This is part of the worship series
"A Closer Look at Worship"
Series Introduction
Week 1 | Week 2 | Week 3 | Week 4
Week 1
Enacting and Expressing Our Covenant Relationship
We gather in worship to communicate with God together. We listen together to God’s words to us. We speak together our response to God. The service is like interpersonal conversation, an exchange of promises. The amazing thing about this conversation is that it is not something we do by ourselves. It is something we do with other believers.
Central Idea:
We are privileged to have an interpersonal, covenantal relationship with God because of what Jesus Christ has done for us. Worship enacts or expresses that relationship.
Scripture Texts
Psalm 81
Consider using two readers, one for verses 1–5 (the call to worship), and one for verses 6–16 (the voice of the Lord).
Psalm 81 consists of two distinct sections: an imperative call to worship and a prophetic oracle. In the first part, the people are called to worship by divine imperative (“he established it as a statute,” v. 5). In the second, the people hear a sermon, with words attributed to God, that contains several distinct themes: remembrance of past deliverance (vv. 6–7), a present command that reiterates the first of the Ten Commandments (vv. 8–9), a remarkable promise (v. 10), a divine lament (vv. 11–12), and a further promise (vv. 13–16). One feature of this text, then, is its dialogic character. It conveys human-Godward movement (vv. 1–5), and God-human ward movement (vv. 6–16)—movements that only make sense in a religion that conceptualizes the divine-human relationship in personal terms. From the perspective of other religions, how odd and remarkable this is! Imagine this: a religion in which words volley back and forth freely between God and the gathered community! (For other texts with the same feature, see Psalms 12; 60; 89; 108; Isaiah 6; 45, and several other passages.)
Hebrews 8–10 (Especially 10:19–25 along with Jeremiah 31:31–34)
These chapters could all figure in the development of the sermon. For a manageable reading for worship, consider using two readers: one to read about worship in the Old Covenant (Hebrews 9:1–10), and one to read about worship in the New Covenant (Hebrews 9:11–14; 10:19–25).
Hebrews 8–10 describes and contrasts the Old and New Covenants and pays particular attention to the worship practices that are fitting to each. Hebrews 9:1–10 describes worship in the Old Covenant. Hebrews 10:19–25, the culmination of this section of the book, describes worship in the New Covenant. In the New Covenant, worshipers are called to draw near to God, conscious that their worship is possible because of what Christ has done for us. Our praise, our confession, our petitions, our experience of God’s presence—the fact that any of these things actually “work” is a sheer gift made possible by the work of Christ. A main theme in the book of Hebrews is that Christ mediates both the God-humanward and the human-Godward movements of worship.
Key Related Themes
|
The Meaning of Worship and the Logic of the Liturgy
The big question is whether most of us experience worship as a promise-exchange between ourselves and God, or whether we really experience it as a meeting of a religious social club, or an educational forum, or a form of entertainment. Because these other kinds of events are common in our culture, we are bound to take our expectations for them into worship with us. We need to be challenged to refrain from this. We need to be challenged to see worship as a deeply participational, relational activity, in which we are listeners, speakers, promise-receivers, and promise-givers.
Since the nature of an event is most often established by how it starts, the opening of worship must provide this challenge. Entertainment events begin with a presentational opening. A social event starts with a mixer. An educational forum or lecture starts with a spoken introduction or welcome. But a worship service helpfully starts by setting up the divine-human conversation.
The classic shape or order of Christian worship—which can be used in many styles and cultural contexts—begins with a scriptural call to worship and continues with a response by all God’s people. This sets the pattern for all that will follow. God speaks. We respond. There are other ways to start a service. But given the power and beauty of this covenantal image, why wouldn’t we want to make it clear that worship is a divine-human conversation right from the start?
Worship Elements
Call to Worship
This series uses four variations on Psalm 8:1–4 as a call to worship. Each week uses a different variation. Using several of these approaches during the series is an excellent way to introduce some variety and yet remain closely linked with the overall theme of covenant renewal.
Variation 1: Worship leader reads Psalm 89:1–4
Leader: I will sing of your steadfast love, O Lord, forever;
with my mouth I will proclaim your faithfulness to all generations.
I declare that your steadfast love is established forever;
your faithfulness is as firm as the heavens.
You said, “I have made a covenant with my chosen one;
I have sworn to my servant David:
‘I will establish your descendants forever
and build your throne for all generations.’ ”
—Psalm 89:1–4 NRSVUE
A Prayer of Confession
This prayer can be used all four weeks.
Lord, you have called us to worship you.
We gladly gather!
As we praise you, though,
our own inadequacy reminds us
of how we have broken our relationship with you.
Because we have sinned against you,
even our worship fails to be what it could.
We often treat it as a show.
We simply go through the motions,
failing to recognize that you want to engage us on a very deep level.
Renew us, we pray, according to your steadfast love.
Remind us of your covenant faithfulness
and have mercy on us in the name of Jesus Christ.
Amen.
Confession and Assurance of Pardon
This confession and Assurance of Pardon could be used for all four weeks.
| Child: | Lord, you are a God who keeps promises. In our prayers and songs we say that we want to be Christians, but then we forget our promises. Our actions do not match up with our words. We say mean things to other people, we hurt their feelings, we think of ourselves first, and, worst of all, we ignore you. Lord, forgive us and hear our prayer. |
| Children’s Choir: | “Lord, Have Mercy upon Us” Kyrie eleison |
| Child: | As a deer pants for water, so our souls long for you, Lord God. We know that we need you. Our lives are like dry streams without you. Please fill our lives with your love, like rain on dry land. Lord, hear our prayer. |
| Children’s Choir: | “Lord, Have Mercy upon Us” Kyrie eleison |
| Child: | Alleluia! Christ has died. Alleluia! Christ has risen. Alleluia! Christ will come again. Alleluia! Amen! |
| Hymn of Joy: | “¡Oh, qué bueno es Jesús/Oh, How Good Is Christ the Lord” Puerto Rican folk hymn |
| —Adapted from A Child Shall Lead: Children in Worship, Choristers Guild, 1999, p. 85. Other similar resources with language appropriate to young children are available in this sourcebook. |
Two Prayers For Illumination
These prayers could be used for all four weeks.
Prayer 1
God of mercy, you promised never to break your covenant with us.
Amid all the changing words of our generation,
speak your eternal Word that does not change.
Then may we respond to your gracious promises
with faithful and obedient lives;
through our Lord Jesus Christ. Amen.
—Prayer of Illumination, #6, Book of Common Worship, p. 91.
Prayer 2
“Lord, to Whom Shall We Go” John 6:68
Blessing
This blessing could be used for all four weeks.
May the God of peace,
who through the blood of the eternal covenant
brought back from the dead our Lord Jesus,
that great Shepherd of the sheep,
equip you with everything good for doing his will,
and may he work in us what is pleasing to him,
through Jesus Christ, to whom be glory for ever and ever. Amen.
—Hebrews 13:20–21 NIV
Psalms, Hymns, and Spiritual Songs for Week 1
“God Is Here!” Pratt Green
Vivid language celebrating the nature and purpose of the worshiping church. For use at the opening of worship.
“Let the Giving of Thanks” Iona
A setting of Psalm 50 that easily invites congregational participation through the refrain. An excellent gathering song.
“All the Earth, Proclaim the Lord” Deiss
A setting of Psalm 100 that recognizes that God’s covenant relationship with us is grounded in creation. For use at the beginning of worship.
“In the Presence of Your People” Chambers
In the context of the covenant, this is a fitting vow to praise.
“Gather Us In” Haugen
The covenant relation is celebrated: “Call to us now and we shall awaken.”
“Blest Be the God of Israel” Perry
Based on the Song of Zechariah (Luke 1:68-79), this song shows how Jesus fulfills God’s covenant promises to Israel. For use in morning worship, particularly as a response to words of forgiveness.
“You Are Our God; We Are Your People” Hoekema
A text and tune that together marvelously roll through covenantal history. Can be used following words of forgiveness. By omitting stanza 4, it is suitable on many occasions!
“I Am the Lord Your God” Otte
A setting of Jeremiah 31 that would be a fitting response to the sermon. In order to emphasize the dialogue inherent in the text, have a soloist or ensemble sing stanza 1, with the congregation joining on stanzas 2 and 3.
“Come into the Holy of Holies” Sellers
Drawing on the language of Hebrews 10:19 as well as of the Old Testament, use this song during the distribution of the communion elements.
“Forever I Will Sing of Your Great Love, O Lord” Psalter Hymnal, 1987
A versification of a strong covenant psalm. Stanzas 1 and 8 form an excellent doxology.
Also, see any covenant psalm of praise, such as 1 Chronicles 16:8–36 or Psalm 105. Consider writing a litany or responsive reading based on one of these texts or finding musical settings of them.
Small Group Discussion Starters: Week 1
- How would you define worship? Have your group come up with as many and varied definitions as possible. Having done that, compare your responses with the three meanings explained in the article, "On Three Meanings of the Term Worship". Which of the three was easiest to emphasize? Which meaning is most easily neglected in your worshiping community?
- Having thought about what worship is, let’s think about what it’s for (its purpose). Witvliet argues that worship “is not an end in itself.” Rather, it “expresses and deepens something more important, the relationship we have with God in Christ.” Focus your discussion on the words "express" and "deepen". Also, compare this understanding with the relationship between a marriage and the wedding ceremony (see Isaiah 62:5; Jeremiah 2:2; Hosea 3:1; Revelation 19:7; 21:2, 9).
- “One central biblical image or metaphor for describing the relationship that God has established with us is the image of covenant.” Explore this theme by looking at some of the Bible’s “covenant” passages: Genesis 9:8–17; 15; 17; Exodus 24; Jeremiah 31:31–34; Psalm 50; 105; 2 Corinthians 3:6; Hebrews 8–10. Next, discuss how Christian worship is like a “covenant renewal service” by examining Joshua 24; Nehemiah 8–10; Hebrews 10:19–25.
- “We don’t have a liturgical manual anywhere. . . . But we do have lots of passages that relate to our practice of worship.” Can you as a group identify some in both the Old and New Testaments?
- “The amazing thing about this [worship] conversation is that it is not something we do by ourselves on our own. It is something we do with other believers.” Do you agree? That is, could you possibly have a worship service with just you and God? Describe the difference between corporate worship and private devotion.
- Discuss how worship is different from other cultural events (e.g., club meetings, pep rallies, debates, concerts, sporting events). Even if worship is different from these other events, do you think some people experience them the same way? Or want to experience them the same way? If worship is “a deeply participational, relational event, in which we are active listeners, speakers, promise-receivers, and promise-givers,” how might we be challenged to rethink, reexperience, and redo worship?
Revised Common Lectionary
Year B: Epiphany—Ninth Sunday after the Epiphany
Year B: Lent—Fifth Sunday in Lent
Year B: Season after Pentecost—Proper 4 (9)
Year B: Season after Pentecost—Proper 28 (33)
Year C: Season after Pentecost—Proper 24 (29)
