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The reason the author feels this way is because he thinks his church's practice is the proper way to conduct a service. Thus the idea of a casual, celebratory worship rubs him wrong. What he's in fact defending is his own comfort and tradition.
The reason the author feels this way is because he thinks his church's practice is the proper way to conduct a service. Thus the idea of a casual, celebratory worship rubs him wrong. What he's in fact defending is his own comfort and tradition.
Now, we would concede that it is possible to take God too casually. We ourselves bristle at the idea that the fear of the Lord is explained away as merely awe. Rather, He is a consuming fire (He. 12:29) and not to be trifled with. Nevertheless, He is welcoming (2Pe. 1:11) and approachable (He. 10:19).
The author wants an either/or when God is both, even at the same time.
And, not a single verse of the Bible quoted. We must deem this Bad Bible Teaching.
The things we take for granted are often our worst errors. Assuming the correctness of what is false can be disastrous.
An unquestioned expectation of modern worshippers seems to be this: Worship should be enjoyable in its entirety. It should feel familiar, and not foreign. It should be easy to do, not demanding. It should set me at ease, not intimidate me. (The author makes vague accusations, but no one is cited as saying such things.)
The theological idea behind this feel-goodism appears to be: God is a welcoming God, with no particular preference as to how we worship Him. He is happy if we are happy. (We are not interested in the author's impressions about what appears to be. Nor are we interested in what he supposes his theological enemies think.)
In order for this theological idea to be true, we would need to see several supporting ideas in Scripture. Among them would be:
- Humans who encountered God directly or through a vision felt immediately at ease, at home, and relaxed. (Jn. 20:16-17 Jesus said to her, “Mary.” She turned towards him and cried out in Aramaic, “Rabboni!” 17 Jesus said, “Do not hold on to me, for I have not yet returned to the Father.
Jn. 20:20 After he said this, he showed them his hands and side. The disciples were overjoyed when they saw the Lord.
Ge. 32:26 Then the man said, “Let me go, for it is daybreak.” But Jacob replied, “I will not let you go unless you bless me.”)
- God never required any intermediaries between Himself and His worshippers. All could come as they were, and enter God’s presence directly. (He. 4:16 Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.
Ep. 3:12 In him and through faith in him we may approach God with freedom and confidence.)
- God was never prescriptive or detailed about where, when, or how He wanted to be worshipped, but left this up to the worshippers’ creativity and sincerity. (Jn. 4:21 Jesus declared, “Believe me, woman, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem.")
- No one was ever punished for a worship-offence, because sincerity covers a multitude of sins. (He. 10:22 let us draw near to God with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water.)
- God preferred worshippers to express themselves freely through a multitude of words – the more, the better. (No response here, because it's impossible to know the author's point.)
- God liked His people to mimic those worship practices found among the pagans, and adapt them for Jehovah-worship. (This is a reference to non-traditional worship [i.e., contemporary worship]. The author basically thinks that anything that departs from his tradition is pagan.)
- Once a person was converted, no growth or maturity in worship was needed. A newborn Christian had instant, perfect discernment as to who God is, and what He deserves. (No one thinks this.)
As you can tell, these ideas are foreign, and indeed, refuted by Scripture. (Which Scriptures?)
The Bible teaches the very opposite of each of these. (Where in the Bible?)
If so, then it cannot be true that worship should feel good in its entirety, or that it should feel relaxed, casual, familiar, easy, and fun.
Does this mean worship should be the polar opposite of these? Should worship always be stiff, difficult, and arduous to be pleasing to God? This would be hard to square with the many psalms that speak of the gladness, shouts of joy, and pleasure that come from worshipping God. (The author cedes his case.)
Instead, we are to understand the highest joys, the best pleasures, and the sweetest happiness embraces some discomfort. (*Sigh* Where does the Bible teach this?)
Does this mean worship should be the polar opposite of these? Should worship always be stiff, difficult, and arduous to be pleasing to God? This would be hard to square with the many psalms that speak of the gladness, shouts of joy, and pleasure that come from worshipping God. (The author cedes his case.)
Instead, we are to understand the highest joys, the best pleasures, and the sweetest happiness embraces some discomfort. (*Sigh* Where does the Bible teach this?)
To love God is to love a holy, transcendent God, which means the very quality of our love for Him will be unique. It must include some caution (Eccl 5:2), (Ah, a Scripture. Unquoted, so let's quote it:
Ec. 5:2 Do not be quick with your mouth, do not be hasty in your heart to utter anything before God. God is in heaven and you are on earth, so let your words be few.
This is not necessarily about worship. Also, where is the discomfort?)
and some reliance on a mediator to make us right and keep us safe (Heb. 10:19). (Let's quote:
He. 10:19 Therefore, brothers, since we have confidence to enter the Most Holy Place by the blood of Jesus...
This is not necessarily about worship. Also, where is the discomfort?
Further, we wonder if the author properly understands "mediator." The Greek word is
mesités, 3316 mesítēs (from 3319 /mésos, "in the middle") – properly, an arbitrator ("mediator"), guaranteeing the performance of all the terms stipulated in a covenant (agreement).
3316 /mesítēs (a "mediator") intervenes to restore peace between two parties, especially as it fulfills a compact or ratifies a covenant.
Jesus' mediation has already been accomplished by His spilled blood. We now have peace with God [Ro. 5:1] because of Jesus' finished work [Jn. 19:30]. Now we have free access to the Father [Ep. 3:12] and no longer need a mediator.)
It should submit to God’s prescriptiveness in worship (John 4:24; Heb 12:28-29). It should put a premium on the words sung, prayed, or preached (Eccl 5:2; Matt 6:7), and give the lion’s share of worship to hearing what God has to say (James 1:19). It should strive for “otherness” in quality, not mimicking worldliness in tone or affection (Rom. 12:1-2). It should yield to continual growth in recognising God’s beauty, and the best ways of expressing that (Phil 1:9-11, 4:8, Heb 5:14). (Most of these unquoted verses are about general Christian conduct.)
The joys on the other side of this humility are indeed “full”. But some will never experience them because of their insistence that worship should be comfortable, easy, and popular. But what is this, except a kind of narcissism that insists that whatever I enjoy is necessarily true, good, and beautiful? Perhaps it is a laziness that disdains whatever is demanding. Perhaps it is just the arrogance of Cain: insisting that God accept whatever I desire to offer.
A God who is utterly unthreatening is not worthy of admiration, and does not provoke fear for His justice or love for His mercy. To worship the God of Scripture is to worship a God who, like Aslan, is “not safe, but He is good”. The worship of an unsafe God includes at least some hesitation, some awkwardness, and some intimidation.
As Spurgeon said, it is a throne, lest we presume, but it is a throne of grace, lest we fear too much. (Oh, so he can quote a Christian figure, just not the Bible.)
The joys on the other side of this humility are indeed “full”. But some will never experience them because of their insistence that worship should be comfortable, easy, and popular. But what is this, except a kind of narcissism that insists that whatever I enjoy is necessarily true, good, and beautiful? Perhaps it is a laziness that disdains whatever is demanding. Perhaps it is just the arrogance of Cain: insisting that God accept whatever I desire to offer.
A God who is utterly unthreatening is not worthy of admiration, and does not provoke fear for His justice or love for His mercy. To worship the God of Scripture is to worship a God who, like Aslan, is “not safe, but He is good”. The worship of an unsafe God includes at least some hesitation, some awkwardness, and some intimidation.
As Spurgeon said, it is a throne, lest we presume, but it is a throne of grace, lest we fear too much. (Oh, so he can quote a Christian figure, just not the Bible.)
Approaching an unsafe God through the grace in Jesus Christ, we have trembling joy, sober celebration, grave gladness, humbled happiness, and reverent rejoicing.
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