WORSHIP
The purpose of worship is to establish or to give expression to a relationship between creature and deity. Worship is practiced by paying religious reverence and homage to God (or a god) in thought, feeling, or act, with or without the aid of symbols and rites. See Religion. Pure worship expresses adoration (q.v.) and veneration without making petition, and predicates self-renunciation and sacrificial giving to God. Strictly speaking, worship is the occupation of the soul with God Himself and does not include prayer for needs and thanksgiving for blessings.
Worship is represented in the Bible principally by two words: in the OT the Heb. word shaha (more than 100 times), meaning "to bow down," "prostrate oneself" (Gen 22:5; 42:6; 48:12; Exo 24:1; Jdg 7:15; 1Sa 25:41; Job 1:20; Psa 22:27; 86:9; etc.), and in the NT the Gr. word proskyneo (59 times), meaning "to prostrate oneself," "do obeisance to another" (Mat 2:2,8,11; 4:9; Mar 5:6; 15:19; Luk 4:7-8; Joh 4:20-22; etc.). These two words are consistently rendered in the English versions by the word "worship," which in Old English was spelled "worthship," denoting the worthiness of the one receiving the special honor or devotion. The two terms "worship" and "worthy" may be seen together in the grand description of the 24 elders falling down before the One who sits on the throne (Rev 4:10-11; cf. 5:8-14). See Bowing; Knee; Kiss).
In addition to the two principal words there is an extensive vocabulary in both Heb. and Gr. further defining the activity of worship. Words commonly used are the Heb. `abad, meaning "to work," "to serve," "to worship" (2Ki 10:19-23) with its Gr. counterpart latreuo, meaning "to render religious service or honor to God" (Acts 24:14; Phi 3:3). A Heb. and Aram, word sagad, meaning "to fall down in adoration," is found in Isa 44:15,17,19; 46:6; Dan 2:46 and frequently in the following chapter. To fear the Lord is a close synonym, as one learns by comparing Deu 6:13 with Jesus' quotation of this verse in Mat 4:10. Here fear has the sense of awe and reverence (cf. Psa 5:7). See Fear. Other Gr. words of importance are sebomai and its various cognates, meaning "to hold in awe," "to revere," and threskeia, meaning "religion," "ceremonial worship" (Col 2:18; Acts 26:5; Jam 1:26 f.).
Worship in the OT
OT worship may be divided into two main periods, patriarchal and theocratic. Prior to the Mosaic institutions there are few indications of formal and public worship among the patriarchs. The times of the patriarchs reveal rather the individual, personal, and occasional acts of worship that would characterize a seminomadic people living apart from organized society (e.g., Abraham at Moriah, Gen 22:1-5; Jacob at Bethel, Gen 28:18-22). Genesis does, however, picture the beginnings of ritualistic religion in the institution of sacrifices and the building of altars (Gen 4:3-4,26; 8:20-22).
During the theocratic period the corporate and ritualistic concept of worship became prominent. A very highly organized and comprehensive system of worship was revealed to Moses by God at Sinai, which included:
1. Special kinds of offerings and sacrifices for the whole nation: (a) daily (Num 28:3-8); (b) each sabbath (Num 28:9-10; Lev 24:8); (c) at the new moon (Num 28:11-15); (d) the Passover or the Feast of Unleavened Bread (Num 28:16-25; Exo 12:1 ff.) on the fourteenth day of the first month, which is the prototype of Christ and was succeeded by the Lord's Supper (Mat 26:17-29); (e) Feast of Weeks or of the Firstfruits of the wheat harvest (Lev 23:15-20; Num 28:26-31), which is the prototype of the coming of the Holy Spirit at Pentecost: in that Christ was to be sinless, only unleavened bread was to be used in the Passover; in that we are sinful, leavened bread was to be used for Pentecost: (f) Feast of Trumpets on the first day of the seventh month, which is prophetic of the final future regathering of Israel (Lev 23:23-25; Num 29:1-6; cf. Isa 18:3; 27:12-13; Joel 2:15-32); (g) Day of Atonement (Lev 23:26-32; Num 29:7-11) on the tenth day of the seventh month, which was to be a time of repentance and was prophetic of Israel's final repentance at Christ's second coming (Zec 12:10 ff.; 13:6; Mat 24:30; Rev 1:7); (h) the Feast of Tabernacles, when on the fifteenth day of the seventh month just after the harvest was in, while the people dwelt in booths made with boughs of trees in remembrance of their deliverance from Egypt, the priests offered seven days of special sacrifices (Lev 23:33-44; Num 29:13 ff.). See Festivals; Sacrifices.
2. Particular sacrifices to be offered by an individual for himself and his family, such as the Passover meal and the Passover itself (Exo 12; cf. Lev 23:5); a burnt offering of a male of the flock without blemish, for himself and his family (Lev 1:1 ff.) with which he identified himself and upon which both his and their sin were typically placed as he put his hand on the head of the offering as it was slain; a meal offering as an offering of praise pointing to the perfections of God and of Christ (Lev 2); a peace offering pointing to Christ as our peace (Lev 3). For sins of ignorance there were appropriate offerings (Lev 4-5) and for trespasses (Lev 6:1-7).
3. Special sacrifices for the priests themselves at the consecration of Aaron and his sons (Lev 8:2,14,15); at the anointing of a priest (Exo 29:15 ff.; Lev 6:19-23; when a priest had sinned (Lev 4:3 ff.); at the purification of women (Lev 12:6,8); for the cleansing of lepers (Lev 14:19); to remove ceremonial uncleanness (Lev 15:15,30); at the conclusion or the breach of a Nazarite vow (Num 6:11-14). See Sacrifices; Sacrificial Offerings.
There was undoubtedly much confusion during the period of the judges, and the dispersion of the tribes throughout the land further unsettled the religious picture. The corporate concept of worship, in spite of everything, was destined to increase. Sanctuaries were established and sought out by the people year after year; Dan, Gilgal, Shechem, Shiloh, and Beersheba, to name the more important. Syncretistic tendencies in religion constantly corrupted the worship at these places, infusing pagan practices into the religion of Israel.
Because of constant and increasing corruption, Israel's religion was at a low ebb when Saul and the monarchy arrived. Indeed, David's reign could be viewed as a time of religious revival which culminated in the erection of the temple under Solomon's authority. Undoubtedly David's own experience of worship in private and fellowship with the Lord in the most trying circumstances gave him the desire to lead others to praise and worship God (Psa 42:1-4; 122:1; 2Sa 6:12-18; 1Ch 16:1-36).
The effect of the temple on Israel's worship is unequaled by any other factor. Gradually all other places of worship were eliminated, and the temple in Jerusalem remained as the only place for sacrifice, the basis of worship.
Besides all the offerings and sacrifices specified by God in the Mosaic law, there developed a system of public worship in such things as: (1) Special sacrificial acts for extraordinary occasions such as the consecration of the tabernacle (Num 7) or of Solomon's temple (2Ch 7:5 ff.). (2) Particular ceremonial acts at which the people expressed unusual reverence, such as when the high priest offered license in the holy place, when Solomon blessed the people (1Ki 8:14, and when the priests sounded the silver trumpets (2Ch 7:6). (3) Services of praise at the temple when vocal song and musical instruments of every sort were employed (2Ch 5:13). Moses had composed a song of deliverance after God had led the people dryshod through the Red Sea, and Miriam, his sister, and the women accompanied their antiphony with timbrels (Exo 15:1,20). David had appointed a choir of Levites to minister before the ark of the Lord after its recovery from the Philistines (1Ch 16:4), and had set up an orchestra (1Ch 16:6,42-43; cf. 2Sa 6:5). The last psalm commands that musical instruments of every sort be used to praise the Lord (Psa 150). There are possibly some antiphonal psalms (Psa 20, 21, 24; 107, 118). (4) Public prayer as when the people were led by Moses (Deu 26:15), by Solomon (1Ki 8:23-54), and as found in Psa 51, 60, 79, 80 and many others. (5) Public addresses, such as Moses' summation of his work with five discourses in the book of Deuteronomy; Solomon speaking to the congregation (2Ch 6:4-11); Nehemiah having the law read and then having the Levites pray (Neh 9:3-38; cf. 13:1-5). See Temple.
After the captives returned from Babylon, the rebuilding of the temple was in a sense the rebirth of national religion. In the centuries following the return, Israel's worship became even more highly developed and ritualistic. The religious calendar was expanded to include the post-Exilic feasts and holy observances. The temple was not just a building, but the center that brought the worship of the entire nation into focus. It is true evidence reveals that some sects of Judaism (such as the Essenes) were anti-temple in their expression of worship, but the main stream of Jewish life, fed by many and differing tributaries (such as the Sadducees and the Pharisees), flowed through the temple.
After the return from the Babylonian Exile, the synagogue (q.v.) appeared as a rival to the temple. Strictly speaking the synagogue was designed for instruction and not worship; but practically, there appears to have been some element of worship in the synagogue service from its beginning. In fact, it was an increasing element; and after the destruction of the temple in A.D. 70 the synagogue appropriated to itself all that remained of Jewish worship.
Worship in the NT
With the death, burial, and resurrection of Christ, all the OT sacrifices and offerings became a thing of the past. There is now "no more sacrifice for sins," for the Lamb of God has taken away the sin of the world (Heb 10:26; Joh 1:29). Now the believer has an advocate before God in Christ to plead for him when he repents of his sin (1Jo 1:9; 2:1), and he needs no earthly priest. Therefore the form of worship soon began to change.
Public worship, however, in the first days of Christianity was still associated with the temple. The book of Acts pictures Jewish Christians continuing their worship in the temple (Acts 2:46; 3:1; 5:20,42), even to the time of Paul's arrest (Acts 21:26-33). Only the hostility of those who controlled the temple seemingly kept the first Christians from that holy place.
At the same time Christianity began to turn toward private residences for places of assembly (Acts 2:46; 5:42; 12:12). The element of sacrifice which was basic in the temple was perpetuated only in the supper which memorialized the sacrificial death of Christ. This observance seems to have been at first a part of a communal meal which Christians shared (1Co 11:20-34). Later it became associated especially with the Lord's day, the day that soon was set aside for Christian worship. The Jewish sabbath was gradually displaced by the first day of the week, resting as that day did upon the earliest Christian experience with the resurrected Christ (Joh 20:19,26; Acts 20:7; 1Co 16:2; Rev 1:10).
Preaching and teaching were elements of supreme importance in public meetings for the young churches (Acts 11:26; 15:35; 18:25; 20:7). Those elements that were part of worship in Judaism also appear in early Christian services; reading of the OT (1Ti 4:13, NASB), prayer (Acts 2:42; 1Co 14:14-16), singing (Eph 5:19; Col 3:16), and giving of alms (1Co 16:1-2).
Actual congregational worship is regulated in 1Co 11-14. Any member was free to take part as the Spirit might prompt (1Co 14:26), especially as he sought to minister to the others by his spiritual or charismatic gift (1Pe 4:10 f.). A woman who prayed or prophesied ought to have her head covered (1Co 11:5). A message in an unrecognized tongue must be interpreted, and all prophesying should be subject to the prophets in the assembly (1Co 14:27-33). See Music; Praise; Prayer; Spiritual Gifts; Thanksgiving.
Christ did not Himself prescribe for His disciples specific forms of public worship, no doubt assuming that His own example and the Holy Spirit would bring it about spontaneously. He did stress that worshipers must worship God "in spirit and in truth" (Joh 4:23 f.) and sought to guard their worship from merely outward forms, emphasizing privacy and reality before God (Mat 6:1-18). The apostle Paul permits us to glimpse something of his private devotional life when he tells of speaking mysteries to God by his spirit and of praying, singing, and blessing God both with the spirit and with the mind (1Co 14:2,14-19).
Some scholars have professed to find in the mystery religions several practices that have, they think, influenced Christian worship. The ceremonial bath or baptism (such as the blood bath of Mithraism); the sacred meal, sometimes with memorial significance (such as elevation of the ear of wheat as a symbol of death and rebirth in the Eleusinian rite). It is clearly certain that these religions were utterly inferior to Christianity in that the basis of Christian worship lay in historical fact rather than in myth and theory. By its own inherent merits Christianity won its victory over the rival religions of the ancient world, and such expressions of worship as are similar to Christianity only point to the broad religious basis which is inherent in human nature.
One of Christianity's greatest trials came early and in connection with its worship. Rome decreed a universal religion for the world: the cult of the emperors. It was Roman policy to draw the attention of all people to the center of power, and the Imperial cult was one means of giving cohesion to the vast empire.
This cult was never intended to persecute or displace national religions, nor was it intended to impose religious dogma. Actually, Imperial apotheosis was political in nature and purpose, coming into existence as a result of flattery, gratitude, and historic precedent. The emperors reacted to apotheosis in different degrees. Of all the emperors, though probably encouraging worship of himself as little as any, Augustus received the most genuine adoration. Tiberius refused divine honors in Rome, but encouraged the cult in the provinces. Caligula was insistent upon his divinity. Nero was the first living emperor to wear the corona radiata which was symbolic of descent from the sun-god. Domitian claimed the title dominus et deus in his lifetime. Although never possessed of any religious value, the cult became in the provinces a convenient means of detecting disloyalty to Rome. The chief nonconformists were Republicans, Jews and Christians. Christianity was never willing to ascribe lordship to Caesar, which brought untold suffering and wide-spread persecution at the close of the 1st cen. The worship of Christians in a polytheistic age was reserved exclusively for Christ. See Persecution.
Bibliography. Oscar Cullmann, Early Christian Worship, trans. by A. S. Todd and J. B. Torrance, Chicago: H. Regnery Co., 1953. G. Henton Davies, C. C. Richardson and Abraham Cronbach, "Worship, etc.," IDB, IV, 879-903. Gerhard Delling, Worship in the NT, trans. by Percy Scott, Philadelphia: Westminster Press, 1962. Roland de Vaux, Ancient Israel, trans. by John McHugh, New York: McGraw-Hill, 1961, pp. 271-517, 537-552. George Evans, The True Spirit of Worship, Chicago: Bible Inst. Colportage Assn., 1941. Alfred P. Gibbs, Worship: The Christian's Highest Occupation, 2nd ed., Kansas City, Kan.: Walterick Publ., n.d. Oscar Hardman, A History of Christian Worship, Nashville: Cokesbury Press, 1937, Arthur S. Herbert, Worship in Ancient Israel, Richmond: John Knox Press, 1959. Yehezkel Kaufmann, The Religion of Israel, trans. and abridged by Moshe Greenberg, Chicago: Univ. of Chicago Press, 1960. Franklin M. Segler, Christian Worship: Its Theology and Practice, Nashville: Broadman Press. 1967. H. Strathmann, "Latreuo, etc.," TDNT, IV, 58-65. Jean J. von Allmen, Worship, Its Theology and Practice, New York: Oxford Univ. Press, 1965. H. L. D. and R. A. K.
The above is taken from the Wycliffe Encyclopedia, a component of Bible Research Systems' Verse Search program.
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