All right, you can turn in your confessions of faith to chapter 22. Chapter 22 of religious worship in the Sabbath day, Cam is going to take up the latter half of the chapter and deal with the Sabbath day. So we'll just look at the principle of religious worship today. But I do want to read the entirety of chapter 22.
And I'll begin reading in paragraph one.
Confession Study: 2LCF Chapter 22
The light of nature shows that there is a God who hath lordship and sovereignty over all, is just, good, and doth good unto all, and is therefore to be feared, loved, praised, called upon, trusted in, and served with all the heart and all the soul and with all the might.
God Institutes Acceptable Worship
But the acceptable way of worshipping the true God is instituted by himself and so limited by his own revealed will that he may not be worshipped according to the imaginations and devices of men, nor the suggestions of Satan under any visible representations or any other way not prescribed in the Holy Scriptures. Religious worship is to be given to God the Father, Son, and Holy Spirit, and to Him alone, not to angels, saints, or any other creatures. And since the fall, not without a mediator, nor in the mediation of any other, but Christ alone. Prayer, with thanksgiving, being one part of natural worship, is by God required of all men.
But that it may be accepted, it is to be made in the name of the Son, by the help of the Spirit, according to his will, with understanding, reverence, humility, fervency, faith, love, and perseverance, and when with others, in a known tongue. Prayer is to be made for things lawful and for all sorts of men living, or that shall live hereafter, but not for the dead, nor for those of whom it may be known that they have sinned to sin unto death. The reading of the scriptures, preaching and hearing the word of God, teaching and admonishing one another in Psalms, hymns and spiritual songs, singing with grace in our hearts to the Lord, as also the administration of baptism and the Lord's supper, are all parts of religious worship of God. to be performed in obedience to Him with understanding, faith, reverence, and godly fear. Moreover, solemn humiliation with fastings and thanksgivings upon special occasions ought to be used in an holy and religious manner.
Neither prayer nor any other part of religious worship is now under the gospel tied unto or made more acceptable by any place in which it is performed or towards which it is directed. But God is to be worshiped everywhere in spirit and in truth, as in private families, daily, and in secret, each one by himself. So more solemnly in the public assemblies, which are not carelessly nor willfully to be neglected or forsaken, when God by His word or providence calleth thereto. As it is the law of nature that in general a proportion of time by God's appointment be set apart for the worship of God, so by His word and a positive, moral, and perpetual commandment binding all men in all ages, He hath excuse me, particularly appointed one day in seven for a Sabbath to be kept holy unto him, which from the beginning of the world to the resurrection of Christ was the last day of the week, and from the resurrection of Christ was changed into the first day of the week, which is called the Lord's day, and is to be continued to the end of the world as the Christian Sabbath, the observation of the last day of the week being abolished.
The Sabbath is then kept holy unto the Lord when men, after a due preparing of their hearts and ordering their common affairs aforehand, do not only observe and holy rest all the day from their own works, words, and thoughts about their worldly employment and recreations, but also are taken up the whole time in the public and private exercises of his worship and in the duties of necessity and mercy. Amen.
Introduction and Chapter Overview
Well, just a brief outline in terms of the contents of the chapter as a whole. We have first, the regulative principle of worship stated in paragraphs 1 and 2. Secondly, the specific elements involved in worship in paragraphs 3 to 5. Third, the appropriate location for worship in paragraph 6, and then the appointed day for worship in paragraph 7 to 8.
So basically, in a brief compass, we have an overarching emphasis in terms of scripture with reference to religious worship, the day it is to be conducted, and the place or location that it is to be conducted in. So I said we're going to just take up the first section with reference to the religious worship of God Almighty.
The Regulative Principle Stated
So I want to look first at the doctrine stated here in paragraph 1. We'll notice secondly, quickly, the restriction applied. And then if we have time, we'll turn to Deuteronomy chapter 12, as that's sort of a foundational text with what we are concerned with here in paragraph 1. So notice again in paragraph 1, the light of nature shows that there is a God who hath lordship and sovereignty over all, is just, good, and doth good unto all, and is therefore to be feared, loved, praised, called upon, trusted in, and served with all the heart and all the soul and with all the might.
So,
What Natural Revelation Declares
the light of nature teaches that God exists. When you look out at a day like today, the creature or the effects should lead one to consider the glory of the Creator. In fact, if you look at Romans chapter 1, that's specifically Paul's emphasis in rendering those who are in sin without a defense before the triune God. So in Romans 1, he emphasizes that man knows God exists.
He says so in Romans 119, because what may be known of God is manifest in them, for God has shown it to them. For since the creation of the world, those things He has made are the effect. being understood by the things that are made, even as eternal power and Godhead, so that they are without excuse, because although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened." So the effect leads us to the cause. Similar emphasis in Psalm 19 in terms of the revelation of God's glory in the created order. But with reference to the confession, it tells us that the light of nature emphasizes the fact that God is, but the light of nature does not reveal how that God is to be worshipped.
And in fact, this phrase, light of nature, is found in chapter 1 in two places. You can turn there in your confession. So in Chapter 1, Paragraph 1 of the Holy Scriptures, we read, The Holy Scripture is the only sufficient, certain, and infallible rule of all saving knowledge, faith, and obedience. Although the light of nature and the works of creation and providence do so far manifest the goodness, wisdom, and power of God as to leave men inexcusable, yet are they not sufficient to give that knowledge of God and His will which is necessary unto salvation." So a similar emphasis that we see in chapter 22 at paragraph 1.
We know that God does exist. We know that that God does deserve to be worshipped and glorified, feared, honored, and adored. But the light of nature or general revelation does not instruct us concerning the specifics with reference to salvation by grace through faith in our Lord Jesus Christ. And in the same manner, it doesn't reveal to us how this triune God is to be worshipped according to His revealed will.
So that He must be worshipped, the creation declares. How He is to be worshipped, creation does not inform us specifically with reference to our approach to this thrice holy God. And then again in chapter 1 at paragraph 6. Nevertheless, we acknowledge the inward illumination, dropping down a little bit, of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word, and that there are some circumstances concerning the worship of God and government of the Church, common to human actions and societies, which are to be ordered by the light of nature and Christian prudence, according to the general rules of the word, which are always to be observed." So that there is in us principles concerning certain things the confession underscores by giving due regard to this light of nature.
But with reference to the specifics, we need special revelation, or God speaking in the word, to give us sufficient understanding on how we are to approach Him, how we come to Him through faith in our Lord Jesus Christ for salvation. So going back to chapter 22, after highlighting the place of the light of nature, or general revelation, or natural theology, it then moves into the special revelation of God. So after that first sentence, it goes on to say, but the acceptable way of worshipping the true God is instituted by Himself. And this makes perfect sense.
This makes absolutely perfect sense. If God is to be worshipped, if God is to be glorified, if He is to be adored, if He is to be feared, then it's up to God how the creature is to do that or engage in that. So these things are typical of the Christian tradition, but specifically with reference to the Word of God. So the acceptable way of worshiping the true God is instituted by Himself.
We would expect that. We would not expect the God of heaven and earth, the God of glory and wonder, to leave it up to the creature as to how the creature is going to approach his God. We're messed up. We're sinful.
We're totally depraved. We don't want a thrice holy God. We don't want a God who's going to judge us. We don't want a God who's going to cast us off into the everlasting punishment of hell.
We want a God we can fashion after our own image and make Him the way that we want. And so God does not leave it up to us to specify how it is that we want to worship. And so when we come to this reality, we see that the acceptable way of worshiping God is limited by His own revealed will. In other words, we're supposed to color within the lines.
We're not supposed to exceed that. We're not supposed to be innovators. We're not supposed to be creators. We're supposed to be obedient when it comes to the worship of God.
And
Three Key Scriptural Texts
I want to look at three texts quickly. And as I said later, if there's time, we'll look at the Deuteronomy one more. Deuteronomy chapter 12. Deuteronomy chapter 12. specifically at verse 32.
I would highlight these as three, not only texts, but some principle texts with reference to what we call the regulative principle of worship. And that's what this paragraph is setting forth or as it has been identified or called in the history of interpretation. But notice in Deuteronomy chapter 12 at verse 32, whatever I command you, be careful to observe it. You shall not add to it nor take away from it.
It really doesn't get any clearer than that. It doesn't get any simpler than that. Now remember, this is the regulative principle of worship. It's not the regulative principle of life.
God gives us liberty in things that are not condemned, things that are not forbidden to choose, to innovate, to create. But when it comes to the worship of God, we're supposed to toe the line. We're supposed to be obedient. We're supposed to go on His terms, in His house, to Him, through His Son, by His Spirit.
So be careful to observe it. You shall not add to it, nor take away from it. You can turn to 1 Timothy 3. I think people see this pretty clearly specified in the Old Testament, but they don't make the necessary connection between the Old and the New Testament and see that God's demand for us to not be creators and innovators when it comes to worship is carried through consistently throughout Scripture.
In other words, we don't get to the coming of the Lord Jesus Christ, the mission of the Savior to save us from our sins, and then Him say, okay, now just do church however it is you want. put the bongo drums over there or not, put the instruments over there or not, have the pantomimes over here or not, whatever it is you want to do, you feel free, wherever the Spirit leads you. No, that's not the liberty that we enjoy in the New Testament. Rather, in the New Covenant, we are still strictly limited by God. So the acceptable way of worshiping the true God is instituted by Himself in both the Old and the New Covenants.
The acceptable way of worshiping God is limited by His own revealed will in both the Old and the New Covenants. And notice in 1 Timothy 3, specifically at verse 14, these things I write to you, though I hope to come to you shortly. But if I am delayed, I write so that you may know how you ought to conduct yourself in the house of God, which is the church of the living God, the pillar and ground of the truth. The ought there isn't, you know, if you want to take these suggestions, Timothy, but if not, go ahead and reject them or resist them.
I doubt Timothy would have read it that way. If Paul says, this is the way you ought to conduct yourself in the house of God, which is the church of the living God, which is the pillar in the ground of the truth, it'd be hard pressed for Timothy to conclude, well, we can bring in the puppets and the ponies and the programs and dazzle the people and entertain them into the kingdom of heaven. No, you're not supposed to be innovative or creative. You're supposed to be obedient. and then turn to the book of Hebrews in Hebrews chapter 12.
Hebrews chapter 12, specifically at verse 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, whose voice then shook the earth, but now he has promised, saying, yet once more I shake not only the earth, but also heaven. 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.
I don't think this is the cosmic final end of all things. I think it's the transition between the Old Covenant and the New Covenant. I think that's the specific emphasis. In fact, if you look just a bit previously in Hebrews chapter 12.
Notice verse 18, you have not come to the mountain that may be touched and that burned with fire into blackness and darkness and tempest and the sound of a trumpet and the voice of word so that those who heard it begged that the word should not be spoken to them anymore. That's Sinai, that's the giving of the law, that's the old covenant, the ratification of which is found in Exodus chapter 24. Notice the contrast in verse 22. This is sort of biblical nomenclature for the church, the true Israel of God, the people of God, the called out of God. those who worship God in spirit and truth.
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 firstborn who are registered in heaven, to God the judge of all, to the spirits of just men made perfect, to Jesus the mediator of the new covenant, and to the blood of sprinkling that speaks better things than that of Abel. So verses 25 to 27 is not the end of all things. It's the end of the Old Covenant. It's the reality that the New Covenant, of which the Old Covenant pointed to, prophesied of, and prefigured, had come.
It had come in the person and in the work of the Lord Jesus Christ. Now, note the implication drawn out by the Apostle in verse 28. Therefore, since we are receiving a kingdom which cannot be shaken, the new covenant, let us have grace by which we may serve God acceptably with reverence and godly fear. I think according to verse 28, it's a good question for us to ask, what is acceptable worship and who gets to define what is acceptable worship?
Does Benny Hinn get to define what acceptable worship is? Does Stephen Furtick get to define what acceptable worship is? Does Jim Butler get to define what acceptable worship is? No.
God, not gets to, but God does decide what is acceptable worship, by which we may serve God acceptably, and then in terms of our disposition or manner, with reverence and godly fear. And intriguingly, to make that connection even more clearer, the consistency between the Old Covenant and the New Covenant, with reference to our approach to God, note the last verse in the chapter. That punctuated Old Covenant worship as well. That's right out of Deuteronomy chapter 4 and verse 24.
So it would be a strange sort of a supposition that to believe in the New Covenant, we have a liberty granted by God, by the Spirit specifically, wherever the Spirit leads us, to do those things that are in our own heads, to do those things that are pleasing in our own eyes. But the same principle underscores Old Covenant worship and New Covenant worship. Our God is a consuming fire. If you have any questions as to what that means practically, Nadab and Abihu in Leviticus chapter 10.
They're living examples of our God being a consuming fire relative to a bastardized approach to God in the cult. So what we have here is a consistency between the covenants that God is to be worshiped according to God's own revealed will. It's not up to us. We don't have worship committees that decide and orchestrate and program and figure out how it is we're going to conduct ourselves in the public worship of God.
No, we need to listen, we need to read, we need to study and understand, and we need to color within the lines that God has set forth. Boundaries are especially necessary when it comes to our approach to the living God. So back to Confession 22.1, the acceptable way of worshiping the true God is instituted by himself and so limited by his own revealed will that he may not be worshiped according to the imaginations and devices of men. Don't just go where the Spirit leads you.
If the Spirit leads you into puppet shows, well then, by all means, have a puppet show. If the Spirit leads you into a rock concert sort of an approach to the public worship of God, well, by all means. The Spirit loves Metallica, so duplicate that and put it in the life of the church. No, that's not what we find in the Confession.
It's so limited by His own revealed will that He may not be worshipped according to the imaginations and devices of men, nor the suggestions of Satan. I mean, come on, right? You don't listen to Satan on how it is you're supposed to worship God. You don't take advice from the Prince of Darkness on how to approach the King of Light.
You don't listen to it, you resist that, you flee from it, you don't give it any truck or countenance. And then it goes on to say, under any visible representations or any other way not prescribed in the Holy Scriptures. It's so decisively clear, it is so obviously clear, that it's hard-pressed for us to imagine how there could be such radical departures when we get to, say, the 20th and 21st century. I mean, the public worship of God has become entertainment.
The public worship of God has been catered to unbelievers. We don't want to offend them by preaching more than 13 minutes. We don't want to offend them by using biblical words. We don't want to offend them by, you know, pretending that our God is something special and worthy of this praise and adoration.
The church would have done well to embrace what has, as I've already suggested, been called the regulative principle of worship. That's the identifying nomenclature. It's the regulative principle of worship, simply that God regulates God limits, God restricts the way that the sinner, redeemed by God's grace in Christ, comes to our blessed Father.
The Regulative Principle Defined
Now, in terms of the principle, Cunningham says, there are sufficiently plain indications in Scripture itself that it was Christ's mind and will that nothing should be introduced into the government and worship of the church unless positive warrant for it could be found in Scripture. Again, that's a great principle, and it's one that should be, you know, held to by every believer in Jesus Christ. Back to that Hebrews 12, 28 text. It's good to ask, what's acceptable worship?
You know, typically we regulate that, or we answer that question based on our own feelings. Well, that worship service was boring. That worship service was dry. That, well, we never think to ask, but was God pleased with it?
The final aim and end in worship is not a thrilling experience for you. I know if you want thrilling experiences, go bungee jumping. There's plenty of thrilling experiences offered in the light of nature that will exhilarate you should you so choose. It's not the thrilling experience.
It's not the felt needs met. Now, there are great experiences. There are felt needs met. That's not the primary aim with reference to the church at worship.
It's the church at worship of the living and true God. I think at times we are very man-centered when it comes to this question of, what is acceptable worship? We've got to make sure that nobody ever is offended. We've got to make sure that nobody is ever upset.
We've got to make sure that everybody's always thrilled. And we've got to make sure that always everybody is pleased with the performance of the church. No, acceptable worship is that defined, described, and delineated by God. Benjamin Keech, one of our Reformed Baptist forefathers, or particular Baptist forefathers, says, whatsoever we do in the worship of God, we must see.
We have a command from God to warrant our practice. And also, we must not add to, nor diminish from, nor alter anything. If we do, God will not hold us guiltless. Now, in the history of the church, this principle, the regulative principle of worship, was puritanical.
It was what the Puritans held to. It's what the second London divines held to and subscribed to.
Regulative vs. Normative Principle
The other view from the regulative principle of worship is called the normative principle of worship. And in essence, what that principle teaches, so if the regulative principle says, we only do what God commands, Okay? That's the regulative principle. Period.
Full stop. We only do what God commands. The normative principle says we do what God commands. We see that.
We should do that. But we're also free to do what He doesn't forbid. Well, you've opened the gates wide to the hordes of barbarians that are going to come in. You've opened the gate for Stephen Furtick.
You've opened the gate for Benny Hint. You've opened the gate for all of the nonsense that passes for Christian worship today. Now, to their credit, they probably would have denounced Benny Hinn and Stephen Furtick just as much as I would, will and do. But this normative view, what is commanded is acceptable, plus anything not expressly forbidden is acceptable.
Only what is expressly condemned or forbidden is prohibited. So the only thing we can't do is what the Bible tells us not to do. Certainly we do what the Bible tells us to do, but we're free. to do those things that the Bible tells us doesn't necessarily tell us not to do. So the normative principle of worship, the regulative principle of worship.
Again, or not again, but James Bannerman says, in the case of the Church of England, its doctrine in regard to church power and the worship of God is that it has a right to decree everything except what is forbidden in the Word of God. In the case of our own church, its doctrine in reference to church power and the worship of God is that it has a right to decree nothing except what expressly or by implication is enjoined by the Word of God. So you're not free to... Do you have your hand up?
Oh, go ahead. to do regularity of principle. Oh, absolutely. That's why that was the first text I read, and I'm going to hopefully get back there if we have enough time. Williamson says, what is commanded is right, and what is not commanded is wrong.
So if you're struggling with how to define or describe this regularity of principle of worship, do what God says. Well, that's pretty simple and simplistic. You know, God didn't say have the Trinity Psalter hymnal. God didn't say meet in a nice, lovely building that has been architecturally wrought out by our brother and faithfully executed by our contractors.
Now, when we drop down, for instance, to paragraphs three and four, we see that there are elements of Christian worship. And there's a distinction within the regulative principle of worship between elements and circumstances, just like in chapter 1, paragraph 6. There are things that the light of nature teaches us on how we engage in societies of men together. There are things like hymn books, or things like buildings, or things like coffee pots, or things like tables, or things like amplification or recording devices.
Those are circumstances of worship. Those are OK. You know, within reason, ponies probably wouldn't be a good addition in terms of a circumstance in worship. The pastor comes riding out on a burrow.
That's probably a pushing of the limits. Well, today it's a Harley he would come riding out on. But the circumstances deal with things that are not strictly specifically by way of explicit or implicit text told us to do in the worship of God. Circumstances will differ from church to church to church.
Our church uses the Trinity Hymnal. Our church uses the Trinity Psalter Hymnal. Our church uses whatever the other hymnals out there are. Does that mean that one of those groups is wicked and vile and condemning God?
No, it's a circumstance that helps with the element, which is the singing of praise to God. So you need to think about the elements of worship and the circumstances with reference to worship. But when it comes to the very basic principle, we do what God tells us to do. And then another good definition, I love this one by Terry Johnson.
If you're interested in this subject, Terry Johnson has a little tiny book. It's called Reformed Worship. If it's 60 pages, I would be shocked. But it's excellent.
And he summarizes the regulative principle this way. To put it simply, in worship, we pray the Bible, sing the Bible, read the Bible, and preach the Bible, and see the Bible. How do we see the Bible? Through the video screen?
No, in the sacraments of baptism in the Lord's Supper. Pastor Albert N. Martin, who recently died just a couple of weeks ago, he defined the regulative principles, I thought, very simply and well also. He says, in worship we do what we're supposed to do with nothing less and nothing more or nothing else.
We do what God commands with reference to His worship. And that's the emphasis here in paragraph 1.
The Object of Worship Restricted
Now in terms of paragraph 2, there's a particular restriction applied, or rather a specification of the God with whom we have to do. So religious worship is to be given to God the Father, Son, and Holy Spirit, and to Him alone, not to angels, saints, or any other creatures, and since the fall, not without a mediator, nor in the mediation of any other but Christ alone. So that's a helpful sort of addition in terms of restriction, and it speaks to various groups, to be sure. not to angels, not to saints, not to any other creatures. And since the fall, not without a mediator, nor in the mediation of any other but Christ alone." Now you can turn back to the book of Deuteronomy.
And there's a few sort of preliminary statements to mention before we get to the fifth book of Moses. because the fifth follows the previous four. And basically what we have in the book of Exodus, and some of this material is repetitious, but hopefully repetition will help us to seal it in our hearts and minds so that we're able to deal with these things. So before Deuteronomy chapter 12, look at Deuteronomy chapter five. And Deuteronomy five is just a repetition of Exodus chapter 20, beginning of the 10 commandments.
So notice in Deuteronomy chapter five, specifically at verses seven to 10, you shall not make for yourself a carved, I'm sorry, verse seven, you shall have no other gods before me. You shall not make for yourself a carved image, any likeness of anything that is in heaven above or that is in the earth beneath or that is in the water under the earth. You shall not bow down to them nor serve them. For I, the Lord your God, am a jealous God, visiting the iniquity of the fathers upon the children of the third and fourth generations of those who hate me, but showing mercy to thousands, to those who love me and keep my commandments." Now, perhaps you weren't aware, but different groups, different churches, different denominations, or different traditions, rather, have ten commandments, but they number them differently.
If you don't know that, that's good, because we number them right. So it's okay. But some combine the 1st and the 2nd, and then split the 10th. They combine the 1st and the 2nd commandments, and then they split the 10th.
You see why they would split the 10th, because they don't want to preach the 9 commandments. There are 10 commandments, right? There are 10 words. It's the Decalogue, the 10 words.
Well, I do not believe that splitting the first and the second is a good thing, because they come at a similar issue, but with different emphases. In verse 7, you have the object of worship. And I don't want to refer to God as an object, but for the sake of definition, you have the object of worship. Similarly, to paragraph 2, religious worship is to be given to God the Father, Son, and Holy Spirit, and to Him alone.
In other words, with this principle outlined in chapter 22, paragraph 1, where do we take this principle? Which God gets this? Well, there aren't a plethora of gods. There's not a genus of God out there, and our God happens to be one of them, and the bestest of the lot.
No, the object of worship is what the first commandment deals with. The second deals with the manner prescribed in His worship. You know, when the Israelites made the golden calf, they predicated of that calf that it was Yahweh who led them out of the house of bondage. So they had the right object, Yahweh led us out of the house of bondage, but they had the wrong manner.
God didn't say, make me into a golden calf and dance around me in a frenzied, wicked display of arrogance and boldness and sinfulness. So the first and the second commandments are absolutely crucial in terms of who God is and how is God to be worshipped. So the object and the manner, just like we have here, we have the manner, paragraph one, and then the object in paragraph two. It picks up on that distinction relative to the 10 words.
The Threefold Division of the Law
Now, when we move through the book of Exodus, again, this is material that you've heard many times. You see not just Exodus, but the entirety of the Bible speaks of a threefold division of the law. You've got the moral law of God, which we have here in Exodus 20 and Deuteronomy 5. It's the 10 commandments.
They're trans-covenantal, whether you're Old Covenant, whether you're New Covenant, whether you live in Asia, whether you live in Europe, whether you live in America, it is all the same. It's binding on all men in all ages. The moral law doesn't change. It's a revelation of the will of God for His creatures.
It's a revelation of the will of God in terms of who He is. You want to know what pleases God? Read the Ten Commandments. Then you have what's called the judicial law or the political laws of Moses.
So in Exodus 20, moral law. Exodus 21-23, judicial law or political law or civil law. In other words, how do we take these principles outlined on Mount Sinai, the Ten Commandments, How do we flesh them out in civil society? Well, that's what chapters 21 to 23 does in the book of Exodus, and again, scattered throughout the Pentateuch.
The clear demarcation in Exodus really does argue for that threefold division of the law. So the political law defines, describes, and delineates how the children of Israel are supposed to conduct themselves in civil affairs, criminal matters, law courts, examination of evidence, cross-examination, all that stuff. How do we do society? Well, the judicial law takes the general principles of the Ten Commandments and fleshes it out for the civil life of Old Covenant Israel.
So judicial law. And then after the ratification of the covenant in Exodus 24, you then move into what we call ceremonial law. And ceremonial law takes up chapters 25 to 40. It deals with tabernacle.
It deals with priesthood. It deals with sacrifice. It deals with how do we get into the presence of God. Ceremonial law describes, defines, delineates the first table of the law, our duty to God.
The second table of the law is codified, applied, and given specific fleshed-out-ness in the judicial law of Moses. You see this interconnectedness with reference to the law. So you've got moral law, judicial law, and ceremonial law. And in terms of ceremonial law, you've got what we see in terms of the regulation of the cult.
And by cult, I don't mean Jehovah's Witnesses, I don't mean Mormons, it just means the religious apparatus associated with a particular people group. And in Old Covenant religion, you had a cult, you had a priesthood, you had a place, you had a methodology or manner by which you sacrificed and entered into the presence of that God. So with reference to ceremonial law in Exodus, you've got the instructions for the tabernacle in chapters 25 to 31, and then the priesthood to serve in the tabernacle in Exodus 28 and 29. And then you've got the construction of the tabernacle in Exodus 35 to chapter 40.
The four men, the very artisans, the men that were engaged in the actual activity, are filled with the spirit to accomplish this particular task. And all along the way, guess what you get over and over and over and over again is the emphasis by God to Moses to obey. Obey. Obey.
You get not one whiff of Moses saying, you know, I think this wall would be better suited, you know, 10 feet back. I think this table should be on the other side. I think the labor is just too bad. You get none of that at all.
Zero. You get an emphasis on obedience every step of the way relative to the worship of God. And then in terms of the implementation of that corporate worship, in fact, turn back to the book of Exodus, Exodus chapter 40. It's probably been three weeks since I've made this emphasis, but I think it's very helpful.
I'm kidding. It's been longer than three weeks. But the book of Exodus ends with tension. It ends with tension.
And by tension, I don't mean, oh, I've got a difficult situation I'm facing at work, or the difficulty of addressing my husband or wife, or some shortcomings or issues or whatever. No, the tension is, is that the tabernacle is erected, God has promised His presence, and yet they can't go meet with Him. There's a beautiful movement in the book of Exodus. The God of the bush, Exodus 19, is the God of the, I'm sorry, the God of the bush of Exodus 3 is the God of the mountain, Exodus 19, and the God of the tent in Exodus 25 to 40.
In other words, God shows himself in the bush, to Moses. God thunders His law from the mountain and then God purposes and promises to dwell with His people in a tent. So notice in Exodus 40 at verse 34, then the cloud covered the tabernacle of meeting and the glory of the Lord filled the tabernacle. We call that the Shekinah glory of God.
And Moses was not able to enter the tabernacle of meeting because the cloud rested upon it, above it, and the glory of the Lord filled the tabernacle. Imagine that, you load up the car to go camping. You've got the boat, you've got, I now own a boat. It's an inflatable one, but we own one nevertheless.
You got everything set, ready, in order. The kids, their backpacks are strapped on and they're twinkle in their eyes and you go to turn the key and you don't have any gas. How do we achieve what it is we've purposed to do? Imagine that.
Talk about anticlimactic ending in the book of Exodus. Chapter after chapter after chapter, this is the way you build the tabernacle. This is the way you construct the garments for the priesthood. This is the way you set everything up in the tabernacle.
It's all done. But the best of us, Moses, can't enter in. It's got to be a bit of a bummer, I would think. The book of Leviticus solves the tension.
That's the point. You're supposed to end Exodus going, wait, what? And then you get to Leviticus, and the emphasis is on sacrifice and priesthood. As Morales says, Israel was taught in the book of Leviticus that you enter into the presence of God through a bloody knife and a smoking altar.
In other words, sinful man doesn't just wander into the dwelling place of God and say, hey, how are things? No, sinful man needs cleansing. Sinful man needs mediation. Sinful man needs God's grace to enable him to approach in the way appointed by God.
So when you turn to the book of Leviticus, where's the emphasis? Right off the bat. I bet a lot of readers go, I don't want to read about all these old outdated sacrifices. Oh, those people that were looking at the tabernacle, newly constructed, newly furnished, ready to go, who couldn't enter in, were probably more than happy to hear, this is how you enter in.
And then he moves from the sacrifices of the tabernacle to the priesthood, the laws concerning sacrifice and priesthood in chapters one to seven of the book of Leviticus. and then the institution of the priesthood and subsequent worship in chapters 8 to 10. You've got God's approval. In fact, turn to Leviticus 9. Leviticus chapter 9, after several chapters, detailed legislation giving prescriptions on how to sacrifice and who are the men that are tasked with sacrificing, you see success.
The end of chapter 9, verse 22. Then Aaron lifted his hand toward the people, blessed them, and came down from offering the sin offering, the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of meeting and came out and blessed the people. Then the glory of the Lord appeared to all the people, and fire came out from before the Lord, and consumed the burnt offering and the fat on the altar.
When all the people saw it, they shouted and fell on their faces." I think this was a shout for joy and a falling on their faces for joy. We got in. The meeting place has now become the dwelling place, and we get access to our blessed God. So God shows his approval, but just lest anybody make any mistakes and think that you can go ahead and worship God any old way that you want, chapter 10 shows disapproval.
Strange Fire: Nadab and Abihu
Notice in verse one, then Nadab and Abihu, the sons of Aaron, each took his censer and put fire in it, put incense on it and offered profane fire before the Lord, Notice which he had not commanded them. Huh? You ever read this and you wanna yell at these two? Don't do it.
You've had several chapters with detailed legislation on the manner in which you're supposed to do your job. You've even had the positive expression of God's affirmation at the end of chapter nine. What are these guys thinking? And I should tell you that commentators are a bit divided on what was the offense.
Did God say, you know, this calf and they took a cat? This calf and they took a dog? The fact that this story comes up in Leviticus 16, with reference to the day of atonement, has led some, and I think correctly, to believe that Nadab and Abihu went into the Holy of Holies without authorization. That was their strange fire.
Yeah, they could have brought a dog or a cat, but whatever they did, they colored outside the lines, which he had not commanded them. So fire went out from the Lord, just like it did at the end of chapter nine. Right? Fire goes out from the Lord in chapter 9 and consumes the sacrifice provided by the priesthood that was coloring within the lions.
You should see that parallel. So fire went out from the Lord and devoured them. not the sacrifice, not the offering, not the animal that was blazing. The fire went out from the Lord and devoured them. And they died before the Lord.
And Moses said to Aaron, this is what the Lord spoke, saying, by those who come near me, I must be regarded as holy. And before all the people, I must be glorified. Again, the light of nature teaches us that God is holy, God is glorious, wondrous, and powerful. He should be worshiped, He should be revered, He should be honored and praised and loved.
But he reveals to us how it is that we're supposed to do that, and we're supposed to do it in compliance with what he has intended. So that's kind of just a quick thumbnail sketch of the Pentateuch prior to Deuteronomy 12.
Deuteronomy 12 and the Central Sanctuary
If you go to Deuteronomy chapter 12, the emphasis in Deuteronomy chapter 12 The first largest section is on a central sanctuary. Probably something, at least in the back of the minds of the divines who wrote paragraph 6 in terms of location, seemed to occupy the mind of the Samaritan woman. You know, which mountain should we worship on? God says the time is coming, and now is, when men will worship in spirit and truth.
It's not tied to this particular mountain. It's not tied to this particular place. Well, in Deuteronomy chapter 12, it was tied to a particular place. And why was that?
Preventative maintenance. Preventative maintenance. If the Israelites were not where they were supposed to be, they were going to be somewhere else. If they weren't at Yahweh's central sanctuary, they would have gone to the revival meeting in the tents of Baal and saw their neighbors all frenzied up and reckoned, hey, there's more to be had in this Baal worship than there is in that dull, dry worship of Yahweh.
So the central sanctuary was very important in terms of a preventative maintenance, but in terms as well of God keeping his people in check. So notice here in Deuteronomy 12, 29, when the Lord your God cuts off from before you the nations which you go to dispossess, and you displace them and dwell in their land. Take heed to yourself that you are not ensnared to follow them after they are destroyed from before you, and that you do not inquire after their gods, saying, how did these nations serve their gods? I also will do likewise.
You shall not worship the Lord your God in that way. For every abomination of the Lord, which he hates, they have done to their gods. For they burn even their sons and daughters in the fire to their gods. So note the occasion upon which verse 32 follows.
Verse 29, when the Lord your God cuts off from before you the nations which you go to dispossess, and you displace them and dwell in their land. This is good warning. Right? They're going to go into the land.
They're not going to successfully dispossess all of them. They're not going to successfully displace all of the places of worship. So God knows the heart of his people. He knows the heart of Old Covenant Israel.
If you go into that land and there's all these temptations around you, yeah, I don't trust you. I don't think you got it to keep yourself from that. The book of Haggai teaches the principle. I think it came up at the conference.
One of the speakers had mentioned it. It's not that our holiness is a contagion or contagious to others. Wouldn't that be nice? I'd just hang around with the holiest person I knew.
You know, as many hugs and handshakes as I could get. As much coffee in his living, I just want to be near him because his holiness oozes into me. Holiness is not contagious, but unholiness sure is. That's the occasion of verse 29.
But then notice as well the warning in verse 30, take heed to yourself that you are not ensnared to follow them after they are destroyed from before you and that you do not inquire after their God saying, how did these nations serve their gods? I also will do likewise. See the importance of the second commandment, the manner, I will do likewise toward Yahweh. I think that in the Old Testament, a lot, many, dare I say most, of the condemnations on idolatry, yeah, you had the garden variety Israelite that just forsook Yahweh altogether and went after Baal, but it was probably a mixture of the two.
Yahweh's good for certain things, sure, but so is Baal. You're always good for certain things, but Asherah's got it going on. We'll just sort of add to the pantheon here, add from the pantheon to bring us that exhilaration. You know, the Israelite goes to his neighbor's revival service for Baal, and it was probably a whooping good time.
He thought, well, you know, God, He's always great. He's the true and living God. But, you know, Baal offers something, too. And he panders to my felt needs.
God says don't do that. So the warning is very clear. The command, verse 31, you shall not worship the Lord your God in that way. See the temptation?
You can say I'm worshiping the Lord God, Jehovah, the Almighty, maker of heaven and earth. But I'm going to do it in this way. I'm going to get rid of this kind of, you know, long preaching. I'm going to get rid of this kind of boring singing.
I'm going to get rid of this, you know, emphasis on prayer. I'm going to get rid of these things because, you know, modern man, he doesn't really traffic with that. He just doesn't feel good. It's all about feeling good.
So you shall not worship the Lord your God in that way. For every abomination to the Lord, which he hates, they have done to their gods. For they burn even their sons and daughters in the fire to their gods. You think that's acceptable?
You think that manner's okay? So again, when you borrow from the pagans, you know, a few things here and a few things there, you may end up all in. Well, you know, we love little Billy, but After all, Baal demands, or rather, Molech demands. That's when this principle comes in verse 32.
The Command Not to Add or Take Away
Whatever I command you. Not be reckless and kind of think about it once in a while. Whatever I command you, be careful to observe it. What's it, God?
You shall not add to it nor take away from it. In other words, do what you're supposed to do. The things commanded by God are what we're supposed to do in public worship. We don't have the liberty or the freedom to say, well, he didn't forbid this, so it's okay that we do that.
Could you imagine an Israelite saying that? God didn't say we couldn't offer up our children. So you know what? Let's go ahead and do that because we hold to the normative principle of the law.
No, it's stated. Be careful. And it's explained. You shall not add to it nor take away from it.
And then I got a bunch of texts from the Book of Chronicles. I'll just tell you that. What's happening in the Book of Chronicles, a rehearsal of God's dealings with the nation, specifically the southern tribes of Judah, focuses on the Davidic kings. But this attention to detail in terms of the cult, in terms of the religious apparatus, in terms of the singing, in terms of the instruments, in terms of the manner in which they were supposed to approach God in that old covenant system.
Closing Prayer
Well, let us pray. Our Father in heaven, we thank you for your word. We thank you for your worship. We look forward in the next hour to coming to you through your son in the Holy Spirit.
And we pray that what we do would be acceptable to you, that our hearts would be filled with reverence and godly fear and that gratitude and thankfulness that is so consistent with these things. And we ask this in the name of the Lord Jesus Christ, amen.
Questions and Answers
Any questions or comments? As Cam would say, we have two minutes and 37 seconds. If you ask me, are drums okay in worship, I might scream. No, I'm kidding.
I was locked and loaded. No, they're not acceptable. Any other questions? What's that?
Well, maybe we will have a session, and I'll talk to Ken, and deal with musical instruments. Maybe. But maybe not. No, it's a good question, a valid question, and the question is predicated on the fact that many churches do have drums, many churches do have sort of several instruments and things up there to hopefully aid and assist in the singing, but I think at times it detracts from the singing and it directs attention to the instruments, or it directs attention to the musicians.
Sure. Yeah, yeah, yeah. Culture certainly, you know, plays into it, but scripture is definitive, and so whatever culture you might find yourself in, it's good to start with Hebrews 12, 28, and say, what is acceptable worship? Go back to Genesis, read through the Pentateuch, see the emphases on attention to detail in 1 and 2 Chronicles in terms of how we approach God, and then go to the New Testament and see, you know, the 1 Timothy 3, how you ought, the Hebrews 12, you know, this is acceptable worship.
So, you know, there's lots of benevolence and a lot of patience and a lot of hopeful generosity extended by adherence of the RPW to those in cultures where, you know, we've always you know, saying praises to God with a banjo. That's just the way we've done it, you know. We need to make sure that we're able to set it in its context, set it in the questions that need to be asked, and then go to the scriptures to give the answer. That's what I would say.
All right, good.