Worship Him

Copyright 2000 by Pete Geli, Jr. All Rights Reserved. This document may be freely distributed via the following means - Email (including listservers), Usenet, and WorldWideWeb. It may not be reproduced for profit including, but not limited to, CD ROMs, books, and/or other commercial outlets without prior written consent from the author. © Dec. 2000 by Pete Geli, Jr.

St. Helena Seventh-day Adventist Church December 2000

In those days there was no king in Israel: every man did that which was right in his own eyes" (Judges 21:25).* Today it seems like we're facing the same challenge, when it comes to worship, for many are doing what they think is right in their own eyes.

In many churches there seems to be a tension between traditional and contemporary worship styles. A matter of concern is the slow but growing trend for a syncretistic cafeteria style of worship, a mix-them-and-match-them salad-bar spirituality. The consumer-driven church allows the customer to be the ultimate source of authority on what constitutes proper worship. Some advocate a contemporary worship style and are genuinely interested in reaching the people of this generation in a more effective, user-friendly, relevant way. On the other side, others advocate a traditional service and are concerned with the holiness of God, wanting to maintain a level of reverence that honors Him.

Who is right? Do the ends justify the means? Is it all right to use the methods of Madison Avenue to gain converts? Do we have to do the same thing in the same way because that's the way they have always done it? Are the cultural conditioning arguments strong enough to embrace a new worship style? Can we share the gospel in a relevant way without compromising principle? "Is there any word from the Lord?" (Jeremiah 37:17).

The answer to this last question is an emphatic yes! In the Bible and in the Spirit of Prophecy we find a clear guide on what is and what is not acceptable to God in worship. The word worship is mentioned 108 times in the King James Version of the Bible. From the first mention in Genesis 22:5 to the last in Revelation 22:9, we find a treasure of insights on how to worship God. From the Hebrew word shachah, to bow down, to the Greek words latreuo, to serve, and proskuneo, to prostrate and to reverence, we find a definition and a word picture of what constitutes proper worship.

It is interesting to note that this was also a subject of concern to the early church. The apostle Paul wrote to young Timothy saying: "These things write I unto thee . . . that thou mayest know how thou oughtest to behave thyself in the house of God" (1 Timothy 3:14,15).

How important and relevant is the subject of worship? From the beginning of time, in the book of Genesis, we discover that the first murder was committed because of worship. God accepted Abel's worship style. And Cain's was rejected. In the context of this controversy, we see the experience of the first tragic death (Genesis 4:2-8). The confrontation of Elijah with the priests of Baal was over worship (1 Kings 18). The experiences of Daniel and his three friends were also over the issue of worship (Daniel 3 and 6). The last human conflict will be over worship (Revelation 13 and 14).

In the heart of the three angelsâ messages is an invitation to "fear God, and give glory to Him . . . and worship Him that made heaven, and earth, and the sea" (Revelation 14:7). This invitation answers three questions about worship. Who? Why? and How? To answer these questions, one must establish a solid base on what constitutes acceptable worship.

The word worship etymologically comes from an old Anglo-Saxon word that denotes something of worth that comes on a ship. The dictionary defines worship as a courtesy or reverence paid to someone or something of worth. From a religious perspective, worship is the act of recognizing God's presence in an attitude of humility, reverence, honor, devotion, and adoration that properly marks the relationship of created beings to their Creator.1 For the purpose of our study, we're going to limit the scope of our investigation to the consideration of what constitutes proper worship in God's house. The ekklesia, the gathering place for His people, has always been considered a holy, sacred place where the people gathered to meet God and pay homage to the Creator. Regardless of how primitive the setting may be, the place where God is present is holy ground. God told Moses to "put off thy shoes from off thy feet, for the place whereon thou standest is holy ground" (Exodus 3:5). God instructed Israel, "Ye shall keep my Sabbaths, and reverence my sanctuary: I am the Lord" (Leviticus 19:30). This is a command, a challenge, and an invitation to honor, respect, and hold in high regard Godâs special day and His special meeting place.

Note this inspired commentary from Testimonies for the Church: "From the sacredness which was attached to the earthly sanctuary, Christians may learn how they should regard the place where the Lord meets with His people. There has been a great change, not for the better, but for the worse, in the habits and customs of the people in reference to religious worship. The precious, the sacred things which connect us with God, are fast losing their hold upon our minds and hearts, and are being brought down to the level of common things. The reverence which the people had anciently for the sanctuary where they met with God in sacred service, has largely passed away."2 Nothing that is sacred, nothing that pertains to the worship of God, should be treated with carelessness or indifference.

The Psalmist reminds us of how important it is for us to worship God correctly. He says in Psalm 89:7: "God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about Him." This is a hymn of praise to God that reminds us of His supremacy and creative power.3 When we approach God, we must do it with an attitude of praise, humility, awe, and thanksgiving (Psalm 100). In Hebrews 12:28 we are admonished to "serve God acceptably with reverence and Godly fear." Habakkuk 2:20 invites us to recognize that "the Lord is in His holy temple: let all the earth keep silence before Him." Before the omnipresence, omnipotence, and majesty of God, the best devotion is silence before His majesty, submission beneath His authority, and trust in His mercy.4

In an interesting chapter of Testimonies for the Church, we find some important statements such as the following: "When the worshipers enter the place of meeting, they should do so with decorum, passing quietly to their seats. . . . Common talking, whispering, and laughing should not be permitted in the house of worship, either before or after the service. Ardent, active piety should characterize the worshipers."5 "All the service should be conducted with solemnity and awe, as if in the very visible presence of the Master of Assemblies."6 Note this statement about the place of worship: "The precincts of the church should be invested with a sacred reverence."7 Some would argue that in order to reach this generation and to keep those who yearn for a more user-friendly, culture-sensitive approach, we must have a less formal, more casual approach in our worship. What does the Bible say? Does it really make that much difference to God about the way we worship? Should culture determine the rightness or wrongness of worship style?

It is true that the apostle Paul said, "I became as a Jew, that I might gain the Jews; to them that are under the law. . . . To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some" (1 Corinthians 9:20, 22). This principle is very important. It gives emphasis to the fact that we should do everything possible to reach people where they are. While we have a responsibility to package the message and ourselves in the most relevant, attractive way, this does not mean that the end justifies the means or that any kind of worship style is acceptable.

As we noted before in the experience of Cain and Abel, God is very particular about what kind of worship style we follow. His acceptance of one kind of worship (Abel's) and His rejection of the other (Cainâs) clearly indicate this (Genesis 4). On the issue of cultures being the determinant factor on what kind of worship we should follow, let us go to Scripture. Christ shares some insights that delineate the role of culture. Jesus says in His priestly prayer to the Father that we are in the world, but are not of this world. Then He asked the Father not to take us out of this world, but to keep us from evil (John 17:11, 14, 15).

Again, turning to Testimonies for the Church, we read: "I was shown our danger, as a people, of becoming assimilated to the world rather than to the image of Christ."8 While we cannot divorce ourselves from the reality that we live in an evil world, we must live and worship apart from evil. There is an invitation given in 2 Corinthians 6:14-18 to be not unequally yoked with unbelievers, to come out, be separate, and not touch the unclean. Ellen White says: "This will necessitate opposition to the fashions, customs, practices, and maxims of the world."9 In Christ we become a new creation, we become part of a new culture, the old things are past away, and behold all things become new (2 Corinthians 5:17). This new culture is beautifully expressed in Galatians 2:20, which says: "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me."

We must not compromise ourselves by allowing the accepted norms and practices of society to become part of our worship experience. In Testimonies to Ministers, we're advised: "We are not to copy the worldâs practices."10 In 1 Samuel 8:19, 20, we see the people of Israel wanting to be like the other nations by having a king. Today we are facing a similar situation. Some of our people have studied how mega-churches have grown. They have observed their contemporary worship services, and return with the desire to be like the popular churches of today. A few of the things that are prevalent in today's churches are such things as the garden of prayer, laying on of hands, cell groups, and informal casual attire. Some want the sounds and music of the world, but with religious words, and want to make everything relevant to the culture in a consumer-driven market. This hedonistic, charismatic, humanistic, ecumenical religion of convenience is an abomination to the Lord for it tries to put man, instead of God, as the final authority (Exodus 20:3). Theatrical drama, comical anecdotes, outburst of laughter and applause, rhythmic music with a beat, and special lights are all part of the "strange fire" that is being used. Calm and dignity, that cheerful yet solemn spirit that approaches God with reverence and praise, is sacrificed at the altar of culture and entertainment.

Speaking on the popular worship style of Jesusâ day, Ellen White wrote about Jesus: "In marked contrast to all this was the life of Jesus. In that life no noisy disputation, no ostentatious worship, no act to gain applause, was ever witnessed."11 "He desired not the applause of men."12 Someone asks, so what is wrong with clapping? The answer is nothing in a secular setting. But it is not for church for it takes the focus off God, the Object of Worship, and it transforms the act of worship into a performance. Instead of an offering of gratitude given with reverence from a heart full love, it brings in a spirit of human excitement that is not acceptable to God. "Do not go into or try to create human excitement."13 Since Jesus is "the same yesterday, and today, and for ever" (Hebrews 13:8) and He does not desire applause, the correct way to respond and affirm something in church is with a reverent and cheerful Amen.14

The independent, congregational-emotion seeker, worship style that caters to the me-myself-and-I generation does not have the blessing of the Lord. That only promotes entertainment and selfishness (Luke 9:23). "God's work is to ever be characterized by calmness and dignity."15 As God's Remnant Church is facing the last conflict over the issue of worship we must turn to the Bible for the answer. (See John 17:15, 17, Revelation 12:17; 13; 14:6-12; 19:10.) "Before accepting any doctrine or precept, we should demand a plain "Thus saith the Lordâ" in its support."16

Before embracing new ways of worship and the innovations of the world that are promoted by the mega-churches, we should consider the following inspired counsel: "If God has any new light to communicate, He will let His chosen and beloved understand it, without their going to have their minds enlightened by hearing those who are in darkness and error. . . . God is displeased with us when we go to listen to error, without being obliged to go. . . . The light around us becomes contaminated with darkness."17 "Conformity to the world is a sin which is sapping the spirituality of our people."18

"It is true that reverence for the house of God has become almost extinct. . . . An enemy has been at work to destroy faith in the sacredness of Christian worship."19 The Bible says that now is the time to make no provison for the flesh (Romans 13:11-14). Why are we compromising ourselves by using the music and the casual approach of the world in our worship of God? The prophet Ezekiel warns that "they have put no difference between the holy and profane" (Ezekiel 22:26). The Apostle Paul asks: "What fellowship hath righteousness with unrighteousness?" (2 Corinthians 6:14). And he wrote to the Romans: "Be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God" (Romans 12:2).

Some say because culture changes, the church must change with the times to effectively reach the people, but notice: "In their efforts to reach the people, the Lordâs messengers are not to follow the ways of the world."20 Jesus is always relevant; He is the same yesterday, today, and forever (Hebrews 13:8). His culture is never out of date. It is joyful (Philippians 4:4), powerful (Romans 8:31), and eternal (John 3:16).

In Ellen White's book Evangelism, we find another statement that shows how serious reverence is to God: "Sometimes the assemblies of God's people have been treated with commonness which has been an offence to God and has robbed the sacred work of its holiness and purity."21 The context of this statement is very interesting, for she says that all uncouth manners and gestures should be discarded. She adds: "They should be clothed in a manner befitting the dignity of their position. Their speech should be in every respect solemn and well chosen. . . . Lacking a solemn sense of their sacred calling, dishonors the truth, and brings the sacred down upon the low level of common things."

King David invites us: "Come, let us worship and bow down: let us kneel before the Lord our maker" (Psalm 95:6). In the book The Great Controversy, we read: "The true ground of divine worship . . . is found in the distinction between the Creator and His creatures."22 Today's prevalent anthropomorphic attitude, that seeks to bring God down to the common level of humanity, is not acceptable to our Creator. The first chapter in the book of Ezekiel is designed to give us a warning by reminding us that we serve an awesome God. The word picture of a transcendent God, who is in control of the universe, is graphically displayed in a wheel within a wheel. It is arresting to know that His majesty, holiness, and omnipotence cannot be understood or explained by human reasoning.

"Worldly conformity and attachments are emphatically forbidden in His word."23 To those who would argue that we need to come down to where the people are in order to win them for the gospel, the Bible says: "Love not the world neither the things that are in the world" (1 John 2:15). Whoever therefore will be a friend of the world is the enemy of God (verse 16). The biblical call is to "come out of her, my people" (Revelation 18:4). We are not to join them. Note the following statements: "If you lower the standard in order to secure popularity and an increase in numbers . . . you show great blindness." 24 "Never bring the truth down to a low level in order to obtain converts, but seek to bring the sinful and corrupted up to the high standard of the law of God. . . . God's cause is to have a sacred, heavenly mold. Let everything connected with the giving of the message for this time bear the divine impress."25

In the Bible we find no encouragement for the use of worldly methods to advance the work of God. "Many dress like the world to have an influence. But here they make a sad mistake. If they would have a true and saving influence, let them live out their profession, show their faith by their righteous works, and make the distinction great between the Christian and the world. . . . The words, the dress, and actions should tell for God. Then a holy influence will be shed upon all, and all will take knowledge of them, that they have been with Jesus."26 In Exodus 32, we see the people of Israel asking for a new worship style that would better fit into the culture of the people. When the weakness of Aaron was demonstrated by giving in to the complaining wishes of the people, the enthusiasm of the people was contagious. It revolutionized the worship experience. The most excited were those who did not like the traditional church service, those who wanted to celebrate in a more culturally sensitive and contemporary way. As we read the rest of the story, we discover the sad and tragic results of the apostasy, of setting aside God's way for man's way. Note this sad comment about the sin of compromise: "There are still pliant Aarons, who, while holding positions of authority in the church, will yield to the desires of the unconsecrated, and thus encourage them in sin."27 The worship of God is to be solemn, sacred, intelligent and joyous.

Nothing worldly or superficial should have any part in our worship of God. Ellen G. White, God's inspired messenger to the remnant church, wrote: "I feel alarmed as I witness everywhere the frivolity of young men and young women who profess to believe the truth. God does not seem to be in their thoughts. . . . They have a keen ear for music, and Satan knows what organs to excite to animate, engross, and charm the mind so that Christ is not desired. . . . The young are there assembled; there is the sound of vocal and instrumental music. Christians are gathered there, but what is that you hear? It is a song, a frivolous ditty, fit for the dance hall. Behold the pure angels gather their light closer around them, and darkness envelops those in that dwelling. The angels are moving from the scene. Sadness is upon their countenances. Behold, they are weeping. This I saw repeated a number of times all through the ranks of Sabbath-keepers. . . . Satan has no objection to music, if he can make that a channel through which to gain access to the minds of the youth. . . . When turned to good account, music is a blessing, but it is often made one of Satanâs most attractive agencies to ensnare souls."28

Does this mean that all contemporary praise songs are bad? No, not all of them. Nevertheless, they need to be tested by the word of God (Isaiah 8:20). Is it theocentric? Does it bring glory to God? (1 Corinthians 10:31). Does it lead to Jesus? (John 14:6). Is it joyful? (Philippians 4:4). Is it reverent and solemn? (Psalm 89:7). Is it repetitive? (Matthew 6:7). In the book Evangelism, we find these words of guidance: "Those who make singing part of divine worship should select hymns with music appropriate to the occasion, not funeral notes, but cheerful, yet solemn melodies."29 The hypnotic repetition of words and the rhythmic beat that fuses the current popular sounds with religious words are not acceptable to God.

We are called to "worship the Lord in the beauty of holiness" (1 Chronicles 16:29, Psalm 96:9). God is not pleased when we mix the Holy with the profane (Ezekiel 22:26). "To handle sacred things as we would common matters is an offence to God."30 Patriarchs and Prophets instructs us: "By the frequent and thoughtless repetition of His name, we dishonor Him. . . . All should meditate upon His majesty, His purity and holiness, that the heart may be impressed with a sense of His exalted character; and His holy name should be uttered with reverence and solemnity."31 Those who are clamoring for change and desiring more casual attire should listen to this counsel from Testimonies for the Church: "Many need instruction as to how they should appear in the assembly for worship on the Sabbath. They are not to enter the presence of God in the common clothing worn during the week. All should have a special Sabbath suit, to be worn when attending service in God's house. . . . We are to be neat and trim."32 "Nothing will be made common that pertains to the service and worship of God. I am often pained as I enter the house where God is worshiped, to see the untidy dress of both men and women. . . . They have no true idea of the order, the neatness, and the refined deportment that God requires of all who come into His presence to worship Him. Because of the irreverence in attitude, dress, and deportment, and lack of a worshipful frame of mind, God has often turned His face away from those assembled for His worship."33

Take note of this warning also found in Testimonies for the Church: "Unless correct ideas of true worship and true reverence are impressed upon the people, there will be a growing tendency to place the sacred and eternal on a level with common things, and those professing the truth will be an offense to God and a disgrace to religion."34 In the book Messages to Young People, Sister White writes: "Reverence is greatly needed in the youth of this age. . . . Nothing that is sacred, nothing that pertains to the worship of God, should be treated with carelessness and indifference."35 Read in the Old Testament the experience of two brothers who experimented with an alternative worship style (strange fire). Note the catastrophic consequences: "Nadab and Abihu, sons of Aaron, took either of them his censer, and put fire therein and put incense thereon, and offered strange fire before the Lord, which He commanded them not. And there went out fire from the Lord, and devoured them, and they died before the Lord" (Leviticus 10:1, 2). Then God instructed to "put difference between holy and unholy, and between unclean and clean" (Leviticus 10:10).

"Christ's followers today should guard against the tendency to lose the spirit of reverence and godly fear."36 Continuing in Leviticus, we read about the rules of the sanctuary and the special garments the priest wore and how careful the priest had to be before going into the presence of God (Leviticus 16). "From the sacredness which was attached to the earthly sanctuary, Christians should learn how they should regard the place where the Lord meets with His people."37 "Nothing is to be made common or cheap, or placed on a level of common things. Our churches need to be educated to greater respect and reverence for the sacred service of God."38 God is a God of order (Genesis 1 and 2, 1 Corinthians 14:40) and He wants us to follow His will in worshiping Him in spirit and in truth (John 4:24). That means that we are to serve Him and obey His will from a heart full of love.

Ellen White's book, The Desire of Ages tells us: "Willing obedience to all His requirements is true worship."39 From the experience of Elijah on mount Carmel (1 Kings 18), we learn that God is very particular about what kind of worship He accepts. Humanâs substitutions may have a lot of emotion and noise, but God rejects them. In the second book of Kings we learn that God takes very seriously an attitude of disrespect. The kids who mocked Elishaâs bald headed condition paid with their lives (2 Kings 2:23, 24). The experiences of the sons of Eli (1 Samuel 2:12, 17, 34) and Uzza (1 Chronicles 13:9, 10), as well as those of Ananias and Sapphira (Acts 5), are a continuous reminder of the sad consequence of disobedience and a lack of respect for God.

"Well would it be for old and young to ponder those words of Scripture that show how the place marked by Godâs special presence should be regarded. "Put off thy shoes from off thy feet . . . for the place whereon thou standest is holy ground." [Exodus 3:5]"40 "The Scriptures teach men how they should approach their Maker--with humility and awe, through faith in a divine Mediator. . . . True reverence for God is inspired by a sense of His infinite greatness and a realization of His presence."41 As a pastor who loves Jesus and people, my hope and prayer is that we will take our stand on the Lordâs side and hasten His coming. As we worship our Creator God with reverence, in spirit and in truth, may we hear those words: "Well done thou good and faithful servant. . . . Enter thou into the joy of thy Lord" (Matthew 25:23).

1. Seventh-day Adventist Bible Commentary, v. 8, p. 1153.
2. Testimonies for the Church, v. 5, p. 491.
3. Interpreters Bible Commentary, v. 4, p. 480.
4. The Pulpit Commentary, v. 14, p. 35.
5. Testimonies for the Church, v. 5, p. 492.
6. Testimonies for the Church, v. 5, p. 493.
7. Testimonies for the Church, v. 5, p. 494.
8. Testimonies for the Church, v. 4, p. 306.
9. Testimonies for the Church, v. 6, p. 146.
10. Testimonies to Ministers, p. 164.
11. The Desire of Ages, p. 261.
12. Selected Messages, v. 1, p. 260.
13. Selected Messages, v. 2, p. 57.
14. Testimonies for the Church, v. 5, p. 318.
15. Selected Messages, v. 2, p. 42.
16. The Great Controversy, p. 595.
17. Early Writings, pp. 124, 125.
18. Evangelism, p. 271.
19. Child Guidance, p. 541.
20. Evangelism, p. 508.
21. Evangelism, p. 145.
22. The Great Controversy, pp. 437, 438.
23. Testimonies for the Church, v. 5, p. 277.
24. Testimonies for the Church, v. 5, p. 31.
25. Evangelism, p. 137.
26. Testimonies for the Church, v. 1, p. 132.
27. Patriarchs and Prophets, p. 317.
28. Testimonies for the Church, v. 1, pp. 496, 497, 506.
29. Evangelism, p. 508.
30. Evangelism, p. 639.
31. Patriarchs and Prophets, pp. 306, 307.
32. Testimonies for the Church, v. 6, p. 355.
33. Testimonies for the Church, v. 5, pp. 498, 499.
34. Testimonies for the Church, v. 5, p. 500.
35. Messages to Young People, pp. 265, 266.
36. Prophets and Kings, p. 48.
37. Child Guidance, p. 540.
38. Testimonies for the Church, v. 6, p. 97.
39. The Desire of Ages, p. 189.
40. Prophets and Kings, p. 49.
41. Prophets and Kings, p. 48.

* All Bible texts are from the King James Version.