Knowing the Spirit Personally
Greek philosophy might seek to define what God is; the Bible, by con- trast, shows God to us in how he related to people throughout history. The Old Testament does not clearly provide the arithmetical components for the Trinity (although it allows for it); God is “one,” but so is a married cou- ple (Gen. 2:24). The Old Testament does, however, reveal God's charac- ter, the same character we meet in the flesh in Jesus in the Gospels. This is also the same divine character we experience in our interactions with God through the Holy Spirit.
Sc›me people suppose that learning theology means learning about God only in an abstract, rational sense, and feel this has little influence on their personal relationship with him. But when the Bible talks about knowing God, it speaks of a relationship characterized by intimacy and obedience,
Recognizing the Spirit’s Voice 21
not by merely intellectual knowledge. Knowledge about God is clearly essen- tial for knowing him, because a relationship with someone demands that we get to know about that person and the people and things important to that person. But knowledge about God is inadequate unless we apply it in practical ways to our relationship with him. In fact, merely knowing about him without applying that knowledge leads to more severe judgment than if we did not know about him (Luke 12:47—48; Rom. 2:12—16; James 3:1). One of the first steps we should take in knowing God's voice is knowing God’s heart. If we know the God of the Bible—the God of the cross—we will recognize the true Spirit of God when he speaks to us. Of course, God sometimes reveals himself to us by his Spirit within us first before we under- stand Scripture fully. But the heart of God we come to know through prayer is the same heart of God we find in Scripture when we search it with hearts
humbled before him.
Knowing someone's background and significant relationships and what matters to that person are important if we want to really know and care for someone. Each day as we study the Bible and watch God in his relations ships with others throughout history—confronting the arrogant, comforts ing the broken, calling and using the humble—we should hear God speaks ing to us. We learn God's character and get to know him in Scripture and must recognize the same God in our experience. As Dallas Willard points out, we need to see the people in the Bible as being just as human as we are. We can believe the Bible and enter into its experience only if we study it “on the assumption that the experiences recorded there were basically of the same type as ours would be if we were there.”'
Knowing God through the Spirit
Although we will look at many passages in the Bible, we will return often to the Gospel of John in this chapter and the next. John especially empha- sizes the theme of knowing God personally through the Holy Spirit. The Holy Spirit undoubtedly led John to emphasize this theme because it was so important to his readers, mainly Jewish Christians, in their difficult sit- uation. Leaders of some synagogues had expelled them from the synagogues and in some cases may have handed them over to hostile Roman authori- ties because of their faith in Christ. These local Jewish leaders appealed to their superior knowledge of religious traditions to justify their actions, but John encouraged the Christians to appeal to a more essential kind of knowl-
Gift und Giver
Recogni:ing the Spirit’s Voice 23
pare 1 John 4:13).
As I will mention several times in this book, many Jewish people left that the Spirit of prophecy had departed from Israel. From the time of Malachi on, prophecies were rare, and most people believed that Israel lacked prophets in the au thoritative, Old Testament sense. But J ewish le recu gnized that someday God would pour out bis Spirit on his people
ln a duller way, as the Biblical prophets had promised (Joel 2:28-29). By
appealing to their continual experience with the Spirit, the Christians not only appealed to a supernatural empowerment their opponents did not even claim. They also declared that the time of promise had arrived in Jesus of Nazareth! The presence and manifestation of the Spirit constituted the
clearest proof that Jesus was the promised deliverer.
John encourages his readers by telling them thar their experience marks them as God's true servants, but he also calls them to a deeper relationship with God by presenting the ideal meaning of that relationship. By listen- ing to John’s words of encouragement to his first readers, we can deepen
our own sensitivity to the Spirit.
Jesus’ Sheep Know His Voice
How do we recognize the Spirit when tte speaks to us? Paul tells us plainly that we do not yet know as we are known (1 Cor. 13:12); yet if we are to grow in our relationship with God, we need to begln somewhere. J‹ hn's Gospel teaches that all who are born again have a relationsh lp with Jesus. We have already begun to know God; we simply need to de› elop the relationship that GCil ha s already establishe d With US.
The Bible describes many people who were intimate with Gocl, While
at the same time imperfect just as we are. God became so lntimate with his friend Abraham that hC ö›ked, “Shall I hide from Abraham what I arn about to do?” (Gen. 18:17 x iv), and Elisha seemed disturbed to dis- ctnver that God had not revealed something to him (2 Kings 4:27). Yet th is same Abraham acted in unbelief in hav lng relations with Hagar (Gen. 16:1-3, reporter iiTlmCdlately after God's cc›nfirmations of Gen- esis 15). Noah and Enoch walkCd Wlth Gt0d (Gen. 5:2?, 24; 6:9), kut this
»mie N ‹a‹4h got drunk (9:/ 1). L lkcw lse, Jesus came in the (lesh te› imper-
fect cliscip}es (who could sleep through a prayer meet lng or even deny
him) and made them examples r›f the transformation he can bring about in us through intimacy with him.
The Bible says that Jesus' sheep know him and know his voice (John 10:4—5, 14). They recognlze him when he speaks because they are already acquainted with his character. The Gospel of John, which includes this saying of Jesus, illustrates this point with various examples. N athanael, undoubtedly a student of Scripture ( l:45-46), recognized the Lord he already served when the Lord confronted him ( 1:49). Similarly, Mary did not recognize the risen Jesus by his physical appearance (20:14-15), but when he called her by name—as the Good Shepherd promised to do with his sheep ( 10:3)—she immediately knew who he was (20:16). In the context of Jesus' promise that his sheep would know his voice, a bro- ken man whose need Jesus touched embraced him readily, whereas the arrogant who rejected Jesus showed that they were not his sheep
(9:35—10: 10).
God’s Nature
Because the Father, Son, and Spirit are one in nature (though distinct in person and role), what we learn about the character of one member of the Trinity applies to all three. Just as we cannot have a relationship with the Father except through the Son (1 John 2:23), we cannot have a rela- tionship with the Son except through the Spirit (John 16:14; Rom. 8:9), or vice versa (John 14:17). Thus, whatever we learn about our relationship with the Father or the Son also applies to our relationship with the Spirit, through whom we experience the presence of the Son and the Father.
How, then, can we learn about God's character so that we can rec‹agnize hls x•oice / Countless Bible passages teach us abc›ut him—about a God s‹ merciful and patient that human anale gies portray him as almr›st foolishly indulgent (Matt. 18:24-27; Mark l2:6; Luke 15:12). At the same time, Scripture reveals that God's patience does have its limits with those who continue to take his mercy for granted (Exod. 4:24—26; 32:35; Ps. 78:17-31;
Hwsea2:8—10; 11:1—Ÿ;Rom. 2:4—3;9:22).
God disciplined his people for their continual disobedience to him, but when they repented, Judges tells us that God “could endure their pain no hunger” (Judg. 10:16), sr he raised up a deliverer for them. In Jeremiah he weeps that his people have fc›rsaken him, the true source of water, in
Gift and Giver
exchange for broken containers (]er. 2:13); in Hosea he laments that rhey oppose him, their help (Hosea 13:9).
God often chose to illustrate his character by comparing his relation- ship with his people to human relationships. Thus, through Hosea we learn of God's wounded heart, broken by the betrayal of his unfaithful people. Just as we are ready to condemn Hosea's unfaithful wife, Gomer, Hosea reminds us that Gomer did nothing to him that all of us have not done to the God who loves us (Hosea 1:2-2:23). Hosea speaks further of how God redeemed Israel from slavery, then adopted the people as his own children. God says he taught Israel how to walk, carried them in his arms, bent down and fed them like a loving father (Hosea 11:1—4). But they rejected his message, so he warned in grieving anger that he would send them back to
captivity ( 11:5—7) '
In the midst of pronouncing judgment in this passage, however,
voice breaks. “How can I punish you like this, my people?” he cries out. “How can I treat you like Admah and Zeboiim /” (11:8), referring to two cities God overturned and burned when he overthrew Sodom (Dent. 29:23). Rather, he says, “My own heart is overturned within me, and all lTiy COlvt- passion bums” (Hosea 11:8). God is saying, “My people, if1 could bear the judgment in your place, I would.” And then he forgave his people (11:9—
This is the God of the cross.
God’s Supreme Revelation of Himself
Some issues are more central in the Bible than others (e.g., Matt. 23:23-24, where the Pharisees neglected the “weightier matters” of Scrip- ture). The same principle is true in how God reveals his character; all of his revelation is important, but some of his revelation is clearer to us than
other parts.
John teaches us about God's character in a special way: He tells us to look at Jesus. When one of Jesus’ disciples fails to recognize that Jesus per- fectly reveals the Father's character, Jesus responds, “Anyone who has seen me has seen the Father” (John 14:9 miv). Indeed, even John’s prologue
introduces this point: Jesus is God’s “Word” made flesh.
All that God revealed of himself in the written Word, God revealed even mr›re fully in his Word made flesh. ]ewish people recognized that God had revealed himself in the Scriptures, and the synagogue leaders who had expelled]c›hn's readers from their assemblies apparently believed they knew
Recognizing the Spirit’s Voice 25
the Scriptures better than the Christians did (compare John 5:39; 9:28-29). But John claims that the same Word of God we confront in the Scriptures has stepped into human history in the person of Jesus of Nazareth. John thus counters the claims of the Christians' enemies, who emphasized their own zeal for God's law: Those who claim to know God's law but reject Jesus reject the true message of the Word itself (5:45—47).
By alluding to the Old Testament story of Moses on Mount Sinai, John shows how Jesus revealed God's character. As the Word, Jesus had always existed alongside the Father (1:1—13), until finally God spoke his Word as flesh ( 1:14). Then Jesus became one of us, embracing our humanity and our mortality. In so doing, Jesus revealed the Father’s glory, “full of grace and truth” ( 1:14), a fullness of grace and truth that we all receive when we receive Christ ( 1:16; compare 1:12—13).
Qod Showed His Henrt to Moses
By telling us that Jesus' glory was “full of grace and truth,” John tells us about God's heart. He alludes to Moses' climbing up Mount Sinai the sec- ond time to receive God’s law. God told Moses that he was angry with his people and did not wish to dwell among them any longer, but he also said that Moses was his friend (Exod. 33:3, 17). “If I am your friend, then 1 ask only this,” Moses requested. “Show me your glory” (Exod. 33:18). God then explained that his full glory would be too much for Moses—no one can see God and live—but that he would reveal part of his glory to Moses (Exod. 33:19—23). The Lord then passed before Moses, showing him part of his glory (Exod. 34:5—7) Yet what God showed his servant was not just some cosmic spectacle of fireworks (although there were enough “fireworks” to make Moses’ face glow); God revealed his character, his heart, to Moses. He made his “goodness” pass before him (Excl. 33:19).
As the Lord passed before Moses, he declared, “The Leer , the Loss, abounding in covenantal love and covenantal faithfulness. His anger against sin is so great that he punishes it for three or four generations—but his love is so great that it stretches to the thousandth generatitan—so much greater lS his mercy than his wrath” (Exod. 34:6-7; see also Exod. 20:5-6; Deut. 7:9—10). In other words, God's glory was summarized as “full of covenant love and covenant faithfulness,” which could be translated from Hebrew t‹ Greek and Greek to English as, “full of grace and truth.” “Grace” means God accepts us because that's the way he is, not because of how we are. The Hebrew w‹ard for “truth” in this context means God's integrlty, his unfail-
Reccigni:ing the Spirit's Voice
pt pppant. When God finished his reve1atir›n, Mr›ses acted on his deeper
understanding c9f God's character, pleac4ing again for God to forgive lsrael
,u d dwell among them (Ext d. 34:b—9). And God, being gracic›us and mer-
ciful, agreed (Exod. 34:10).
Qod Showed Vs His Heart in Jesits’ Su)erings
Some thirteen centuries later, God revealed his Word again, “full of grace and truth.” But this time, more than part of God's glory was revealed. This time the Word became flesh, and the grace and truth revealed in him was complete, unlike the partial revelation in rhe law of Moses (Jt hn 1:17). Although no one had seen God at any time, the only begotten God, who is in the most intimate relationship with the Father, expounded his char- acter and nature for all the world to see ( 1:18). What Moses saw in part, the eyewitnesses c›f Jesus, who could say “we beheld his glory" ( 1: Id), saw in full. The same principle applies not only to those who walked with Jesus on earth but also to those who have subsequently come to know his glory, understanding his character in the gospel (2 Cor. 3:2—18).
But though we may expect sc me fireworks when Jesus c‹ me» back, there
were no fireworks at his first coming. God's Word came in a hidden way, recognized only by those who had developed some acquaintance with God's character beforehand (for example, John 1:47—51). Jesus revealed his glory
through various signs, often tea only a handful of people (2:11). But the supreme revelation of his gracious and truth-filled glory was the ultimate expression of his full identification with our humanity: his death! God “glo- rified” Jesus when his enemies “lifted him up” on the err ss ( 12:23—24, 32—3 3). We crowned our L‹ rd Jesus with the rns and enthrtinecl him “King
‹›f the J cv's” c›n a cross, but in ]esus' saeritice, "CCOu*'tC°**> *^* crcati‹in and reservecd for him the Stat at God's ‹own right hand. In the ulti- mate act ‹ I c›ur rebellion, when we she c›k c›ur list in God's face and declared our hatred of our Create r, when we pounded the nails into his wrists, God's emissary offered the ultimate demonstratic›n t›f God's love for us. “For this is h‹ w G‹ d loved the world: He gave his uniquely special Son, so whoever clcpends on him will not perish, but share in the life of the wcarld tc come” (John 3:16).
G‹ d revealed lais glory throughout history, but the ultimate expression of h is glory—the supreme reve1atic›n of his grace and truth—occurred on the crr›ss. l3‹ we wrant to know €atad'S heart? John declares that \ve must
hook at the cross to And it. Paul informs us of this same reality: While we were yet sinners, enemies c f God, he proved his love fear us by sending Jesus tc› die for us (Rom. 5:6—8). Now “God has poured out his love toward us by the Spirit he has freely given us” (Rom. 5:5; see also Eph. 3:16—19)—an experience that in this context means the Spirit has come into our hearts and now points to the cross, assuring us over and over again, “See! I love you! I lr›ve you! 1 love you!”
To the abused child, to the abandoned spouse, to the unappreciated, workaholic pastor, to all the other broken people of our world, Jesus declares the heart of God. When we hear the voice of the one who sent his Son not to condemn the world but rather to save the world from its sin, we truly hear the voice of God's Spirit. Sometimes we can get so caught up in doing God's work that we forget to pause to listen to God's reassurance of love (or us, his Spirit reminding us that we are truly his children (Rom. 8:16; lJohn 3:24; 4:13; 5:6—8). But once we have experienced the soothing touch of God's love in prayer, we are content only when walking in loving inti- macy with him.
To recognize God’s voice, we should begin by knowing, as best as possi- ble, God's character as he has revealed it already. That is, before we listen for what God might say, we should heed what he has already said. Listen- ing to the Spirit means listening to the God of the Bible, the God of the cross.
The Spirit and Jesus’ Presence
An important srep in getting ro know God is to realize how available he is to us. In learning to hear God, it helps us ro take on faith the fact that we are already in his presence. If we must make ourselves worthy r Ihis pres- ence first, we will never get there. As a young Christian, I felt I had to “pray thrc›ugh” for an hour before I could earn my way inro God's presence. Hav- ing grown m‹are conscious of the need to use my time responsibly, I realize I wasted many hours that could have been spent instead in intimate cor- munion with the God I was growing to love.
If we must “feel” Grad's presence before we believe he is with us, we again
reduce God to our ability t‹a grasp him, making him an idol instead of acknowledging him as God. I find that I often do feel an overwhelming sense of God's majesty and love and character now, but usually (in my bet- ter m‹ menrs) I neither seek it nor use it to gauge my relationship with hlm.
Gift and Giver
Back when I waited for a feeling before believing God was present, I often felt merely frustrated. Feelings should follow faith; God himself, rather than feelings, should be the object of our seeking.
Approaching Qod’s Throne
The writer of Hebrews summons us to approach God’s throne of grace confidently (Heb. 4:16), and Paul reminds us that Christ has provided us perfect access to God, which we could not have achieved on our own (Rom.
5:2; Eph. 2:18). The Gospel of John again provides a helpful approach to
this step in learning to hear God's voice.
John informs us that we can approach God intimately at any time because we are already in his presence (John 14:16—23; 15:1-11). Our relationship with God comes by grace (Phil. 3:9-10), so we act on it by faith. It is true that disobedience can obstruct our relationship with God (John 14:23—24); certainly God does not waste his words on those living lives of deliberate disobedience. But Jesus’ triumph on the cross freed us from both the con- sequences and the power of sin. We overcome temptation by appropriat- ing God's gracious power, not by waiting until our lives are holy enough to earn his power (Ezek. 36:27). We learn to appreciate God's abiding pres- ence with us in the same way.
Mnny I sellings
Jesus promises his disciples his continuing presence after his departure. After Jesus uses his coming death for us as the new standard of love that believers should follow (John 13:31—38), he addresses the next inevitable issue: He must go away. But he assures his anxious disciples that though he is going away to the Father, he will return to them again ( 14:3, 18, 23).
We c ften read the first few lines of John 14 as a promise of Jesus' secrand coming, but although Jesus promises the second coming in other passages in John, that is probably not what the promise of John 14:2—3 means. In this passage, Jesus assures his disciples that he is going to the Father's house to prepare a place for them among the many dwellings there ( 14:2; KJV'S “mans icons” mistranslates, based on the Latin Vulgate). He promises that he will return to them and that they will be with him (orever in his Father's ht use. It is not surprising if we are unsure what ]esus was talking about, for eVClJ Jesus' origlnal disciples were confused ( 14:5)! The context, he wever, goes on to clarify Jesus' pc int.
Recognizing the Spirit’s Voice 29
First, Jesus explains what he means by his coming again. In this context, he means he will come to his disciples after the resurrection ( 14:16—20; 16:16, 20—22). At that time he will give them his Spirit, through whom they will experience his presence and resurrection life (14:16—17, 19; 20:22). Second, Jesus explains what he means by the “dwellings” in the Father’s house: our current dwelling in God's presence. The noun I translate here as “dwellings” appears only one other time in the entire New Testament— later in this passage, where ]esus expands on the information he has already given his disciples about dwellings. Through the Spirit, Jesus and the Father will come and make their dwelling within each disciple (14:23), thus mak- ing them temples of the Lord (the Father's house). The term dtrell, or abide, which is the verb form of dtrelling, appears several times in John 15, where Jesus talks about dwelling with us and we with him (15:4-7, 9—10).
Further, Jesus’ disciples did not understand what he said, so his expla- nation to them instructs us as well. When Jesus noted that they already knew where he was going and how he would get there, one confused dis- ciple protested, “Lord, we do not even know trhere you are going; how can we know the way to get there?” Jesus replied that he was going where the Father was, and Jesus was the way the disciples would get there (14:6; see also 16:28). But when do the disciples get to the Father through Jesus /
John 14:6 is talking about salvation; we come to the Father through Jesus when we become believers in Jesus. This being the case, Jesus' earlier words in 14:2—3 must also speak of a relationship beginning at conversion. When we come to the Father through Jesus, we become his dwelling by the Spirit he has given us. If John 14:6 refers to salvation (and it does), then the ques- tion it answers (how do we get where you are going /) cannot merely refer to the second coming of Jesus that we look for in the future.
Qod Liees in Us
But even if one rejects my argument concerning John 14:2—3, the rest of the context ( l4: 16-17, 23, 26) makes the point that God comes to live inside us. The same Jesus who washed his disciples’ feet, who died on the cross for our sins, is the same ]esus who is with you now as you read this book. You are in his presence at all times, and he is pleased when you trust his presence.
Gtid's continuous presence and life-giving empowerment is important in the New Testriincnt, but it wcauld have shocked some people in John's day. Jewish people during this peri‹ad sp‹ kc of Gc d purifying his people
Gift and Givcr
thru 8h his Sr ›tr t or empowering some to speak for him through his Spirit But the first ChflStians who experienced the Spirit recognized that the Spirit living inside them meant something more; it meant that
self lived inside them, that they were God's holy temple (1 Cor. 2:22; 1 Peter 2:5; compare the “Father's house” in John l4:2 with John
?:16). Although not to the same degree, this experience already had bib- lical precedent before Jesus came (Gen. d1:38; Num. 27:18; 1 Peter 1:11;
compare Dan. 9:8—9, 18; 5:11, 14; 1 Peter 4:14).
God not only wanted to save us from hell, he wanted to cleanse us from sin. And God not only wanted to deliver us from sin, but once he has puri- fied our house, he wants to live in it with us. Although some Jewish people, such as the writers of the Dead Sea Scrolls, already saw their community as a new temple for God, early Christians went beyond this. Viewing not only the church but each individual believer as a temple (1 Cor. 6:19), they recognized that the Spirit dwelt continually in each believer's heart and provided each believer with continual, intimate communion with God (Eph. 3: I 7—19). It was expedient for us that Jesus go away so that he could return to be present with each of us in a deeper and more intimate way than before (John 16:7, 12—15). How marvelous is God's great love for us!
Once the Spirir has made us God’s temple, the Spirit equips us for wor-
ship. More than any other activity, with the possible exception of evange- lism, worship helps us focus on God's glory. By doing so, worship invites us to pay attention to the very one whose heart we wish to know. It allows us to translate what we know about God into a dynamic conversation Frith God.
Spirit-Empowered Worship
I had been hearing wonderful news aha ut worship services at a particu- lar church. I knew, ‹af course, that God's presence there would not differ from the presence of God I already knew; there is only one true God. Still, I also recognized that sometimes people in different places have a better picture of some aspect of God’s infinite character, and sometimes their intensity or the lntensity of God’s gracious response to their worship can affect others who come (compare 1 Sam. 19:20—24 for a dramatic exam- ple). God is consistent with his nature and declared purposes in Scripture, but he is neat limited to ‹our finite understanding of him or the ways we think he should work.
When I was visiting that city, I worshiped in that particular church, but
Recognizing the 5pirit’s Voic c 31
durlng the first hour or so r f worship, I experienced nothing out of the ordi- nary. A couple thousand young people enthusiastically danced and shouted praises to Jesus, but because of where I was seated, I could not hear the words, and hence, could not sing with them. I had come to worship, not to watch others worship, and was beginning to think sadly that, in my thirties, I was already becoming old and out of touch with youthful exuberance. I spent much of that time searching my heart before the Lord. 1 seemed to worship so differently from everyone else. Was there something wrong with me? But then as a moment of silence swept over the international congregation, in the midst of the silence I felt God’s deep compassion and love. I began qui- etly singing in tongues, as did a few other people. Soon most of the wor- shipers were singing in tongues or spontaneously in their own languages.
It was then that I felt God’s Spirit speak to my heart. He said that he had created each of us unique and different. Of course, I already knew that; our DNA signatures are far more diverse than snowflakes! But knowing something in the back of one’s mind and applying it to one's circumstances are two different things. I felt God say that because he had created each of us unique, the worship of each of us was special to him. Even if ten thou- sand people were present, my own worship mattered to God. Only Craig Keener c‹auld offer God the worship that God had created Craig Keener to offer him. I might see myself as a stodgy scholar, but God saw me as his child who would worship him through all eternity! I fell to my knees weeping, completely overwhelmed by God's grace and mercy.
The Book of Acts reveals the character of Spirit-empowered evangelism. Paul's letters often focus on the importance of Spirit-empcawered beHcior. But the Bible also teaches us about Spirit-empowered worship. God wants us to bring our needs to him, to express our dependence on him. But it is in an even more intimate form of worship that we pause before G‹ d to focus not on what we need from him but on God's glory. Without worship we may reiriember what God is like c›n paper, but we will not experience it as fully as we can in relationship with him. God yearns for our worship both because we reveal our love for him in this way and because he knows we need to wcarship him. It is most fully in worship that our hearts can embrace who God is, adoring him and finding the ways of his heart.
Biblical Examples o/ Worship
How involved is the Spirit in worship! The Spirit inspired the Old Tes- tament psalms so God's people could praise him fully. In fact, the Bible
Gift and Giver
r ften records an interplay between worship and prcaphetic inspiration (for example, Exod. 15.20—21, 1 Sam. 10.5, 2 Kings 3.15, Hab. 3.19). David himself appointed orderly but prophetically inspired worship leaders in the tabernacle ( 1 Chron. 25:1—7). Many of the psalms originated in this Spirit- inspired worship (2 Chron. 29:30) and were perpetuated there (Neh. 12:45—46). Worshipful celebration of God's goodness was essential for all his people in the Old Testament (see 1 Chron. 6:31-32; 15:16, 28—29;
16:4—6; 23:27, 30; 2 Chron. 31:2; Nett. 12:24, 27, 36, 43), and the major revivals in Israel’s history included revivals of worship (2 Chron. 8:14; 20:20—22; 29:25; Ezra 3:10—11).
If God's Spirit empowered his people in worship in the Old Testament, he certainly deserves worship today that is no less Spirit-led. Scripture, in fact, marks the believer as one who will worship God not merely in traditional temples (such as those in Samaria or Jerusalem) or with traditional ritual (such as circumcision) but “in the Spirit” (John 4:24; Phil. 3:3 in context). Much of the worship in the Bible involves singing, and singing involves emotions (and our body) as well as intellect. We should know and cele- brate God with our whole person. While too many Christians neglect to serve God with the mind, others cultivate only their minds and neglect the emotional aspects of worship. To know the Holy Spirit involves more than knowing facts about him. One need only to survey the psalms to realize that God touches the affective (emotional) dimension of our personality as well as the intellectual. The psalms emphasize joy (over one hundred times), shouting (over twenty times), and even dancing.’ Of course, dif- ferent cultures and personalities lead us to express emotion in different ways, and different kinds of circumstances may invite different kinds of responses from our hearts (James 5:13). But knowing the Holy Spirit means pursuing a personal and intimate relationship with him, and relationships
lnvolve intellect, emoti‹ ns, and c‹ mmitment.
The Biblical Meaning o/ IVorshi§
Worship does nor involve merely enjoying the rhythm of a song, expe- riencing an emotional feeling, or comprehending a liturgy, helpful as any t4f these may sometimes be for inviting our attention t‹a God. Nor does it involve repeating glib phrases without recognizing the ‹one who deserves thc phrase. When the psalmist declares, “Hallelujah!” (in English, “Praise the Lord!”) this is a strong Hebrew imperative—that iS, lt is an urgent, strong command uttered by the worship leaders in the temple to the people
Recognizing the Spirit’s Voice
who had comC tO worship. It is neat so much worship itself as a call to wor- ship! But even in summoning ourselves or others to worship, we may begin to turn our hearts toward God.
Worship involves giving the appropriate honor ro God; it is an ulrimare act of faith, in which we acknowledge God's greatness directly to him. God often responded to such genuine worship and faith by acting on behalf of his people (for example, 2 Chron. 20:20-24). We need to glorify God and allow him to express his power among us today as well. As a royal priest- hood (1 Peter 2:5, 9; Rev. 1:6), we must offer a more meaningful sacrifice than that of bulls and goats, offering both our lips and our hearts in mag-
nifying God.
Our mission in this wrarld involves bringing people from all cultures to exalt the name of Christ (Rev. 5:9—10), even though we do not always see the responses we work for. Yet whatever the visible results on this side of eternity, our very labors fulfill part of our mission by glorifying God. God created us to bring him honor with both our lips and our lives, yet God is so great that only his Spirit working within us can create genuine, sincere praise appropriate to his majesty.
Early Christians recognized that the Spirit needed to empower them to offer praise worthy of a Goal greater than all his creation. As we have noted, they spoke of worship in the Spirit (John 4:24; Phil. 3:3; see also Eph. 6:18; Jude 20). Some passages provide glimpses into the early Christians' Spirit- led worship, which apparently included singing, sometimes in tongues not even known to the worshipers (1 Cor. 14:13-15; compare Eph. 5:18—20). God is no less great t‹aday than he was in the Old Testament and in the early church, and no less deserving of Spirit-empowered praise. We should seek the Spirit's presence and empowerment for c›ur worship r›f God tc day, for he dwells near the sincere and humble heart that desires his honor active 'all. We dc› not all need tr› express c ur worship in the same way, but God wants us tc worship him in sincere cJesire f‹ r his honor. We shr›uld ask him and trust hint to turn our hearts toward him.
(Note By Blogger: Due to the length of the book which this content is from I have broken it up into a short series of blog posts.)
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