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Jesu, Juva

Archive for the ‘Worship’ Category

Living sacrifice

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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. (Romans 12:1 ESV)

Eugen Rosenstock-Huessy points out that the first living sacrifice in scripture is Isaac:

And Abraham lifted up his eyes and looked, and behold, behind him was a ram, caught in a thicket by his horns. And Abraham went and took the ram and offered it up as a burnt offering instead of his son. (Genesis 22:13 ESV)

This adds depth to how we understand Paul. Paul is saying that we offer our entire selves to God in worship. But we do so not simply because of God’s worthiness, or even because everything we have is from him (11:36). We do so out of the consciousness that we have been spared one kind of death by Jesus’s death, that we owe ourselves to him doubly.

[Y]ou were ransomed . . . not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot. (1 Peter 1:18-19 ESV)

So we die in a different and better way, dying to ourselves not in order to repay him but in order to also give life to others (12:3ff).

Written by Scott Moonen

July 16, 2017 at 3:51 pm


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Peter Leithart writes of weekly communion:

Foodless worship is unthinkable in the Bible and has been unthinkable through most of Christian history. . . .

The Church is not an “instrument” or “means” to achieve individual salvation. The Church is the present form of salvation in history.

Written by Scott Moonen

June 30, 2017 at 9:59 pm


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It is common to think of the Christian’s future—either when we die or when we are resurrected—as commencing with a solemn and fearful judgment before God’s throne, a moment when we stand in the dock before God. For example, we may sing of Satan’s recurring accusation and God’s judgment, reminding ourselves that Jesus is “my only hope, my only plea.” It is commonly thought that we will have to verbalize this plea some future day when we stand before God’s throne as a sort of ticket to entry. This is not without good reason: confession and repentance and faith is indeed the attitude with which we as Christians, as so many Mephibosheths and Esthers, must approach God at all times. And it is not without scriptural justification: consider the great white throne judgment of Revelation 20, or Satan’s heavenly accusations of the righteous Job. We must give an account to God (Hebrews 4:13).

There is a kind of fear of God we are to have at all times (Deuteronomy 6:13, etc.), and there is a kind of judgment-evaluation that all men will experience (e.g., Psalm 96), and which will come as a surprise to some (Matthew 7:21-23). But it is worth considering God’s own situation and attitude as his people approach him, especially since Jesus has been raised for our justification and is now seated at the right hand of God the Father Almighty. This will help us to better understand the kind of fear we are to have and the kind of judgment we are to expect.

The first thing we must recognize is that the Western courtroom, where we stand in the dock and where there is judge and witness and accuser and advocate, does not fit the heavenly model. God is a judge, to be sure, but he is a judge by virtue of his being king. A kingly courtroom is a place not only for passing judgment, but also for receiving audience, receiving honor and tribute, hearing petition, giving instruction and reward and commission, and feasting. We see this confirmed in the arrangement of the tabernacle, the arrangement of the temple, the types of Christ such as David and Solomon and Ahasuerus, and in the churchly-heavenly models of approaching God (Hebrews, Revelation) that are given to us in the new creation. So the mental picture that we have of a contemporary Western courtroom does not adequately represent the setting and atmosphere that we will experience with God.

More importantly, as we approach God in his heavenly court, we must remember that the Christian has already been justified by faith in Jesus (Romans 3:28, Galatians 2:16, etc.). Not only that, but our justification-adoption has been publicly announced by God through his church by our baptism, which symbolically identifies us with Jesus (Romans 6, Colossians 2:12-13, Titus 3:4-7) so that we very clearly share in the Father’s baptismal declaration over him that he is “well pleased” with us (Matthew 3:17, Mark 1:11, Luke 3:22). There is no need for us to be re-justified before God in this sense.

We must also remember that the Christian’s accuser has already been cast down from the heavenly court (Revelation 12:10-12). There is quite simply no accusation lodged against us in the heavenly court, nor can there be for those who have been justified (Romans 8:31-39) and adopted as sons. Taken together, this completely changes the tone of our appearances before God. It is true that those who are only masquerading as sons will be readily discovered and dealt with in their meeting with God. False sons experience a judgment unto wrath. But it is not true that the Christian’s meeting with God begins with the tone of what is essentially yet another paternity test to verify we are still sons. We stand tall as true sons, returned from a mission, to be evaluated and then praised or even chided and disciplined, yet with the actual purpose not of being evaluated but of being received in fellowship. Even in discipline God is, in the best sense, for us and not against us. God is inseparably both judge and Father, but there is much more the Father than the judge as we enter the heavenly court. “There’s my son; isn’t he a fine son?” (Matthew 3:17, Job 1, etc.) Note well: we have this standing only in Jesus. But, praise God, we really and truly have it!

We see a clear picture of this in how the prodigal son returns to the prodigal father (Luke 15). The son does rightly to walk in humility, confessing and repenting. But how glorious the father’s response: both sonship and repentance play into the exuberant reception, but far more the sonship. Repentance is simply one of the things that sons do; you could say that it is in one sense a kind of test or proof of sonship, but it is not at all a kind of admission exam to the feasting table.

This is important for us to keep in mind not only as we look ahead to our death and resurrection, but also day in and day out. To petition God in prayer at any time is to come before his throne. We do this “in Jesus’s name,” and we may come bold and confident (Hebrews 4:16) to a Father who is eager to see us and to hear our requests. In an even more heightened sense, the Lord’s day corporate worship of the church is an audience with king Jesus, where we stand and sit before him at his throne and at his table. Here it is quite proper to begin with confession of our sin. And our confession and repentance must never become perfunctory. But neither must it be a terror, and we need not imagine it to be a terror to keep it from being perfunctory.

Our confession on entrance into Jesus’s presence follows his own invitation to assemble before him, and we may be confident from his invitation, disposition, and promises that he receives us in the spirit of a king holding feast far more than a king sitting in judgment over criminal cases. Our confession and repentance are a way of keeping a short account with our Father and King, a sort of washing our hands before we join him at the table. It is to his glory that we stand tall wearing his robes of righteousness rather than sackcloth and ashes as we gather around him (Matthew 22:11-13, Proverbs 14:28), and in fact we are commanded to stand before him with joyful hearts and faces rather than grieving over our sin (Nehemiah 8:9-12). The prodigal son changed clothes as he sat to feast with his father. And that feast is telling of the father’s heart; our weekly invitation from and feast with Jesus is another proof that he is already favorably disposed toward us.

We must also consider that our own role in God’s heavenly court is not to serve as the subject of the court’s deliberation, but to participate as junior judicial members of the court. We are seated with Jesus (Ephesians 2:6). We will participate in judging the world (1 Corinthians 6:2), and will even judge angels (1 Corinthians 6:3). The new creation brings about what we might call the prophethood of all believers (Acts 2:17), which places us in God’s heavenly council (Amos 3:7). Just as Abraham, Moses, Habakkuk, Amos, and other prophets pleaded with God in council to shape his plans, the church may now participate in God’s evaluations and judgments.

All this—our settled adoption and our participation in God’s judgments—means that, amazingly, we may freely call upon God to judge us: not on the basis of any kind of perfection or righteousness or deserving in ourselves, but because we have already been judged and found to be sons. The sons are free (Matthew 17:26), both in the heavenly court and in the world at large, except as God calls us to special missions of sacrifice and deprivation for the sake of our growth and for the sake of his kingdom.

Another way to put this is to say that the evaluations and judgments and justifications that we have yet to experience—each time we meet for worship or on the last day—have nothing to do with the kind of justification whereby we receive righteousness from Jesus and have perfect standing before God. That is finished, in the past, a permanent change of status. Instead, what we experience in part each week, and will one day experience in full, is a judgment, a declaration, even a species of justification, that publicly vindicates us rather than changing our status. We are not waiting to hear whether God will accept us; that is sure. We are waiting for all the world to see that we were right to trust in Jesus and his promises, that it was not, after all, a fool’s errand, but that through our patience and faith and suffering we have inherited the world.

It is true that some will be surprised at God’s evaluation on the last day (Matthew 7:21-23). But the Christian need not fear this, and must instead look forward to being publicly vindicated before the world for trusting in Jesus. The great white throne judgment is from one perspective a kind of judgment. But much more it is the cotillion ball at which the débutante church is set apart to be admired by all as she joins the society of the king and prince.

Christian, it is true that you need not fear God’s judgment because of your union with Jesus. But more than that, you do not even have in your future to stand in the dock in a kind of judicial courtroom, again because of Jesus. All such courtrooms exist only for those who reject the king, and the only courts you have to look forward to are audiences and meals with the king. Be sure that you continue to approach with humility and repentance, but be equally sure that you approach with faith and confidence in your rightful place at God’s table.

Written by Scott Moonen

July 4, 2016 at 2:55 pm


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In the performed story that is Christian worship, we are related to others as neighbors rather than as an “audience.” (James K. A. Smith, Imagining the Kingdom, 150)

Written by Scott Moonen

May 30, 2016 at 8:41 pm

Posted in Quotations, Worship


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The Lord’s supper has historically been called the Eucharist, which means thanksgiving. This name is appropriate not just because the celebration of the supper properly involves prayers of thanksgiving (Luke 22:19, Matt. 26:27), but also because the supper is linked with the Passover feast, which in turn closely follows the form of the peace offering for thanksgiving (Lev. 7).

When the Old Testament refers to thanksgiving, this thanksgiving sacrifice is often in view. Thus, when God’s people enter his gates with thanksgiving (e.g., Ps. 95:2, 100:4), it is not just words of thanksgiving they carry, but a thanksgiving feast that they have come to celebrate. King David appointed a Levitical choir-orchestra (1 Chron. 15), whose performance before God was connected to the offerings and sacrifices (e.g., 2 Chron. 29). Giving praise to God in song is always linked with celebrating thanksgiving to him at his table.

We see this further in the book of Hebrews, where the language of “sacrifice of praise to God” (Heb. 13:15) exactly parallels the language of the Septuagint, which refers to a “sacrifice of praise” (Lev. 7:12 LXX) rather than a “thanksgiving sacrifice.” Similarly, Hebrews’ use of “continually” (also Heb. 13:15) repeats the expression used by the Septuagint to refer to the daily tribute offering (Lev. 6:20 LXX), which we have also linked to the Lord’s supper.

Thus, weekly Eucharist: because to enter God’s courts with praise is precisely to enter his gates with a thanksgiving feast; and because the fruit of our praise-giving lips is to celebrate a sacrifice of praise, that is, a thanksgiving feast.

Thanks to Peter Leithart for these reflections.

Written by Scott Moonen

March 2, 2016 at 11:10 pm

Fruit of the vine

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In this post I move from consideration of weekly communion to the use of wine in the Lord’s supper. While both wine and grape juice may be permissible in communion, I believe that wine is preferable for a number of reasons. Herein I take it for granted that in the Bible wine is wine, strong drink is beer, both of these are gifts from God to be received with gratitude (which, like all gifts, can be abused), and that the use of grape juice in communion is a very modern and largely American development whose widespread practice is made possible only by the introduction of pasteurization by Welch almost 150 years ago. While it’s not my intention to establish these assumptions here, you can refer to Jeff Meyers’ essays on wine and beer (part 1, part 2) for some helpful considerations.

First we will consider some biblical-theological and typological reasons why the use of wine is most fitting in the supper. Then we will consider some practical considerations and precautions related to changing the church’s practice.

Do this. The New Testament uses the words “blood” and “fruit of the vine” rather than “wine” to refer to what we drink in the “cup” of the Lord’s supper. From this statement alone it is certain that Jesus is drinking wine. Genesis 49:11 and Deut. 32:14 strengthen this conclusion by establishing a Biblical imagery that specifically identifies wine as the blood of grapes. We will find further support as we look at the covenant meals that underlie the Lord’s supper, but for now we can say that using bread and wine are ways that we can more fully obey Jesus’s command to “do this.”

Passover. The Lord’s supper is strongly connected to Passover. It is interesting that only lamb and bread are directly prescribed for this feast. However, the Passover is a kind of peace offering; we see this in a couple of ways: first, that the ritual of the Passover matches that for the thanksgiving form of the peace offering. The peace offerings were the only offerings that worshippers could eat together with God. Like the Passover, the thanksgiving peace offering was an offering of an animal together with unleavened bread, and could not be eaten the following day. Second, Passover is described as a sacrifice (Deut. 16, Ex. 12, 34); of all the offerings, the peace offering is the only specific offering described as a sacrifice. Realizing this, we can now establish the connection between Passover and wine; as the people of Israel came to the promised land, God added a drink offering of wine to the ritual of the peace offering (Num. 15). We see additionally that other drink offerings were prescribed for Passover, although they seem to be connected to the ascension offering rather than the peace offering (Num. 28). Thus, wine is prescribed for Passover and therefore is also most appropriate for the Lord’s supper as its antitype.

Tribute offering. While the Lord’s supper is most closely connected to Passover, it is also connected to the tribute, or “grain” offering. We see this in that Jesus describes the supper as a remembrance (or memorial). Of all of the offerings, the tribute offering is the only specific offering described as a memorial. The tribute offering itself consisted of bread (Leviticus 2), oil, and frankincense (symbolizing the prayers of the saints), together with wine (Ex. 29). This offering was made twice daily by the priests. Since wine is prescribed for the daily tribute offering, it is also most fitting for the Lord’s supper as its antitype.

Tithes and offerings. Wine is also connected with the bringing of tithes and offerings. We see that when Abraham brought his tithe to Melchizedek, they shared a meal of bread and wine provided by the priest-king (Gen. 14). When Israel brought their tithe periodically to Jerusalem, God commanded them to feast on “whatever you desire—oxen or sheep or wine or strong drink, whatever your appetite craves” (Deut. 14). The giving of our tithes is partly to ensure that there is “food in my house” (Mal. 3); God wants to show forth his prodigal generosity to his people, and his serving an overflowing cup of wine to us at his table (Ps. 23) is part of this. Furthermore, the firstfruits offerings were distributed to the priests and Levites, and in particular “the best of the wine and of the grain” belonged to them (Num. 18, also Deut. 18). As a kingdom of priests, it is right for us to enjoy good bread and wine from God’s hand at his table.

Worship. We see further examples of this in Nehemiah 8, where the people are commanded to drink wine rather than mourn on God’s holy days, and in Ecclesiastes 9, where joyful consumption of bread and wine is commended to us. Certainly Ecclesiastes applies to all spheres of life, but it applies in a heightened way to worship and the eating of covenant meals at God’s house; with Asaph in Ps. 73 we recognize that the only way to unravel the mysteries set forth in Ecclesiastes is by faith, and especially as we worship God and eat together with him at his house.

Tryst. We have many images for what happens in corporate worship; one such is that it is a tryst between Jesus and his bride. Jesus is present with us in a special way above and beyond his presence day to day. We see an example of this with Ahasuerus and Esther (Esther 5, 7), and we see Jesus ensuring that a wedding has not only enough wine, but also the best wine (John 2). It is not lady Folly but lady Wisdom who sets her table with wine (Prov. 9). It is true that wine is a symbol of lovers offering themselves, and is contrast with love and blessings that exceed wine (Song of Solomon; Psalm 4; Isaiah 55). But this is precisely why it is a most fitting symbol for the Supper.

Blessing. We can go on to count more blessings that wine conveys. We see wine bringing kingly rest at the end of labors (Gen. 5 and the play on “nacham” and “Noach,” taken together with Gen. 9). Wine is said to cheer both God and man (Judges 9, Eccl. 2), to gladden man’s heart (Ps. 104) and life (Eccl. 10). Wine is used for health and healing (Luke 10, 1 Tim 5). All these points make wine a fitting picture of God’s goodness to us which serves to enrich its meaning in the supper. By settling for less than wine we cheapen the picture of God’s prodigality that Jesus intends for us to experience in the “cup of blessing.”

Priests and kings. While priests enjoyed the wine that was brought to God’s house, they were not allowed to enjoy it in God’s house at his own table (Lev. 10, Ezek. 44), nor did they even sit in God’s house (Heb. 10). Jesus, the king of kings, did enjoy a perpetual service of wine and beer in his own house, like earthly kings throughout history; consider Melchizedek the priest-king, Joseph the greater cupbearer to Pharaoh, wine a symbol for kingly Judah (Gen. 49), Nehemiah the cupbearer to Artaxerxes, Ahasuerus repeatedly drinking and serving wine, the cup in God’s hand throughout the Psalms and prophets, and the cups that Jesus pours out in Revelation. In the new covenant, we not only have the privilege of all being priests in God’s house, but have the greater privilege of being seated with Jesus as fellow sons and kings (Luke 22:30; Eph. 2). Thus, one of the great changes from the old covenant to the new is that Jesus seats and serves us at his table in his house, like so many Mephibosheths. We see the Corinthians taking this great new privilege to excess in their excitement, but to refuse the privilege of drinking wine with God in his house is in some sense to deny the newness and betterness of the new covenant, to be content with more distant fellowship with Jesus when he is willing to give us more.

Nazirite. This progression from covenant to covenant is related to the restrictions placed on the Nazirite, which included prohibition not only of wine but of all products of the grape (Num. 6; Judges 13; Luke 1, 7). What we can say about this is that it seems that the Nazirite underwent a temporary deprivation of the blessings of the promised land, reverting to a sort of wilderness estate in order to conduct a holy war campaign. This helps us to understand why Jesus refused wine on the cross (Matt. 26:29, 27:34; Mark 14:25, 15:23; Luke 22:18), as he was both acting as our high priest according to the law, and also acting as a Nazirite holy warrior. This culminated with the drinking of wine when he had finished his work (John 19:30), so that we can say that Jesus, having finished his work and sat down, is himself no longer under a prohibition of wine. Indeed, he shares it with us week to week as he serves us his supper at his table.

We admit that the appearance of Naziritehood twice in Acts (18, 21) is a strange occurrence. A plausible explanation is that it is a unique historical situation prior to the total destruction of the entire old-covenant system in AD 70; much like the “to the Jew first” practice of church planting, which we also no longer practice today. In any case, we hold that the law of the Nazirite has no relevance today and no bearing on the lawfulness of using wine in the supper.

Covenant sanctions. God provides wine to his people as part of his blessing for their faithfulness (Deut. 7, 11; Prov. 3) and as a benefit of their redemption and regeneration (Jer. 31). At the same time, God also promises to remove his blessing of wine as a consequence of discipline and judgment (Deut. 28; also many of the prophets). To serve wine to God’s church is therefore to show forth God’s blessing and favor; to withhold it is to show forth his displeasure and judgment.

Inspection. Wine is a symbolic double-edged sword in scripture. It is not just the case that believers are warned against excess and drunkenness (Prov. 20, 21, 23, 31; Eph. 5; 1 Tim. 3; Tit. 2). More than that, wine is actually a symbol of God’s judgment upon the wicked, so that we can speak of a sort of “wrathwine” (Ps. 75, throughout the prophets and Revelation). It is even as a symbol of the suffering of God’s people (Ps. 60) and of Jesus’s propitiatory suffering for us (Ps. 69). Drunkenness is therefore not only a sin but also a judgment for sin. Thus, just as baptism is a double-edged sword of judgment and salvation (you are either drowned like the Egyptians or saved like Israel), so wine has a discriminating effect (you are either made merry or made to reel and stagger). This is not inconsistent with the imagery of the Lord’s supper, in that Paul makes it out to be a discriminator between those who eat with Jesus and demons (1 Cor. 10), and between those who eat in unity and disunity (1 Cor. 10-11; Gal. 2). This makes the bread and wine of the supper a sort of “jealousy inspection” (as in Num. 5, which included a tribute-grain offering so that it had both bread and wine) whereby God inspects the faithfulness and unity of his bride. Thus, the use of wine is most fitting as we allow God to do his potent work of inspection and winnowing. It is not a question of whether you will drink wine; it is only a question of whether it will prove a blessing or a curse.

History. The church has consistently used wine throughout history in the supper, and it is likely still the majority practice worldwide today. While we do not regard historical practice as absolutely normative, we do take it into serious consideration as an indication of how the Holy Spirit has led the church to understand how we are to apply scripture.

Practicals and precautions

For a church that offers grape juice today, I suggest that wine be offered as an additional option for those who are interested in taking it, so that both wine and grape juice are available and no one’s conscience is bound either way. For churches that pass out communion cups in trays, it would be possible to distinguish between the two either by the tint of the cups, by markings on the tray slots themselves (the inner rows are of one kind, the outer rows of another), or by passing several trays.

Certainly it must be a guiding principle for the church that “it is good not to eat meat or drink wine or do anything that causes your brother to stumble” (Rom. 14:21). There are several kinds of stumbling to consider:

  1. A brother who is prone to drunkenness may be tempted by the use of wine in the supper. This is a legitimate concern. For this brother it would be quite possible to continue to offer grape juice. However, it is also worth noting that this option has not been available throughout much of church history. It seems good to hope that many brothers in this position could be helped by being trained over time to drink wine rightly, connected with joy and fellowship rather than isolation and escape.
  2. A believer who is unaccustomed to the thought that Christians may lawfully drink wine, or that it is possible to drink wine without becoming drunk, may be severely distracted by the serving of wine. For churches in this situation, it would be pastorally necessary to provide education and time to reflect upon these ideas as a part of changing the church’s practice.
  3. However, a believer who remains prone to judge other believers who drink wine is not in view in Paul’s warning here. Such a believer is neither tempted to idolatry nor tempted to sin himself, but is rather passing judgment “on the servant of another” (Rom. 14) and is not walking “in step with the truth of the gospel” (Gal. 2). It is a kind of legalism or Judaizing to be confidently settled in our own practice and have scruples about how other believers behave, especially if it causes us to disdain, judge or withdraw from one another at the table (Rom. 14; 1 Cor. 10-11; Gal. 2). The introduction of wine in communion could actually provide a beneficial opportunity to a church to discuss how believers are to walk through disagreements over matters of practice, by highlighting the necessity not to pass judgment or to bind others’ consciences. This is always timely, because such issues are constantly cropping up in the church in diverse areas (education, nutrition, parenting, vaccination, entertainment, courtship, technology, etc.).


In determining how important the use of wine ought to be, we should consider just what kind of thing the supper is. Is it at root a visible-edible word-idea that primarily engages us at a rational-intellectual level? Or is it at root a covenant renewal meal that we sit down to eat together with Jesus in his very presence? This has a lot of implications, but as it relates to wine: do we really believe that we are seated together to dine with an extravagant king who calls us his friends? What kind of table do we believe that Jesus would set for his bride, or his bride for him? Does our practice tend towards reflecting all these beliefs and convictions?

Provided it is pursued carefully and wisely, I believe that a church can reintroduce the use of wine in communion in such a way that the whole church grows and benefits. Wine most appropriately shows forth and allows us to experience what Jesus intends to convey in seating and serving us at his table: including the richness and goodness of his creation and covenant, and his joy, merriment and prodigality toward us.

Written by Scott Moonen

February 13, 2016 at 7:48 pm

Essence and order

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Related to my weekly communion jaunt, a friend asked whether I see communion as central to the liturgy, and what elements of the service ought to be present weekly.

As to which facet of corporate worship is central, I’m not sure we can identify that any more than we can identify which leg of a stool is central. I do see communion as the celebratory climax of the service, but no less important is Jesus himself speaking a word to his people through the mouths of his representative heralds (consider how it is that Jesus preaches peace to the Ephesians in 2:17).

The notion of worship as covenant renewal helps to answer the question of what is essential and even in what order these facets ought to appear. It is interesting that the New Testament portrays the church more as the new temple (2 Cor. 6:16, Eph. 2:21) and the new Zion-Jerusalem-assembly (Heb. 12) than the new synagogue. New covenant worship is the explicit heir of the old covenant’s sacrificial worship (Rom. 12:1, Heb. 13:10–16). We ought to look closely at how models like Sinai (consecration, word, meal with God) and the sacrificial system (the order of which is always purification offering, ascension & tribute, peace offering meal) translate into the new covenant. Other obvious covenant renewals like Deuteronomy and Ezra-Nehemiah are useful here; so too are David’s liturgical reforms that overlay sacrifice with song; and Revelation, however obscure, nevertheless gives us a heavenly pattern for organized corporate worship. Kline and others have done work analyzing the structure of Biblical covenants that is helpful here. But even considering only Sinai and the sacrificial system it seems evident that we ought to have a minimal pattern of confession-absolution; followed by ascension in song to bring tribute and hear a word from our commander-king-husband; and closing with a meal. (It seems possible to link these three legs of the stool with the offices of Jesus, and also with the members of the Trinity.) In addition to these three, a good case can be made as well for a kind of call and commissioning as opposite book-ends of the service.

How do we integrate this order of worship with 1 Cor. 14, where everyone is to bring a hymn, lesson, revelation, tongue, or interpretation? These fit with the central “ascension” portion of the service: the song and tithe and word. Obviously that leaves unanswered questions of what these things look like in detail, and what their specific place and proportion is.

Returning to the question of what is central in worship: it is Jesus who stands behind both word and food; worship is an actual going–up to meet with him. If he has spiritual eyes, who does the worship leader see when he turns around on the Lord’s day? It is Jesus (Rev. 1:10ff). Who is the true worship leader? It is Jesus (Heb. 2:12).

Written by Scott Moonen

January 24, 2016 at 3:06 pm