Tag: Trinity

Categories
Worship Theology

A Definition of Worship: Drawing Near to Communion with God

Ascribe to the Lord, O sons of the mighty,

Ascribe to the Lord glory and strength.

Ascribe to the Lord the glory due to His name;

Worship the Lord in holy array.

Psalm 29:1–2 (NASB)

The word “worship” is commonly spoken by many churchgoers from a multitude of backgrounds. In evangelical circles, I have noticed that often those using the word are quite ignorant of its meaning. In this brief essay, I aim to present a strong definition of the word “worship.”

Theologians have argued for many definitions of worship. For example, John MacArthur writes that “worship is our innermost being responding with praise for all that God is, through our attitudes, actions, thoughts, and words, based on the truth of God as he has revealed himself” (The Ultimate Priority, 127). John Frame pens, “Worship is the work of acknowledging the greatness of our covenant Lord (Worship in Spirit and Truth, 1). Considering the importance of a reverent heart, Charles Ryrie notes that “the worship of the church, then, consists of individual, corporate, public, and private service for the Lord which is generated by a reverence for a submission to Him who is totally worthy (Basic Theology, 428). To differing extents, pondering upon each of these definitions benefits the reader.

Despite the value of each of the aforementioned definitions, I believe it behooves one to consider another definition. I first heard the following term in a lecture presented by Dr. Scott Aniol. He noted that true worship is drawing near to communion with God through faith in Jesus Christ in the Spirit. This thought-provoking statement considers communion with God a necessity in the worship of God. Further, it explains that one must have received the gracious gift of faith before they can draw near to the worship of God, God both initiating the worship and igniting the faith. Faith that allows one to properly worship the Godhead can be defined as “the assurance of things hoped for, the conviction of things not seen” (Hebrews 11:1, NASB). Faith is truly trusting in Jesus Christ, believing in the good news of Christ’s death, burial, and resurrection. This kind of faith leads the regenerate man to worship the God of his salvation, sustenance, and eternal hope. This definition also presents the important role of the Holy Spirit in bringing the adopted child of God into worship that glorifies the Almighty Creator. Thus, this definition properly notes the Trinitarian nature of worship that glorifies God.

Now that I have concisely explained the definition of worship, I briefly present biblical support for this definition. The divine author reveals this kind of worship in each of the three climactic points found in the book of Hebrews. After proclaiming that Christ is the high priest in Hebrews 4, Scripture declares, “Therefore, let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need” (Hebrews 4:16, NASB). Hebrews 10:22 explains how those covered by the blood of Jesus Christ should draw near to communion with God. The writer of Hebrews avers, “let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water” (Hebrews 10:22, NASB). Finally, Hebrews 12:22–29 reveals true worship.

22 But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, 23 to the general assembly and church of the firstborn who are enrolled in heaven, and to God, the Judge of all, and to the spirits of the righteous made perfect, 24 and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel. 25 See to it that you do not refuse Him who is speaking. For if those did not escape when they refused him who warned them on earth, much less will we escape who turn away from Him who warns from heaven. 26 And His voice shook the earth then, but now He has promised, saying, “Yet once more I will shake not only the earth, but also the heaven.” 27 This expression, “Yet once more,” denotes the removing of those things which can be shaken, as of created things, so that those things which cannot be shaken may remain. 28 Therefore, since we receive a kingdom which cannot be shaken, let us show gratitude, by which we may offer to God an acceptable service with reverence and awe; 29 for our God is a consuming fire.

Dear readers, I beseech you to draw near to communion with God through faith in Jesus Christ in the Spirit.

Categories
Congregational Song

“Holy, Holy, Holy, Lord God of Hosts” Hymn Analysis

Above him stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew. And one called to another and said: “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory!

Isaiah 6:2–3 ESV

The congregational song of a local church provides many opportunities for the congregants to learn Scripture and the doctrines of the faith. Unfortunately, one doctrine that is often neglected in the corporate worship service is the Trinity. “Holy, Holy, Holy, Lord God of Hosts,” written by Christopher Wordsworth (1807–85), is a Trinitarian hymn of exaltation that is often sung to Edward J. Hopkins tune ST. ATHANASIUS. In this post, I analyze the aforementioned hymn for its doctrinal content.

Christopher Wordsworth

Wordsworth, born in Lambeth on October 30, 1807, was educated at Trinity College and Winchester. The Harrow School elected him Head Master in 1838, and in 1844 Robert Poole appointed him to a Canonry at Westminster. He held the position of a parish priest for nineteen years before becoming Bishop at Lincoln in 1869. According to John Julian, Wordsworth wrote voluminously (John Julian Dictionary of Hymnology, 1907). One of his many works is The Holy Year (1862) which included hymns that followed the Book of Common Prayer’s church calendar. Wordsworth’s similarities to Eastern hymnwriters led Julian to state that “Christopher Wordsworth, like the Greek hymnwriters, drew his inspiration from Holy Scripture, and he loved, as they did, to interpret Holy Scripture mystically” (Julian).  Wordsworth wrote “Holy, Holy, Holy, Lord God of Hosts” for Trinity Sunday in the first edition of The Holy Year (Julian).

Analysis

Wordsworth’s Trinity Sunday hymn contains six stanzas each ending with the exaltation of “the blessed Trinity.”

1 Holy, Holy, Holy, Lord 
God of hosts, Eternal King,
by the heav’ns and earth adored!
Angels and archangels sing, 
chanting everlastingly
to the blessed Trinity.

Stanza one expresses the eternality and sovereignty of God, and the praise that he is given from the angelic hosts. Scripture proclaims God’s eternality in passages including: Psalm 90:1–4, Revelation 1:8, Isaiah 57:15, Deuteronomy 33:27, and 1 Timothy 1:17. Psalm 22:28 expresses God’s rule by stating that “For kingship belongs to the LORD, and he rules over the nations.” Scripture reveals angelic praise to God in passages such as Luke 2:13–14, Job:38–7, and Isaiah 6:2–3.

2 Since by Thee were all things made,
and in Thee do all things live,
be to Thee all honor paid;
praise to Thee let all things give, singing everlastingly
To the blessed Trinity.

Stanza two reveals that God is worthy of praise because he is Creator and Sustainer. Holy Scripture begins with God’s act of Creation in Genesis 1:1-2. This passage shows that not only God created, but the Spirit of God hovered over “the face of the waters.” John 1:1-3 explains that creation occurred through Christ. Scripture describes God as Sustainer when it states that “the Spirit of God has made me, and the breath of the Almighty gives me life” (ESV), and Hebrews 1:3 shows Christs role as creator stating, “He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high” (ESV).

3 Thousands, tens of thousands stand,
spirits blest before Thy throne,
speeding thence at Thy command;
and, when Thy command is done,
singing everlastingly
to the blessed Trinity.

Stanza three points to the worship of the Ancient of Days as expressed in Daniel 7:10. The passage states that “A stream of fire issued and came out from before him; a thousand thousands served him, and ten thousand times ten thousand stood before him; the court sat in judgment, and the books were opened” (ESV).

4 Cherubim and seraphim
veil their faces with their wings;
eyes of angels are too dim
to behold the King of kings,
while they sing eternally
to the blessed Trinity.

Stanza four reflects the reverent worship offered to the King of Kings, as revealed in Isaiah 6:2. The seraphim covered their faces while they were in the presence of Almighty God. The angels praise the Godhead when they proclaim, “Holy, holy, holy is the Lord of hosts the whole earth is full of his glory” (ESV).

5 Thee, apostles, prophets, Thee,
Thee, the noble martyr band,
praise with solemn jubilee,
Thee, the Church in ev’ry land;
singing everlastingly
to the blessed Trinity.

Stanza five conveys the universal church’s eternal praise to the Godhead . Scripture passages expressing the praise of God that the church will take part in include: Revelation 6: 9–11, Revelation 11: 17–19, Revelation 19:1-9, and Revelation 22: 3–5.

6 Alleluia! Lord, to Thee,
Father, Son, and Holy Ghost,
Three in One, and One in Three,
join we with the heav’enly host,
singing everlastingly
to the blessed Trinity.

 The final stanza is clearly Trinitarian, and it points to the orthodox doctrine that God is one essence and three persons. It also expresses the Christian’s role of lifting their praises and joining the heavenly host in worship to the Godhead.

Evaluation:

Christopher Wordsworth’s hymn “Holy, Holy, Holy, Lord God of Hosts” is an example of a Trinitarian hymn that can aid churches in teaching the doctrine of the Trinity. It exalts the Triune God reverently, and it is thoroughly biblical. In closing, I encourage all readers to examine and ponder the doctrine included in their congregational songs, family worship, and personal devotion, and I challenge pastors to not neglect the singing of Trinitarian hymns.

https://hymnary.org/hymn/HTLG2017/page/6 Hymns to the Living God (2017), p.6