-- Of Divine or Religious Worship
Part II The True Worship of God
Of Divine or Religious Worship What the Worship of God Is Having already declared what idols are and how they must be avoided, we must now proceed further. For it is the nature of divine law, when it forbids something, to command the contrary duty.
Therefore, when idols are forbidden in this text, the true worship of God is enjoined. The very purpose of this passage is to charge us to preserve ourselves in the true worship of God. Of this duty I will now speak briefly, for it is of great weight and moment.
That we may rightly keep ourselves in the true worship of God, we must first consider what is meant by the worship of God; and second, what are the spiritual parts or principal heads thereof.
The Foundation of Worship That we may rightly understand what is meant by the worship or service of God, six points must be distinctly considered. The first is the foundation of God's worship.
They who would truly worship God must lay the foundation of that worship in their hearts; and this foundation consists of two parts: the knowledge of God, and the knowledge of ourselves.
Concerning the knowledge of God, the prophet Isaiah says, "The Egyptians shall know the Lord in that day, and shall do sacrifice and oblation, and shall vow vows unto the Lord" (Isaiah 19:21).
Likewise Paul says, "How shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard?" (Romans 10:14).
If it be asked, "What knowledge of God is required?" I answer: We must not only know God as He is in Himself—that is, the unity of the Godhead and the Trinity of persons, with their properties and works
—but we must also know Him as He is to us, that is, our God, extending His mercy and providence over us. For the experiential sense of God's favor and goodness is what breeds in us the true worship of Him.
As for the knowledge of ourselves, two things must be known. First, what we are by nature: vile, wretched, and miserable sinners—unable to do any good, prone to all evil, and deserving many thousand damnations. This knowledge of our misery is not the cause that moves us to worship God, yet it serves as the occasion of it. The woman of Samaria scorned Christ until she was brought to see her sin; then she reverenced Him as the Messiah (John 4). The prodigal son, once awakened to the sense of his misery, came and yielded himself in humble subjection to his father (Luke 15:21).
Second, we must know what we are by grace—namely, the children and servants of God, heirs of His kingdom. This knowledge greatly inclines us to the worship of God; for His mercies are the very motives that draw men to render to Him their true and reasonable service (Romans 12:1).
From this doctrine two things arise: our sin and our duty.
The sin is noted by the prophet: "There is none that understands, and seeks after God" (Psalm 14:4). This is evident by daily experience. Many rest content with that natural knowledge of God
which creation affords, and they do not strive to know Him as He reveals Himself in His written Word—especially in the covenant of grace. And such is the force of self-love in men that they cannot bear to consider what they are in themselves, apart from Christ. Thus, most men offer a worship to God—but one without foundation.
Our duty, therefore, is to labor for the knowledge of God and of ourselves, and to grow therein continually. For it is from this knowledge that all the godly have stirred themselves to honor God.
David blessed and praised the Lord and brought Him gifts and offerings because he knew that kingdom, power, and glory belong to God, and that all things are His (1 Chronicles 29:10–11). Daniel made solemn confession and prayer because he knew God to be great and terrible, keeping covenant and mercy with those who love Him
(Daniel 9:4–5).
The foundation of the last nine commandments lies in the first: "You shall have no other gods before Me" (Exodus 20:3). And the foundation of this commandment is the knowledge and faith that Jehovah is our God. This is shown in that the words "I am the Lord your God, who brought you out of the land of Egypt" are joined inseparably with the first commandment in the Hebrew text.
Moreover, when God is not rightly known, He is not rightly worshiped. Instead, the idols of men's imaginations—or devils themselves—receive the worship. Thus Paul says of the Galatians,
"When you knew not God, you did service unto them which by nature are no gods" (Galatians 4:8). For such as our knowledge is, such is our worship.
The Rule of Worship The second point concerns the rule of worship. Nothing may be called the worship of God except that which He Himself has ordained in His Word and commanded as His own worship (Deuteronomy
12:8, 32). We are forbidden, under the curse of God, to add to or take away from His precepts, wherein He prescribes how He will be worshiped.
When the Jews worshiped the true God after the inventions of the Gentiles, though their intent was to honor God alone, yet Scripture says they "worshiped devils, and not God" (Deuteronomy 32:17).
Again, the Lord forbids us in His worship to "follow after our own hearts and eyes" (Numbers 15:39), or "walk in the statutes of our fathers" (Ezekiel 20:18), but only in His commandments. It is vanity,
He says, to "teach as doctrines the commandments of men" (Isaiah 29:13; Matthew 15:9).
Therefore, if we would worship God with "reasonable service," we must "prove what is that good, acceptable, and perfect will of God"
(Romans 12:1–2). Those works only are good and acceptable to Him which "He has prepared beforehand for us to walk in" (Ephesians
2:10). "Voluntary religion," or will-worship (Colossians 2:22–23), is utterly condemned. Thus, nothing may be called divine worship except what God Himself prescribes.
It is objected: "When a work is done without commandment, yet with intent to honor God, it is still His worship." I answer, this is false. For any work or action to be the worship of God, four things are required:
1. The person must be regenerate; 2. The matter of the work must be commanded by God;
3. It must be done in faith; and 4. It must be directed in intention to God's glory.
Second, the intention to honor God is not good unless it be to honor Him by obedience to what He commands.
Again, it is said: "A work done in love to God, though not commanded, is worship." I answer: True love to God keeps itself within the bounds of His Word and will; for "love is the fulfilling of the law" (Galatians 5:14).
It is further objected that "vows in the Old Testament were part of divine worship and were not commanded." I answer: Though God did not command all men to make vows, yet He declared in His
Word that such vows were acceptable to Him, for He prescribed their matter, manner, and observance.
Others allege that Mary, when she anointed Christ, had no commandment to do so, yet her act was acceptable to Him (Mark
14:6). I answer: Though she had no particular commandment, she had a general one; for her act was an expression of her faith and love to Christ, both of which are commanded.
Likewise, Paul's example is cited—preaching the gospel freely and expecting reward from God, though he was not commanded to preach without pay (1 Corinthians 9:18). I answer: To receive support for preaching is in itself indifferent, but in Corinth it was not so, because of the potential offense. Therefore, Paul preached freely, as he was bound to do, lest he misuse his authority. For that which is indifferent ceases to be so when it becomes a cause of stumbling and then becomes a duty.
Lastly, some urge Christ's words: "He that heareth you, heareth me"
(Luke 10:16), and hence argue that the commandments of pastors prescribe the worship of God. I answer: first, the text properly applies not to all teachers, but to the apostles. Second, even if applied more generally, it must be understood with limitation. For the ministry of Christ's messengers is this: "Teach them to observe all things whatsoever I have commanded you" (Matthew 28:20). As Christ was sent by the Father, so He sends His ministers (John
20:21). But He Himself said, "As my Father has commanded me, so I do" (John 14:31).
The Rule, End, and Persons of Divine Worship The Rule Applied The truth of this rule is clear, and we must lay it up in our hearts as a precious treasure, never allowing ourselves to be deprived of it—for its use is great. By it we may discern the profaneness of our times. All men can say, "God must be worshiped." But when it comes to the point, what is the worship with which they honor Him? Surely, whatever they themselves choose. Some worship God with their
"good meaning"; some with their "good dealing"; others with the mere babbling of a few words—reciting the Apostles' Creed or the Ten Commandments as though they were prayers. Such service is common, but alas, it is poor service. For the rule of divine honor is not the will of the worshiper, but the will of the One who is worshiped.
From this we also learn to detest the worship performed in the Church of Rome. For it abounds in will-worship—practices of man's devising, having no warrant from God, either by commandment or promise. Of this sort are the sacraments of penance, confirmation, matrimony, orders, and extreme unction; the supposed consecration of Christ's body by five words, "For this is my body"; the oblation and sacrifice of Christ in the mass for the sins of the living and the dead; the vows of perpetual poverty, celibacy, and regular obedience; the religious distinction of meats, garments, and times; the hallowing of ashes, palms, bread, and water for driving away devils and preserving the health of body and soul. Let them bring forth the Word of God for these things—if they can.
They plead for them by appealing to "tradition." I answer: ecclesiastical traditions are not the Word of God, but the word of
man. And as for so-called apostolic traditions, they are either of no weight or doubtful at best. For how can we be certain that they truly came from the apostles, when no one says so but some of the fathers
—whose testimony, being human, is subject to error?
The End of Divine Worship The third point concerns the end for which God has appointed all
His worship. It is not that we might give or add glory to God—for nothing can be added to absolute perfection—but that we might acknowledge, confess, and praise the infinite glory that is already
His.
Furthermore, the end of this acknowledgment is our own happiness and salvation. "This is eternal life," says Christ, "to know You, the only true God" (John 17:3). "Call upon Me in the day of trouble, and I will deliver you" (Psalm 50:15). Paul declares, "Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come" (1 Timothy 4:8).
Therefore, we must be ever admonished to worship God with diligence and reverence, for His worship is not His benefit, but ours.
In glorifying Him, we find our own salvation.
Of Persons Fit to Worship God The fourth point concerns who are able and fit to perform worship acceptable to God. They only are fit who are turned to God and renewed by the Holy Spirit. The worship offered by any other is not worship, but sin. "The sacrifice of the wicked is an abomination to the Lord" (Proverbs 15:8).
Through the prophet Isaiah, the Lord declares that the oblations and sacrifices of the Jews "were an abomination unto Him," and that He
"hated them, because their hands were full of blood" (Isaiah 1:13– 15). Again He says, "He that kills a bullock is as if he slew a man; he that sacrifices a lamb as if he cut off a dog's neck" (Isaiah 66:3). And because of their abominations, it is written, "God hears not sinners"
(John 9:31).
Whatever is not of faith is sin (Romans 14:23). Therefore, whatever worship is performed by unrepentant sinners is sin, because it is not of faith. The unconverted man does not acknowledge his guilt; he who does not acknowledge his guilt does not acknowledge God's justice or His mercy; and he who does not acknowledge God's justice and mercy cannot truly worship Him. Hence, he that turns not to God cannot sincerely worship God.
If it be asked, "How can the worship of God be sin in any man, since it is commanded?" I answer: sins are of two kinds. The first is when something is done that is directly contrary to God's commandment.
The second is when something commanded is done, but not in the manner God commands it. Thus, the worship of God performed by the wicked is sin: for though they do what God commands, they do not do it as He commands.
It may also be asked, "If the worship of God is sin in the unregenerate, should they then not be exhorted to worship God? For we may not exhort anyone to sin." I answer: exhortations must not be made to do anything that is sinful in itself. Now the worship of God is not sinful in itself, but only accidentally so—because it is performed by ungodly persons, to whom, being unclean, all things are unclean (Titus 1:15). Therefore, the unconverted are indeed to be exhorted to worship God, but in proper order—first to repent and turn to Him, and then to worship Him.
Here we must note the grave error of many, who live without reformation or repentance, yet imagine that if they pray, hear sermons, and receive the Lord's Supper, they do great service to God
—as though He were indebted to them for it. In truth, they do
nothing but provoke Him to anger; not because they worship, but because they worship without faith and repentance. Likewise, their supposed "love of God," their "strong faith," and their "confidence in Christ," are mere fictions of the mind so long as they remain unreconciled in heart and life.
Hence we are taught that if we would indeed serve and worship God rightly, we must first turn to Him with all our hearts—renewing continually our first repentance, and seeking reconciliation with both
God and man. "When you stand praying, forgive," says Christ (Mark 11:25). The believing Corinthians, for lack of this reconciliation, brought judgment upon themselves when they came to the Lord's
Table (1 Corinthians 11:29).
The Whole Man Engaged in Worship It may now be asked, in what part of man does true worship reside? I answer: in the whole man—both body and soul. "Glorify God in your body, and in your spirit, which are God's" (1 Corinthians 6:20). Yet there is a distinction to be observed: God is principally and properly worshiped in the spirit. "The true worshipers shall worship the Father in spirit" (John 4:24). Paul says, "Whom I serve with my spirit" (Romans 1:9). And Peter exhorts, "Sanctify the Lord God in your hearts" (1 Peter 3:15).
By "spirit," we mean the thoughts of the mind, the conscience, and the affections of the heart—for in these lies the first and chief seat of spiritual worship. The body, meanwhile, is but the instrument of the soul's devotion.
From this we may discern the vanity of the Roman religion, which consists chiefly in external rites, gestures, and ceremonies— borrowed partly from the Jews and partly from the heathen. But the true religion of the New Testament is spiritual, having few outward ceremonies, and those few ordained by God Himself.
The Place of Worship The fifth point concerns the particular object or place toward which the worship of God must be directed. Keep this rule in mind: the worship of God—both inward and outward—must be aimed at that in which, and at which, God wills to be worshiped. Now God has strictly bound the worship of the Son, and therefore of Himself, to that "mass and lump" of human nature received into the unity of the Second Person. For this is His universal command concerning
Christ: "He is your Lord; worship Him" (Psalm 45:11), and, "Worship Him, all His angels" (Psalm 148:2). Therefore, wherever we know
Him to be bodily present, we are bound—by directing body and mind to Him according to the place where He is—to do Him homage. This finite, created manhood carries with it the adoration of the Person to every place in which we certainly know that same manhood to exist substantially. It matters not whether it is seen with the bodily eye. It is enough that we are certain—either by sense or by the Word of God
—of Christ's bodily presence.
By virtue of this command, the magi fell down before the child Jesus and worshiped Him, turning eyes and hearts to the part of the house where they saw Him present (Matthew 2:11). The Canaanite woman came and fell at Christ's feet, worshiping Him where He stood.
Thomas, as soon as he knew that Christ stood before him, directed his speech to Him: "My Lord and my God" (John 20:28). The disciples adored Him in the clouds as long as they could see Him; and when He was taken from their sight, they still adored Him, directing mind and bodily gesture—not to sun, moon, stars, air, clouds, or any earthly creature—but to the place of heavenly blessedness, beyond this visible world, into which He ascended bodily. There Stephen worshiped Him, and so have all God's people ever since, lifting hand and heart toward heaven.
As for the ark of the covenant, God commanded, "Exalt the Lord our God, and fall down before His footstool" (Psalm 99:5). By this command Israel was bound to worship by directing themselves toward the ark or mercy seat, as though they saw God visibly present there. Now, in the New Testament, the manhood of Christ is the true propitiation and stands in the stead of the ark. Indeed, since it is part of the Mediator, God is rather to be worshiped in it than at the ark; and it carries the adoration of God to the place where it is certainly known to be, more than the ark ever did. Therefore, since adoration is tied to the manhood of the Son of God, and God is worshiped in it, we in the days of the New Testament are bound by no command to direct our worship toward any place or creature on earth; rather, without respect to this place or that, we must worship "in spirit and truth" (John 4:23), lifting heart and mind to heaven, where our
Redeemer sits at the right hand of God.
The Properties of Worship The sixth and last point concerns the properties of God's worship; they are three.
First, the worship of God is incommunicable. "I will not give My glory to another, nor My praise to graven images" (Isaiah 42:8).
"Him only shall you serve" (Matthew 4:10). It may be objected that divine adoration is given to the manhood of Christ, which is a creature. I answer: adoration pertains to the whole Christ, lest we seem to divide the Person or separate the natures. Yet we must distinguish between Godhead and manhood. The Godhead is the proper object to which religious adoration is simply and directly directed; the manhood is not so, for no creature is to be honored with divine adoration as such. Athanasius says, "God is to be adored with respect to the Godhead." Cyril: "Do we adore Immanuel as a man?
God forbid. That were dotage and error; for thus we would not differ from those who worship the creature beyond the Creator." Again,
"The Godhead in Christ is the nature to be adored; the humanity is the nature adoring."
Nevertheless, though adoration is simply directed to the Godhead, that Godhead is not to be adored without the flesh. Athanasius again: "When we adore, we do not separate the Word from the flesh.
Who would say, 'Stand apart from the flesh, that I may adore You'?"
Therefore, the very manhood of Christ is to be adored by men and angels with the religious honor due to the Son of God—because it is the manhood of the Word and is received into the unity of the Second Person. But how is it adored? Not directly, as the Godhead is; rather, obliquely, by reason of its union with the Godhead. When subjects offer civil homage to their prince wearing crown and scepter, they do not separate the prince from these ensigns; yet they honor the person directly, and the crown and scepter only by consequence, as signs of royal majesty. So the manhood is adored in the Person of the Son—not properly and simply as the Godhead (for that were damnable idolatry), but so far as it is inseparably united to the Son's Godhead, not as a garment that may be put on or off, but as a personal constituent of the Second Person. Thus the Mediator worshiped is God-man, one Person.
The catholic church has anathematized those who deny that the flesh of Christ is to be adored; for it is the flesh of God, and in one and the same adoration Christ is to be adored with His flesh. Thomas
Aquinas puts it well: the adoration of latria is not given to the humanity in respect of itself, but in respect of the divinity to which it is united; and according to that, Christ is not less than the Father.
From this, note well: since latria is given to Christ's manhood only by reason of personal union, therefore images of God and of Christ— crucifixes and the like—are not to be worshiped with latria. There is no such union between them and God, except in the blind conceit of man.
Further, beyond this religious, oblique adoration, the manhood of Christ—considered even as man—deserves a preeminence of honor
above all creatures. He has received "the name above every name," at which all things bow in heaven and earth (Philippians 2:10), even the royal name of Judge and Lord of all (Matthew 28:18). In this respect we are commanded, "Kiss the Son" (Psalm 2:12).
If, then, the worship of God is proper to Him and may not be given to man or angel, how are angels and glorified saints to be honored? I answer: whether they appear or not, only a general honor is due— namely, commemoration and imitation. Commemoration is the reverent remembrance of their persons and graces. Of this the virgin
Mary prophesied, "All generations will call me blessed" (Luke 1:48).
We have an example in Hebrews 11, where the virtues of the saints are rehearsed. Two cautions here: first, do not fix your mind on the saints, but lift it to God, giving thanks for His mercies in them and for their example toward us—"they glorified God in me," says Paul
(Galatians 1:24). Second, keep not a hypocritical memory, as the Pharisees who built the prophets' tombs while despising their doctrine (Matthew 23:30), and as Rome magnifies the apostles while persecuting their truth.
The second part is imitation. For this imitation to be praiseworthy (Philippians 3:17), five cautions are needed. (1) Do not imitate actions done on the basis of singular, unrepeatable commands (e.g.,
Abraham offering Isaac). (2) Do not imitate actions done by extraordinary, heroic impulse (Luke 9:55). (3) Do not imitate personal and unrepeatable acts (Peter's walking on the sea). (4) Do not imitate their miracles; those served to confirm doctrine for a season. (5) Do not follow them in attire, gestures, natural infirmities, or faults—such mimicry is but apishness. Rather, follow them in the substantial duties of the moral law. "Be imitators of me, as I am of Christ" (1 Corinthians 11:1)—that is, in moral obedience.
If saints or angels should certainly appear, one may honor them with bodily gesture—but only with civil honor, such as is due to princes and great personages; no more. And when they do not appear (as in these last times), we may not honor them at all by gesture or speech.
Second, the worship of God must be free and willing, not constrained. "Your people shall offer themselves willingly in the day of Your power" (Psalm 110:3). "If there be first a willing mind, it is accepted according to what a man has" (2 Corinthians 8:12). Such service is of the kingdom of God; earthly princes have no like. It springs not from nature, but from the Spirit of grace. Therefore we must pray with David to be established and guided by God's free
Spirit.
Third, the worship of God must be joined with honesty and comeliness. "Pray for kings and all in authority, that we may lead a quiet and peaceable life in all godliness and honesty" (1 Timothy 2:1–
2). "Add to your faith virtue" (2 Peter 1:5)—that is, a grave, sober, decent, modest carriage before all. Such civil virtue is the ornament of divine worship; thus the saying must stand: good conscience and good manners go together. The Lord condemns those who take His
Word into their mouths while they refuse reformation in their lives (see Psalm 62:4).
The Comeliness of Worship Comeliness in the worship of God consists in fitting and proper circumstances of time, place, person, and gesture (1 Corinthians
7:35–36; 14:40). Public worship must be performed by public persons, in public places, and with public and solemn gestures.
Private worship is to be rendered by private persons, in private places, with private gestures and signs. Secret worship must be offered secretly to God, and its signs concealed from the eyes and ears of men. Thus Nehemiah prayed in the presence of Artaxerxes
(Nehemiah 2:4), and Hannah prayed before Eli the priest: "Her lips moved only, but her voice was not heard" (1 Samuel 1:13).
Men therefore err greatly who imagine that the open church is the most suitable place for private and secret prayers to God.
A Definition of Worship From the preceding points of doctrine taken together, we may frame this definition:
The worship or service of God is that act by which, upon a right knowledge of Him, we freely render the honor proper to His majesty, from the heart, according to His revealed will.
This worship, thus defined, must be distinguished from that honor which is called veneration. Worship properly belongs to persons; veneration belongs to things that pertain to persons.
Veneration is the reverent esteem of anything sacred, or the careful preservation and respectful use of it. Augustine, in this sense, says that we "worship" or "reverence the baptism of Christ." Likewise, in
the canon law it is written, "Let them diligently hear, and faithfully reverence the words of God." Thus all holy things belonging to God—
His Word, sacraments, and memorials of His mercies—are to be reverently used and esteemed. When David brought home the ark and danced before it, he gave no divine worship to the ark, but veneration.