Christ, the Hope of the Sabbath

When God had put everything in its place: the heavenly host, the creatures populating the water and dry land, he ceased from his labors. All was perfect. The human beings were directed to take hold of the potential of what God had made and use it wisely for creation’s benefit and God’s glory. Alas, they were not content with what had been granted them and they rejected God’s story for their own. But God always has the first word and the last. He intends to re-establish, and even surpass, that original peace when he dwelt in perfect harmony with all that he had made.

To carry out that plan he initiated covenants. Promises made to Adam, Noah, Abraham, Israel, and David, all led to the coming of the Redeemer, the one “born of the seed of the woman.” The particular covenant made with Israel had a unique component. They were told to keep the Sabbath, not doing any work on the seventh day, for the LORD “blessed the Sabbath day and made it holy” (Exodus 20:11). God gave two rationales for expecting this of them: he had ceased from his work on the seventh day, and they were to remember that he had delivered them from the bondage of Egypt. As such, the Sabbath represented on the one hand the rest that had been scorned and on the other the gracious hope that had been set before them in the gospel. When they obeyed the Sabbath, they declared to all the world that they knew where history was headed.

When the promised Redeemer came, he declared himself “Lord of the Sabbath” (Mark 2:28). His lordship was evident in his correcting the accretions to the command made by the Pharisees. Most importantly, his lordship over the Sabbath was realized in his being the one to whom the command pointed, for the hope of dwelling in perfect harmony with God is possessed by all who believe in him (Hebrews 4:11). In the blood of the Promised One a New Covenant was initiated. And as the redemptive purpose of the Sabbath had been fulfilled, its demands were nailed to the cross. 

Though the Sabbath no longer binds the people of God, the consummation that it pointed to is yet to be realized. The church, like Israel before her, has an obligation to direct people’s eyes toward the end of all things. Our faithful participation in the worship of the Lord of the Sabbath, and our persistent pursuit of our new selves, will direct our watching neighbors to the reality of the hope set before them in the gospel. Let us not, therefore, neglect “to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near” (Hebrews 10:25).

Worshiping Idols

Taking the First and Second Commandments together, we learn who we are to worship and how we are not to worship. Yahweh alone is to be worshiped and he specifically says that images are not to be worshiped when we worship. Does the Second Commandment forbid the making of images altogether? It does not. In truth, God enjoys images. He is the one who made all that there is and, as the apostle teaches, “his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made.” The issue is not images. The issue is idolatry, and specifically, the use of images (or idols) by which we worship. Please notice that last preposition. By which we worship is not the same thing as in our worship, nor is it the same as the use of images when we are not worshiping. 

Though it has often been the case that in Reformed circles depicting God has been frowned upon, if not downright prohibited, the Second Commandment says nothing about it. Wisdom might teach that depicting God could lead someone astray, either by encouraging worship of the depiction, or by creating a misleading image in people’s perception of what God is like. But the fact that God created men and women “in his image,” and that he fully took on our existence in the incarnation, suggests that he is not opposed to being depicted in very concrete ways. Some might counter that the two instances I mention involve his acting to reveal himself. That is true, but again, the Second Commandment involves worshiping images, not making them, even of God.

So, if something is clearly proscribed when it comes to worship, is there a guideline as to what is permitted? The best rule is twofold: keep God as the primary audience of worship throughout, and include only those elements that have biblical warrant. Following this rule, the liturgy (all churches follow a liturgy) might be complex or simple. It might feature an orchestra, or a small ensemble (that it can involve both music and musicians most certainly has biblical warrant). It might include written or extemporaneous prayers (but it should include prayer). It definitely should involve Scripture with its exposition. And celebrating the Lord’s Table when the faithful are gathered also has biblical precedent. 

There are other elements that could be considered, but whatever is included should direct the congregation’s faith and devotion to the one, true, living and redeeming God. Anything else is worship of the creature and not the Creator, which is what is specifically prohibited by the First and Second Commandments.

No Other Gods

The first command of ten says that Israel is to have no other gods before Yahweh. It's important to understand the first as the foundation for the remaining nine. Having Yahweh alone as their God means that his precepts and laws, his desire for them as a people, their purpose in history, is what Israel needs to know and attend to. Loyalty to him is mandatory.

But when we consider the prior reminder of his grace: “I am Yahweh your God, who brought you out of the land of Egypt, out of the house of slavery,” then knowing and attending to God’s will is more than perfunctory obedience. It is an expression of gratitude and love. He is the one who created, preserved, protected, and provided for them. No other gods? Absolutely! How could any other god match that display of divine power and grace?

But is Israel alone to have no other gods but Yahweh? No, for the prohibition extends to all humanity, for the God of the Bible is the God of the whole earth. He made and upholds everything; he showers rain and sun on the just and unjust; he is the one before whom all will have to stand to give an account. This is the reality of things despite the multitude of gods, philosophies, and humanistic rationales that have been conjured up by fallen humanity. As Paul teaches, “Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and reptiles” (Romans 1:22, 23). As a result, humanity is “storing up wrath for . . . the day of wrath when God’s righteous judgment will be revealed” (Romans 2:5).

On that Day, the substance of the prosecution will be, “How did you express your loyalty, love, devotion and gratitude to the One who made you and provided you with all things, including his only begotten Son to bear the cross on your behalf? What ought you to have done, and did you do it?” No one on that day, including any Israelite or Christian, will be able to claim, by their own merit, a perfect record in that regard. Only in Christ will a defendant be found to be righteous, for He alone lived as we are meant to live.

The life we live flows out of the God we worship. To live righteously we must be united to the One who is true and righteous.

The Posture of Worship

There is a posture to worship. Physically, the Bible often describes it as bowing down or prostrating oneself. Of greater import, however, is the posture of the soul. It’s not difficult to see why. One can be flat on one’s face in a setting in which worship is being offered and yet remain bolt upright in heart. An unwillingness to yield to the majesty and worth of God is the essence of rebellion and idolatry, and it is an attitude that can creep into any worship service no matter how quiet or how raucous. Worship, true worship, involves the soul of a person acknowledging the worth of God and giving the honor that is due him. This was the worship Mary offered to Jesus.

It is an extraordinary scene. She enters the room where Jesus is dining and breaks open an alabaster flask of expensive perfume. She then begins to anoint the head and feet of Jesus. Then, and this perhaps the most shocking of all given the cultural context in which this act took place, she assumes the posture of a slave at the feet of Jesus, let’s down her hair, and begins to wipe off his feet with it. Time must have stopped in that room. 

Were others embarrassed for her? Perhaps, but she was not, and neither was Jesus. When some (and in particular, Judas) protested, Jesus rebuked the detractors saying she had done something beautiful for him. Whether she realized it or not, she had saved the perfume for his burial, something which was about to take place as he laid down his life “for the nation and . . . to gather into one the children of God who are scattered abroad” (John 11:51, 52).

Mary’s worship was sacrificial. She held nothing back. The perfume used was costly, her servile behavior considered shameful, the cultural barriers breached, scorned. But Jesus was worth it. Her life had been rescued from futility and she had a foretaste of the eternal life that he promised. She had sat at his feet and pondered the ultimate reality he spoke of, she witnessed his heartache at the brokenness of the world, and she was stunned at the power he possessed to overcome sin and death. When the opportunity came, what else could she do but pour out her life at his feet in adoration and gratitude in the posture of worship?

15 Years Hence

In the immediate aftermath of 9/11 I observed things I never thought I would see in my bohemian, politically left-leaning, decidedly humanist neighborhood — spontaneous altars. At lampposts and street corners, candles and bouquets of flowers would be laid. They appeared like votive offerings “to the unknown God” of Athens fame. It signaled to me that my neighbors wanted to believe that there was something, someone, that sat outside of the realities of the tragedy that could bring sense, comfort, even peace in the face of the assault. This impulse was echoed across the city in the numerous “interfaith” services that were organized. Did the attack make people realize that they needed something other than themselves to believe in? Perhaps, but only for a while. 

New York is a remarkable place. Its mettle has been proved in not being undone by having a target painted on its chest (a target that every New Yorker knows remains in place). The city has long gone back to its famous hustle and bustle. This place is an astonishing and persuasive example of God’s common grace. But common grace is not saving grace. Those relative few moments of self-awareness (if that’s what it can be called) did not spark an awakening. 

There are signs, however, that fallen humanity, no matter how determined, will not have the last word. The church responded well post 9/11, serving sacrificially with time and materials, and in the years that have followed, the church has continued to respond as God has drawn an unprecedented number of young men to move themselves and their families to New York to plant churches. Perhaps our God who shines light into darkness and overcomes evil with good used the attack to bring our great city onto the radar screen of these Gospel entrepreneurs. In the end we might just discover that what the islamists meant for evil God meant for good. I think it possible. 

Fulfilling Our Assignment

The response of the woman who was “forgiven much” (Luke 7:36-50) is humbling. Her outpouring of gratitude upon Jesus places before us unabashed, unfiltered adoration -- and it is humbling. Have you ever been as free in expressing your loving service to the Savior (read the account again, just to be sure)? I don’t know that I have. But if I’m honest, I have just as much cause for untempered worship as she. This is why I need to heed the call to be “transformed by the renewal of [my] mind” (Romans 12:1-2). I need to not think of myself more highly than I ought to think, for Jesus came to save sinners, those who need to be forgiven much and those who need to be forgiven not as much (I’ll let you decide which category I fall into).

This relationship is important to establish before Paul goes on to speak of God’s intention to use every member of the church in his service. The exercise of the gifts he gives should be undertaken with gratitude and faith. And if we are clear about our lack of standing before God and the eternal peril we faced apart from his grace, whole-life service of him should not be hard to muster. 

After we’ve contemplated deeply the sacrifice that was offered on our behalf and had our hearts stirred to respond with grateful service, the next step is to utilize the gifts he assigns within the context of the local church. Though this is obvious from all that the New Testament has to say about ministering in the name of Jesus, it is too often missed by Christians. One only needs to look at the brief list in Romans 12:3-8 to understand how God intends for us to serve him by serving one another, with one another. As someone had said, “one Christian is no Christian.” Each of us is only a part of the whole and we need one another to be all that God has designed for us to be. 

Together we must prayerfully proceed in fulfilling our assignments. As we do this worshipfully and lovingly we might just “discern what is the will of God, what is good and acceptable and perfect.” That is, God will show us how we can best serve his purposes in this place, at this time. 

Epiphany

The magi were men who studied the stars, poured over ancient manuscripts, and interpreted dreams. They were seers who were influential figures in their own cultures. While they were not kings (popular misconception, and there might have been more than three), they served kings. It's not inappropriate, however, to refer to them as wise men, as they represented the wisdom of their people. Additionally, they were Gentiles, non-Jews. These two facts are important for us to appreciate.

In his telling of the events it appears that Matthew wants his readers to understand the presence of the magi as signaling primarily two things. The first is the superiority and truthfulness of God’s wisdom to any other supposed wisdom. These men had come to some conclusions as a result of their research. Their likely familiarity with Hebrew writings, such as Psalm 72, led them to look for the coming of the one who would usher in a reign of universal peace and prosperity. And when they saw the star rise that heralded his birth they sought him out to pay him homage (wise men, indeed!). When they bow before him, it's as if they are laying down all of the world's wisdom at his feet. The second is the long-prophesied inclusion of Gentiles among those who benefit from the coming of the Messiah. From the very beginning, the coming of the promised one was “good news of a great joy . . . for all the people.” Salvation is not just for the Jews but for all who place their hopes in the one who was born of the virgin. 

Is it any wonder that when the magi entered the house “they fell down and worshiped him” and “offered him gifts”? Whether they were fully cognizant of what the coming of this child meant, their actions were appropriate. He was the King of Kings, the Savior of the World.

Rational Miracles

Miracles, by definition, are phenomena, welcome phenomena, which stand outside the bounds of what is expected, normal, or natural. They don’t have a scientific explanation and so are attributed to divine intervention. For the materialist, therefore, a miracle is an impossibility, and to believe that they occur is irrational. No matter how extraordinary a phenomenon, it must have a rational, scientific explanation.

Given their presuppositions, I don’t know how materialists would have explained the healing of the man who sat day by day at the Beautiful Gate (Acts 3). Everyone familiar with the Beautiful Gate knew him to be one who had been lame from birth, who was brought to the location so that he could beg for alms. When it came to pass, therefore, that he was suddenly able to stand and leap about they couldn’t deny that it was he or that he was now completely healed. But what brought this about? Why was he suddenly able to walk? The explanation given by Peter wouldn’t have satisfied the materialist. It wasn’t scientific. It wasn’t rational.

Well, actually, that’s not completely true. The healing might not have been scientific, but it was totally rational, for it was done in the name of Jesus.

Prompted by the healing, Peter offers the incredulous onlookers a string of titles and adjectives for Jesus, when put together, provide a perfectly rational explanation as to why the man was healed “by faith in his name.” Jesus, the one those listening had “delivered over and denied in the presence of Pilate,” was the “Holy and Righteous One” who had been glorified (ascended and now seated at the right hand of God, as attested to by the outpouring of he Holy Spirit) by the “God of Abraham, the God of Isaac, and the God of Jacob, the God of our fathers,” who was raised from the dead and shown to be the “Author of life.” He was the “servant” of God, the “Christ” who “suffered” as “foretold by the mouth of all the prophets,” who himself was the one of whom “Moses said, ‘The Lord God will raise up for you a prophet like me from your brothers.’” He was the object of “all the prophets [had] spoken” about the age to come in which the covenant that God made with Abraham that “’in your offspring shall all the families of the earth be blessed,’” would be realized. Given the reality of who Jesus is, it makes perfect sense that Peter and John, ministering in the power of Jesus could heal the man in the name of Jesus.

The hope is that the materialist (or anyone else for that matter) would reason backwards from the miracle and come to the conclusion that “there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12). For some who listened to Peter that was the case. And for those in any age who hear the testimony for themselves, and are willing to weigh the evidence, a perfectly rational response will be to repent and believe.

Adoration of the Magi

The news created a stir. Visitors from the east, magi, men who spent their days discerning the times, had arrived in Jerusalem claiming they had seen a sign. A star appeared in the sky that indicated the promised king of the Jews had been born. Apparently, this was good news to them as it provoked them to travel a long way provided with gifts to express their adoration. Perhaps through their studies they learned that the one they now sought would bring peace and blessing that would be for all peoples, including gentiles like them. That such a one may have actually been born was a matter for great rejoicing.

Not everyone was of the same mind, however. For Herod the “king,” the news posed a threat. The notion that one had arrived that the Jews would laud as the Messiah, the true king, would only spell trouble for his already troubled rule. Then the scribes and priests, who at first displayed alarm, appear to have constructed an explanation for the strange phenomenon that allowed them to go about their business with indifference, despite their knowledge of the Scriptures that foretold of the coming one. Only the “wise” men were provoked to awe and joy at the advent of the Christ.

Such disparate responses to the person of Jesus persist. There are those who, like Herod, respond with virulent hostility. Others, despite the wealth of information available to them, appear unmoved by Christ even though his presence and teaching altered the landscape of human history. Thankfully, there are those who understand the significance of the one born to the virgin and respond with joyful worship. May we all be numbered among them.

Intelligent Worship

Paul begins the twelfth chapter of his letter to the Romans outlining the appropriate response on the part of a Christian in the light of the mercy shown to us by God in what he has done for us through his Son: “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.” A biblical example of a truly grateful response is an incident recorded in Luke chapter seven, in which a “sinful” woman stood behind Jesus weeping and wiping his dirty feet with her hair, who then went on to anoint his feet with fragrant oil.

The man who had invited Jesus for a meal, a Pharisee named Simon, looked upon her with disgust and Jesus with disdain. In response, Jesus told a parable to the man to explain the nature of the woman’s actions.

In the parable two people were in financial debt to the same man with one owing much more than the other. Both, however, are described as having been unable to pay. The man who was owed the money mercifully forgave the both of them. The question that Jesus then posed to his host was, “Now which of them will love him more?” Simon acknowledged the obvious, “The one, I suppose, for whom he canceled the larger debt.”

Jesus went on to explain that this was why the woman was doing what she was doing, “. . . I tell you, her sins, which are many, are forgiven—for she loved much. But he who is forgiven little, loves little.” (v.47).

The lesson of the incident (or at least one of the things to be learned) is that such a response should not just be forthcoming from someone such as her; the one with the “gutter testimony.” Given the parable, it is clear that Jesus means to indicate that both Simon and the woman are debtors. And like the debtors in the parable, they both are unable to pay. The appropriate response for both of them, therefore, was what the woman was doing. In the end, the only difference between Simon and the woman is that she realized she was a sinner and he did not.

Whether we are a 50 or 500 denarii sinner, the more we contemplate the mercy and grace of God in saving us the greater will be our response of thankfulness and love toward him. And such a response is our “reasonable service” (NKJV), or “spiritual service of worship” (NASB), or, as Phillips translates it, combining the two ideas expressed in the two translations just cited, our “intelligent worship.”

Biblical Faith

In Daniel, Chapter 3, the three friends of Daniel find themselves having to make a very grave decision. Would they bow down to the idol that Nebuchadnezzar had set up, as was expected, or would they obey the commandment of God that said worship must be given to none other than the God of Abraham, Isaac, and Jacob? Their lives depended upon the answer. If they refused to kneel, a furnace awaited them.

They needed no time. They knew the answer. “Shadrach, Meshach, and Abednego . . . said to the king, ‘O Nebuchadnezzar, we have no need to answer you in this matter. If this be so [that is, that they would end up in the oven for their decision], our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of your hand, O king. But if not, be it known to you, O king, that we will not serve your gods or worship the golden image that you have set up.’”

How often have we seen faith falter at just this moment? A crisis arises, God is sought for deliverance, and when it does not go as hoped, he is abandoned as one to be scorned for emotional deafness and another, more attentive, god is embraced. Such idolizing was not an option for these young men. God, and God alone, would be worshiped even if his will included a horrifying death.

This is faith -- biblical faith. It is a belief that God is to be worshiped and trusted as God despite how the matter turns out. God could certainly protect them, if he wished, and they would emerge from the oven, or be prevented from entering it in the first place. But, if in the wisdom of God, they were to perish at the hands of this blustering tyrant, they would not give to another what was due God. Theirs was not a performance-based faith. It was not dependent upon God doing what they wished. Rather, it was a respectful resolve to worship a God that does as he wishes. This is the stuff of martyrs. May God find in us such adoration for his person and purposes.