Skip to main content

Following Jesus is a renewal of worship

This continues my series on a biblical theology of worship. Note: long post follows.

Christians are people formed by Christ’s act of worship. We are people of his cross and resurrection.

The first thing we need to do is accept his act of worship on our behalf. Christ’s cross mocks our pathetic efforts at worship; his resurrection shatters our complacent assumption that our acts of worship make us worthy of God’s acceptance. We must put aside our own efforts and accept Christ’s work on our behalf (Acts 13:38-39; Gal 2:15-16; Php 3:4b-7). “Nothing in my hand I bring, simply to your cross I cling.” But we can happily discard our own acts of worship, because that same cross and resurrection that judges them also forgive us and give us relationship with God.

As noted above, to worship Christ is to worship the one true God. To not worship Christ is to not worship God (John 8:24, 28, 58). Christians are therefore true worshippers. The act of putting our trust in Jesus – what we call ‘conversion’ – is the paradigmatic act of worship, because it entails turning from false gods – false religions, religious self-righteousness, career, money, relationships – to the one true God in Christ (Acts 2:38; 17:27-31; 1 Thess 1:9-10).

That paradigmatic moment of conversion also realigns the rest of our lives. We now live our whole lives to worship God in Christ by the Spirit. The Holy Spirit works invisibly within us to create that whole-hearted, whole-person, whole-life devotion that the old testament looked forward to (Deut 10:16; Jer 31:31-24; Gal 5:16-26). Worship therefore covers all aspects of our life: our sexual behaviour (1 Cor 6:12-20); how we treat our family (Eph 6:1-4; 1 Tim 5:4, 8); how we conduct our commercial relationships of employment or business (Eph 6:5-9). A significant part of this realignment is how we treat weak people, such as wives (1 Pet 3:7), widows (1 Tim 5:4, 8), and the poor (Acts 2: 44-45; 4:32-37; 6: 1-6; James 2:14-26).

Therefore, I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God – this is your spiritual act of worship. (Rom 12:1)
There is not a square inch in the whole domain of our human existence over which Christ, who is Sovereign over all, does not cry: ‘Mine!’ (Abraham Kuyper)
This God-ward, Christ-ward realignment – this renewed worship – is itself evangelistic. Individual Christians (1 Pet 3:13-17), and the church community (1 Thess 1:6-10), will stand out against the idolatry of the world (Acts 17:19-24; 19:23-27). This will often result in irrational hatred and persecution (John 15:18-25; 1 Pet 4:1-5). But, by the grace of God, our worship might draw some to worship God in Christ (1 Cor 14:24-25; 2 Cor 2:15-16). They just might want what we have.

Comments

Popular posts from this blog

A better understanding of nonbelief

The Nones Project is an ongoing study into the belief systems of people who call themselves non-religious. A few weeks ago one of the project leaders,  Ryan Burge  of Washington University,  posted some really interesting preliminary results  on his Substack.  1. We've probably heard of people who are spiritual but not religious (SBNRs). SBNRs were "the largest group of nones" in the sample. They believe in the supernatural realm but not necessarily in "a God." They are "deeply skeptical of religion but highly interested in spirituality," therefore individualistic and anti-institutional.  2. But this study differentiated SBNRs from people they called Nones In Name Only, NiNos. They different to SBNRs by being religious about their spiritual. They believe not just in the supernatural but in "God." And they tend to engage in traditional communal religious practices while SBNRs practice individualised eclectic bespoke spiritual practices. The s...

The different distractions of secularity and spirituality

There has been a lot of discussion about the recent 'vibe shift' away from radical atheism back towards an openness to the supernatural. I don't think this new spirituality is necessarily an openness to the unique claims of Christ. It will more probably replace one set of commonly-accepted misunderstandings about Jesus with another.  Under radical atheism, people dismissed the Biblical claims about Jesus' resurrection because they 'knew' that it was impossible. Jesus hadn't really died. He just passed out (after being beaten and whipped and crucified) and then woke up in the tomb (and rolled away the stone himself and overcame several guards). Or the disciples hallucinated that they saw him (even though Jewish beliefs of the time didn't expect one person to rise possessing eternal life himself; they expected a general resurrection at the end of time - see John 11:24 ). Or something else.  The so-called 'explanations' of Jesus' non-resurrectio...
TGC Australia recently published an analysis by Dr Sarah Quicke of whether we are experiencing a 'quiet revival' of interest in and/or conversion to Christianity  here in Australia. It does it a good job of describing the difficulties involved in both gathering and interpreting data about religious beliefs and behaviours, e.g. the difference between the 44% who (still) call themselves Christian and the 8% of people aged 18-35 who actually "believed and lived out the gospel."  Quicke refers to the very insightful McCrindle report An Undercurrent Of Faith , released in March 2025, which uses an analytical method called cohort analysis to try and work out how a particular group of people tend to behave over time. The purpose of this post is to draw attention to one element of that report which agrees with Quicke's analysis but also adds some detail to it.  Here is what the cohort analysis showed about different age groups' identification with Christianity:  As y...