Worship Meaning

Worship Meaning
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If Christianity is the transformation of rebels into worshipers of God, then it is imperative for the Christian to know and understand what constitutes biblical worship. One may always consult Webster's Dictionary for the precise meaning of worship (adore, idolize, esteem worthy, reverence, homage, etc.). Yet truly defining worship proves more difficult because it is both an attitude and an act.
Worship Ancient and Modern . Both the Old and New Testaments admit the possibility of false worship, usually associated with idolatrous cults and gross misconduct ( Deut 7:3-6 ). For example, the Canaanites practiced ritual prostitution and infant sacrifice under the guise of worship to gods like Molech and Baal ( Lev 18:6-30 ; 20:1-5 ), while Paul found little had changed in the practice of idolatrous worship in Greek Corinth of the first century a.d. ( 1 Cor 6:12-20 ; 10:14-22 ). The psalmist recognized the folly of such false worship, noting that those who make idols will be like them ( Psalm 115:2-8 ). The prophets, too, warned against idolatry, a fatal attraction for the people of God ( Eze 14:3-7 ). Sadly, the biting sarcasm of these divine messengers, who decried images with plastered eyes that had to be nailed to shelves to prevent them from toppling over, fell on deaf ears — as deaf as those of the idols they had fashioned ( Isa 41:5-7 ). In the end, of course, these "stumbling blocks" of wood, stone, and precious metal overlay could not save Israel ( Isa 44:17 ).
The antidote Jesus commended in his discourse with the Samaritan woman remains the best preventive against false worship ( John 4:23-24 ). All true worshipers must worship God in "spirit and in truth." That is, true worship takes place on the inside, in the heart or spirit of the worshiper (cf. Psalm 45:1 ; 103:1-2 ). Worship pleasing to God must be unfeigned and transparent, offered with a humble and pure heart ( Psalm 24:3-4 ; Isa 66:2 ).
But this is not enough. Worship "in truth" connects the heart or spirit of worship with the truth about God and his work of redemption as revealed in the person of Jesus Christ and the Scriptures. David understood the importance of worshiping in truth and the necessary linkage between "truth" and the Word of God when he wrote, "Teach me your way, O Lord, and I will walk in your truth; give me an undivided heart, that I may fear [i.e., worship] your name" ( Psalm 86:11 ; cf. Psalm 145:18 ). Here both the Old and New Covenants agree! The true worship of God is essentially internal, a matter of the heart and spirit rooted in the knowledge of and obedience to the revealed Word of God.
The Bible also warns of more insidious forms of false worship, namely, religious syncretism and religious hypocrisy. Religious syncretism is a process of assimilation that incorporates elements of one religion into another. As a result, the basic tenets and character of both religions are fundamentally altered. For the Hebrews during Old Testament times this religious syncretism usually involved the union of Mosiac Yahwism and Canaanite Baalism. The prophet Elijah chided the people for attempting to "waver between two opinions" ( 1 Kings 18:21 ), and the subsequent contest on Mount Carmel between the prophet of God and the prophets of Baal demonstrated the superiority of Yahweh's religion. In the New Testament Jesus took issue with those who mixed faith and materialism when he declared, "you cannot serve both God and Money" ( Matt 6:24 ); Paul continually battled those who preached a different gospel, one that perverted justification by faith in Christ by blending the teachings of Judaism and Christianity ( Gal 3:1-14 ).
Hypocrisy is a pseudo-pietism that pays "lip-service" to covenant keeping and social justice ( Jer 12:2 ), and exhibits all the external trappings of true worship of God. However, this worship is "godless, " based as it is on rules formulated by human teachers ( Isa 29:13 ). Additionally, this false piety is also lawlessness, in that it multiplies sacrifices while it tramples the poor ( Amos 5:11 Amos 5:21-24 ). The impious and insincere nature of this worship is further characterized by a consistent pattern of infidelity to Yahweh's covenant ( Jer 12:10 ). Much later, Jesus described religious hypocrisy as both "play-acting" ( Matthew 6:2 Matthew 6:5 Matthew 6:16 ) and godlessness (worshipers who were outwardly pious but inwardly profane, Matt 23:13-29 ). Nonetheless, their end is the same in either covenant: the pseudo-pious or hypocritical worshiper is rejected and judged severely by almighty God ( Jer 14:11-12 ; Matt 23:35 ).
Worship in the Old Testament . The study of the Old Testament worship is important for at least two reasons. First, the Old Testament Scriptures are part of the Christian canon, which means these documents are valuable for the Christian church as divinely inspired revelation of God and authoritative for the life of the church at least in theological principle, if not in literal teaching. Second, the life of the Israelite nation depicted in the accounts of the Old Testament provides the pattern for public worship found in both Judaism and Christianity.
The God of Israel . The object of veneration in the Old Testament was the God of creation ( Gen 1:1-2 ), the God of covenant revelation ( Gen 12:1-3 ), and the God of redemptive Acts in history ( Exod 20:2-3 ). This God, Yahweh, merited the worship and devotion of the Hebrew people both for who he is and for what he does.
The God of the Old Testament is utterly holy and thus transcendent, inaccessible, mysterious, and inscrutable ( Psalm 99:3-9 ). But if this alone were true about God, why worship such a terrible and awesome deity? Happily, this same God is also the "Holy One among you" ( Hosea 11:9 ), a God who at once dwells "in a high and holy place, but also with him who is contrite and lowly in spirit" ( Isa 57:15 ). God merits worship because in his imminent presence he is able to answer those who call upon him and forgive their wrongdoings ( Psalm 99:8 ). It was this intimate presence of a holy God that prompted heartfelt praise and worship ( Psalm 99:3 ) and the keen desire for holy living among the people of Israel ( Lev 19:2 ).
And yet, this were not enough if God was not sovereign in all of his creation. The sovereignty of God indicates his absolute authority and power over all creation for the purpose of accomplishing his divine will. The God of Israel alone rules forever ( Exod 15:18 ) and accomplishes his sovereign plan among the nations ( Isa 14:24-27 ). Otherwise the Hebrews would have been little better off than the rest of the nations the Rabshakeh of Assyria chided, "Has the god of any nation ever delivered his land from the hand of the king of Assyria?" ( Isa 36:18 ). All this, the holiness of God, the holy imminence of God, and the sovereignty of God, make him a unique divine being. For the prophet Isaiah, the uniqueness of God constituted a call to worship the Lord as King and Redeemer of Israel ( 44:6-8 ; 45:20-23 ).
Despite the majesty and perfection of God's person and character, Hebrew worship would have been misplaced if this God were impotent to act, to intervene in the experiences of life on behalf of his worshipers. Hence, the activity of God in human history served as both a basis for Hebrew worship and justification of the worship of the particular God, Yahweh. Among all the deeds of God recorded in the Old Testament two are foundational to the idea of Hebrew worship. First is the activity of God in creating new relationships with Israel (and others) by yoking himself through covenant promise ("I will be your God") and covenant stipulation ("you will be my people") to establish a worshiping community in holiness. The second was the event of the Hebrew exodus from Egypt, God's redemption of Israel ( Psalms 77:13 Psalms 77:15 ) designed to prompt worship on the part of those who witnessed or later heard about Yahweh's dealings with the Egyptians ( Exod 18:10-12 ).
Hebrew Anthropology . While Hebrew anthropology affirms the individual is comprised of distinguishable physical and spiritual elements, there is no systematic distinction between the material and the immaterial, the physical and the spiritual in the Old Testament. According to the pattern of ancient Hebrew thought, a human being is an indivisible totality or unity. Thus, it is the whole person, not just the immaterial essence of an individual, which blesses the holy name of the Lord in worship ( Psalm 103:1 ).
This understanding of the synthetic nature and constitution of humanity by the ancient Hebrews is remarkably relevant for contemporary Christianity. The holistic emphasis of Hebrew anthropology affirms persons created in the image of God as indivisible unities, thus serving as a potent antidote for the far-reaching (and lethal) effects of Platonic dualism within Western thought. Acknowledging the interrelatedness of the physical and the spiritual dimensions in human beings also helps prevent establishing false dichotomies between the
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