ‘The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes. The fear of the Lord is clean, enduring for ever: the judgments of the Lord are true and righteous altogether. More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb.’ (Psalm 19:7-10)

The sad truth is that people today, even those who claim to have been Christians for a long time, do not know the word of God. Therefore, this is the question I ask: If People in general and Christians in particular don’t know the word of God, how can they honestly claim to be worshipping God? How do we even begin to worship God, if to worship is to have our minds fed by His word, but we don’t know His word? 

Research from various organizations, including the Pew Research Center and Lifeway Research, indicates that there are significant concerns about low Biblical literacy among Christians today. Reasons given for this low literacy among Christians include: 

A) Their Reliance on Sermons: A major source of biblical knowledge for many Christians is sermons or church teaching. This leads many to take whatever their leaders say as 100% accurate without personal investigation. 

B) Lack of Personal Study: Many believers do not have a strong habit of personal, daily Bible study.  A 2021 Lifeway study found that while many Americans, for example, view the Bible positively, only about 13% have read the entire Bible and only 9% have read it all more than once. 

C) The third reason for the low literacy among Christians mentioned in the report was a knowledge Gap: A 2010 Pew Research Center survey found that Mormons and white evangelical Protestants scored highest on questions about the Bible, outperforming atheists/agnostics, Jews, and other Christian groups. However, across the board, many including Christians, struggled with basic facts, such as naming all four Gospels or the first five books of the Bible. Thus, again we are forced to ask the question; how can we really claim to be worshipping God and we don’t even know God through His word?  

The Third pillar william Temple lays down in defining worship is this: “To worship: ‘is to have our imaginations purged by the beauty of God”.

The first question that comes to mind is: Has our imagination as worshippers, been purged by the beauty of God? And if so, what does a purged, imagination look like? And how does a purged imagination react to this world and the things of this world? 

The Apostle Paul in Phillipians seems to provide a ready answer. He said: ‘whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report think on these things. (Philippians 4:8)? 

As we come to worship, have we laid aside " bitterness, and wrath, and anger, and clamour, and evil speaking and all malice"? as in Ephesians 4:31. And are we now thinking about the good things mentioned in Phillipians 4:8 because our imaginations have been purged by the beauty of God?  

Thus, with our imagination so purged, do we now then ponder on what is: True: Thoughts based on reality and fact. On what is Honourable: Things that are dignified, respectable, and of good report. Do we ponder on what is Just: Things that are righteous and fair. On what is Pure: Things that are morally clean and uncorrupted. Do we ponder on what is Lovely: Things that are beautiful, pleasing, and admirable. Are we thinking about those things that are admirable or commendable: Things that stands out for their goodness. Are we thinking and meditating on what is Praise-worthy: Qualities or actions that deserve praise?  For if indeed our imaginations have been purged by the beauty of God and we are thinking about those lovely things; then along with a conscience made pure by the holiness of God; and a mind well fed on the word of God; indeed, we are preparing to enter into the place of worship. 

Fourthly, Temple says: “to worship: ‘is to have our hearts open to the love of God”. God’s love to us. Love that is unconditional, sacrificial, characterised by kindness or benevolence. God’s love that is fully demonstrated to us through the sacrifice of His Son Jesus Christ for mankind. The love of God that transforms us into his image and inspires in us a reciprocal love for God himself, expressed through worship and devotion to him, and also love for others made in God’s image and likeness. The love of God that proves to be the daily source of strength and guidance.  Are our hearts open to the love of God.?  The love of God for God Himself and for others, and not just for ourselves. A love for even those who have wronged you? A love, not just you and your clan, or those with whom you share mutual interest but for all men. 

A heart truly filled with God’s love, is open to all people because we are all made in the image and likeness of God. John says, “How can we say we love God whom we cannot see and hate our brother whom we can see?” John says, “If we say we love God and hate our brother, we lie.” ‘If a man says, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?  And this commandment have we from him, that he who loveth God love his brother also.’ (1 John 4:20-21) 

On the legitimacy and strength of Temple’s definition, I wish to say that if our hearts are not open to the love of God for our brothers, no matter who they are, then we are not worshipping. We are merely playing the fool. And, though we may be doing lots of other good stuff, if we do not love our enemies we are not worshipping. That is why Jesus said that if you come to offer your gift at the altar, and while there you know that you have things outstanding between you and your brother, before you offer that gift, go first and be reconciled to your brother and then come back and offer that gift. ‘Therefore, if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.’ (Matthew 5:23-24). 

Hence, if you persist in offering gifts of worship to God, without first being reconciled to your brother, God is not accepting that gift. No matter how many times you offer it. Because in offering any gift, including worship, without reconciliation, you’re behaving like the Samaritans. They chose to pick and choose which parts of the scriptures they wanted to obey. 

Fifthly, and finally in Temple’s definition of worship, we come to the phrase which says: “to worship, is to have our wills devoted to the purpose of God’. 

"Having our wills devoted to the purpose of God" speaks to our willingness to surrender all our thoughts, ideas, plans, ambitions, concerns, fears, possessions and all else to the control of God. It is to submit to God and come under the Lordship of Jesus Christ. Which brings us into alignment with the will and purpose of God for our lives. The act of devoting our wills to the purpose of God is rooted in trust, obedience, and acknowledgment of God's sovereignty and benevolence. It speaks of Submission and Trust. It demonstrates a willingness to trust in God’s wisdom and plan rather than relying on our own understanding. It signifies alignment of our plans with God's purpose. When we devote our wills to the purpose of God in worship, a transformation of our lives and attitudes take place. This transformation is done through the power of the Holy Spirit as we cannot do this ourselves. The call to submit to God in this way is a test of our obedience. A test to see if were really willing to trust God and stop relying on ourselves. And we will find, that as soon as we obey in this manner, that we will receive the peace of God that surpasses all understanding.

The question I therefore ask: Is this true about us individually and collectively as we ponder this topic of worship? Is God the Lord of our lives? On a daily basis are we saying to our heavenly father: ‘God not my will, but your will be done in me’? Is our meat and drink, that which gives us greatest delight, to do the will of God? Is God increasing in our lives, and is our personal ego or self decreasing? Or are we stuck on wanting to do it our way? 

Around the year 1900, Elisha Hoffman wrote a very beautiful hymn entitled: "Is Your All on the Altar?" The hymn says in part: ‘Is your all on the altar of sacrifice laid? Your heart, does the Spirit control? You can only be blest, and have peace and sweet rest, as you yield Him your body and soul. Is our will devoted to the purpose of God, or are we still doing things our way, like the woman at the well who was destroying marriages, homes and lives and still saying she was worshipping?  Indeed, if we consider worship as Temple defines it, the church would be well served. 

Thus, we come to the end of this inspired definition of worship and will now move on to the other four points in part one of this message. But before we move on, let us recap the salient truths in defining worship as laid out by william Temple. “Worship is the nourishment of the mind upon God's truth. Worship is the quickening of the conscience by God's holiness. Worship is the cleansing of the imagination by God's beauty. Worship is the response of my life to God's plan for my life.”

The Locale of Worship

Firstly, we looked at defining worship, next, we want to move on to “The Locale of Worship” This is the second aspect of the topic: The Act of worship. 

The locale of worship refers to a place where people gather to worship, pray, and engage in religious practices. Psalms 24: 1-2 says: The earth is the Lord's, and the fullness thereof; the world, and they that dwell therein.  For he hath founded it upon the seas, and established it upon the floods; and Isaiah 66: says:  Thus, saith the Lord, the heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest?  For all those things hath mine hand made, and all those things have been, saith the Lord. Isaiah 66: 1-2

Thus, for the Christian, because God in omnipresent there is no physically set or defined place of worship. Jesus himself made that clear in John 4 when he said: ‘it is neither on this mountain nor that mountain that we worship God. God is a Spirit and what He wants is for people to worship Him in Spirit and in truth.’ 

Yet, though there is no defined physical place from which to worship God, in a spiritual sense, there is still a defined place/space. And that defined place is in God’s presence. Because worship always takes place before the throne of Almighty God. That is why Hebrews 12: 22 tells us: ‘But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem.

Theologian R. C. Sproul therefore reminds us that as Christians when we worship, that we do so in the presence of Almighty God. A fact that is even more significant when we as believers gather together for corporate worship. This is because God in spirit and where He is, we are.   We are never away from his presence, especially when we gather in corporate worship to his name.  Thus, as Hebrews 12:2 says, we worship in the heavenlies at Mount Sion, the city of the living God, the heavenly Jerusalem. 

According to Sproul, the writer of the book of Hebrews wants us to understand that when we worship, we actually ascend into heaven. We walk over the threshold and we make a transition, a spiritual transition from the profane to the Holy, from the secular to the sacred, from the common to the uncommon, from the earthly to the heavenly. This transition happens only if we are in Jesus Christ. And it is there that true worship begins. Listen, if you can, find RC Sproul's messages on ‘The Glory of God’. He says it all way better than I ever could. 

Let’s take a few minutes to go over the passage in Hebrews so that we can understand the locale of worship and grasp the fundamentals of what this means.  

Hebrews 12: 18-29 reads as follows: ‘For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest,  And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more: (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart:  And so terrible was the sight, that Moses said, I exceedingly fear and quake:)  But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,  And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.  See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven:  Whose voice then shook the earth: but now he hath promised, saying, yet once more I shake not the earth only, but also heaven.  And this word, yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.  Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear:  For our God is a consuming fire. to an innumerable company of angels, to the general assembly and church of the firstborn who are registered in heaven, to God the Judge of all, to the spirits of just men made perfect, to Jesus the Mediator of the new covenant, and to the blood of sprinkling that speaks better things than that of Abel’.

In this passage, we are given a description of what it was like the first time God met with His people. The writer of Hebrews, referencing Exodus 20, tells us that at this first meeting on Mount Sinai, where the commandments were to be received that: 

1. The mountain was fenced off; there was no trespassing on pain of death.

2.  The people were commanded to wash their clothes and abstain from sexual relations.

3. There was thunder, lightning and a thick cloud.

4. There was the sound of a trumpet, calling forth the nation to meet with God.

5. There was more smoke, like a furnace, and earthquakes. 

6. Then the trumpet sounded long – until Moses spoke, and God Himself answered.

7. God spoke to Israel from Sinai, but warned them in every way possible to stay away.

All these precautions were taken by God and Moses because in that encounter, Moses was about to enter into the presence of God. God would come down on the mountain and speak with Moses face to face. 

The writer in Hebrews tells us that this is not what New Testament worship is about. For we no longer come to God with such fear and trembling. But then he tells us where, and when, and how, we worship.  But ye have come to Mount Zion to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, to the general assembly and church of the firstborn who are registered in heaven, to God the Judge of all, to the spirits of just men made perfect, to Jesus the Mediator of the new covenant, and to the blood of sprinkling that speaks better things than that of Abel. (Hebrews 12: 22-24). The writer therefore tells us plainly, that when we meet with God, we still come into His presence though in a better place.

The phrase ‘But you have come to Mount Zion’ tells us plainly that we are in a different place. Our relationship with God is not modelled after Israel’s experience on Mount Sinai. We come to God’s other mountain, Zion, the name of the hill upon which Jerusalem sits. The law came to Sinai; the cross was on Zion. The city of the living God, the heavenly Jerusalem; to an innumerable company of angels; to the general assembly and church of the firstborn who are registered in heaven; to God the Judge of all, and to the spirits of just men made perfect; to Jesus the Mediator of the new covenant; to the blood of sprinkling that speaks of better things than that of Abel.  

The lesson is plain. We shouldn’t come to Mount Zion therefore as if we were coming to Mount Sinai. Thus, we can put away our hesitation, be encouraged and get bold in coming to God. But it’s necessary to remind ourselves that ‘the invitation to come boldly is not to come arrogantly.’ As Sproul reminds us, when we enter into the heavenly holy of holies to worship God, we need to consider what kind of behaviour and activity is appropriate in this place, especially when we consider the company (other participants) among whom we worship and the posture that they adopt. 

The Locale of worship therefore is always in the presence of Almighty God. Thus, even though we know that when we worship, it is not in a defined physical place, the fact is, we are in a holy space, in the presence of God. This realisation should make us consider the following: What should our attitude be in the presence of such a sovereign as Almighty God? What should our mindset be in such a holy space?  What should our manner be?  

And this is where it may seem complicated, or out of date, but also, what should our code of dress be like in that place of worship? Am aware that in our modern church culture, we despise clothes-line preaching or preaching telling us how to dress. So much so, that we boldly misquote the verse in Joel 2.13. In that passage God said to the people ‘rend your hearts and not your garments. This was because God was tired of the people sinning and then tearing their garments as a traditional sign of mourning or repentance while still persisting in wrongdoing. God therefore called the people to rend or tear their hearts instead. A sign that true internal repentance had taken place driven by a genuine change of heart, rather than just a superficial, external show of grief.  

But in place of the actual verse, which says to ‘rend/tear your heart’; modern day Christians have substituted a new version that says: ‘render meaning to bring, your heart and not your garment. Suggesting, that the way one dresses in coming to God does not really matter as long as the heart is right. But this statement if left unqualified, is open to dangerous misinterpretation. Because while we get the point that people, even in the misquoting the verse are trying to encourage persons to focus on genuine inner repentance rather than superficial outward acts. The Bible still insists on modesty in dress as a necessary part of our christian walk. Modesty, in dress as prescribed in scripture thus serves as a true reflection of the state of our hearts. Hence, in both 1 Peter3:3-4 and 1Timothy 2:9 there is stern warning against excessive adornment on one hand and skin exposure on the other. In the eyes of God our motivations matter and so the intention behind clothing choices is always important. Thus, dressing to intentionally draw sexual attention to one-self, or to outperform others is certainly immodest. Thus, scripture reminds Christians to be mindful of others and ponder the impact the way they dress can have on those around them. Modesty in dress signifies humility, self-control, and a reflection of God's glory. Our bodies are the Temple of the Holy Ghost. Consequently, although worshippers no longer come to Mount Sini under fear of death, because of the way one dresses or other externals; we should never come into God's presence irreverently. Nor in any kind of drab, don't-care way. To come with such an attitude is to be deceived by a lie from the pit of Hell. 

The truth is, the fact that one wouldn’t go into the presence of an earthy sovereign shabbily dressed. Neither should we do it to Almighty God. Especially when we are in a position to do better.  God’s stern dislike concerning how one treats to holy things is clearly stated in Scripture. In Malachi, God spoke to the people concerning their manner in approaching Him. He said:  

A son honoureth his father, and a servant his master: if then I be a father, where is my honour? and if I be a master, where is my fear? saith the Lord of hosts unto you, O priests, that despise my name. And ye say, wherein have we despised thy name?  Ye offer polluted bread upon my altar; and ye say, wherein have we polluted thee? In that ye say, the table of the Lord is contemptible.  And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the Lord of hosts. ye brought that which was torn, and the lame, and the sick; thus, ye brought an offering: should I accept this of your hand? saith the Lord. But cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing: for I am a great King, saith the Lord of hosts, and my name is dreadful among the heathen. (Malachi 1:6-14). 

Sadly, what many miss or don’t seem to get in God’s stern rebuke in response to such contemptable behaviour towards him is this: God declares: “I AM A GREAT GOD AND YOU CAN’T DISRESPECT ME AS YOU PLEASE BECAUSE I WANT YOU TO UNDERSTAND: That from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the Lord of hosts”. 

This tells us plainly that God must be approached and served and worshipped with honour and dignity. I am afraid, however, that our modern somewhat rather overly relaxed or lazy approach to doing church, characterised by a hands-off, lack of intervention attitude. Hence, the willingness to let things slide and allow new converts to continue in wrongdoing until people figure it out for themselves is an offense to God. Similarly, this laissez-faire attitude towards modern worship has distorted a correct view of God and a correct view of worship. People need to know, hence, they need to be reminded that we serve a great God, and in worshipping him nothing less than our best will be accepted. 

In the modern era it is shocking, how some of the quietest, most lethargic, un-excited un-zealous people in the pew during worship and church assembly; suddenly come alive finding excitement and enthusiasm once they are outside the walls of the church. And heaven help us if we have to be in their company at a bar, or watching a game of football, cricket, rugby or basketball with them. Or doing whatever else tickles their fancy. Yet in worship to God, they have no zest.  

A look at how the Angels in heaven respond to God in worship, might help us in getting the right perspective in worshipping God. Take a look at how the angels in God’s presence worship Him. This vision is found in Isaiah 6: 2-3. The Bible text describes a vision of heavenly beings called seraphims. Each with six wings. They use two wings to cover their faces, two to cover their feet, and two to fly. They are also described as crying out to one another, proclaiming the Lord of hosts as holy, and stating that the whole earth is full of His glory.  The act of covering their faces and feet is a sign of humility and awe in the presence of God, as they cannot fully comprehend His glory. And even so, while they cover themselves, they cry Holy, holy, holy. This is a declaration of God's profound holiness, so profound that it fills the entire universe.  

Tell me, therefore, is this the God that you think you ought to come before in any old raggedy manner, or with an incorrect attitude?  Jesus tells a parable in Matthew 22: 11-12 of that passage, the King who had invited guest to the wedding of his son, says to one of the guests. ‘How dare you come in not having on a wedding garment?’ What seems ironic about this is that the man who was confronted about not having on a wedding garment and ultimately removed from the banquet and cast into outer darkness, had not been among the first nor the second group of invitees. In fact, he only found himself there, after the first and second invitations were dramatically rejected by those initially invited to the wedding. Thus, this man was in the third group, the forgotten group, almost. These were those who were invited only after the king realised that the wedding was about to start and that he would have an empty banquet hall. It was then that he said to the servants, ‘look, we have sent out two sets of invitations but none of those who were invited accepted’. Thus, being determined that he would not have a wedding with an empty banquet hall, he told, the servants to issue a third set of invitations. But this third invitation was made more broadly. All were invited, whether good or bad. So, the servants went out and told all those whom they found to come, and they came. The irony is, if all those who were told to come at the last-minute showed up, then one would think that it would be reasonably ok to expect that one man coming in without a wedding garment shouldn’t be such a big deal. But no, when the king came in to see the guests, he saw this man who was not wearing a wedding garment: and he said to him, Friend, how could you be so daring as to have come in here not having a wedding garment? And as might have been expected, the man was speechless. The king was very angry that the man entered the feast without wearing the required wedding attire and instructed his servants to bind the man and throw him into outer darkness. A question that comes to mind is this: What is the significance in this parable, of having the right attire? Commentators say it speaks to proper preparation. 

The wedding garment symbolises spiritual readiness, righteousness, and being prepared for God's presence. And while scholars still debate the full merits of this parable, they agree that the man without a robe was conspicuous by his difference. He came inappropriately dressed, and the king noticed. Thus, the man clearly was out of place. 

Trapp asks the question: Is it fit to come to such a feast in thy worst? In the leathern coats, in the tattered rags and menstruous clouts of wretched old Adam?

Spurgeon says, “He came because he was invited, but he came only in appearance. The banquet was intended to honour the King’s Son, but this man meant nothing of the kind; he was willing to eat the good things set before him, but in his heart, there was no love either for the King or his well-beloved Son.”  

When we apply that to worship, we come to honour God. Dare we come with an improper attitude or without our hearts and consciences being touched and sprinkled by pure water? The Bible says: ‘Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. (Hebrews 10:22).  Worship indeed has a locale. It is in God’s presence and that must be respected. 

The participants of Worship

Next, we come to the participants of worship. The writer of Hebrews makes it very clear that when we worship God, we do not worship God alone. In fact, the passage of Hebrews provides a complete list of all those who continually surround the throne, worshipping God. Thus, even as we approach, it says that there is ‘an innumerable company of angels, the spirits of just men made perfect, the general assembly and church of the firstborn’. 

LET’S BREAK DOWN THESE GROUPS. 

Firstly, the Bible says that we approach God in worship that there is ‘An innumerable company of angels. This refers to the countless angels who serve God and minister to believers. The bible clearly tells us that there are also angels who serve around the throne of God 24/7. Isaiah 6: 1-7:  In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.  And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. 

Revelation 4:8 also describes four living creatures around God's throne, each with six wings and eyes all around and within. They tirelessly proclaim "Holy, holy, holy, is the Lord God Almighty, who was and is and is to come!" This verse highlights the constant adoration and recognition of God's holiness and sovereignty. 

Then it says that as we approach God in worship, we come among ‘The spirits of just men made perfect’

This describes the souls of those who have lived righteously and have attained a state of perfection in heaven. 

It also says that in worship we come among: ‘The general assembly and church of the firstborn’

This highlights the unified gathering of believers, both earthly and heavenly, who are united in faith and have been redeemed by God. 

The term ‘General assembly’ refers to a gathering of people. In this context, it is the redeemed, both living and, in the afterlife, who are united in Christ. 

The term ‘Church of the firstborn’ speaks of the faithful who are part of God's family and are seen as His firstborn children, inheriting eternal life and are a part of His eternal kingdom. 

In worship we come To Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel". Hebrews 12:24: Jesus Christ is called the mediator of a "better covenant" because his new covenant replaces the old one with one that is established on "better promises" through his superior ministry as high priest. This new covenant, established through his sacrifice and intercession, fulfils the old law and offers a new, direct relationship with God through faith and repentance. But we come to Jesus who is also there with the father. Stephen, the first christian martyr as he was being stoned testified that In God’s presence Jesus is there: Acts 7:54-56: reads: “When they heard these things, they were cut to the heart, and they gnashed on him with their teeth. But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God”.

Thus, when we worship God, we do not do it alone. On a 24/7 basis, there are also others in the presence of God, constantly worshipping Him. Could someone please tell me where it says there that the unregenerate or the casual or the careless or the carefree are among those worshipping God? 

The Demeanour of Worship

Next, we come to the Demeanour of Worship. The demeanour of worship speaks to the manner, or conduct of worship. The behaviour we are to exhibit in worshipping God. The Bible tells us what our demeanour in worship ought to be. God is not to be worshipped in any other way not prescribed in the Holy Scripture. This means that the manner of worship must be according to Scripture. Our demeanour, decorum speak to our propriety in manners and conduct. Demeanour is about our appropriateness, or rightness. The Bible lays out the demeanour of worship as ‘faith’. – Faith is the demeanour or conduct of worship. We cannot worship without Faith.  

This is based on what Jesus meant when He pointed out: ‘they that worship God must worship him in spirit and in truth’. You can’t worship a God you don’t believe in and commit to. Worship is faith-based and Spirit-led. Those who worship God must worship God in spirit and in truth, for the Father seeketh such to worship Him.  If you cannot understand infinite things, then you cannot worship. And the only way to understand infinite things is with the help of the Holy Spirit because only the infinite can understand the infinite. As John Owen says, ‘Infinite things are for faith and worship. Faith and worship will bring rest and satisfaction. Infinite glory can only be approached by faith.’ Thus, the unsaved can’t worship God, no matter how hard they try, and God forbid that we should try to make them do it. We need to encourage the unregenerate to be saved first, then lead them to worship God. Faith, therefore, is necessary for worship. Worship, at its core, is an expression of faith, a way of acknowledging and honouring God. 

Without faith, worship is merely an empty act, lacking the vital connection and conviction that make it meaningful.  We come together and worship every Sunday because we believe in God, as we put our faith in Jesus Christ. Jesus made it very plain in Matthew 11:27: ‘All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.’ Without the saving knowledge of Jesus Christ, we can never come to the position of truly being able to worship Him, as there is no other way to know God. 

Not even Saul, in spite of his religious pedigree, knew who God really was, as he had not yet come to a saving knowledge of Jesus himself; and Jesus is the only way to God. Thus, Saul, in spite of his immense zeal and religious conviction, wasn’t worshipping or honouring God.  That is why when Jesus confronted Saul on the road to Damascus, Saul’s first response is: ‘Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks.  And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do.’ (Acts 9:5-6). 

Hebrews 11:6 states, ‘But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.’ Coming to God in worship requires faith in His existence and in His rewarding those who seek Him earnestly. Faith fuels a relationship with God, while worship is a way to express confidence in that relationship with God, trusting in His care and provision. Without this faith, it's difficult to fully appreciate and treasure God's presence. Therefore, worship strengthens faith. Worship then is not just a song or ritual, but a way of life that demonstrates and expresses faith in God. Thus, the only demeanour or manner of worship to God is through faith.  

The Depth of Worship

Finally, we come to the ‘Depth of Worship’. The Depth of Worship’ is the last of the five aspects of the part one of the series. The Depth of worship refers to the sincerity, intensity, and personal engagement that accompanies worship. R C Sproul describes it as weighty. The profoundness of what worship really is and what it represents.  It's about moving beyond superficial praise and entering into a deeper, more intimate relationship with God through worship. It is where we ascribe dignity, majesty, holiness to God in a way that is deep, profound, weighty, heavy.  The depth of our worship to God ought not to be travail but resounding with a measure of depth and profoundness. An understanding derived because of our awareness of the very character of God, His nature and attributes. It may be helpful for us to constantly remind ourselves by asking ourselves, do we really know the nature and the character of the God we worship? An in-depth analysis of the nature of God is embedded in Part two of this message. 

This lack of a thorough understanding of who really God is may be behind what critics call a fatal flaw in much modern worship. Much of modern worship is flawed for its lack of depth. Inherently, much modern worship is potentially more self-focus than God-focus. This is because, in way too many instances, there is a tendency for music to overshadow Scripture. The reason for this is that a lot of the theology in modern songs is shallow, superficial and lacking in religious doctrine. Hence, repetitive lyrics and loud music designed to incite the emotions have taken center stage. Thus, loud music, and repetitive lyrics coupled with flashing lights and stage smoke, or theatrical fog, moves worship into the realm of entertainment. This new style appears performance-oriented. Even loud and excessive at times. Some critics also express concern at the double tonged nature of modern worship with such easy shifts in lyrics from glorifying God to being self-referential. 

Today, even within some ‘established’ churches, the lights are dimmed, and the sanctuary is shrouded in darkness. Only the platform with the “worship leaders” are ablaze. A seasoned minister of the gospel, a good friend and mentor of mine once stated: “Hi, just a thought concerning worship groups, who face the darkened-out armies of the lord in bright light and coloured back drops. Methinks....whenever the   armies of Israel went into battle they were led by the priests and musicians into battle. Would it not be better if our worship team had their backs to the congregation and all the room filled with light, and LEAD US into battle and not entertain us.... just thinking”. 

Acting upon his thinking may indeed may be a good test of the depth of our worship. As those who lead us in worship, turn their backs to the congregation and focus on God. While those who are led, unable to see the faces of the ‘King Jehoshaphat appointed singers’, must now turn their minds heavenwards and look to God for inspiration and authenticity. Thus, eschewing the metaphysical energetic connections or vibrations of affinity; which is generated between the two groups, based solely on how they see each other perform. 

In essence, ‘The Depth of Worship’ is about moving beyond surface-level engagement and entering into a more meaningful and transformative relationship with God through worship. It's about actively participating in a way that honours God, expresses our devotion, and allows His presence to shape our lives.  Just a note here on the depth of worship and its connection to the type of songs we sing when we gather for corporate worship on Sundays and at other times. I repeat here an example used by Doctor Sproul. There is a very beautiful song which is originally an appeal to God to come to the aid of those in need. The song is thought to have spread from the islands to other Southern states and the North, as well as to other places outside the United States. The song is ‘Kum ba yah’, ' Come by Here’, transcribed by J. Cutting from the singing of H. Wylie, 1926. 

The song's lyrics, ‘Kum ba yah’ interpreted as ‘come by here,’ is an entreaty to God to come and help oppressed folk. The later verses of the song call out indications of suffering (‘someone's crying, my Lord’). This is indeed a beautiful song. Yet there are times when this lovely song will not suffice to express the depth of worship we feel for God. And it is then, that to express the depth of worship we feel, we turn to songs and writers like Charles Wesley, who wrote in 1738 to celebrate his conversion: 

And can it be that I should gain
An int'rest in the Savior's blood?
Died He for me, who caused His pain?
For me, who Him to death pursued?
Amazing love! how can it be
That Thou, my God, should die for me?

Refrain:
Amazing love! how can it be
That Thou, my God, should die for me!

2 'Tis mystery all! Th'Immortal dies!
Who can explore His strange design?
In vain the firstborn seraph tries
To sound the depths of love divine!
'Tis mercy all! let earth adore,
Let angel minds inquire no more.

Or another song: ‘The Cleansing Wave’ based on 2 Cor. 5.17 ‘Therefore if any man be in Christ, he is a new creature…’ written by Mrs Phoebe Worrell Palmer around 1873. The song says in part: 

1. Oh, now I see the crimson wave!
The fountain deep and wide;
Jesus, my Lord, mighty to save,
Points to His wounded side.

Refrain:
The cleansing stream I see, I see!
I plunge, and, oh, it cleanseth me!
Oh, praise the Lord, it cleanseth me!
It cleanseth me, yes, cleanseth me.

2. I see the new creation rise,
I hear the speaking blood;
It speaks, polluted nature dies,
Sinks ’neath the cleansing flood.

Or maybe the song: ‘Safe in the Arms of Jesus,’ or ‘Rescue the Perishing,’ or ‘Blessed Assurance,’ or ‘Saviour, More Than Life to Me,’ or ‘Pass Me Not, O Gentle Saviour’ by Fanny. J. Crosby. 

This is because we understand that as we get deeper into God, we cannot stand on the surface any more. 

Sadly, there is an uncomfortable and unnecessary antagonism in churches among people today for having to choose between which songs to sing because some church anthems of the faith have been discarded in favour of more modern contemporary songs. Don’t get me wrong, I love all songs about God as long as they have good theology. But way too many modern songs focus more upon the worshipper or creature rather than upon God, the creator.  Worship is about God, not about us. And as believers, we need to be maturing, and the surface songs that got us moving when we first came to Christ must give way to deeper, more spiritual songs today. We need to come off the milk and start eating meat. Hebrews 5:13-14 says, ‘For every one that useth milk is unskilful in the word of righteousness: for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.’

One song that beautifully illustrates the need to move beyond our basis stage and go deeper into worship and the things of God is the song: The mercy of God is an ocean divine, written by A. B. Simpson in 1891. 

Verse one says: The mercy of God is an ocean divine, A boundless and fathomless flood; Launch out in the deep, cut away the shore line, and be lost in the fullness of God.

The chorus says: Launch out into the deep, O, let the shore line go, launch out, launch out in the ocean divine, out where the full tides flow.

Verse two says:  But many, alas! only stand on the shore, and gaze on the ocean so wide; They never have ventured its depths to explore, or to launch on the fathomless tide. 

Verse three says: And others just venture away from the land, and linger so near to the shore, That the surf and the slime that beat over the strand, Dash o'er them in floods evermore. 

Verse four says: O let us launch out on this ocean so broad, Where the floods of salvation e’er flow; O, let us be lost in the mercy of God, Till the depths of His fullness we know. 

Our depth of worship needs to go deeper, as in Ezekiel 47. In this encounter, the prophet moves from water around his ankles to water covering his head. The prophet Ezekiel,1:12, describes a vision of a river flowing from the temple in Jerusalem, bringing life and healing to the land, including the Dead Sea. The river starts as a trickle but grows increasingly deeper and wider, eventually flowing into the sea and making it fresh. This vision is interpreted as a symbol of spiritual renewal and the transformative power of God's grace. In Ezekiel, the river flows into the Dead Sea and makes it ‘alive’ again with fish and vegetation. It reads as follows: 

Afterward he brought me again unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward: for the forefront of the house stood toward the east, and the waters came down from under from the right side of the house, at the south side of the altar. Then brought he me out of the way of the gate northward, and led me about the way without unto the utter gate by the way that looketh eastward; and, behold, there ran out waters on the right side. And when the man that had the line in his hand went forth eastward, he measured a thousand cubits, and he brought me through the waters; the waters were to the ankles. Again, he measured a thousand, and brought me through the waters; the waters were to the knees. Again, he measured a thousand, and brought me through; the waters were to the loins.  Afterward he measured a thousand; and it was a river that I could not pass over: for the waters were risen, waters to swim in, a river that could not be passed over.  And he said unto me, Son of man, hast thou seen this? Then he brought me, and caused me to return to the brink of the river.  Now when I had returned, behold, at the bank of the river were very many trees on the one side and on the other. Then said he unto me, these waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed. And it shall come to pass, that everything that liveth, which moveth, whithersoever the rivers shall come, shall live: and there shall be a very great multitude of fish, because these waters shall come thither: for they shall be healed; and everything shall live whither the river cometh.  And it shall come to pass, that the fishers shall stand upon it from Engedi even unto Eneglaim; they shall be a place to spread forth nets; their fish shall be according to their kinds, as the fish of the great sea, exceeding many.  But the miry places thereof and the marishes thereof shall not be healed; they shall be given to salt.  And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.

This passage in Ezekiel symbolises the life-giving power of the Holy Spirit. Through whom we can go into deeper depts in our knowledge, understanding, love and worship of God. It’s as in the old temple, where those called by God to minister had to move from just being in the courtyard. They needed to move beyond the courtyard and come into the Holy place. But they could not stop there, they needed to go deeper and right into the Holy of Holies. The place where worship of God takes place. I therefore appreciate the way how Catherine Mullen says it: ‘Take me past the outer court, and through the holy place, Past the brazen altar, Lord, I long to see your face, pass me by the crowds of people and the priests who sing their praise Lord, I hunger and thirst for your righteousness and it's only found one place. Take me in to the Holy of Holies and take me in by the blood of the Lamb. And take me in to the Holy of Holies, and take the coal, cleanse my lips, Here I am.’ 

This is the end of the sermon: The Act of worship. The Act of worship is Part one of the three-part series entitled: Pure Worship & The Glory of God in Worship. Thanks for listening and God bless. Amen!