# Scriptural case for general and special worship



## au5t1n (Feb 3, 2016)

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## brendanchatt (Feb 3, 2016)

I've heard there are two Greek words translated 'worship,' the one referring to special worship denoting prostration...


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## MW (Feb 3, 2016)

Rather than use individual words or texts I find it best to begin with the solid blocks of teaching in 1 Cor. 8-10, and 11-14. In 8-10 there are casuistic arguments based on the moral duty to serve God in all of life. In 11-14 there is an emphasis on instituted ordinances in connection with the body of Christ coming together in one place. This has the advantage of showing that the distinction is not being imposed on the Scripture but is an organic structure in the Scriptural teaching of the church.


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## ZackF (Feb 4, 2016)

When I saw this thread I expected the title to be "Scriptural case for general and special relativity."


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## TylerRay (Feb 6, 2016)

As Rev. Winzer emphasized, the Bible lays out general moral duties and cultic observances. These are different kinds of duties. Moral duties are the same in every age. Cultic duties differ according to the various epochs of redemptive history.


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## MW (Feb 7, 2016)

au5t1n said:


> This approach sounds reasonable. Are there any other solid blocks that you would highlight? Perhaps the sections of Exodus that deal primarily with various cases of moral duties (e.g., Exodus 20-23) and those that deal with the institution of the tabernacle (Ex. 25ff)? How do the ceremonials come into play here, as they tended to pervade life, including private life, in that day?



I take Dickson's view that the ten commandments in Exod. 20 are general to all, whilst the commandments from chap. 21 are to Israel as a body politic. These contained some ceremonies relating to the religious aspects of civil life, but were still of particular application to that people as an holy nation. The ceremonial law strictly speaking pertained to drawing near to God, which is connected to the tabernacle in chap. 25ff. This was typical of Christ's mediatorial work and His heavenly ministry. As fulfilled by Christ it is abrogated as a pattern to us except insofar as it shows us the moral necessity to observe God's institutions in worship, as taught by the second commandment. So overall we may conclude the distinction between moral commandments for all of life and positive commandments for worship is inherent in the structure of the text.


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