| ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
By Lee Campbell, PhD.
INTRODUCTION
If it were not for the traditional
use of the word 'worship' amongst Christians, substantial arguments could
be raised against its continued use. For one thing, the denotative meaning
of 'worship' is different from the related Greek and Hebrew terms. For
another, the connotative meaning of 'worship' in the Christian community
is substantially different from the biblical teaching on the topic. Since
the evangelical Christian community is committed to the use of the term
worship, it certainly bears careful examination so that we mean what God
intends when we use it.
'WORSHIP' IS AN INADEQUATE
TRANSLATION OF THE GREEK AND HEBREW TERMS
Our word worship derives from the Old English
weordhscipe meaning worthiness or meritoriousness and thus giving
God the recognition He deserves. There are some problems with this English
translation, however, because the Greek & Hebrew terms do not mean precisely
the same thing.
'aboda (Hebrew; also - abad or asab) and latreia (Greek; also - latreuo) are frequently translated as worship. Although, these are not the only words translated worship and even these words are not always translated, 'worship'2. When translated as worship in the OT these words typically mean service associated with the work done in the temple. In the NT the related Greek term latreia either refers back to the OT temple cultus3, to the false belief that killing disciples would be regarded as service to God4 or as an OT allusion that Christians should offer their own bodies (i.e. meaning 'life') to God as a sacrifice.
Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship.5 (Rom 12:1)
Paul uses the related Greek word leitourgia (i.e. translated service) to refer to a monetary gift collected for the Jerusalem Christians6 and for the assistance he received from others7 and the term leitourgos (i.e. translated serves or servant) is used of Christ8, angels9, rulers10, Epaphroditus's delivery of the Philippian gift11, and of ministry to the Gentiles12. Thus, the term latreia and its cognates are directly associated with both service & sacrifice when directed toward God. It might have been better if the translators had chosen the words 'serve', 'service' and 'minister' instead of worship.
Other terms are translated as worship including the Greek word proskyneo13 and its Hebrew equivalent shachac.14 Both of these terms refer to a posture of submission and thus an acknowledgment of God's sovereignty. Obeisance requires an attitude of reverential fear. This is evident in the behaviors of bending the knee (i.e. gonu or gonupeteo) and bowing down (histahawa or shachac {Heb.} or proskyneo {Gk. to kiss forward}) which are associated with worship. It should be noted, however, that these postures are associated with other things too (i.e. one can have this attitude in petitions to God, gods or man).
The terms that communicate attitudes of service, submission & reverence (i.e. which are translated 'worship') do not indicate how such attitudes ought to be shown. We must rely on context to specify ways that God expects us to worship Him. When we examine the behavior of worshippers what do we see? Worship may be personal or corporate. It took place at and apart from the temple, however, God doesn't intend that worship be connected with place but with the heart attitude (Jn.4:20ff spirit & truth). It requires unity between believers (Mt.5:23f; Luke 10:25ff). An important term associated with worship is homologia.15 Worshippers frequently spend some or all of their time professing faith, praising God, thanking God and proclaiming truths about God.
Another term often associated with worship is thusia meaning sacrifice. The reason this term should be connected to worship is that such references are allusions to the thank- offerings in the OT which were an important daily ritual of temple worship.16 Interestingly, in the cases where this term is used in the epistles it is usually in reference to self-sacrifice in the service of others.17
...and walk in love, just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma. Eph 5:2
But even if I am being poured out as a drink offering upon the sacrifice and service18 of your faith, I rejoice and share my joy with you all. Phil 2:17
'WORSHIP' IS ASSUMED TO
INVOLVE SINGING AND PRAISING GOD BY MOST BELIEVERS
In Putting an
End to Worship Wars, Elmer Towns asked the questions: What do you
do in worship? How do you worship? What motivates you to worship? and
What are the results of worship? From the responses he identified six
worship styles in America: Evangelistic - winning the lost; Expositional
- teaching the word; Renewal - excitement, revival, 'touching God'; Body-life
- fellowship, relationships and small groups; Liturgical - serving & glorifying
God through liturgy and Congregational - worship expressed by the laity.
Of these, the renewal, liturgical, congregational approaches are arguably what most Christians conceive of as worship - times of personal and corporate singing and praise. As we have seen, however, the biblical principles and commands related to worship are much broader and more integrated into the Christian life. Worship is the response of grateful and humble people to the living God where submission, sacrificial service, praise, profession, testimony and gratitude are freely expressed in innumerable ways. This is a much richer concept than mere corporate singing and praise once each week for 20 minutes - an event that could occur without any actual worship going on at all.
CONCLUSION
As long as we are
culturally bound to the unfortunate English word, 'worship,' we need to
keep our understanding biblical rather than anchored in church traditions.
A worshipper must be a humble person who is willing to:
Endnotes
Go to the Essays index
Go to the Xenos Homepage
