Worship or the Lord’s Service?

March 17, 2013 in Bible - NT - John, Liturgy, Meditations, Worship

John 4:23–24 (NKJV)
23 But the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for the Father is seeking such to worship Him. 24 God is Spirit, and those who worship Him must worship in spirit and truth.”
In the history of Christianity, one of the names used to identify the weekly public service of worship at which the congregation gathers is the Divine Service or the Lord’s Service. Unfortunately this title has fallen into disfavor. Today we almost exclusively use the term “worship” to describe our weekly gathering.
On one level, of course, to describe our weekly gatherings as worship is fitting. To worship God is to ascribe worth to Him – to announce that He is the Lord and Creator of all and is therefore worthy of all honor and glory and power. Each Lord’s Day we gather to worship the High and Exalted One, the One who has rescued and redeemed us from destruction. As Jesus says in our text today, we gather to worship God the Father in the Name of His Son and by the power of His Spirit. Worship is a great term.
But the term can obscure a fundamental reality of worship, a reality that we must beware obscuring and a reality to which Jesus points us today. We come each Lord’s Day, you have come today, to worship the Lord and to serve Him. So why have you come thus? Because, Jesus tells us, the Father has first sought you out. God brought you here. We worship the Lord as a response to His work in our lives. We love because He first loved us. We serve because He first served us.
And this is why calling our weekly corporate gathering the “Lord’s Service” is apropos. The title is intentionally ambiguous – is the “Lord’s Service” the Service of the Lord – worshiping Him and honoring Him and praising Him – or is it the “Lord’s Service”, the Lord’s Service of His people – calling us together, comforting us from His Word, feeding us at His Table? Biblically our gathering each Lord’s Day is both.
So when we gather each Lord’s Day are we gathering to serve the Lord? Absolutely. He is to be the object of our service. But not only is our weekly gathering the “Lord’s Service” in this sense – that the Lord is the object of our service – it is also called the “Lord’s Service” because preceding our service of God and all during that service, the Lord is serving us. God in His grace and mercy calls us to worship; He summons us here and grants us grace to worship and serve Him. And he feeds us throughout the service reminding us of His promises. When we gather each Lord’s Day we gather not just to serve the Lord but also to be served by Him.
Ought we not, therefore, to begin each Lord’s Day with gratitude and thankfulness? God has called us here; summoned us to enter into His presence and worship Him in Spirit and Truth. So how have you responded to His summons? Are you here with eager hearts and minds? Or are you here cloudy and disinterested, so worn from the cares of the week that you cannot serve Him well?
Reminded that God has sought us out and served us in order that we might serve Him, let us kneel and confess that we often respond to His work with ingratitude and indifference.

Living for the Glory of God

December 31, 2012 in Bible - NT - 1 Corinthians, Meditations, Worship

1 Corinthians 10:31 (NKJV)
31 Therefore, whether you eat or drink, or whatever you do, do all to the glory of God.
Why do you do what you do? Paul challenges us today to do everything to the glory of God – whether we eat or drink or whatever you do, do all to the glory of God. Why?
First, we ought to do all to the glory, honor, and praise of God because God is our Creator. We owe our very existence to Him: our ability to speak, to think, to move, to breathe, to dream, to joy, to sorrow, to reflect – all comes as gifts from His hand, the God who fashioned and molded us in His image and gave us this world in which to live. Therefore, we ought to glorify Him.
Second, we ought to do all to the glory, honor, and praise of God because He is our Preserver. He holds us together and prevents the universe from collapsing all-together. The components of the atom that would split apart left to their own devices are by Him held together in harmony supporting life. He causes the grass to grow, he enables the birds to fly, he gives food to the beasts of the earth and wine to gladden the heart of man. The Lord does all these things; therefore, we ought to glorify Him.
Third, we ought to do all to the glory, honor, and praise of God because God is our Redeemer. Though we rebelled against Him and brought all creation into decay and corruption and separated ourselves from Him, He pursued us. He sought out the lost sheep; he swept the house looking for the lost coin. He called our father Abraham and in Abraham promised that He would bless all the nations of the earth. He called our father Jacob and changed his name to Israel, promising that through him He would bless all the nations of the earth. He called David and anointed him king and promised that He would raise up one of his children to rule and reign forever over all the nations of the earth. These promises God has fulfilled in Christ – He sent Him to bless all the nations of the earth, all the families of the earth by ruling over us and delivering us from our enemies – both earthly and heavenly.
So why ought we to do all we do to the glory of God? Because He is worthy to receive glory. He created us, not we ourselves; He preserves us, not we ourselves; He saves us, not we ourselves. Therefore, whether we eat or drink or whatever we do, let us do all to the glory of God.
But rather than live for the glory of God, we frequently do what we do for other reasons. We live for ourselves; we live for other gods; we get distracted by the gifts and miss the Giver. Reminded of our sinful tendency, let us kneel and confess our sin to God.

Do not be Afraid

December 27, 2012 in Bible - NT - Mark, Meditations, Singing Psalms, Worship

Mark 6:45–51 (NKJV)
45 Immediately He made His disciples get into the boat and go before Him to the other side, to Bethsaida, while He sent the multitude away. 46 And when He had sent them away, He departed to the mountain to pray. 47 Now when evening came, the boat was in the middle of the sea; and He was alone on the land. 48 Then He saw them straining at rowing, for the wind was against them. Now about the fourth watch of the night He came to them, walking on the sea, and would have passed them by. 49 And when they saw Him walking on the sea, they supposed it was a ghost, and cried out; 50 for they all saw Him and were troubled. But immediately He talked with them and said to them, “Be of good cheer! It is I; do not be afraid.” 51 Then He went up into the boat to them, and the wind ceased. And they were greatly amazed in themselves beyond measure, and marveled.
This morning we study Zacharias’ song of praise, commonly called the Benedictus. Zacharias meditates on the wonder of our Redeemer – that God acted in fulfillment of His promises to save and deliver us as His people.
The consequence of this action is that we need not be afraid. But we often are afraid. We forget who it is who is on our side and we tremble at the challenges that face us. Like the disciples in the boat, we are thrown into a dither and rather than remember the One who is with us, the One who has promised to protect us and care for us, we grow fearful. It is in such times that Jesus speaks to us and says, “Be of good cheer! It is I; do not be afraid.”
So as we come into worship this day, I remind you to hear the words of Jesus afresh. He is the Lord. He is our Redeemer. And he says to us, “Do not be afraid!” So hearing his words of assurance and reminded that we often do fear, forgetting who He is, let us kneel and confess our sin to the Lord.

All Nations Shall Serve Him

November 16, 2012 in Bible - OT - Psalms, Eschatology, Meditations, Postmillennialism, Worship

“Make a joyful shout to God, all the earth! Sing out the honor of His name; Make His praise glorious. Say to God, “How awesome are Your works! Through the greatness of Your power Your enemies shall submit themselves to You. All the earth shall worship You And sing praises to You; They shall sing praises to Your name.”  Selah  
Psalm 66:1-4
When we look toward the future, what do we expect? And how does our expectation shape the decisions and investments that we are making with our time today?
For the last 100 years, the predominant Christian view of the future has been pessimistic. It is believed that we are living in the last generation before Christ’s return, that the world is destined to get worse and worse prior to this momentous event, and that there is nothing Christians can, or even perhaps should do to reverse the trend. After all, to attempt to reverse the trend would be to postpone the imminent return of our Lord.
The impact of this particular vision of the future upon our nation has been catastrophic. America has become, in many respects, an increasingly ugly place – sexual licentiousness, covenantal unfaithfulness, and governmental intrusiveness have become the norm. And a large share of the blame belongs to the Church and to our erroneous view of the future.
So how does this pessimistic view of the future mesh with David’s view in the psalm before us today? It is the exact opposite. Notice that David’s describes his anticipation for the future like this:
Through the greatness of Your power Your enemies shall submit themselves to You. All the earth shall worship You And sing praises to You; They shall sing praises to Your name.
Did you catch David’s vision? In light of the power of God, David sees the future full of hope: all the earth shall worship the Lord, all shall sing praises to Him, even His enemies shall submit themselves to Him. Why? Because God is Almighty.
How does this vision of the future shape David’s exhortations in this passage? Notice that David is issuing an exhortation to the nations – “Make a joyful sound to God, all the earth!” David calls upon all creation, upon all the nations of the earth, to worship and serve the Lord; to join him as he praises God for His might and power. Jesus is Lord so throw down your weapons and surrender!
It is in response to David’s summons that we have gathered here today. And we in our turn now join David in calling the nations to join us: smell the fragrant aroma, behold the goodness of God, come see the glory of our King and join us in praising Him. And this praise, which starts here each Lord’s Day, is to eek out of here and make its way into our lives during the week so that folks can’t help but declare – how good and how pleasant it must be to know the Lord. And in this way the world will be transformed into a better place, a more beautiful place.
This morning, then, as we enter the presence of the Lord to sing let us consider how David exhorts us to enter. Note three things:
              i.         We are to sing joyfully – Make a joyful shout to the Lord
            ii.         We are to sing loudly – Make a joyful shout
          iii.         We are to sing beautifully – make His praise glorious
And so let us fill this building with the praise of God – but let us begin by seeking His forgiveness for failing to live now in light of the glorious future that He has promised – let us kneel and confess our pessimism and doubt to Him.
Our Father,
You promised Abraham that through him all the families of the earth would be blessed – and Abraham believed you and you credited it to him for righteousness. This promise to Abraham you have repeated again and again and have fulfilled in the Person of our Lord and Savior Jesus. But instead of embracing your promise in faith, anticipating the day when all the families of the earth shall be blessed, we have responded in disbelief. We have grown weary and despondent and failed to look to you in faith. Forgive us our sin and doubt; enable us to trust your promises and so to act that all nations might serve You and bow before You. Through Jesus Christ our Lord.
Amen.

Review: Letters to a Young Calvinist

November 8, 2012 in Book Reviews, Church History, Creeds, John Calvin, Singing Psalms, Worship

I recently read through James K.A. Smith’s Letters to a Young Calvinist. Having also just read his work Desiring the Kingdom I thought I’d pick this up. There were a number of things I liked; others I didn’t. Overall helpful but not sure that it’s what I’d give to a young Calvinist. Maybe. Pretty decisive, eh?
So for the good. His warnings against spiritual pride are very apropos. I remember years ago reading a great edition of Credenda/Agenda entitled, “Tender Mercies: How to Avoid Sinning Like a Calvinist.” That was a great collection of articles – very helpful as a young Calvinist. In fact, it’s probably what I would recommend handing out rather than this book. The magazine hit this issue of pride repeatedly and well – as does Smith. I did feel, however, that in his slightly condescending tone toward Calvinistic Baptists that he was being a tad inconsistent. I have my share of criticisms for Calvinistic Baptists as well – but the tone struck me as wrong at points.
Second, his insistence that the center of Calvinism is an insistence on grace was delightful. Loved it. Grace all the way down – everything is a gift. So what should our fundamental attitude be toward the world and one another? Well what do we do when others give us a gift? We say thanks! Overflowing with thankfulness!
Third, I loved his analogy comparing the creeds to grammar lessons. Very helpful! He says:
Or, finally, you might think of the creeds and confessions as articulating the grammar of the language of faith. They’re not meant to be a substitute for speaking the language! Rather, they provide a way for one to learn a ‘second’ language. If I’m studying Greek grammar, it’s not so that I can know Greek grammar; it’s so that I can read Greek, and perhaps the Greek New Testament in particular. So also, I learn the ‘grammar’ of faith articulated in the creeds and confessions, not as ends in themselves, but as an invitation to read Scripture well, and as guides to faithful practice.
Fourth, his historical consciousness and respect for the corporate nature of the church, the voice of the church over time was very helpful.
Fifth, his criticism of the incipient Gnosticism in much of Calvinistic Baptist and even Reformed writings is helpful. The earth is the Lord’s and all it contains – so let us receive it and give thanks. I’ll never think of Shedd in the same way again.
The bad? First, his definition of semper reformanda as a means of abandoning teachings of the NT was troubling – in particular his egalitarian tendencies in his approach to the relationship between men and women, especially the role of women in ministry. His grammatical ambivalence for using the traditional English “he” and “him” for a generic person reveal his staunchly egalitarian stance. All this while professing reverence for the text. No wonder the CRC is heading the wrong direction.
Second, the centrality of the psalms for corporate worship is not given the attention which I think it deserves. I know that Smith considers the psalms important for worship. His Desiring the Kingdom gives a tangible taste of liturgical worship incorporating the psalms. But I fear it is “psalms-lite” and what we need is to be psalm saturated. This is important for many of our younger Calvinists because they’re embracing a form of worship that, in principle, undermines many of the doctrinal convictions of Calvinism. And the truth is lex orandi, lex credenda – the law of prayer is the law of faith. We become what we worship and if the God we worship is not approached with reverence and awe, as a consuming fire, then our theology is going to begin heading down the wrong trajectory. The psalms are the key – as they have been historically in the Reformed churches.
Overall a helpful, easy to read book. Reviewing it helps me see there was more I appreciated than not. It was a useful complement to his book Desiring the Kingdom which I also recommend.

Calvin on the Necessity of Corporate Worship

June 15, 2012 in Ecclesiology, John Calvin, Worship

“Many are led either by pride, dislike, or rivalry to the conviction that they can profit enough from private reading and meditation; hence they despise public assemblies and deem preaching superfluous. But, since they do their utmost to sever or break the sacred bond of unity, no one escapes the just penalty of this unholy separation without bewitching himself with pestilent errors and foulest delusions. In order, then, that pure simplicity of faith may flourish among us, let us not be reluctant to use this exercise of religion which God, by ordaining it, has shown us to be necessary and highly approved.” John Calvin, Institues of the Christian Religion, IV.1.v.

Trinity Sunday

June 4, 2012 in Bible - NT - John, Ecclesiology, Meditations, Trinity, Worship


John 4:21-24 (NKJV)
21 Jesus said to her, “Woman, believe Me, the hour is coming when you will neither on this mountain, nor in Jerusalem, worship the Father. 22 You worship what you do not know; we know what we worship, for salvation is of the Jews. 23 But the hour is coming, and now is, when the true worshipers will worship the Father in Spirit and Truth; for the Father is seeking such to worship Him. 24 God is Spirit, and those who worship Him must worship in Spirit and Truth.”

On Trinity Sunday for the last few years we have considered the words that Jesus speaks in this text and the way that they help us understand the Trinity. Unfortunately, this text is frequently misinterpreted. It is imagined that Jesus is contrasting the external, formal worship of the OT period with the heartfelt, internal worship of the New. At one time people worshiped externally, now all worship is “in spirit and truth” – that is, heartfelt and genuine.

The difficulty faced by this approach is not the insistence that worship must be heartfelt and genuine. That is most certainly true. The difficulty is that this was no less true in the OT than in the New. David declares in the psalter, “Sacrifice and burnt offering you did not desire, a broken and contrite heart, O God, you will not despise.”Heartfelt, genuine worship was to characterize the OT no less than the New.

What then is the change Jesus is anticipating in His words to the Samaritan woman? There are actually two changes. First, Jesus insists that the corporate worship of the people of God would be decentralized. Remember that in the OT God’s people had a central sanctuary located at Jerusalem. Three times a year every male had to make a pilgrimage to Jerusalem, to Mount Zion, and worship at the central sanctuary, offering sacrifices, feasting with God’s people, honoring the Lord. The Samaritans, for their part, refused to acknowledge the centrality of Jerusalem but likewise had a central sanctuary at Mount Gerizim. Here the Samaritans had their collective feasts. The woman asks Jesus – You’re a prophet; so which is it? Mount Zion or Mount Gerizim? Jesus responds, “Neither! In the Christian era, during My reign, God’s people are not required to gather for corporate worship at a central sanctuary – whether in Gerizim or Jerusalem or Rome. Rather, wherever the people of God gather together in My Name and lift My Name on high, there is Mount Zion, there is the City of God, there is the central sanctuary.” In other words, Jerusalem in Israel is no longer the center of God’s dealings with man; the heavenly Jerusalem, Mount Zion, the Church is the center.

Second, Jesus informs us that not only would corporate worship be decentralized, it would be explicitly Trinitarian. When Jesus rose from the dead and sent forth His Spirit, the worship of God’s people was forever transformed. It became explicitly Trinitarian – worshiping the Father in Spirit – the very Spirit whom Jesus promised would come and lead His people into all righteousness – and in Truth – the very Truth who took on human flesh and declared to His disciples, “I am the way, the truth, and the life, no one comes to the Father except through Me.”

Today is Trinity Sunday, the Sunday the Church has historically emphasized the Triune nature of God. It is this that Jesus does in our text. Worshiping the Father in Spirit and Truth is not an exhortation to heartfelt, genuine worship – that exhortation had been given throughout the OT. Worshiping the Father in Spirit and Truth is to worship the Triune God: Father, Son, and Holy Spirit. And it was this transformation that Jesus anticipated and announced to the Samaritan woman. “The time is coming, and now is, when the true worshipers shall worship the Father in Spirit and in Truth.”

So what does this mean for us? It means that this morning as we gather together to worship the Father in Spirit and in Truth, as we gather to worship the Triune God, we are approaching the central sanctuary of God, the place where God dwells. Mount Zion is His dwelling place and it is this place to which we draw near every time we gather to worship the Lord together. Hebrews tells us, “But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, to the general assembly and church of the first born who are registered in heaven…” (Heb 12:22-23) And, like Isaiah, who entered into the presence of God in the Temple, the first thing that should strike us is our own unworthiness – in ourselves, we are not worthy to be here. And so let us kneel and seek His forgiveness through Christ.

With Reverence and Godly Fear

December 19, 2011 in Bible - NT - Hebrews, Ecclesiology, Meditations, Worship

Hebrews 12:25–29 (NKJV)
25 See that you do not refuse Him who speaks. For if they did not escape who refused Him who spoke on earth, much more shall we not escape if we turn away from Him who speaks from heaven, 26 whose voice then shook the earth; but now He has promised, saying, “Yet once more I shake not only the earth, but also heaven.” 27 Now this, “Yet once more,” indicates the removal of those things that are being shaken, as of things that are made, that the things which cannot be shaken may remain. 28 Therefore, since we are receiving a kingdom which cannot be shaken, let us have grace, by which we may serve God acceptably with reverence and godly fear. 29 For our God is a consuming fire.
Today in this final Sunday of Advent we close our meditations upon Paul’s words to the Hebrews. Paul reminds us that as Christians we have received the unshakeable kingdom; that the temporary kingdom of the Jews has given way to the eternal kingdom of the Messiah. Therefore, as members of the Messianic kingdom, we are to approach God in corporate worship in a way that is acceptable, in a way that is pleasing to him. Note Paul’s words, “Therefore, since we are receiving a kingdom which cannot be shaken, let us have grace, by which we may serve God acceptably with reverence and godly fear.”
Last week we insisted that Paul’s use of the word “serve” in this passage is specifically addressing corporate worship. Latreuwmeans ‘to perform religious rites, to worship, to venerate.’ We also saw that Paul insists that there is a right and wrong way to worship God. He says that by grace we may worship God acceptably – implying, of course, that there is an unacceptable way of worshiping him. So what does it mean to worship God acceptably? Paul does not leave us to answer this question on our own – for he immediately qualifies his exhortation.
We are to worship God acceptably with reverence and godly fear. For our God is a consuming fire. Paul’s language leaves us in no doubt of his reference point. Ages ago when God appeared to Moses and called him to rescue Israel from Egypt, he appeared to Moses in the burning bush. And when Moses became curious and would have searched out the secrets of the burning bush God declared, “’Do not draw near this place. Take your sandals from off your feet, for the place where you stand is holy ground…I am the God of your father – the God of Abraham, the God of Isaac, and the God of Jacob.’ And Moses hid his face, for he was afraid to look upon God” (Ex 3:5-6). Moses’ response to the awe-inspiring presence of the Lord in the burning bush is the paradigm that Paul uses to describe acceptable worship.
First, acceptable worship is reverent worship. The word that Paul uses here alludes to Moses hiding his face. It is the word used elsewhere to be ashamed, shame-faced, or embarrassed. By extension it means to bow one’s head with a self-conscious acknowledgment of inferiority or fault. When we come here week in and week out to worship, we come to meet with the high and holy one – the very one with whom Moses met on the mountain, the very one whose presence was transfigured on the mount such that Peter, James, and John couldn’t look upon him. So as we come, we are to come remembering that the One we worship is a consuming fire and so we are to be reverent.
Second, acceptable worship is fearful worship. When Moses was confronted by the living God, he was in awe, afraid to look upon him. Knowing that God is not to be trifled with, not to be treated lightly, we are to worship with this due sense of awe. And awe will manifest itself in obedience – when we hear the voice of the one we fear we listen attentively. God rebukes the Jews in Isaiah’s day for fearing men rather than fearing Him: “I, even I, am He who comforts you. Who are you that you should be afraid of a man who will die, and of the son of a man who will be made like grass? And you forget the Lord your Maker?” (Is 51:12) So when we come to worship we are to have godly fear.
So why do we do what we do? Why isn’t our worship hip and trendy? Why do we sing stodgy old psalms and hymns? Why don’t we dance and skip in the aisles? Why do we kneel? Why do we raise our hands together? Why do we recite creeds, pray sober prayers, greet one another with promises and even warnings? Because we are called to worship the Lord with reverence and godly fear.
And so, reminded that this is our calling, reminded that we come this morning into the presence of the same God before whom Moses quaked in fear, let us kneel and confess that we are unworthy in ourselves to be here and that we stand in great need of the sacrifice of Christ to cover our sins.

What is Acceptable Worship?

December 12, 2011 in Bible - NT - Hebrews, Ecclesiology, Meditations, Worship

Hebrews 12:25–29 (NKJV)
25 See that you do not refuse Him who speaks. For if they did not escape who refused Him who spoke on earth, much more shall we not escape if we turn away from Him who speaks from heaven, 26 whose voice then shook the earth; but now He has promised, saying, “Yet once more I shake not only the earth, but also heaven.” 27 Now this, “Yet once more,” indicates the removal of those things that are being shaken, as of things that are made, that the things which cannot be shaken may remain. 28 Therefore, since we are receiving a kingdom which cannot be shaken, let us have grace, by which we may serve God acceptably with reverence and godly fear. 29 For our God is a consuming fire.
This advent we have introduced a number of changes to our Sunday worship, to our liturgy. At such times it is good and right to take note of why we do what we do – and so I have been spending the last couple weeks meditating on this passage from Hebrews.
Paul reminds us that as Christians we have received the unshakeable kingdom. The temporary kingdom of the Jews has given way to the eternal kingdom of the Messiah. And the consequence of this change is not lesser accountability – as many wrongly believe, “we are not under law but under grace” – but greater accountability. Therefore, we stand in constant need of the grace of God to enable us to do that which is pleasing in His sight, including to worship the Lord faithfully week in and week out as His covenant people.
And it is this precise application which Paul makes in our passage today. He writes, “Therefore, since we are receiving a kingdom which cannot be shaken, let us have grace, by which we may serve God acceptably with reverence and godly fear.” Since we are members of the Messianic Age, let us be diligent to possess the grace of God and in that grace to serve God acceptably with reverence and awe.
First, note that Paul wants us, in the grace of God, to “serve” God. The word that is translated “serve”doesn’t mean service in the sense of labor on behalf of another. Frequently we are called upon to serve the Lord in that sense, but that is not what is being mentioned here. Instead Paul uses the Greek word latreuw which means “to perform religious rites as a part of worship—‘to perform religious rites, to worship, to venerate.’” In other words, Paul is explicitly addressing the nature of corporate worship, the religious rituals that we use to approach our God. Even as the old covenant community, priests and people alike, served God by worshiping Him in accordance with His Word, so the new covenant community is to serve God by worshiping Him in accordance with His Word. By grace we are to worship God.
Second, note that Paul immediately gives parameters to describe what this worship should look like. He says that we are to worship God acceptably; we are to worship God in a way that pleases Him. This implies, of course, that there are ways of worshiping God that do not please Him, ways of worshiping Him that are unacceptable. You will recall that at the beginning of the old covenant era God struck down Nadab and Abihu for offering strange fire to the Lord – their worship was not pleasing to the Lord.
Why not? First and foremost, Paul is implying here, because they did not worship God in the grace of God. “…let us have grace, by which we may serve God acceptably…” It is only by grace that we can worship in a way that pleases God. We cannot approach God acceptably on the basis of our own merits; we cannot approach God acceptably on the basis of our righteousness; we cannot approach God acceptably on the basis of our wisdom. It is only by gracethat we can serve Him acceptably. And this is what Nadab and Abihu fundamentally missed. They did not worship God mindful of the One to whom all their religious rites pointed – Jesus Christ. Nadab and Abihu thought they could tweak the religious rites because they were just conventions of men and any way of worship is acceptable as long as it is sincere. But God had explicitly designed these rites to point to the One and Only Sacrifice through whom human beings can approach God – Jesus.
As we come to worship today, therefore, the message that God delivers to us is that we must approach him acceptably by resting upon His grace in Christ. We must come to worship clothed in the white robes that only He can give. And the only way to worship God acceptably in this fashion is to kneel and confess our sins to God, beseeching mercy through Jesus Christ, the Lamb of God who takes away the sin of the world.
So let us kneel and seek the forgiving grace of our God.