Theological Positions on Worship

Preface

In the summer of 2010, while under a Palgrave Macmillan contract to author a book on a totally different subject (International Politics), the Holy Spirit interrupted that work for two weeks, because He wanted me to write this book on worship. Each time I attempted to continue with what I was working on, the Holy Spirit came upon me so strongly, and I was not at liberty to continue with that exercise. Instead I received liberty to write on worship. This continued throughout those two weeks, and the anointing did not lift until I had finished writing this manuscript on worship, now entitled “Theological Positions on Worship.” The book which the Holy Spirit interrupted is now a popular academic book entitled “Nationalism, Globalization, and Africa,” published by Palgrave Macmillan in November 2011.

Second, when it dawned on me what the Lord was doing – constraining me to write a book on worship, I attempted to familiarize myself with any existing material on the subject of worship, to see what has already been written, in order to decide what more I should like to say. The Lord instructed me not to copy from any existing material, but to write from what He had taught me directly on the subject of worship over the years. In other words, He wanted me to be very original to Him. I therefore began by referring to my own preaching tape that was recorded in London Kensington Temple on Saturday night 20 May 1995. I recall that I had briefly taught on some of the material on that tape at the Tema Community Two Salvation Army Corps in 1988. It also occurred to me, that over the course of 15 years since that 1995 tape recording, I had personally not heard similar teaching elsewhere since I had been in England. I immediately realized the importance of why God wanted me to be original, why He wanted me to write on worship, and precisely what He wanted me to convey. I appreciated His instructions and obeyed.

This book sets out the biblical, doctrinal, and theological positions on worship and praise. It has some technical content, for example it will tell you in the Introduction, and further explain in Chapters 1 and 3, that if you are not born-again, you cannot worship God the Creator of the Universe in spirit. Among other things, this book can teach and equip, so you can consider it as a teaching manual. It can also help any reader to prune off misconceptions about worship and keep the refined positions based on the word of God. The Bible says: “For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart” (Hebrews 4:12). We know that the sociological and cultural background of a people can influence their ways and style of worship, but the Word of Whom we worship is the standard, and will cut through the culture. Hence this book is both theological and sociological, and addresses a predominantly Christian audience, even if the last chapter (Chapter 14) is for both Christians and non-Christians. This book can also serve as a textbook for Bible Schools, Theology Seminaries and Religious Studies departments of academic institutions, and of course the praise and worship department of any Christian church.

The book covers a wide range of topics and issues including: the ministry of the minstrel; the biblical doctrine on both individual and congregational worship; the biblical and established order of worship in the church; the role of worship in warfare; the role of music in worship; prophetic praise; dancing in church; dressing and culture; the role of worship in deliverance; giving as an act of worship; and God’s plan of restoration to worship.

Each chapter in the book begins with a list of the key texts or biblical references that feature in the chapter. In the course of the chapter, the appropriate reference appears in brackets alongside the issue being discussed, for example: The Bible instructs us to praise and worship with music (Psalm 149:3), just to help the reader know where and how the theological position has assumed or has been formulated. All scripture quotations in this book are from the New King James Version (Thomas Nelson).
God bless you as you read.

Introduction

Introductory Points

Worship is not singing, is not a slow song, and may not be quiet, although all these can be part of worshiping.

Praise is not a fast song, is not always musical, and may not even be noisy, although fast pace, music and noise can be part of praising. However, the Bible instructs us to praise and worship with music (Psalm 149:3) even if you are also able to praise and worship without music. Music is a medium that God created to make praising and worshiping easier because it lubricates your mind and releases your emotions.

A praise song does not have to be fast, and a worship song does not have to be slow.

The lyrics of a song determine whether it is a praise song or a worship song. If the lyrics are praising God, then the song is a praise song regardless of a slow pace and whether or not it includes instrumentation or noise. Likewise, if the lyrics are worshiping God, then the song is a worship song regardless of a fast pace, cacophony or noise. It matters significantly whether the individual singing is born-again or not (John 1:12–13), because all living beings as well as God’s creation including the trees, clouds, sun, moon, stars have the ability to praise God (Psalm 148:1–13), but only the saints (those who are saved or born-again) can worship, or engage God in worship, spirit-to-Spirit (John 4:23–24).

Hebrews 12:22–24 states: “But you have come to Mount Zion, to the heavenly Jerusalem, the city of the living God. You have come to thousands upon thousands of angels in joyful assembly, to the church of the firstborn, whose names are written in heaven. You have come to God, the judge of all men, to the spirits of righteous men made perfect, to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.”

The above quotation from the book of Hebrews makes a distinction between all men (the whole of humanity) and the spirits of righteous men made perfect (only those who are born-again). Zion in scripture always signifies the body of Christ or the church, even though not all who attend church services are born-again, and a congregation can consist of both the saved and unsaved. The scripture in Hebrews 12:22–24 give us an understanding, that when a congregation of any size are involved in praise and worship, that corporate activity unites with an assembly of angels. During that corporate activity, God passes judgement on each individual’s praise because all men can praise God, however only those who are of the new covenant, born-again or saved, or whose names are written in heaven, will be worshiping, simply because God is a Spirit and only a born-again spirit can worship Him spirit-to-Spirit, or in spirit and in truth (John 4:24). Those already born-again are the true church, even though everyone in that particular meeting is also in church. In the process of that corporate activity or church service, if the unsaved ones are convicted by the Holy Spirit, and are willing, they may come to salvation, and join the church of the first born. Also, although God’s creation, and all living things, can offer praise (Psalm 148:1–13), it is only the praise of the saints (those already saved or born-again) that God exalts (Psalm 148:14).