REVERENCE
and how worship influences the whole life
by Peter MastersFROM SWORD & TROWEL 2001 No
3
‘But refuse profane and old wives’ fables,and exercise thyself rather
unto godliness. For bodily exercise profiteth little: but godliness is profitable unto all
things, having promise of the life that now is, and of that which is to come. This is a
faithful saying and worthy of all acceptation’(1 Timothy 4.7-9)
Reverence is due to Almighty God by right. But how can He be
properly worshipped and acknowledged if the worshipper has replaced Him with a god of
his own making - a much ‘smaller’ god?
Today many evangelical Christians have remodelled God, turning Him into a
being only a little higher than themselves. He is no longer the infinite, mighty, holy God,
Who sees and searches every heart. He is merely a ‘chum’ or ‘mate’, sharing our smallness
and triviality and enjoying our entertainment-based culture. He is no longer to be feared; no
longer to be given reverence.
With this new God, Moses would not need to remove the shoes from his
feet, nor the apostle John fall at His feet as dead. This modified God does not mind how we
worship Him, and so we need have no inhibitions or qualms about anything we do in His
presence. But to change God is to effectively deny Him and to insult Him. So where is
reverence today?
Where is the God of Elijah? Where is Old Testament Jehovah? Where is the
mighty God so respectfully addressed in the prayers of the New Testament? Amazingly, this
true and living God is not wanted, even by many who believe His Word and seek His
salvation. Reverence has become distasteful. It has been relegated to the debris of a cast-off
former culture. ‘Give us a God,’ we now cry, ‘on our level.’
This article is about reverence for God, its necessity, and its foundational
place in worship. Hebrews 12.28-29 provides a specially challenging verse for
the present day: ‘Wherefore we receiving a kingdom which cannot be moved, let us have
grace, whereby we may serve God acceptably with reverence and godly fear: for our God is
a consuming fire.’ ‘Reverence’ here literally means - with downcast eyes or great humility.
The Lord Jesus Himself, when living out for us a life of perfect
righteousness, maintained the deepest reverence toward the Father, Scripture telling us that
His prayers were heard because He ‘feared’ - the Greek term for reverence (Hebrews
5.7).
This term ‘fear’, meaning reverential fear, appears often in the New
Testament. Cornelius of Caesarea, visited by Peter, was acknowledged by all to be one who
‘feared’ God. His reverence for God was conspicuous.
When preaching at Antioch in Pisidia, Paul appealed twice to those that
‘feared’ God, using the same reverential fear term. They would be the people who truly
received the Word.
‘Fear God!’ wrote Peter, using the same term (1 Peter 2.17).
‘Fear God!’ said the angel of the preaching of the everlasting Gospel in
Revelation, using the same term, thus signalling that the ultimate objective of the
work of salvation is to bring men and women to reverence (Revelation 14.7).
The victorious people of God sang, ‘Who shall not fear thee, O Lord, and
glorify thy name?’ using the same reverential fear term (Revelation 15.4). And
the voice from the throne of God commanded, ‘Praise our God, all ye his servants, and ye
that fear him, both small and great’ (Revelation 19.5).
In the parable of the wicked husbandmen, the Lord spoke of a householder
who let out his property. But when he sent servants to receive the produce, they were beaten
and killed and stoned. Finally the householder sent his son saying, ‘They will reverence my
son.’
Reverence, respect and deference is exactly what is due to the eternal Son of
God and Lord of glory. Its expression is to be seen first and foremost in worship, and if it is
not there, it will not be seen in other areas of the Christian life either. Worship lacking in
reverence eventually leads to non-reverent Christians who are poor in commitment,
seriousness, depth and even holiness. Reverence in worship is, therefore, a paramount duty
for believers, and must be firmly maintained.
PAUL AND REVERENCE
Another very valuable passage about reverence is 1 Timothy 4.7-
9, where Paul instructs Timothy: ‘Exercise thyself rather unto godliness. For bodily
exercise profiteth little: but godliness is profitable unto all things.’ To these words Paul
attaches the sentence, ‘This is a faithful saying and worthy of all acceptation,’ indicating
their pivotal importance. He is talking about the necessity of reverence toward God.
We may think that the key word in these verses - godliness - refers in a
general way to righteous character. Paul’s exhortation then would mean - Exercise yourself
in sanctified living. This, of course, would be a correct thing to do, but the word
godliness does not mean that. It is a rather special word with a very distinctive
meaning.
The Greek is eusebeia, meaning ‘well-devout’. It refers to our
attitude toward God. It is far more specific than righteousness in general, and as this is so
important we shall briefly prove the point by glancing at other passages where the word is
used.
In 1 Timothy 6.11 we see a very interesting construction: ‘But
thou, O man of God, flee these things; and follow after righteousness, GODLINESS, faith,
love, patience, meekness.’ Here godliness sits among other specific qualities. It is one
among them. Therefore, it is obviously not a general term for Christian living as it takes its
place in a list of particular virtues.
The term is used in the same way in the famous words of 2 Peter 1.5-
7 - ‘And beside this, giving all diligence, add to your faith virtue; and to virtue
knowledge; and to knowledge temperance; and to temperance patience, and to patience
GODLINESS; and to godliness brotherly kindness; and to brotherly kindness charity.’
Godliness again sits as a specific virtue among others.
The Greek word in question appears in classical literature where
philosophers used it to mean an appropriate attitude toward the gods. This is
the sense in the epistles, where the word means right conduct toward God, that is, reverence
and respect. It is all about the fear of God, submission to God, and carefulness toward God.
Perhaps the root of all our problems today as evangelical Christians is the
collapse of such reverence. With the new style of worship, gone is all carefulness in His
presence, and almost all deep respect for Him. And yet this is the ultimate purpose of
salvation - to revere and obey Him, and Paul therefore says, ‘Exercise yourself unto
reverence.’ Other graces cannot flourish without this foundation.
Many believers exclaim - ‘Oh, but I want to have joy and happiness and the
filling of the Spirit. I want a thrilling sense of God and of glory.’ Such a desire is fine, but it
can only come with reverence. God must always be to us a great God, to Whom we come
with reverence and submission, as well as gratitude and joy.
It is only when we really hold Him in respect that the Holy Spirit gives
genuine Christian joy, along with a deep sense of privilege. If we dislike reverence and see
it as a gloomy alternative to Christian joy, we will only achieve a sham, worked up, shallow
emotional substitute. All the charismatic meetings in the world, with their beat, noise and
sensationalism, cannot work up real Christian joy if they are not on the
foundation of reverence, fear and awe.
The prime-movers of new-style worship, with all its worldly music and
general shallowness, show the same indifference to reverence in their style of teaching.
Paul, in giving Timothy his exhortation about godliness, also says - ‘Refuse profane and
old wives’ fables.’ These fables had much in common with the way-out teaching approach
of modern charismatic worship. They were myths based on Scripture.
The teachers of fables would take Old Testament characters and embellish
them, fabricating events and messages wildly beyond anything alluded to in the text. They
appealed cleverly to popular taste, their stories gripping the minds of the people.
The story teller is always easy to listen to, whereas the expounder requires a
little more concentration from his hearers. No doubt many fable-teachers were great
personalities, with immense charm, and no doubt their stories were memorable. It was a
fascinating, entertaining way of teaching. However, in commanding Timothy to refuse
them, Paul uses an interesting word. He calls these fables profane - a word
which indicates the opposite of reverence and respect. The Greek word for
profane literally refers to a ‘threshold walker’, or someone who is free and easy and
does whatever he likes. He has no reserve, no sense of caution, no fear or respect for the
premises.
The fable-teachers had no reverence and respect for the sacred text. They just
made things up and passed them off as Bible teaching. The largest charismatic
denomination in the world today invents a new spiritual duty almost every few months.
New anointings (all at a price) tumble out as the preachers concoct and invent gimmick
after gimmick, always, of course, finding a text to pin them on.
Like the fable-teachers of old they have no reverence or respect for either
God or the sacred text. They do not seem to realise that there is a God in Heaven Who will
hold them responsible for all their wrestings and distortions of His Word. There is no fear in
them.
‘Refuse their profane, freewheeling fables,’ Paul would say, ‘because such
people are not governed by reverence, respect, carefulness or conscientiousness with regard
to Scripture.’ It was teachers of just this character in recent times who were the first to
launch away from traditional worship, substituting entertainment, lightness, showmanship,
gimmicks and games. The showbiz style of worship has been the product of profane
teaching. Reverence was jettisoned, and inane superficiality and emotional abandonment
brought in.
How can some of these modern worship leaders behave as they do, when
they run jauntily onto the platform like television celebrities showing off their personalities,
and behaving in an entirely flippant and irreverent manner in the presence of the holy, all
powerful, wonderful God? Reverence knows how to honour divine dignity, but for them it
is burdensome and restrictive.
As it happens, reverence is a door to much blessing in this present life, as
well as in eternity, as Paul says in 1 Timothy 4.7-8. Therefore he exhorts -
‘Exercise thyself . . . unto godliness.’ The word godliness, as we have
repeatedly insisted, refers to reverence and respect for God. The Greek word translated
‘exercise’ is literally gymnasticise. So Paul says - gymnasticise yourself to
practice reverence.
There is no doubt that reverence is instinctual for new-born Christians.
When we are converted, our new nature is impregnated with great reverence for God. But
we can allow this to run down, and even lose it. Therefore, says Paul, it must be exercised.
We know that exercise in the physical realm does not make muscles. It will certainly
develop them, and it should preserve them, but it does not make them. Similarly, reverence
comes with the new nature, but exercise is necessary to strengthen and maintain it.
Some years ago a friend who was a general practitioner was telling me about
his church, and how it was becoming increasingly charismatic, adopting new songs,
choruses, hand-clapping, swaying, tongues, and considerable noise. This doctor had a good
grasp of reformed truth, and I asked him what his feelings were. He replied that he was
quite ambivalent, and did not mind what went on. Whether worship was conducted the old
way or the new he felt it was all worship. It did not upset or offend him that reverence had
fallen. His instinct for reverence had virtually disappeared.
When we have true reverence and respect for God, we see a tremendous gulf
between the sacred and the profane. If people have no reverence for God, they will seek and
engage in what is pleasing to themselves. Their personal enjoyment will be their goal. But
reverence determines our manner of worship, and the spirit of our approach to Him.
Reverence must first be exercised in worship, otherwise it will be stunted in
all other aspects of Christian living. What begins in worship, spreads into the whole
Christian life.
REVERENCE & UNDERSTANDING
Take our understanding of the Bible. Reverence for God produces humility
and fear of offending Him in the handling of the Bible. We take the opposite approach of
the fable-teachers and the charismatic teachers just referred to. ‘This is God’s sacred Word’,
we say to ourselves. ‘I must not rush through it. I must open my heart day by day to what
God is saying. I must make sure I get it right, and if I don’t understand it, I must consult a
reliable book or person for help. I must learn and obey.’
Reverence leads to conscientiousness, and this in turn leads to right
understanding. Reverence certainly helps us not to come to hasty and superficial
conclusions. It safeguards us against many errors. This attitude of reverence and care is seen
perfectly in the stance of the apostle Peter, recorded in 2 Peter 1.19-21:
‘We have also a more sure word of prophecy; whereunto ye do well that ye take
heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in
your hearts: knowing this first, that no prophecy of the scripture is of any private
interpretation. For the prophecy came not in old time by the will of man: but holy men of
God spake as they were moved by the Holy Ghost.’
Reverence for the Lord, and for His Word is concerned to get things right.
The preacher always checks his work with conscientious care. If he thinks he sees
something he has not seen before, he worries lest his imagination should lead him astray,
and then checks his understanding even more carefully. Reverence keeps him from falling
into foolish conclusions and errors. Reverence checks his step and humbles his self-
confidence. What a difference reverence makes! But if it is omitted from worship, it will
not be found in handling of the Bible.
REVERENCE & SANCTIFICATION
Turning from Bible study to holiness of life, reverence again makes all the
difference, and strengthens our advance. Without reverence, repentance for sin becomes
light and easy, but with it (sown and nurtured in our worship) we become much more
serious and determined.
In 2 Corinthians 7, Paul speaks of the repentance of the
Corinthians, saying, in effect, ‘When you repented for sins you had committed, what heart-
searching there was! What sensitivity of conscience there was! What hatred of yourselves
was shown! What zeal and vehemence you had, to get rid of the wrong! You had such
reverence for God, and awareness of His holiness, that you longed to be accepted before
Him, and you were really sorry and struggled to get this matter right.’
Reverence for God says, ‘I must leave this sin behind. I
must obtain His pardon and forgiveness before I proceed with anything, for God sees
me!’ Reverence gives birth to great diligence.
The believer may always run into the presence of God as a child runs into the
presence of a loving Father, but not without reverence and respect, because our heavenly
Father is demanding in holiness, and severe in His holy indignation against sin. Reverence
gives us joy, but also makes us serious, and if it does not begin in worship, it will never
flourish.
REVERENCE & BEARING
Reverence for God also shapes Our lifestyle and conduct before the watching
world. To use an old-fashioned but very descriptive word - what is our deportment before
unconverted people? What is our bearing, our stance and our behaviour like? If we have
deep reverence and respect for God, alongside our love for Him, we will always feel
ourselves to be ‘on duty’ as His servants. The last thing we will want to do is to let Him
down.
Reverence for God does not forget that He observes our every reaction to
circumstances. It also give rise to such a sense of privilege and responsibility that we shall
never abandon our composure, and fall to bad behaviour. We will be diligent to witness,
and careful to control ourselves when under stress. We will be very concerned to handle our
troubles and our difficulties well, and not to lose our self-control. Reverence remembers
that God knows best, and that He provides and trains us for our eternal good. Reverence
never doubts the Lord, and certainly cannot be bitter against Him. Reverence holds us
through many a valley, and sees us through to new phases of joy and peace.
Every department of life is considerably affected, blessed and strengthened
by reverence to God. Husbands and wives say to themselves, ‘God has given me a lifelong
partner, and a charge to keep my marriage pure and harmonious and purposeful. Because
this commission is from the mighty and eternal God Whom I revere and adore, I will keep it
with awe and diligence. I will keep alive the flame of love and the vision of marriage, and
will behave with respect and affection in every situation.’
Through reverence, we subdue unworthy thoughts about one another, and
practice appreciation. Reverence for God holds us to the rules. He observes, and chastises
and rewards accordingly. However, this kind of reverence will never be in us, if it is not
exercised and developed first in the time of worship.
EXERCISING REVERENCE
Paul says that reverence for God is profitable unto all things, but how can it
be exercised? ‘Gymnasticise,’ says the apostle. Train every day. But how? The answer (we
must repeat) is firstly, in worship, whether with the people of God, or in private. One of the
chief aspects of training in the physical sphere is sacrifice. In athletics,
sacrifice characterises all training, and the exercising of reverence necessitates that certain
things must be put aside. This begins with the purifying of worship. Levity (but not joy)
must be put aside, and with it mere emotional self-indulgence and selfish pleasure. The
Lord must have highest place. If we are ready to do this, and to place God first and foremost
in worship, then we will find no hardship in doing the same in other areas of life.
In their personal lives, some believers need to make a pledge to sacrifice
worldliness. Many things that the world does are attractive, and even in this world’s current
music products there will no doubt be some compelling melodies and arrangements coupled
with brilliant instrumentalism. But if these accomplishments are wedded and glued to a
rotten culture, they will have to be sacrificed. Reverence for God will cause us to say, ‘I do
not want an immoral culture to dominate and train my thinking, nor should I condone it by
association. I therefore sacrifice it to the Lord.’
Reverence also leads believers to consecrate their personal programme to the
Lord. They do not say yes to every activity open to them. When friends come along and say,
‘Oh let’s go here tomorrow evening,’ and others say, ‘Come here with us the following
evening,’ they pause and reflect. What is proposed may be legitimate and wholesome, and
the invitations may come from good friends, but believers are ready to sacrifice the luxury
of saying yes to everything, lest their lives should become disorganised. If we yielded to
every overture we would have no time for devotions, no time for Christian service, and no
time to do justice to other priorities.
We are not talking here about being drawn into godless things, but of
sacrificing the right to do everything that is good and enjoyable, for the Lord’s
sake. We all have to learn to say no to certain things. Training starts here, as any athlete will
testify. But we repeat yet again that this consecrated attitude to life is only found where
believers have deep respect for God, and that will be deeply injured if it is not first
exercised in worship.
The athlete sacrifices liberty of dress, and dons shorts and singlet for
training, and in a sense, so should we. The believer says, ‘I will sacrifice the right to dress
however I like.’ We may be under pressure in our work environment to follow prevailing
styles, but we have a Christian dress code to observe, and must stay within the bounds of
morality and decency. We therefore remember that certain things are unacceptable for us
because we have reverence for God and want to please Him and live for Him. It is not
surprising that wherever reverence has been thrown out of worship, even the dress code of
believers has been lost as well. Reverence begins in worship.
For some believers, it may be pleasurable superficiality that has to be curbed.
They must pray, ‘Lord I sacrifice my desire to live in constant lightness.’ Clearly this affects
some people more than others. But some want to be light all day long, and never serious.
They must say, ‘Lord, I realise I must have a larger serious element in my life. I must
mature. I’ll sacrifice my perverse escape into whatever amuses. I’ll sacrifice the freedom to
be a fickle person flitting from one thing to another as it suits me. I’ll abandon my constant
avoidance of self-discipline and sustained thought. I will seek times of seriousness, and
focus on solid things.’
Such a desire and pledge is vital daily training for some believers. This is the
gymnastics of reverence.
It is observable that reverence for God keeps us in balance whatever our
personality or gifts. For example, we have believers in our midst who are gifted with a great
sense of humour, and it lightens the day, and we enjoy their wit. But if they have reverence
for God, they also have a serious side, and we can enjoy mature conversation with them.
They know when it is time to be humorous, and they know when it is time to be serious.
And if they do not know when it is time to be serious and mature, then they have probably
failed to exercise reverence for the Lord.
Every day the believer in training goes through a kind of programme check.
What am I going to do today? What is happening in my spare time? Am I aiming to do
anything useful for the Lord? Am I going to visit someone, perhaps to draw back a faltering
friend? Today I will serve and honour the Lord. If I find myself in trouble I will count my
privileges and remember the promises. I will respect sacred duties. I will not skimp
devotions. I will remember that I represent the Lord in all situations. I will be careful to
recognise when I must be serious, so as to weep with them that weep, or discuss some
important matter properly.
Reverent Christians do not insist on having their own way all the time.
Reverent Christians work hard in the Lord’s service. Reverent Christians are sacrificial in
their stewardship. Reverence influences all these things, and if it should be lost, we soon
fall to superficial Christian living.
Such training in reverence benefits every department of life. How can I
lightly sin against the God I so respect? How can I neglect the duties of the Christian life?
Reverence, when exercised, becomes a deeply rooted respect for God, balancing joy in the
Lord with conscientiousness, and a great sense of privilege.
Bodily exercise profits a little, but the exercise and the development of reverence for God and His cause is profitable unto all things, enriching our
blessedness in this life, and seeing us safely right through to the end, when God will usher
us into His eternal glory, and we shall fall before Him lost in wonder, love and praise. How
is our reverence? Have we missed this crucial element of righteousness? Surely reverence in
worship is the essential starting point! Take away that, and what hope is there for us?
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