Tag Archives: Worship

Scripture on Sunday – Psalm 15

Light through CloudsRead Psalm 15

I am writing these words in the guest room of our Melbourne friends who, over the years, have time and again shown us great kindness and hospitality, welcoming us into their home, and taking an interest in our lives, work, and family. What a privilege to be a guest in someone’s home, to find a place of welcome and acceptance, kindness, warmth and blessing. Thank you Gordon and Maggie!

And so it is with Psalm 15: “O Lord, who may abide in your tent? Who may dwell on your holy hill?” I might re-phrase it differently: “God, who can be a guest in your home? Who will you invite to live with you in your tent?”

It is important to begin, perhaps, with an acknowledgement that this psalm does not sit easily with Protestant convictions concerning grace, justification and acceptance with God. Must one work in order to find acceptance with God and entry into God’s house? Or is one freely welcomed on account of grace with no entry requirements whatsoever? It is equally important to recognise that this way of setting up the question, this either-or dichotomy, misrepresents not only Scripture, but Protestantism as well. As this psalm so clearly testifies, it has ever been the case that the call to be welcomed as God’s people includes within that call a responsibility, a concurrent call to holiness in the presence of the holy God. “Be holy, as I am holy!” (Leviticus 19:2; cf. 1 Peter 1:15-16).

Some modern commentators view Psalm 15 as an ‘entry liturgy’ in the worship of ancient Israel. As the pilgrims and worshippers assembled at the Jerusalem temple for one of the great annual festivals, the priests instruct them concerning the requirements which dictate entry into God’s presence (see also Psalm 24:3-6 and Isaiah 33:14-17). While it may well be that such liturgies occurred in ancient Israel, it is likely that the psalm should be understood in a more general sense than ‘entry’ requirements. It speaks of those who would not simply seek entry to God’s house, but who would abide and dwell in his presence. Thus it is concerned with the kind of life appropriate for those who would identify as God’s people, of those who would be guests in his house—and more than guests—children!

If verse one poses the essential question, the rest of the psalm supplies the answer. Craigie, notes that the psalm provides ten exhortations as the answer to the opening question, and that this structure indicates the function of the psalm:

This tenfold structure of conditions is analogous to the Decalogue in principle and with respect to the sense of wholeness, though there are no precise inner correspondences between the conditions and the Commandments. Rather, the tenfold structure suggests once again the didactic context of the wisdom school; young persons were being instructed to tick off, as it were, on their ten fingers the moral conditions prerequisite to participation in worship. Thus the conditions for admission to worship are apparently presented here in the curriculum of moral instruction and symbolically represent morality in its entirety, rather than covering every facet of the moral life in detail (Craigie, Psalms 1-50, 150-151).

Despite the evident attractions of Craigie’s view (and its equally evident applicability to pastoral work and parenting), I prefer to think of the second verse as the answer to the question, with vv. 3-5b providing illustrations and amplifications of the answer given in verse two. The second verse lists three overarching criteria for those who would ‘dwell’ in God’s presence: they are those who walk with integrity, who work righteousness, and who speak truth in their own hearts. I find in this characterisation a certain correspondence with Micah 6:8:

With what shall I come before the Lord, and bow myself before God on high? …
He has told you, O mortal, what is good; and what does the Lord require of you, but to do justice, and to love kindness, and to walk humbly with your God?

To ‘walk with integrity’ suggests congruence between one’s private and public self: ‘what you see is what you get.’ The word itself (tāmîm) refers to wholeness or completeness, to be ‘perfect’ in the sense of blameless; thus it speaks of wholehearted devotion and consecration to the Lord (Vangemeren (ed.), New International Dictionary of Old Testament Theology and Exegesis, vol. 4, 307). To ‘work righteousness’ speaks of active goodness, especially in relationship toward others, and so corresponds to Micah’s “to do justice and to love kindness.” To ‘speak truth in [one’s] heart’ rules out the kind of self-deception whereby we are wont to rationalise bad behaviour and impure motives (Charry, Psalms 1-50, 71). It refers to an inner honesty with oneself and before God, an acknowledgement of the truth about ourselves, including our own brokenness and sin. Such confession orients us humbly toward God, and prepares us for genuine worship.

Verses 3-5b then unpack these positive characteristics with reference especially to the way in which we speak, relate with others, and use our money. This in itself is significant: true righteousness has more to do with character and relationships than it does with ‘religious’ acts and activities. God is concerned with relational and social holiness and not simply with personal morality, although that, too, is important. The righteousness which is to characterise the people of God consists in truthful speech, generous use of our resources, and care of our neighbour.

It is of interest that the psalm uses both positive and negative descriptions to describe the character of the righteous, since righteousness consists not only in active goodness but also in the absence of evil (Craigie, 151). The righteousness person does not slander, does not take bribes, etc. What is proscribed protects the neighbour and acts as a brake or restraint on our own tendencies. It may be that the positive descriptors set forth the path of righteousness that we are to walk, while the proscriptions act as fences to keep us from wandering from the path.

Inner dispositions, self-regulation, and habitual practices come together for the formation of virtue. This is a life that pleases God and is fitted for worship. But who could possibly meet these exacting standards? Here, once more, Craigie’s pastoral wisdom is evident:

In the history of Christian and Jewish worship, there have emerged two extremes toward which the worshipper may be tempted to move. On the one hand, there have been times when the holiness of God has been stressed so powerfully, that the ordinary mortal has felt it impossible to approach God in worship or prayer. On the other hand, the open access to God in prayer has sometimes been so stressed that admission to God’s presence becomes a thoughtless and casual matter. Between these two poles, there is a proper median: there is indeed access to the Holy God in worship and prayer, but it must be employed carefully, not casually, with appropriate preparation and reverence. … One the one hand, we must live in such a way that we may prepare for worship with integrity, without hypocrisy; on the other hand, the introspection involved, prior to worship, clarifies beyond any doubt the need for forgiveness (152-153).

The psalm climaxes with a wonderful promise: “Those who do these things will never be moved.” Surely this refers back to the opening question: never moved from God’s presence and grace, regardless of circumstances that arise on earth.

The Beauty of Worship

Beautiful CreationThe last few weeks have been very busy—too busy, actually. Hopefully things will settle into a more sustainable rhythm in the next week or so. So apologies for fewer posts than usual, especially on Sundays, which typically have been the backbone of the blog.

On Saturday morning just past, I was privileged to speak at one session of the Worship for the Rest of Us conference, sponsored by the church I attend. It was a very positive morning with between 70-80 people present, including pastors, worship leaders, worship team members, etc. My role was to speak to the theology of worship and relate it somewhat to practice. As part of my presentation I provided my easy definition of worship: All that we are responding to all that God is, as well as a classic “definition” provided by William Temple. I first heard this definition many years ago and have always loved the holistic sense of it:

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, and to devote the will to the purpose of God.

I appreciate the God-centredness of the definition, as well as the incorporation of a range of different elements in any given service of worship. I also appreciate the various aspects of the human personality touched and shaped by holistic worship: the conscience, mind, imagination, heart and will. It would be possible to extend the definition to include the affections, and even the body, since so much testimony concerning worship in the Old Testament includes a physicality often missing in contemporary worship.

The definition tempts me to ask, “What part of myself might I have left home today?” Did the worship of God challenge my will? Did I need to bring my mind, or was the worship mindless? Was my heart stirred by a vision of God and God’s grace, power, wisdom and love?

All of Temple’s points are important, though I wonder if his phrase “to purge the imagination by the beauty of God” is perhaps the most under-rated and therefore perhaps the most necessary in the contemporary church? In his Christ Plays in Ten Thousand Places, Eugene Peterson includes a profound section on the “conversion of the imagination.” In some sense, we are not truly, at least not fully, converted if our imaginations are still captive to the ways and mores of the world. If our identity and way of being in the world is captive to an imagination trained in greed, violence, self-centredness, and impurity, it is very unlikely we can truly live in and represent the way of the kingdom of God.

That Temple wants our imaginations filled with the beauty of God is telling. The Bible speaks of the beauty of holiness. Beauty is considered one of three “transcendental properties of being,” along with truth and goodness. A function of Christian worship, according to Temple, is to fill our minds and imaginations with a vision of the infinite beauty of God. It may be that this is one reason why the church in ages past sought to incorporate architectural and liturgical beauty into its services of worship.

But there is also paradox here: how does one view communicate the “beauty” of the cross, which in itself, was an event of abject horror and abuse? At times, human sinfulness turns beauty into degradation, ugliness and shame. Conversely, the Saviour enters into the depths of our degradation and shame in order to redeem us, that beauty may be truly restored yet not idolised. Finding beauty in God, however, means we may legitimately be drawn to and worship beauty without falling into idolatry. And perhaps, by worshipping the source and measure of all beauty, we might even reflect and pursue that beauty in the world that God has made.

Scripture on Sunday – Exodus 31:1-11

Supermarket WorkerAs I was reading the Bible one morning this week, I had “a moment.” Not a major moment, a life-transforming moment, not a remember-this-for-the-rest-of-my-life-because-God-spoke-to-me moment, not a spiritual experience moment, but a moment nonetheless. The passage I was reading was Exodus 31, where the Lord tells Moses about Bezalel and Oholiab, two master craftsmen who are to take charge in the construction of all that God has commanded Moses to build with respect to the tabernacle and its furniture, as well as the high priest’s garments and accoutrements.

I love these kinds of moments—an “ah-ha” moment, a moment of inspiration or understanding, of fresh vision, of renewed understanding, of seeing something I had not quite seen before in the scriptures. It came simply as an insight or an idea, yet perhaps from the one Spirit who not only inspired the scriptures in ages past but continues to confirm them and speak through them afresh in every generation. The passage tells of God equipping Bezalel with his Spirit. I have heard that this is the first occasion in the Hebrew Bible in which a person has been said to be “filled with the Spirit of God” (v. 3). The whole passage reads,

The Lord spoke to Moses: See, I have called by name Bezalel son of Uri son of Hur, of the tribe of Judah: and I have filled him with the Spirit of God, with ability, intelligence, and knowledge in every kind of craft, to devise artistic designs, to work in gold, silver, and bronze, in cutting stones for setting, and in carving wood, in every kind of craft. Moreover, I have appointed with him Oholiab son of Ahisamach, of the tribe of Dan; and I have given skill to all the skilful, so that they may make all that I have commanded you. … They shall do just as I have commanded you.

The question raised by this passage concerns whether this infilling of the Holy Spirit was given to Bezalel specifically for the task of construction of the tabernacle and all that that involved, or whether it was a more general filling which enabled him to become the craftsman he was.

I have always simply assumed that God was equipping Bezalel for this particular task. This view understands the anointing of the Spirit as the empowerment of God’s people for particular forms of service, mainly leadership or prophecy in the Old Testament, or a broader range of activities in the New Testament. In particular, then, this work of the Spirit falls under the redemptive work of the Spirit in the lives of those who are already God’s people.

The “moment” I had last week was a sudden realisation that what we often understand as the innate talents and abilities of a person—which must be developed, honed and trained, to be sure—are, or at least may be, the very specific gifts of the Holy Spirit to each individual. This passage suggests that in the case of Bezalel, Oholiab and “all the skilful,” the very skills that these possess, as well, therefore, as the initial abilities which make such skill development possible, are the gift of the Holy Spirit. This indicates further the creational presence of the Holy Spirit with every person, assuming, legitimately I believe, that every person has some skill, some talent, some orientation or ability which singles them out as gifted and unique. It may be an ability in the realm of mathematics, sports or colours, of abstract thought or mechanics, of music, comedy, baking, or any other innumerable possibilities.

If my meditation has any validity, this verse suggests that

  1. There is no person devoid of the Spirit’s grace in a creational if not a redemptive sense. Given that the divine ruah is the life principle in humanity (see Genesis 2:7; Psalm 104:29-30), there is no person outside of the Spirit’s creational ministry in any case; but this adds an additional layer of meaning to that ministry.
  2. The talents and abilities of people are not simply natural gifts, but gifts of grace given by the creator Spirit. These may be distinguished, of course, from the “spiritual gifts” in passages such as 1 Corinthians 12:4-11, which are special gifts given to members of the body of Christ for evangelism and edification. But they are gracious gifts nonetheless.
  3. God gives these gifts as means by which we might join God in his creative work. Each of the abilities mentioned in the text are creative expressions, intended for the worship, service and glory of God. More broadly, however, they are also the kinds of work which contribute to the common good of the community generally.
  4. Although the text speaks particularly of various crafts, the idea might legitimately be extended to other arts, and to all forms of work which add to the commonwealth.
  5. The gifts, talents and abilities of others are gifts to be welcomed and celebrated as the diverse and empowering grace of the Spirit—with the acknowledgement, of course, that such gifts can be turned in directions never intended by the Spirit.
  6. Our gifts and talents are to be nurtured and developed so that we might become skilful in our work, contributing as best we can as valuable members of our society—though our value as persons can never be reduced to the contribution we are able—or unable—to make.
  7. That our work—when we are using and developing the grace given to us—is divine service and divine stewardship, a means of glorifying God. While we should never worship our work, our work may indeed become worship.

In sum, work is a dignified activity, a means by which we not only express the innate and developed gifts with which we have been endowed, but contribute to the common good and glorify the God who has so graced us. Work, then, as a “structure” within the created order, is to be welcomed and celebrated. Further, if at all possible, our work should be an expression of those particular gifts that we have received. I suspect that then we will not only make a contribution, but will find a degree of satisfaction and joy in our work that may otherwise escape us. This is not always possible in formal employment. If so, perhaps we can find other ways of bringing these gifts to expression in life-affirming, community-building and God-glorifying ways.

Worship on Sunday – Glorious Day

Sometimes—not often—I hear a worship song that I like immediately. It happened the first time I heard In Christ Alone, and it happened with this song as well. Perhaps it is because there is a kerygmatic element to them: both songs tell the story, proclaim the gospel, preach Jesus. And yet the pro me element is also palpable—“living he loved me.” Enjoy!

(If the video does not work, go to the band’s website where there are also other videos, including the story behind the song.)

One day when heaven was filled with his praises
One day when sin was as black as could be
Jesus came forth to be born of a virgin
Dwelt among men my example is he
The Word became flesh and the light shined among us
His glory revealed

Living he loved me, dying he saved me  
Buried he carried my sins far away         
Rising he justified freely forever   
One day he’s coming O glorious day! O glorious day!

One day they led him up Calvary’s mountain
One day they nailed him to die on a tree
Suffering anguish despised and rejected
Bearing our sins my Redeemer is he
The hands that healed nations stretched out on a tree
And took the nails for me

One day the grave could conceal him no longer
One day the stone rolled away from the door
Then he arose over death he had conquered
Now ascended my Lord evermore
Death could not hold him, the grave could not keep him
From rising again

One day the trumpet will sound for his coming
One day the skies with his glories will shine
Wonderful day my beloved one bringing
My Saviour Jesus is mine