1

NOBODY DOES NOT WORSHIP

Worship is at once about who we are, about who or what our god is and
" about how we choose to live. It is about something that is quite simple but
wrapped in a mystery. It is about God himself, who has but one face and
/ whose face has been clearly shown in the person and work of his only be­
gotten Son. It is about a world in which worship takes on a thousand faces.
It is also about Satan, dressed as an angel of light, disarmingly attractive
yet inherently false, whose faces are cleverly multiplied and whose one de­
sire is to undo what has already been done from the eternities.
The thousand faces of worship contain both deadened and lively coun­
tenances. They are the lost and the found, all of whom are continuous wor­
shipers, for as the title of this chapter states, nobody does not worship. We
begin with one fundamental fact about worship: at this very moment, and
for as long as this world endures, e~~:ry~?,~y_inha?i~i1l;g}t!§1:>owingdOwn] -J /' I

~nd serving something or someone-an artif?q"aperson, an institution, ;f e' /

an idea, a spirit, or God through Christ. Everyone is being shaped thereby

and is grow1nR up toward some measure of fullness, whether of righteous­
ness or of evil. No one Is exempt and no one can wish to be. We are, every
one of UI I unceuln" wonthlpers and will remain so forever, for eternity is
an tnfintte . . ."wUnn uf'lll1r of two conditions: a surrender to the sin­

-" ~ '--~'-;:.
 18 UNCEASING WORSHIP NOBODY DOES NOT WORSHIP 19

fulness of sin unto infinite loss or the commitment of personal righteous­ conscious, intense and ecstatic or qUiet and commonplace, but it is con­
ness unto infinite gain. This is the central fact of our existence, and it drives tinuous. When we sin, worship does not stop. It changes directions and
every other fact. Within it lies the story of creation, fall, redemption and reverts back to what it once was, even if only for an instant. Repentance­
new creation or final loss. the turning from and (re)turning to-is the only solution.
I have worked out a definition for worship that I believe covers every ( 'I Fourth, although I believe every word in the above definition to have
possible human condition. It is this: Worship is the continuous outpouring of particular value, the term continuous outpouring particularly stands out.
all that I am, all that I do and all that I can ever become in light of a chosen or These two words are the only descriptors I can think of that take in both
choosing god. I want to make four preliminary observations about this def­ the work of God and the work of humankind as these together eventually
inition that will feed into the many themes that this book comprises, par­ inform a biblically complete concept of worship. Permit me to expand a
ticularly in the first six chapters. bit more on them.
(1')
...... _-­
First, the definition includes the entire human race. It is not just about Continuous implies relentlessness. It is the opposite of periodic or spo­
Christians, but all people everywhere who are going about their worship, radic. On the strictly physical and temporal side of things, literal continu­
their submission to whatever masters them and their witness as to why they ity is impossible. I continue to breathe until I die, I continue to eat until I
live the way they do. This is why I have not yet capitalized the word "god." am full, I continue to compose a piece of music until I think I have fin­
1f.\ Second, the words about a chosen or choosing god are meant not only ished. But on the spiritual side, continuity is of the essence. God is contin­
C/
to articulate two fundamentally contrasting theological positions taken ually and unchangeably the I AM THAT I AM ; his Word abides forever; Jesus
within the body of Christ but also to depict the confused condition of lost­ Christ is the same yesterday, today and forever. And so, over and above our
ness itself. l Among Christians, the debate about choosing God and being physicality and temporality; we have been created to enter into God's side
chosen by him, as divisive as it ~an become, is not about two Saviors or of continuousness. Faithfulness to one's spouse is to continue as long as life
two atonements but about two/sides of a mystery. The problem lies more itself; we are continually to love God with heart, soul and mind; we are to
with theology than with Scripture, in that theological studies-systematics love our neighbor without letup; we are to forgive endlessly; we are to con­
in particular-seem always to have trouble with mysteries and paradoxes. tinue our stewardship whether we work or rest; we are to continue in the
But with lostness, choosing a god and being "chosen" by one are con­ truth whether we play or preach. At the end of all these we face a continu­
ducted completely in the dark and result in an infinil!e standoff. Lostness ity of eternal life or eternal death. My choice of the term continuous is,
is a delusion in which "choosing" a god and "being chosen" are mirror im­ therefore, solemn and deliberate.
ages, two opposites within a single delusion. That is, lost individuals in de­ As for outpouring, note that there are many words we can use to talk
luded sovereignty "choose," only to be enslaved by the choice they have about the way one person relates to another: serving, relating, giving, be­
made. They can then believe the latter is the same as "being chosen." The friending, revealing, fellowshiping, sojourning, sacrificing, bearing up with and
worship of false gods, then, is a negative condition in which sovereignty the like. Anyone of these relational words might have been used in place
and enslavement infinitely cancel each other out. of outpouring. But I chose this word not only because of its scriptural force
/} ) Third, the definition stresses the reality and foundational importance of but also because it implies lavishness and generosity: when I pour some­
l_/
continuousness. That is, worship does not stop and start, despite our no­ thing, I give it up; I let it go. Dripping is not pouring; there is space be­
tions to the contrary. Once we place emphasis op specific times, places and tween the drops. But in pouring, the flow is organically and consistently
methods, we misunderstand worship's biblical meaning. Worship may ebb itself. In spite of a mixed simile, pouring is seamless.
and now, may take on various appearances and may be unconscious or As to the .crlptund Importance of pouring, one need only go to a con­
20 UNCEASING WORSHIP NOBODY DOES NOT WORSHIP
21

cordance to discover how it pervades, explicitly or implicitly. We see the and self-made individual, is mastered by someone or something, despite
concept of pouring in the sacrificial system of the Old Testament. We see all blustering protestation to the contrary. Being mastered means obedi­
it in the comprehensive sense of giving, of pouring ourselves out toward a ence, willing or otherwise; obedience means service, willing or otherwise;
neighbor. Most of all, we see it in Christ's own perfect sacrifice-a once­ and serving works its own changes in the servant. Even being lukewarm is
for-all pouring out of his incarnate self on the cross. And there may be no still outpouring.
better final descriptor for our personal lives than in Pauls summation of No discussion of worship is possible without the consideration of what
his own: "I am already being poured out as a libation, and the time of my worship was like before the Fall. Until recently I was hesitant to speculate
departure has come" (2 Tim 4:6). about what this must have been like. I worried that I might come up with
Outpouring surpasses measuring out or filling quotas, even to the extent a fairy-tale version of worship, something so unattached, so conspicuously
that it does not matter if some of it spills over in gracious waste. I think of distant and hypermystical that it would be of no use. However, worry has
Marys caring carelessness when she anointed jesus' feet. The room would left me because I have slowly discovered three verifiable realities to guide
not have been filled with such abundant fragrance had she merely tithed it me both back into Eden and away from it directly to God through Christ:
out. It was the waste (both a judas word and holy word) that was so mag­ (1) the concept of continuous outpouring as it describes the nature of God;
nificent and intoxicating. The example of this draws me even further, and I (2) the doctrine of imago Dei; (3) the sojourn of Christ on earth.
think of jesus, whose entire being was poured out-the world would say
wasted-for our salvation, perfume for his Fathers feet. This fullness oflove CONTINUOUS OUTPOURING AND THE NATURE OF GOD

is not just enough; it is infinitely enough. And when I am swept into the We must begin with God, not merely because all other beginnings, continu­
infinite reach of outpouring, there are no adjectives that can increase the ations and endings must be explained in light of his triune Self but because
value of the nouns we employ to embody it: love, grace,javor, mercy, power, continuous outpouring must above all be informed by and understood in 1() I
presence. It is the consideration of these grand qualities that makes the word light of his person and work. God is the uniquely Continuous Outpourer.
outpouring so powerful and so necessary to the definition of worship. He cannot but give of himself, reveal himself, pour himself out. Even before
No one's worship can possibly be self-contained, even when it barely he chooses to create, and before he chooses to reveal himselfbeyond himself,
dribbles out. Thus, looking ahead to chapter five, worship and witness he eternally pours himself out to his triune Self in unending fellowship,
are two words for one comprehensive reality. Even self-worship-self­ ceaseless conversation and immeasurable love unto an infinity of the same.
absorbed outpouring, if you will-cannot be contained. In its perversity Within limitless intercourse, transcendent speech and splendid work (the
it infects those who come near its self-worshiping center. Likewise, hid­ Father to the Son, the Son to the Spirit, the Spirit to the Father), the Godhead
ing one's light under a bushel is a substitute outpouring in that some­ goes about its glorious work of being the eternal I AM THAT I ACT THAT I AM,
thing is bound to show in place of what is being hidden, and those with nothing contingent, preceding or following. This is the originating out­
coming in contatt with it may well imitate it, joining the uncomfortably pouring for which these mere words fail and into which our faith-not-yet­
large world of hidden light. become-sight peers with intense longing?
Finally, continuous outpouring, whatever its kind and quality, is bound
to change the outpourer, whether comprehensively or incrementally, GOD'S OUTPOURING IN CREATION
whether for good or for evil. Being, becoming and doing, in whatever But even 1n ht. uUJfylng completeness, God decided not to keep himself
cause-effect configuration they may occur, are forcibly linked to who or to himself. Ht choM lu creAle a vastness out of nothing and to do so with
whatever has the mastery. Everyone, even the most fiercely self-justtfying Infinite tmq'lnl&km .net ,...It He did not do this to sattsfy an unmet need

---- --"~"-
 22
UNCEASING WORSHIP NOBODY DOES NOT WORSHIP 23
or to bring finish to something. And he did not do it to gain greater praise we can boil it down to this foundational idea: because God is the Contin­
from the heavenly host, who must certainly have been peering into and re­
uous Outpourer, we bear his image as continuous outpourers. Being made
joicing in the glories of eternal outpouring long before the Spirit breathed
in the image of God means that we were created to act the way God acts, '7
'f
I
I
upon the waters.
having been given a nature within which such behavior is natural. The dif­
God's creation is outpouring beyond himselfand yet not himself. His cre­
ation comes of abounding grace and outpouring love. This creating grace­
ference between God and humankind, merely and mysteriously; is one of ---1

singular infinitude and unique and multiplied finitude. Whatever charac­

l
preceding, but inseparable from, sin-healing grace-is a gift of the Trinity
ter or attribute God inherently possesses and pours out, we were created
to itself even as it is a gift to the stuff that he creates. The creation is an out­
finitely to show and to pour out after his manner. Otherwise, the concept
poured work, a finished work, a good work. Furthermore, it is not a work
of imago Dei would have but fractional, even precarious, significance. Be­
left to itself-it is not comfortless. Gods outpouring toward the creation is
shown in his urgent and continuing love for it, in his declaration that it has
ing told to be holy even as the Father is holy; for example, is to understand f
two things at once: (1) When we were originally created, holiness was not
a named goodness and that it is comely and useful. His outpouring is
shown in his faithful and continual involvement in its workings, for God's
a choice among choices; it was the only way we could be. (2) When we
fell, instruction became necessary because the only way we could be was
j
nature prohibits him from disengagement. He may appear to leave some­
ripped from us.
thing alone, but this is only to show that his continuous outpouring encom­
passes his nearness, his distance and his withinness. Even then, his leaving
alone is an action that comes of a sovereign engagement in all things, tran­
We were created continuously outpouring. Note that I did not say we
were created to be continuous outpourers. Nor can I dare imply that we
J

were created to worship. This would suggest that God is an incomplete

scending our versions ofsequence, spatial differences and time lapses. Thus person whose need for something outside himself (worship) completes his
right now, and for as long as God himself decides it to be so, creation is be­ sense of himself. It might not even be safe to say that we were created for
ing held together by the outpouring Word of his Son, in whom and through
worship, because the inference can be drawn that worship is a capacity
whom all things come into being and consist (Col 1:16-17; Heb 1:3).
that can be separated out and eventually relegated to one of several cate­
God creates; God loves. Love is not static; it cannot but pour itself out­ gories of being. I believe it is strategically important, therefore, to say that
ward. Gods creating love and his love for the creation_~re not lesser loves we were created continuously outpouring-we were created in that con­
than, say; his love for his Son, for the Spirit or for the angelic host. It is sim­
dition, at that instant, imago Dei. We did not graduate into being in the im­
ply love at work in the doing of a different and material thing. When God
age of God; we were, by divine fiat, already in the image of God at the
creates, his outpouring love extends beyond himself without in any way di­ instant the Spirit breathed into our dust. Hence we were created continu­
minishing the preexisting love he has for his eternal self. Creating is a cer­
ously outpouring.
tain kind of work that he sovereignly chooses to do to show that nothing God outpours from the eternities, noncontingently; we do so because
that he does can possibly fall outside his love. But this is not the end of it. we were made so, contingently. Creator (singular infinity) and creature
(unique finitude) are bound together in mutual love, communion and
CONTINUOUS OUTPOURING, IMAGO DEI
AND UNFALLEN WORSHIP
work. Each gives fully; the one out of endless bounty and the other out of
responding stewardship. This is not an apples/oranges affair, the sovereign
Gods grace, inexplicable generosity and immeasurable imagination one always getting and the submissive one always giving. Instead it is one

l
brought him to create a race ofbeings in his oWl} image, imago Det. As com­
of reciprocity-free, full exchange between Creator and imago Dei, love
plex and involved as our thinking can become about this mystery, 1believe
unto continued love. giving unto continued giving, adoration unto contin-
 24 UNCEASING WORSHIP NOBODY DOES NOT WORSHIP 25

ued adoration. It is one of outpouring willingness-the willingness of all­ context of a world wandering to and fro under the bidding of alien powers.
sufficiency bonded to the willingness of dependency, prevenient love His temptation in the wilderness was far more stringent and contortive
bonded to responding love, transcendent worth in union with created than anything Adam and Eve faced. His daily sojourn was not with a per­
worth. There can be no call to worship in this blessed condition. Contin­ fect creation but with one set against him. He came to his own but was not
uous outpouring is of the essence, God from the eternities and humankind received. Every action, every outpouring was sweetly contrasted with the
from the moment dust became imago Dei. inverted urgencies of sin swirling around him. Christ-on-earth, both God
Now we are on safe ground in describing what it originally meant to and image of God, both Creator and creature-this dearest of persons is a
worship, because God and humankind are knit together-the triune God fully revealed picture of both how our unfallen parents should have con­
continuously outpouring within himself and toward imago Dei, and imago tinued to worship and how the body of Christ is eventually to worship.
Dei continuously outpouring toward God. Now we are freeto understand Furthermore, Christs own words about worship, especially in]ohn 4, suf­
•the eternal and original dimension to worship; now we are free to say that ficiently underscore the concept of continuous outpouring for the body of
we were created worshiping. Now we can say this without qualification: Christ. (This passage will be discussed more fully in chapter two.)
worship is the unique and finite side of continuous outpouring, just as
lordship is the unique and infinite side of continuous outpouring. By na­ CONTINUOUS OUTPOURING AND THE FALL
ture, God cannot worship, even though he continuously pours out. But ev­ With the exception of Christ's earthly sojourn, we have been discussing
I, erything that worship is on the human side is an outpouring of what it continuous outpouring, worship and unfallenness in. the same breath: God
means to be created in the image of God. Worship, in this initial and final as a perfectly whole and holy person; Adam and Eve as created perfectly,
sense, is human outpouring to the outpouring of lordship. Thus, if our imago Dei; and Christ, perfect God and perfect Man. Each is a continuous
theology of God and our theology of imago Dei are correct, our theology of outpourer-God as Lord, the human being as worshiper, Christ as both.
worship will likewise be correct, and we can link continuous outpouring We have patterns aplenty, but we are incapable of living them out fully.
to continuous worship. But there is more. Here is where we must speak and think differently. We are fallen. We are
infected hideously and need a Redeemer, else our hideousness perpetuates

CONTINUOUS OUTPOURING AND CHRIST ON EARTH ad infinitum. So we tum to this crucial question: What happened to con­

If our Christology is correct, we can view the entire sojourn of the incar­ tinuous outpouring in light of the Fall?

nate God on earth as continuous outpouring of a three-in-one kind: con­ The Fall did not Signal the end of worship or continuous outpouring. -1

tinuous outpouring with his triune self as part of the Godhead, continuous . Something deeper happened, far down in our being, whereby our entirety I

outpouring as perfect man to his heavenly Father and continuous outpour­ was inverted and turned to ruin. We chose to believe a lie, spoken by one

J
ing toward the world as the only Savior. His earthly life was thirty-three with whom truth is impossible but who skillfully dresses falsehood i 1"'1,
,,... !

years of unrelenting worship. He is the perfect worshiper, knowing his Fa­ light. We took to this reversed light and were immediately lost and un­
ther uninterruptedly, submissively and completely. done. Our outpouring was falsified. But it continued, with one telling dif­
In this sense Christ came to show us how Adam and Eve should have ference: we exchanged gods. We turned from the only One who is not
continued their worship. He came not only to take away our sin but also creature and were left, not in a persisting vacuum (this would have been a
to show us that there was no fatal flaw, no hidden weakness in God's orig­ premature hell), but with a new plethora, the universe of innumerable false
inal creating act. And we must not forget that Christ's demonstration of the gods, false religions and the religionizing of anything that catches our
originally perfect work of his Father was set In the severe and disruptive fancy. Heavens were Invenled. Evil was further falsified by making it ap­
26 UNCEASING WORSHIP

pear to be good. Multiple salvations were enumerated, as were the systems

invented to bring them about. In short, we became idolaters, for the wor­
ship of anything but God alone is idolatry. 2

There is no other way to explain the way our outpouring continues than
to say that as an intrinsic part of our nature it remains with us and is cease­ ~
lessly at work, even as we choose death in pouring ourselves out toward
false gods. As mysterious as this fact is, we can well consider it a grace, be­
cause it is a ready highway for the coming of the Redeemer. To be sure, the WHAT IS AUTHENTIC WORSHIP?
rough places need to be smoothed, the hills and valleys made low. The
truth must be known that the Continuous Outpourer has come down
among us with an enormous meaning that the prophets could only peer
into. And those who see his glory, the children of a lively faith, find that
slowly but surely authentic worship is reborn in their enfeebled lives.
We are not left comfortless. Christ has come.

Christ the Savior has come. He has done a work that no one else could
ever do. Having come to us from the eternities, he comes again and again,
yet he abides in us forever. "It is finished" runs through the fullness of the
comings of Christ. Our ou.tpoupng need noJQnger be wasted in lostness.
In him alone our new work begins and embraces the whole of our living.
In Christ, imago Dei comes home. The prodigal son returns from pouring
himself out among the swine and the husks, again and again, to the waiting
Father. Continuous outpouring, of which the Savior is Author and Fin­
isher, is made pure and is made ours.
Authentic worship can only be in" Christ. It is not driven,pya liturgy or
a call to worship, a change in style or a methodology. Redemption does not
signal the beginningoL~orship.Instead it marks its once-for-all cleansing.
It is washed in the blood of the Lamb and turned into a following after of
the example of Christ and into continued deliverance from the intrusions
of fallen worship. Our redemption and our worship are henceforth one
with the other. Our entirety, not just a narrowed spiritual corridor or mere
churchgoing and ministry, is swept up in newly complete living. ~<:?~k be­
comes worship, just as worship becomes duty and cle}.i,ght. Eden is not just
restored; it is surpassed, for in his redemptive outpouring, God gave us the