Biblical Worship — the Regulative Principle Part 2

In my last article, I gave an introduction to the Regulative Principle of Worship (RPW), and provided two prominent examples from Scripture illustrating this principle. In this article, I’d like to give a few more clear examples of where the RPW is taught in the Old Testament.

The Unlawful Offering of Cain

The story of Cain & Abel is probably among the most well-known stories in the Old Testament. Genesis 4:1–5 gives us this bit of information:

Genesis 4:1–5 AND Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD. (2) And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground. (3) And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD. (4) And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering: (5) But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.

This is the first recorded worship service in the Bible. Although we are given little information, we may deduce a couple of things which are relevant for our purposes here. First, it is clear that there is an assumed mandate for public worship here. Cain and Abel were no doubt raised being taught about God by Adam and Eve, with whatever revelation they had been given at this time, and the text shows that both brothers understood that they were to sacrifice unto the LORD in worship. Secondly, the text gives no indication of any kind of malice on the part of Cain leading up to him giving his offering. It is true that Cain was certainly un-elect, however this doesn’t mean that his offering to God was insincere. Third, the fact that God accepted Abel’s bloody sacrifice and rejected Cain’s bloodless offering likewise indicates that Abel was offering what was expressly commanded by God, while Cain was adding to God’s command. It isn’t as though Abel was guessing at what God would have him offer, especially considering, as noted earlier, that his parents would have raised him in the fear of Jehovah, training them both up in the way they should go. Adam and Eve were already familiar with the concept of animal sacrifice for sin, as per Genesis 3:21, so it makes sense that Abel would know to offer a bloody sacrifice unto God.

It wasn’t until after Cain’s offering was rejected that he became “very wroth, and his countenance fell”. The idea that the offering of Cain was unauthorized is also hinted at in passages like 1 John 3:12 where we read that Cain slew his brother “because his works were evil” — what works, according to Genesis 4, would this be referring to, if not to his uncommanded offering? Paul likewise notes in Hebrews 11:4 that Abel by faith offered “a more excellent sacrifice” than Cain. Matthew Poole gives a very excellent summary of this, which I think might help to further illustrate this point:

“Abel, the younger son of Adam, an eminent believer, whose faith orders him and his worship, the first martyr for religion in the world, Luk_11:51, who sealed the truth of God with his blood; he, in the end of days, that is, the sabbath, Gen_4:3,4, brought a bloody sacrifice of the fattest and best of the flock, and offered up to the Divine Majesty, the true and living God, his Creator and Redeemer, to atone him for his sin; having a regard to, and faith in, the great sacrifice of the Seed of the woman, for him in fulness of time to be offered up, and of which his was but a type. This sacrifice was fuller of what God required in offerings, than Cain his elder brother’s, not, it may be, for external price, but internal worth. Cain offered the fruits of the ground, such as God afterwards required in the ceremonial law, but he was not sensible of the guilt and filth of sin, and of its demerits, nor desirous to remove it in the due way and order appointed, as appears by his murdering of his brother after: Abel’s sacrifice was better, more excellent, because more fully agreeable to God’s will for purging and pardoning sin, full of self-denial and abasement for sin, and faith in Christ’s sacrifice.”

The very first record of public worship in the Bible already gives us some instruction on the Regulative Principle. Let’s look at some other examples.

The Tabernacle Construction

Our next example is not an instance of a violation of the Regulative Principle, but it is further condusive to its demonstration. In Exodus chapters 25 all the way through to 40, we find the very detailed instructions that God gives to Moses concerning the construction, design, and order of the tabernacle and its service. We obviously won’t be going through this entire section, however it is worth while to point out some key texts.

Exodus 25:8–9 And let them make me a sanctuary; that I may dwell among them. (9) According to all that I shew thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it.

Notice the way in which God begins his address to Moses. He desires a sanctuary to be built, in order that he may dwell among his people. In order to accomplish this, Moses was to obey God in doing everything just as he had shown him. There was no room for innovation on Moses’ part. God alone is sovereign over this project, and God alone determines how it is to be carried out. What’s interesting is, that we find this kind of language repeated throughout these chapters. We find “according to all the things which I have commanded thee” in Exodus 29:35 & 31:11, “according to all the LORD had commanded” in Exodus 36:1 & 39:32, 42. Moreover, in chapter 39 we see a great repitition of “as the LORD had commanded Moses” in Exodus 39:1, 5, 7, 21, 26, 29. 31, and we find this again repeated throughout vthe conclusion of this section in Exodus 40:16–32.

Needless to say, there is clearly a very big point being driven at in this passage. Our God requires us to obey him in worship, and to do according to what he has commanded, with no additions or subtractions allowed.

The Sin of Uzzah

In 1 Chronicles 13 we find the following the report:

1 Chronicles 13:5–8 So David gathered all Israel together, from Shihor of Egypt even unto the entering of Hemath, to bring the ark of God from Kirjath-jearim. (6) And David went up, and all Israel, to Baalah, that is, to Kirjath-jearim, which belonged to Judah, to bring up thence the ark of God the LORD , that dwelleth between the cherubims, whose name is called on it. (7) And they carried the ark of God in a new cart out of the house of Abinadab: and Uzza and Ahio drave the cart. (8) And David and all Israel played before God with all their might, and with singing, and with harps, and with psalteries, and with timbrels, and with cymbals, and with trumpets.

Notice verse 7 states that they had “carried the ark of God in a new cart”. This was an addition to the Law of God, as the ark was specifically commanded to be set and carried upon polls (Exodus 25:12–15). Moreover, Numbers 4:15 explicitly states that the Levites were to carry and handle the ark, Uzza and Ahio were not Levites. Third, we find that Uzza sinned by touching the ark, which is also forbidden in the verse previously mentioned. Verse 9 goes on to state:

1 Chronicles 13:9–11 And when they came unto the threshingfloor of Chidon, Uzza put forth his hand to hold the ark; for the oxen stumbled. (10) And the anger of the LORD was kindled against Uzza, and he smote him, because he put his hand to the ark: and there he died before God. (11) And David was displeased, because the LORD had made a breach upon Uzza: wherefore that place is called Perez-uzza to this day.

One might think that this was a mere coincidence. However, those who follow this blog, and more importantly, who read their Bibles, know that there are no coincidences with our God. David himself clearly understood why this had happened, as he explains two chapters later:

1 Chronicles 15:1–2 AND David made him houses in the city of David, and prepared a place for the ark of God, and pitched for it a tent. (2) Then David said, None ought to carry the ark of God but the Levites: for them hath the LORD chosen to carry the ark of God, and to minister unto him for ever.

David clearly understood that they had sinned previously by not obeying God’s command for the Levites specifically to carry the ark. We read later on in the same chapter:

1 Chronicles 15:11–14 And David called for Zadok and Abiathar the priests, and for the Levites, for Uriel, Asaiah, and Joel, Shemaiah, and Eliel, and Amminadab, (12) And said unto them, Ye are the chief of the fathers of the Levites: sanctify yourselves, both ye and your brethren, that ye may bring up the ark of the LORD God of Israel unto the place that I have prepared for it. (13) For because ye did it not at the first, the LORD our God made a breach upon us, for that we sought him not after the due order. (14) So the priests and the Levites sanctified themselves to bring up the ark of the LORD God of Israel.

Notice that David makes direct reference to the incident with Uzza. He says that Jehovah had made a breach upon them, because they didn’t seek according to the due order of what God had commanded. And really, this is what the problem has been in every other example we’ve looked at thus far. Cain did not follow the due order of things, neither did Aaron when he created the golden calf and invented his own holy day unto God, neither did Nadab and Abihu, and neither are modern-day evangelicals who are incorporating puppet shows, rock concerts, wrestling rings, and everything in between, into their worship services. As was stated in the last article, God is holy, and his people are to treat Him as such when they approach Him in worship. They do so by following the due order and doing exactly as he has commanded, neither adding anything to it, nor diminishing in any way from it.