Raising Hands in Worship?

February 13, 2017 in Bible - NT - 1 Timothy, Bible - NT - Luke, Bible - OT - Exodus, Bible - OT - Leviticus, Bible - OT - Nehemiah, Bible - OT - Psalms, Ecclesiology, Liturgy, Meditations, Worship
1 Timothy 2:8 (NKJV)
8 I desire therefore that the men pray everywhere, lifting up holy hands, without wrath and doubting;
In the last few weeks we have explored various traditions that our elders have established to guide our corporate worship – singing the psalms, publicly reading Scripture, reciting the creeds, kneeling for confession, etc. Every church has such traditions and it is important that we regularly evaluate them to make sure that they reflect, not undermine, biblical principles.
Today I want us to consider the practice of raising hands in worship. I raise my hands to assure the congregation of forgiveness and to pronounce the blessing of the Lord; we all raise our hands to sing at the end of the service. Why do such things? Why raise hands at all?
The answer to this question is supplied by the Apostle Paul in our text today: Paul wants us to raise hands. Paul writes to Timothy, I desire therefore that the men pray everywhere, lifting up holy hands… (1 Tim 2:8). If Paul wants holy hands to be lifted up in prayer, then we need to come up with ways to obey him.
So what are the circumstances in which Scripture records the raising of hands by the people of God? First, God’s leaders often raise their hands to bless the people of God. In Leviticus 9:22, Aaron “lifted his hand toward the people [and] blessed them….” Aaron’s action was later imitated by the priests as they blessed Israel. Most significantly, Luke records that after the resurrection of our Lord Jesus, Jesus “led the [disciples] out as far as Bethany, and He lifted up His hands and blessed them” (24:50). The lifting of hands in blessing communicates visibly to God’s people the reality of the blessing that is being pronounced. In our service of worship, this action corresponds to the assurance of forgiveness following confession and to the benediction at the end of service.
Second, God’s people often raise hands to worship or bless God. The psalmist declares, “Because Your lovingkindness is better than life, My lips shall praise You. Thus I will bless You while I live; I will lift up my hands in Your name” (Ps 63:3-4). In Nehemiah 8:6 we are told that “Ezra blessed the Lord, the great God. Then all the people answered, “Amen, Amen!” while lifting up their hands.” So as we prepare to leave the sanctuary each week, having renewed covenant with God, the entire congregation lifts up holy hands to praise the Lord. Indeed, at certain times of the year, we summon one another to raise hands as we sing in Psalm 134:2, “Lift up your hands in the sanctuary, And bless the Lord.”
Finally, God’s people, especially the men, often raise hands to lift their prayers into God’s presence. David prays in Psalm 28:2, “Hear the voice of my supplications When I cry to You, When I lift up my hands toward Your holy sanctuary.”Similarly, the psalmist prays in 141:2, “Let my prayer be set before You as incense, The lifting up of my hands as the evening sacrifice.” One of the most memorable stories associated with the raising of hands and prayer is Israel’s battle against the Amalekites. So long as Moses’ hands were lifted in prayer the Israelites had success; but whenever his hands wavered, Israel began to be defeated. So Aaron and Hur got on either side of Moses and held up his hands until Israel achieved a complete victory (Ex 17:8-16).
It would appear, therefore, that lifting hands in worship is pleasing to God. However, while it is a good and lawful action, it is possible to do it wrongly; we can perform a faithful action unfaithfully. For example, our elders would argue that raising hands haphazardly in corporate worship rather than decently and in good order is problematic. And Paul, in our text today, wants men to lift up holyhands without wrath and doubting… He wants us to raise our hands in a particular way. So what does this mean? Consider that by lifting our hands to God we declare two things: first, we declare that our hands are clean, that they are holy, free from wrath; second, we declare that we trust Him, without doubting. “Who may ascend into the hill of the Lord? Or who may stand in His holy place? He who has clean hands and a pure heart…” (Ps 24:3-4a). If we lift up hands that are covered with filth, then this is not pleasing to God; likewise, if we lift up our hands but our hearts are far from the Lord, then this is not pleasing to God. We are to lift up holy hands without wrath or doubting.

So reminded of why we lift hands in worship, let us confess that our hands are often not holy but polluted with guilt and in need of the cleansing blood of Jesus Christ. And as we are able let us kneel as we do so. We will have a time of silent confession followed by the 

Bodily Postures in Worship

February 10, 2017 in John Calvin, Liturgy, Prayer, Quotations, Worship

“The inward attitude certainly holds first place in prayer, but outward signs, kneeling, uncovering the head, lifting up the hands, have a twofold use. The first is that we may employ all our members for the glory and worship of God; secondly, that we are, so to speak, jolted out of our laziness by this help. There is also a third use in solemn and public prayer, because in this way the sons of God profess their piety, and they inflame each other with reverence of God. But just as the lifting up of the hands is a symbol of confidence and longing, so in order to show our humility, we fall down on our knees.” 

John Calvin, Commentary on Acts 20:36

Why kneel in worship?

February 5, 2017 in Bible - NT - Mark, Bible - NT - Revelation, Bible - OT - 1 Kings, Bible - OT - Psalms, Ecclesiology, Liturgy, Meditations, Worship
1 Kings 8:54 (NKJV)
54 And so it was, when Solomon had finished praying all this prayer and supplication to the LORD, that he arose from before the altar of the LORD, from kneeling on his knees with his hands spread up to heaven.
In the last few weeks we have explored various traditions that our elders have established to guide our corporate worship. As we have noted, every church has traditions – and those who claim they don’t are trying to pull the wool over your eyes. It is important, therefore, that we regularly evaluate our traditions to make sure that they reflect and not undermine biblical principles – and it is this that we are doing with our exhortations.
Among the traditions we have as a congregation, one of them is kneeling when we confess our sins. In just a moment I will invite you to kneel with me as we confess our sins to God. Many people, visitors especially, find this practice uncomfortable or objectionable (physically challenging is okay!) – in fact, many have refused to return and worship here because we kneel during our service. The preaching is fine; the music is acceptable; the fellowship seems sweet – but why do you kneel?
This question often causes me to scratch my head and wonder what in the world is happening in the church. What is it about kneeling that bothers us? Some say it reminds them too much of Roman Catholicism. But, of course, if we were to reject whatever the Roman Church practices, then we’d have to eliminate Scripture reading, prayer, and public singing as well. So I’m not sure that’s the real issue. I think the real issue is deeper.
Kneeling is an act of humility; it is to bow before another and acknowledge that that other is greater than I, more important than I, and hence worthy of my respect and honor or even my adoration. Kneeling is also sometimes a visible expression of wrongdoing, a plea for mercy as it were. Hence, there are times when kneeling is inappropriate. Mordecai refused to kneel before Haman; Shadrach, Meshach, and Abed-nego refused to kneel before Nebuchadnezzar’s statue; God reserved 7,000 in Israel who would not bow the knee to Baal. There are times when kneeling is compromise and sin.
But there are other times when kneeling is glorious: all Israel bowed the knee to King David; a leper kneeled before Jesus begging to be healed; a man kneels before his beloved and asks for her hand in marriage. There are times when kneeling is the right thing to do.
So what about worship? Is worship an inappropriate or appropriate setting for kneeling? Well, let us consider: we have entered the presence of Almighty God, the Creator of Heaven and earth, the High and Holy One – the One whose power governs all that occurs; the One whose holiness must judge all sin and wickedness; the One whose love compelled Him to send His only-begotten Son to bear the punishment that our sin deserved – how could we imagine that to kneel in this One’s presence is unfitting or inappropriate? Uncomfortable at first? Maybe. But inappropriate? Never.
So in our passage today, we see that Solomon – the Son of David, the King of Israel, and the wisest of men – kneeled before God to make supplication and prayer. And Psalm 95 summons us, O come, let us worship and bow down, let us kneel before the Lord our God our Maker! And note that this isn’t a summons to private but to public kneeling – O come, let us kneel ­– let all of us together bow before God for He is worthy! And so the four living creatures and the 24 elders in the book of Revelation fall down before the Lamb and they sing a new song saying, Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honor and glory and blessing!

So this morning, as we consider that we have entered into the presence of Almighty God, Father, Son, and Holy Spirit, let us kneel as we are able and confess our sin to the Lord.

Why and how to use creeds in worship

January 30, 2017 in Bible - OT - Isaiah, Creeds, Ecclesiology, Liturgy, Meditations, Tradition, Worship
Isaiah 29:13–14 (NKJV)
13 Therefore the LORD said: “Inasmuch as these people draw near with their mouths And honor Me with their lips, But have removed their hearts far from Me, And their fear toward Me is taught by the commandment of men, 14 Therefore, behold, I will again do a marvelous work Among this people, A marvelous work and a wonder; For the wisdom of their wise men shall perish, And the understanding of their prudent men shall be hidden.”
Every Lord’s Day we have opportunity to confess our common faith with one of the ancient creeds. Currently, we are reciting the Apostles’ Creed but we use others at different times of year. In churches like ours that use the creeds – as well as other written responses and prayers – there is an ever-present danger – the danger of mindless repetition, of drawing near to God with our lips while our hearts remain far from him. As our passage in Isaiah illustrates, the prophets were stern in their rebukes of the people of God for this sin, the sin of failing to draw near to God in our hearts and substituting external ritual for an inward love for Him. So if common confession entails this danger why even do it? There are numerous reasons that we recite the creeds – consider just a few.
First, reciting the creeds enables us to declare boldly and clearly whom we worship. Amid a pluralistic society in which a variety of gods are honored, we declare our trust in the Triune God, Father, Son, and Holy Spirit. We do not worship Vishnu, nor Zeus, nor Allah, nor the Mormon deity; neither do we worship America’s idol, some general theistic deity. We worship the Triune God; in Him is our trust.
Second, by reciting the creeds immediately after the reading of God’s Word, we declare our trust in the Sovereign Lord who has revealed Himself in sacred Scripture. As God’s Word continues to be spurned in our culture and even in many churches, we confess openly, “We trust in God and His Word. He is God; we are not. We shall do what He says and follow Him.” With the creeds, we express our faith–we trust the One who has spoken to us in His Word.

Third, reciting the creeds reminds us to preserve the faith which has been handed down to us. Jude commands us to “contend earnestly for the faith once for all delivered to the saints” (Jude 3). When we confess the creeds, we acknowledge our indebtedness to the saints who have gone before. We confess the faith because they preserved it; and this now is our duty for future generations. The God we worship is the God of Abraham and Isaac, Peter and Paul, Ambrose and Augustine, Luther and Calvin, Edwards and Whitefield, J. Gresham Machen and Francis Schaeffer. They lived, breathed, suffered, and died to preserve this faith for us and we are called to hand it down in turn.
While remembering why we recite the creeds, it is also important to emphasize how we are to do it. And this brings us back to our opening danger – the danger of mindless repetition. As we recite the creed each Lord’s Day we declare, “We believe…”It is important to ask, believe it or not, what we mean by the word “believe”? James reminds us: “You believe that God is one. You do well. The demons also believe and shudder!” There is a certain type of belief that will not deliver in the day of judgment. So when we confess the creed, the belief that we should be confessing is not a mere admission of intellectual assent, “Oh, yeah, this is what I think,” but rather an expression of heartfelt commitment, “This is the One I love, I trust, I cherish, I adore.”
And so, how are we doing? Children, how are you doing? Are you embracing and cherishing the One who has called you His own in the waters of baptism? Are you approaching worship in faith, hungering to hear the voice of Christ, to be changed and transformed by His SpiritHHHeH? Adults, how are you doing? Is worship growing ever more sweet and lovely? Are you reciting the creeds intelligently and faithfully or merely by rote? Our confession should be robust, lively, and full of faith. Beware lipping the words and losing your heart.

Reminded of our propensity to draw near to God with our lips and fail to draw near Him with our hearts, let us seek His face and ask Him to forgive us and make the fruit of our lips a pleasing sacrifice in His sight. And as you are able, let us kneel together as we confess our sin to the Lord. We will have a time of silent confession followed by the corporate confession found in your bulletin.

Word and Ritual, Proclamation and Sacrifice

June 9, 2016 in Bible - OT - Genesis, Communion, Liturgy, Quotations, Word of God, Worship

“Therefore, beginning with Genesis 4:26 and continuing through the history of the faith, true believers have proclaimed their faith to the world through their worship. With the call of Abraham to begin the covenant program of bringing blessing to the world, that proclamation became clearer, richer, and more powerful… proclamation has ever since been an integral part of worship. Now in the worship of the new covenant the preaching of Christ crucified is the necessary correlative to celebrating Holy Communion. Whenever proclamation has been lost to worship, worship loses its way and becomes empty ritual. Both the drama of the ritual and the interpretation by the proclamation are necessary for the full worship of God. The Word gives the ritual meaning, and the ritual gives visible form to the Word.”

Allen P. Ross, Recalling the Hope of Glory: Biblical Worship from the Garden to the New Creation, p. 146.

A Vision of the Sublime

June 9, 2016 in Liturgy, Quotations, Sovereignty of God, Word of God, Worship

“To speak of God’s ‘holiness’ is to say that there is no one like him, that he has absolute power and perfection; to speak of God’s ‘glory’ is to say that he is preeminent in existence and that the whole universe is filled with evidence of his importance and sublimity…. to the degree that a vision of the sublime has faded from the consciousness of a religious people, adoration and reverence as well as obedience and service have also been diminished. For worship to rise above the clutches of a materialistic and secular world, the church must once again focus on such revelations of the Lord of glory. The revelations of glory revealed in Scripture will inspire all we do in the name of worship. Without them we, and our worship, will wither and fade; but with them we will be able to keep our eyes fixed on what is eternal (2 Cor. 4:16-18).”

Allen P. Ross, Recalling the Hope of Glory: Biblical Worship from the Garden to the New Creation, pp. 48-49.

Why Kneel in Worship?

January 11, 2015 in Bible - NT - Revelation, Bible - OT - 1 Kings, Bible - OT - Psalms, Ecclesiology, Liturgy, Meditations, Rome, Tradition, Worship
1 Kings 8:54 (NKJV)
54 And so it was, when Solomon had finished praying all this prayer and supplication to the LORD, that he arose from before the altar of the LORD, from kneeling on his knees with his hands spread up to heaven.
In its public worship, every church has traditions. Whether it is a tradition of spontaneity or a tradition of regularity, traditions are unavoidable. They are an inescapable part of human life. It is important, therefore, that we regularly evaluate our traditions to make sure that they reflect and not undermine biblical principles.
Among the traditions we have as a congregation, one of them is kneeling when we confess our sins. In just a moment I will invite you to kneel with me as we confess our sins to God. Many people, visitors especially, find this practice uncomfortable or objectionable – in fact, many have refused to return and worship here because we kneel during our service. The preaching is fine; the music is acceptable; the fellowship seems sweet – but why do you kneel?
This question often causes me to scratch my head and wonder what in the world is happening in the church today. What is it about kneeling that bothers us? Some say it reminds them too much of Roman Catholic worship. But, of course, if we were to reject whatever the Roman church practices, then we’d have to eliminate Scripture reading, prayer, and public singing as well. So I’m not sure that’s the real issue. I think the real issue is deeper.
Kneeling is an act of humility; it is to bow before another and acknowledge that that other is greater than I, more important than I, and hence worthy of my respect and honor or even my adoration. It is also sometimes a visible expression of wrongdoing, a plea for mercy as it were. Hence, there are times when kneeling is inappropriate. Mordecai refused to kneel before Haman; Shadrach, Meshach, and Abed-nego refused to kneel before Nebuchadnezzar’s statue; God reserved 7,000 in Israel who would not kneel to Baal. There are times when kneeling is compromise and sin.

But there are other times when kneeling is glorious: all Israel bowed the knee to King David; a leper kneeled before Jesus begging to be healed; a man kneels before his beloved and asks for her hand in marriage. In such situations, how can one do anything but kneel? So what about worship? We have entered into the presence of Almighty God, the Creator of Heaven and earth, the High and Holy One – the One whose glory fills heaven and earth; the One whose power governs all that occurs; the One whose love compelled Him to send His only-begotten Son to rescue His people from sin and Satan and death – how could we imagine that to kneel before this One is unfitting or inappropriate? Uncomfortable at first? Maybe. But profoundly wise and biblical.
So in our passage today, we see that Solomon – the Son of David, the King of Israel, and the wisest of men – kneeled before God to make supplication and prayer. And Psalm 95 summons us, O come, let us worship and bow down, let us kneel before the Lord our God our Maker! And note that this isn’t a summons to private but to public kneeling – O come, let us kneel ­– let all of us together bow before God for He is worthy! And so the four living creatures and the 24 elders in the book of Revelation fall down before the Lamband they sing a new song saying, Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honor and glory and blessing!

So this morning, as we consider that we have entered into the presence of Almighty God, let us kneel and confess our sin to the Lord.

Christ, the Center of Time

December 14, 2014 in Ascension Sunday, Bible - NT - Colossians, Christmas, Church Calendar, Easter, Ecclesiology, Good Friday, King Jesus, Liturgy, Meditations, Pentecost
Colossians 3:17 (NKJV)
17
And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.
If you’ve been at Trinity long, you’ve no doubt discovered that we utilize the Church calendar to organize our year. Our songs, our Scripture readings, our confessions, our meditation, and even sometimes our sermons are geared to the Church Calendar. Given that following the Church Calendar is not a matter of necessity, why have our elders decided to do so? What’s the point?
As we consider that question, consider what each phase of the church year does: it places Christ and His life and work at the center of all reality. It orients the entire year around the life of Christ: Advent – awaiting His birth; Christmas – celebrating His birth; Epiphany – celebrating His revelation as Messiah to the Magi and in his baptism; Lent – remembering His suffering on our behalf; Passion week – remembering His final week of challenge, betrayal, death, burial, and glorious resurrection; Ascension – celebrating His enthronement at God’s right hand as King of kings and Lord of lords; Pentecost – celebrating the outpouring of the Spirit by our Risen and Exalted Lord. Between Pentecost and Advent? Celebrating the work of Christ by the power of His Spirit throughout the course of history. The Church Calendar put Jesus at the center of our lives.
So why is this valuable? Well note Paul’s command today: So whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him. Whatever you do – whether eating or drinking or sleeping or waking; whether living in the winter or summer; in the fall or the spring. Do all in the Name of the Lord Jesus. The Church Calendar helps us fulfill this command by putting Jesus exactly where He belongs – at the center of our Church life. And this, of course, reminds each of us to put Jesus at the center of our own life.
But often we are consumed with other things. We want to push Jesus to the margins of our lives; oh, we’ll give Him a bit of attention on Sunday but the rest of the week? That’s ours. But Jesus demands all our time – each day, each hour, each minute, each second. He is the Sovereign Lord and all we are and do is to be offered up in praise to Him.
So what of you? Has Christ been at the center of your life this week? Fathers, have you led your family to Christ this week, worshiping and praying and speaking together of Christ’s work in your home? Christians, have you displayed Christ this week, manifesting His character in your life and speaking His praises with your lips? Or have you put your own self at the center of your calendar?

Reminded this morning that whatever we do, in word or in deed, is to be done in the Name of Christ to the glory and praise of God, let us confess that we often do things and speak things in our own name. And as we confess, let us kneel before the Lord.

Why have we minimized preaching?

July 29, 2014 in Church History, Ecclesiology, Liturgy, Quotations, Word of God, Worship

“I would not hesitate to put in the first position: the loss of belief in the authority of the Scriptures, and a diminution in the belief in the Truth. I put this first because I am sure it is the main factor. If you have not got authority, you cannot speak well, you cannot preach. Great preaching always depends upon great themes. Great themes always produce great speaking in any realm, and this is particularly true, of course, in the realm of the Church. While men believed in the Scriptures as the authoritative Word of God and spoke on the basis of that authority you had great preaching. But once that went, and men began to speculate, and to theorise, and to put up hypotheses and so on, the eloquence and greatness of the spoken word inevitably declined and began to wane. You cannot really deal with speculations and conjectures in the same way as preaching had formerly dealt with the great themes of the Scriptures. But as belief in the great doctrines of the Bible began to go out, and sermons were replaced by ethical addresses and homilies, and moral uplift and socio-political talk, it is not surprising that preaching declined.”

D. Martin Lloyd-Jones, Preaching and Preachers, p. 13.