Here is an outline of a worship teaching I did. The outline is a summary of a couple chapters from Engaging With God: A Biblical Theology of Worship.

Review

• Definition of worship: “To attribute worth”
• The manifestation of worship is a lifestyle, attitude, and a posture of life
• Divine role (Active, revealing, drawing, providing the way) vs. human role (”Passive”, responding, following revelation)
• God’s revelation is central: Engaging with God, on the terms He makes (reveals), in the way He alone makes possible
• OT themes
  • Israel was chosen and liberated from slavery for the purpose of worship and service, and as an example to the nations
  • Acceptable worship tied very strongly to revelation from God
  • Law was primary source of knowledge about God, laid out what was acceptable worship
  • Access to God was limited, indirect (through Moses, cultic practices, temple veil)
  • Tabernacle/Temple/Ark of the Covenant
    • Represented God’s continuing presence and rule
    • Represented central place of God among His people
  • Obedience to God and proper approach to commanded practices brought about atonement and cleansing
    • Sacrifice without proper attitude was reprehensible to God (Isaiah 1:10-17; 66:1-4, Micah 6:6-8, etc)
  • Expectation that the temple would become a worship focal point for all nations (Isaiah 2:2-3)
    • Temple destroyed, rebuilt, but disappointing for many Jews (Ezra 3:12)
    • Messianic expectations of replacing the physical temple, bringing all nations together in worship

Jesus and the New Temple

The centre of the new religious community was not an institution located in buildings or at a place - not even in Jerusalem, nor was it a hierarchy or ruling organization, nor yet a new ideal or way of life; it was simply and entirely the person, Jesus Christ.¹

New Testament develops picture of Christ as fulfillment of temple symbolism

• Presence/Revelation of God
  • Matthew 11:27: The Father is only revealed through the Son
  • John 1:14-18: “The Word became flesh and dwelt among us”
• Rule of God
  • Matthew 1-2, Christ continuing/fulfilling promised eternal Davidic rule
  • Philippians 2:9-11, Christ as Lord of all, not just Israel (surpassing the temple)
• Only acceptable way to approach God
  • John 14:6-7

Expectations that the Messiah would rebuild the temple’s glory get turned around (temple points to Christ)

Matthew 12:1-8 Jesus argued that since temple service was an acceptable reason for “breaking” the Sabbath, how much more would service of one “greater than the Temple” justify the same. He was asserting the fact that he represented God’s authority and presence more fully than the temple itself. John 2:13-22 (Mark 11:15-19, Matthew 21:12-22) Cleansing of the temple, cursing of the fig tree. Temple was supposed to be the center of worship for God’s people (and it was thought, eventually, all the nations). However, instead of bearing that fruit, it was becoming a place of buying and selling. This was taking place in the outer court (the only place Gentiles could go at all in the temple). Mark alone notes “…house of prayer for all nations…” Combined with the commentary of the fruitless fig tree and his statement about “destroy this temple, and in three days I will raise it up”, Jesus seems to be asserting that he is to replace this fruitless temple. The claim to rebuild the temple was so strongly identified with messianic expectations, a similar accusation was used at his trial (claiming Jesus had said “I will destroy this temple”).

John 4:19-24 - God with us

Expectation that the Messiah would settle disputes, restore proper worship (conversation with Samaritan). “The time is coming and is now come”. Christ’s presence (and ultimately death and resurrection) would initiate a totally different way of relating to God. Samaritan worship was false (based on inadequate knowledge of God - “you worship what you do not know”), Jewish worship was based on divine revelation (”we worship what we know, for salvation is from the Jews”), but there was divine revelation coming (and indeed had now come) that would surpass the Jewish temple worship (v. 23-24). “In spirit and in truth”. Jesus is not just saying that a spiritual form of worship is better than a cultic one (there are references both Jewish and pagan literature that indicate this was already thought). Jesus is making a statement of how the way worshippers approach God is going to change. The Holy Spirit was given to believers by God on behalf of Christ (John 14:16-17, 26; 16:7), and the truth of God was fully revealed in Christ (John 1:9, 14, 17; 14:6). Therefore, Jesus is saying that true worshippers will be those who relate to God through Jesus Christ (John 17:3). The Father seeks those who worship in this way (Christ-centered worship), which is now the acceptable form of worship. Word used for worship is the one typically used for “bow, kneel”, etc. Throughout OT, even though there is a definite inward attitude that is supposed to accompany these outward signs, the word is usually used in a context that physical action or cultic practice would not be uncommon. When used later in the passage, in “spirit and in truth”, it begins to be applied to a relationship with God, through Christ, not tied to a particular place or physical practice. The complete yielding to Christ becomes the posture that characterizes true worship.

In effect, the exalted Christ is now the ‘place’ where God is to be acknowleded and honoured. He, rather than a renewed temple in Jerusalem or on some other holy mountain, is the ‘place’ of eschatological pilgrimage for all the nations. The Father cannot now be honoured unless Jesus is given all the honour due to him as the Son.

Matthew (Lion of Judah)

History moving toward Christ as its goal, he is the final and definitive manifestation of God’s presence with His people. Starts with human genealogy, son of David, human lineage allows kingly rule, ties Christ to promises of eternal Davidic rule. (Matthew 1:18-23) Establishes divinity, setting Him apart from previous revelations (Moses, David, temple, law, etc.). Birth of Christ signifies God’s presence (”Immanuel”), replacing the temple as the indication of God’s presence. Saves people from sins, accomplishing what the temple practices were established to do. (Matthew 28:16-20) As a son of Abraham, Christ would be the one to fulfill God’s promise of “blessing the nations”, using the authority given him as the Son of God. Confession of Jesus Christ as Son of God is central to discipleship and worship. Homage vs. worship:

• People approaching and paying homage, not necessarily worship in “spirit and in truth”
  • Matthew 2:2 (Wise men)
  • Matthew 8:2 (Healing the leper)
  • Matthew 9:18 (Ruler’s daughter)
  • Matthew 15:25 (Canaanite woman)
  • Matthew 20:20 (Mother of James and John)
• Declarations of Jesus’ divine sonship, could legitimately be called “worship”
  • Matthew 14:33 (disciples in boat after walking on water)
  • Matthew 16:16 (Peter confesses Jesus as Son of God)
  • Matthew 27:54 (Centurion at the cross)

Summary

God’s presence and God’s glory, connected before with the tabernacle/temple, and tied to Jewish expectations of the Messiah, are now fully and finally experienced in Jesus Christ. Jesus did not come to destroy Judaism, but to bring its destined end in the worship of the new covenant. The proper response to the revelation of Christ’s person is worship and confidence derived from the sure knowledge that all authority had been granted to Jesus the Messiah. Jesus is the one to whom “every knee should bow” (Isaiah 45:22-23). “God with us”, the resurrected Son of God. Unbelievers begin to worship Christ when they recognize his true identity and turn to him. Disciples continue to worship Christ as they confess him, obey his teaching, proclaim his heavenly rule, and bring others to acknowledge him.

The most important practical consequence of all this is the need for Christian teaching and preaching to centre on the person and work of Jesus Christ. Unbelievers will become ‘true worshippers’ only when they recognize who he really is, turn to him as Saviour and Lord, and receive from him the life that he offers. God brings people to himself as they come to know his Son through the proclamation of the gospel and yield themselves to him through the work of his Spirit in their lives.

Jesus and worship under the New Covenant

Jeremiah 31:31-34 Salvation, the temple, the Mosaic covenant and acceptable worship tied together very strongly in OT theology. If the temple is replaced by Christ, salvation is accomplished once-for-all by his death and resurrection, the implication is that a new covenant and a shift in worship is inaugurated. Jesus briefly mentions new covenant (Luke 22:20, I Corinthians 11:25), but we have to look for shifts in worship.

Look at what Christ affirms from OT.

When tempted to worship (bow down) to Satan (Matthew 4:9), Jesus responds with Deuteronomy 6:13 “You shall worship the Lord your God, and him only shall you serve”). Exclusive loyalty to the LORD, not following other gods. Unconditional submission and service to the LORD is still very much part of the new covenant, but how that is worked out changes.

Look at what Christ changes/challenges

Law of Moses Jesus observed the sacrifices and the law of Moses as a devout Jew (with some notable exceptions, such as healing on the Sabbath), but his teaching was generally more ethical than cultic. Jesus joined the OT prophets in condemning cultic practices and traditions that were performed outside of God’s commands, or without true hearts of worship. (Mark 7:5-9). Note that like the OT prophets, Jesus did not condemn the law, but the people’s response to it. In this case, the Pharisees had extended commands originally meant only for priests to lay people. However, Jesus even goes beyond challenging improper exercise of OT commandments to challenging their effectiveness at purification. (Mark 7:14-23) Challenges the issue of clean/unclean, which was a major part of the OT law. Jesus says that even holding to the strict cultic practices cannot accomplish true purity before God, because it is defilement of the heart that truly causes uncleanness. The Mosaic rituals (though commanded by God, and at one time an acceptable form of worship) were signs of a need for purification in a more complete sense. Jesus implicitly declares all foods “clean” (noted by Mark), but introduces a major problem for those who were relying on following the clean/unclean rituals to purify them. He doesn’t address the solution in that passage, but this shortcoming of the old covenant ushers in the new covenant. The promises from Jeremiah that God would “…put my law within them, and I will write it on their hearts…for they shall all know me…I will forgive their iniquity, and I will remember their sin no more.” Jesus’ teaching on the inadequacy of the law and Mosaic commands to cleanse the evils that come from within points to the need for the promises in Jeremiah to be fulfilled.

Cultic practices

Passover Of all the feasts, probably one most strongly identified with Christ (although all the cultic feasts pointed to Christ in various ways) as the Passover lamb sacrifice. The Passover recalled deliverance from Egypt, pointed forward to deliverance as a nation and the glorious messianic banquet in the End-time. Christ’s approaching death was the event that would accomplish that deliverance. However, even after his death and resurrection, there was still an expectant element (”I will not eat it again until it finds fulfillment in the kingdom of God”, Luke 22:15-16). With his celebration of the Passover, Christ initiated the Lord’s Supper. With his death and resurrection, he ended the expectant element of the Passover, the future hope of a messiah. The Lord’s Supper is not the fulfillment of the Passover, but in some ways is the new covenant equivalent of the Passover. The Passover remembered deliverance from Egypt and looked forward to eschatological deliverance. The Lord’s Supper also looks forward to the fulfillment in the kingdom of God, but remembers Christ’s death as the means of salvation, rather than looking to a future event for deliverance.

“Cup of the new covenant”

(Luke 22:15-20, I Corinthians 11:25-26). Establishes new covenant, the permanent and definitive solution for sin (Matthew 26:27-28, Jeremiah 31:34) that the Mosaic covenant had continually had to deal with. Instead of animal blood (Exodus 24:8), this covenant was sealed with the blood of Christ Was the Lord’s Supper a cultic practice to replace the Passover feast from the old covenant? There are important distinctions. The Lord’s Supper was not strictly bound to sacred times, sacred places, priestly ministration, or mandated frequency. It was an anticipation of the kingdom of God, and found it’s significance in the death of Christ and in eating and drinking together as the community of Christ, not in the actual bread and wine. Also, where OT cultic practices were “…but a shadow of the good things to come…” (Hebrews 10:1a), the Lord’s Supper is a remembrance of fulfillment (”…the true form of these realities…” Hebrews 10:1b), and an expectation of the future benefits of that reality. There is a fundamental shift in our worship.

Summary

Jesus’ whole life was an example of sacrificial service to God and his people … He offered himself as ‘a ransom for many’ and as a perfect sacrifice for sins, thus inaugurating the new covenant. The implication is that the Old Testament sacrificial system has been fulfilled and replaced by means of his atoning death. Application of the terminology of sacrifice to the death of the righteous in Jewish writings did not make the overthrow of the temple cult a logical necessity for Judaism. Jesus’ unique connection between his sacrifical death and the idea of a new covenant, however, apparently had such an effect on early Christianity. The New Testament shows the emergence of a ‘religion’ without any earthly cult in the traditional Jewish or Greco-Roman sense. …there are guidelines in the Last Supper narratives about what should lie at the heart of every Christian gathering. With one eye on the past and what Jesus has done for us, we need to express our gratitude to God for his grace towards us and reach out together to experience afresh the forgiveness and restoration he has promised us. With another eye on the future and what it will mean for us to share with Christ in his coming kingdom, we need to encourage one another in this hope and to learn what it means to live as the redeemed community in the present.