Commercializing Worship & Worshipping With A False Offering

Today’s selected reading continues in the New Testament gospel account of the life and ministry of Jesus the Christ as written and recorded by the beloved physician Luke. More specifically, today’s passage is found in the first nineteen verses of the twentieth chapter. When you come to this particular passage of scripture you will find it beginning with a scene that was all too familiar within the ministry of Jesus the Christ. As you read the words which are found in this portion of Luke’s gospel you will find it describing a scene which unfolded during the ministry of Jesus which He was in all reality no stranger too. Beginning with the first verse of the twentieth chapter of the gospel which was written according to Luke you will find the Pharisees approaching Jesus and asking Him a very specific question which they not only expected an answer, but I would also say they demanded an answer. In all reality, the question which the Pharisees would ask Jesus was one that was written elsewhere in the gospels—specifically within the New Testament gospel of John. If you turn and direct your attention to the words which are found in the second chapter of the New Testament gospel of John you will find and discover how Jesus entered into the Jewish Temple located in Jerusalem, and upon entering into the city was completely and utterly appalled at what He saw upon entering. The apostle John records how when Jesus entered into the Jewish Temple which stood in Jerusalem He saw the house of God becoming a house of commerce and a house of merchandise. If you read the words which the apostle John wrote you will quickly discover that when Jesus entered into the Temple age beheld doves, sheep and oxen, and other means of sacrificing and offering up worship unto the Lord. Upon entering into the house of the Lord Jesus beheld money changers and tables of money which were used by those who had managed to commercialize worship of the living God. Pause for a moment and think about and consider that reality—the reality that it was possible for men and women to take the worship of the living God and to in fact commercialize it that they might use it for their own gains. Much like during the days of Martin Luther in the country of Germany where indulgences were being sold as a means to somehow pay for friends and loved ones to be removed from purgatory. If you study the life and times of Luther you will quickly find and discover that the religious system had found a way to commercialize salvation by selling indulgences which were essentially “Get out of Purgatory” free cards. We dare not miss and lose sight of this absolutely incredible and tremendous reality, for what we read in the New Testament gospel of John is and was not the first time the work of God would and could be commercialized.

As it sit here this morning and think about the words which are written and recorded in the New Testament gospel of John I can’t help but be drawn to the tremendous fact that those who sat in the courts of the temple had found a way to commercialize worship of the living God. They had found a way to commercialize sacrifice before the living God in the courts of His house, and they had found a way to commercialize sacrifice before the living God join His holt altar. Please don’t miss and please don’t lose sight of this incredible reality, for to do so would be to miss the tremendous tragedy that unfolded before the eyes of Jesus the Christ who was in fact the Son of the living God. Jesus entered into the Jewish Temple and beheld something which completely and utterly appalled and infuriated Him, for He saw men and women who had taken the worship of the living God and had turned and transformed it into a source of revenue and a source of commerce. How incredibly dangerous it is to think that men and women could take something as sacred and holy as worship and sacrifice and commercialize it, and yet this is precisely what men and women had done. No longer would men and women have to take from their own flock or from their own herd, for they could come to the courts of the Temple and purchase their sacrifice and offering to order unto the Lord. How utterly and completely horrific an disputable this must have been in the sight of Jesus the Christ, for no longer was sacrifice about offering that which came from your own possessions, but now sacrifice could take place simply by going to the courts of the Temple and purchasing that which you wanted to present and offer before and unto the living God. Those who sold the doves, and sheep, and oxen in the courts of the Temple had found a way to line their pockets with the proceeds of worship and sacrifice. How incredibly appalling such a thought actually is when you take the time to think about it, for such as were present in the courts of the house of God nor only found a way to commercialize sacrifice and worship, but they had also found a way to make worship and sacrifice convenient for those who sought and desired to worship the living God in His holy temple. Those who sat in the seats of income, revenue and commerce had found a way to take the element of sacrifice out of worship, for no longer were men and women sacrificing and offering unto the living God from their own possessions and from their own herd.

I am sitting here this morning and I can’t help but be confronted with the fact that the sellers of doves and various other animals for sacrifice had found a way to make worship convenient for those who desired to come unto the house of the Lord to worship in His holy courts. The money changers and those who actually sold in the courts of the Lord has taken the element of sacrifice out of worship, for men and women could easily make their way to the courts of the Lord and purchase that which they would offer and present before and unto the living God. With this being said. I would dare say that such a reality and such a concept would not only transform worship of the living God unto convenience, but I would also dare say that it would turn worship into something that was more of an obligation and duty rather than a pleasure and delight. Permit me to pause at this juncture and ask you whether or not worship is a joy, whether worship is a delight, and whether worship is a pleasure within your heart and soul. When was the last time you truly engaged yourself in worship Evans’s your heart was filled with joy and exuberance in the presence of the holy God, and you couldn’t help but worship Him freely and without holding anything back? When was the last time you couldn’t wait to enter into the courts of the Lord in order that you might freely worship the living God with everything that is present within your heart and soul? When was the last time worship for you was something that was more than just a religious duty or obligation, but was something that truly meant something to you, and something you truly desired with everything that was present within your heart and soul? I am sitting here this morning thinking about and considering the fact that those who were present in the courts of the Temple during Jesus’ day had not only found a way to make worship more convenient for those who would desire to come into the courts of the Lord and before His altar to worship Him, but they had also taken and transformed worship into something was a religious obligations and duty within the hearts and lives of men and women who would desire to come unto the house of the Lord and worship Him. It is absolutely necessary and imperative that we recognize and understand that which is found within the second chapter of the New Testament gospel of John, for within this passage we find those who had successfully managed to commercialize worship of the living in His very house, and had even found a way to make it more convenient and comfortable for those who would desire to worship before the living God in the courts of His House. It was this reality which absolutely enraged and infuriated Jesus the Christ, and it was why He fashioned a cord of whips together and began overturning the tables of money, driving out the money changers, and even driving out the doves and animals which were being sold unto those who came unto the house of the Lord to worship Him.

With all of this being said, and before we transition back to that which is found in the twentieth chapter of the New Testament gospel of Luke, I feel it is necessary to turn and direct our attention to the words which are found and recorded in the second chapter of the New Testament gospel of John. It is what we find in the second chapter of the New Testament gospel of John, for it’s in this second chapter of the New Testament gospel of John where we read of the commercialization of worship, the anger and rage of Jesus the Christ over such actions, and even the Jews and religious system of that day taking offense to the actions of Jesus. As you read the words which are found within this second chapter of the New Testament gospel of John you will not only be brought face to face with the commercialization and convenience of worship, but you will be brought face to face with the anger and disgust of the living God for such abominations within the courts of His house. There is not a doubt in my mind that the zeal and anger felt within the heart and would of Jesus was not only that which was expressed by Himself, but was an expression of the heart and mind of the Heavenly Father manifested within Him. With that being said, please consider the words which are written and recorded in the second chapter of the New Testament gospel of John beginning with the twelfth verse:

“After this He went down to Capernaum, He and his mother, and His brethren, and His disciples: and they continued there not many days. And the Jews’ Passover was at hand, and Jesus went up to Jerusalem, and found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: and when He had made a scourge of small cords, He drove them all out of the Temple, and she sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; and said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And His disciples remembered that it was written, The Zeal of thine house hath eaten me up. Then answered the Jews and said unto Him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this Temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in t here days? But He spake of the temple of His body. When therefore He was risen from the dead, His disciples remembered that He had said this unto them; and they believed the scripture, and the word which Jesus had said. Now when He was in Jerusalem at the Passover, in the feast day, many believed in His name, when they saw the miracles which He did. But Jesus did not commit Himself unto them, because He knew all men, and needed not that any man should testify of men: for he knew what was in man” (John 2:12-25).

What is written and what is found within this passage of Scripture is actually an affront to that which was instructed and commanded by the living God through His servant Moses at Sinai in the wilderness. If you turn and direct your attention back to the Old Testament book of Exodus and Leviticus you will find it written concerning Moses being atop the mountain of God in the wilderness of Sinai, and there atop the mountain of God Moses would receive the Law which would be passed unto the children of Israel. It would be in the Law which would be given unto Moses that the Lord and living God would provide the means to worship Him with their whole heart, with their whole mind, with all their soul, and with all their strength. The Lord declared unto the children of Israel that He was One, and that they were to love the Lord their God with all their heart, with all their soul, and with all their strength, and the Lord provided clear instruction before and unto them concerning how to approach and worship Him. This is actually quite interesting, for if you turn and transition yourself to the Old Testament prophetic book of Malachi you will find what might have been the beginning of the commercialization of worship at the house of the Lord, and even the convenience of worship. If you turn and direct your attention to the words which are found in the first and second chapters of this Old Testament book you will be brought face to face with the tremendous affront the children of Israel—and even the priests—presented before and unto the living God. It is within the words which we find written in this Old Testament prophetic book that we come face to face with how worship had transitioned from that which was holy and sacred to that which was completely and utterly meaningless. The words which you find written in the Old Testament prophetic book of Malachi are words which confront us with the tremendous reality that those in the nation of Israel had begun bringing unto the Lord that which had cost them nothing—and not only that which cost them nothing, but also that which wasn’t even the most desirable from among their possessions. If you begin reading with and from the sixth verse of the first chapter of this Old Testament book you will find the following words which describe how worship had become nothing more than a religious duty and obligation for those present within the nation of Israel. The prophet Malachi indicts the children of Israel—and even the priests in the Temple of the living God—for their cavalier attitude toward worship, and for them refusing to present and offer before and unto the living God that which was the best, and that which the most desirable from their own flock and herd. Consider if you will the words which are found within this chapter beginning with the sixth verse of the first chapter in this Old Testament prophetic book:

“A son honoureth his father, and a servant his master: If I then be a father, where is mine honour? And if I be a master, where is my fear? Saith the Lord of hosts unto you, O priests, that despise my name. And ye say, Wherein have we despised thy name? Ye offer polluted bread upon mine altar; and ye say, Wherein have we polluted thee? In that ye say, The table of the Lord is contemptible. And if ye offer the blind for sacrifice, is it not evil? And if ye offer the lame and sick, is it not evil? Offer it now unto thy governor; will he be pleased with thee, or accept thy person? Saith the Lord of hosts. And now, I pray you, beseech God that He will be gracious unto us: This hath been by your means: Will he regard your persons? Saith the Lord of hosts. Who is there even among you that would shut the doors for nought? Neither do ye kindle fire on mine altar for nought> I have no pleasure in you, saith the Lord of hosts, neither will I accept and offering at your hand. For from the reigning of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the Gentiles, saith the Lord off hosts. But ye have profaned it, in that ye say, The table of the Lord is polluted; and the fruit thereof, even his meat, is contemptible. Ye said also, Behold, what a weariness is it! And ye have stuffed at it, saith the Lord of hosts; and ye brought that which was torn, and the lame, and the sick; thus ye brought an offering: Should I accept this of your hand? Saith the Lord, but cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing: For I am a great King, saith the Lord of hosts, and my name is dreadful among the heathen” (Malachi 1:6-14).

The words which we find within this Old Testament prophetic book written by Malachi bring us face to face with the stunning indictment of the prophet—not only of the people themselves, but also unto the priests of the living God which ministered in His holy courts. Within this passage we are brought face to face with the fact that the people of Israel had begun bringing into the presence of the living God that which not only had not cost them nothing, but they also had brought unto the Lord that which wasn’t even the best of what they had. If you read the words which are found within this passage of Scripture you will find the prophet prophesying according to the word of the Lord how they have brought that which was torn, and that which was lame, and that which was sick as an offering before and unto the living God. What’s more, is that this wasn’t simply mentioned once by the ancient Hebrew prophet Malachi, but it was actually mentioned twice, for closer to the beginning of the book we find the prophet asking the people of Israel if they offered the blind for sacrifice if it was not evil, and if they offered the lame and sick, was it not evil. The prophet Malachi indicted the children of Israel for their haphazard and cavalier attitude toward worship and to sacrifice, for rather than bringing the best of what they had, and perhaps even instead of bringing the firstfruits of what they had, they brought that which was second best, and that which was second rate. It is necessary that we come face to face with this reality, for this wasn’t even the first time the Lord was displeased with their worship, and it wasn’t the first time the Lord took offense to that which the people of Israel brought before Him unto His holy altar and in His holy courts. If you turn and transition to the first chapter of the Old Testament prophetic book of Isaiah you will find the following words which were written and spoken by the prophet unto the people of Israel during that time. Consider if you will the words which were written and spoken by the prophet beginning with the tenth verse of the first chapter:

“Hear the word of the Lord, ye rulers of Sodom; Give ear unto the law of our God, ye people of Gomorrah. To what purpose is the multitude of your sacrifices unto me? Saith the Lord: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats. When ye come to appear before me, who hath required this at your hand, to tread my courts? Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting. Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them. And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood. Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; learn to do well; seek judgment, relieved the oppressed, judge the fatherless, please for the widow. Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. If ye be willing and obedient, ye shall eat the good of the land: but if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the Lord hath spoken it” ( Isaiah 1:10-20).

Both that which is written and recorded in the first chapter of the Old Testament prophetic book of Isaiah, as well as that which is found and written in the Old Testament prophetic of Malachi bring us face to face with the convenience of worship, and taking worship and removing the sacredness and holiness of it as commanded and instructed by the living God. I would dare say that what we find written in the first chapter of the Old Testament prophetic book of Malachi might in fact be the beginning of the commercialization of worship which we find and read in the second chapter of the New Testament gospel of John, for instead of bringing that which was the best, and instead of bringing that which first before and unto the living God in His holy courts, men and women had begun bringing that which was blind, that which was lame, and that which sick. In and during the days of Malachi we find the people of Israel bringing unto the Lord that which was blind, that which was lame, and that which was sick, and during the days of Jesus the Christ we find the people of Israel not bringing that which was lame, nor that which was blind, nor that which was sick, but rather, they were coming unto the courts of the Temple of the Lord in order that they might purchase that which they would present and offer unto the living God in His courts and upon His holy Temple. In all reality, I would dare say that the priests who ministered before and around the altar of the living God in the courts of the Temple should have been the first to take offense to what was taking place in the courts of the Temple, and should have been the first to condemn the actions of the money changers and those who sold sheep, and oxen, and doves, and other forms of worship and sacrifice. This actually leads me to question whether or not the pockets of the priests might very well have been lined with a portion of the proceeds from that which was sold by the sellers of doves, and the sellers of sheep and oxen. There is no indication within the passage that the priests were in on the commercialization of worship and sacrifice in the courts of the Temple, but in all reality, the priests should been the first to condemn the actions of the money changers and the sellers of goods in the courts of the Temple, for they knew that what was being offered upon the altar in the sight and presence of the living God was not that which He commanded and instructed. In fact, if you turn your attention back to the Old Testament prophetic book of Malachi—specifically, that which is found in the second chapter—you will find the following words which were written concerning the priests:

And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Behold, I will corrupt your seed, and spread dung upon your faces, even the dung of your solemn feasts; and one shall take you away with it. And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, saith the Lord of hosts. My covenant was with him of life and peace; and I gave them to him for the fear wherewith he feared me, and was afraid before my name. The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity. For the priests’ lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the Lord of hosts. But ye are departed out of the way; ye have caused many to stumble at the law; ye have corrupted the covenant of Levi, saith the Lord of hosts. Therefore have I also made you contemptible and base before all the people, according as ye have not kept my ways, but have been partial in the law” (Malachi 2:1-9).

The priests who ministered before and around the altar of the living God in the courts of the Temple should have been the first to condemn the actions of the money changers and the sellers of merchandise and goods in the courts of the Temple, and yet not one of the priests stood up and spoke up against those who had commercialized worship, and those who had found a way to transform worship into an industry and market within the courts of the Lord. It wasn’t until Jesus the Christ stepped on to the scene that an indictment was actually passed down upon those who sold goods in the courts of the Lord, and against those who had commercialized worship and made it convenient for men and women to worship the living God with a false offering. THE COMMERCIALIZATION OF WORSHIP & WORSHIPPING THE LIVING GOD WITH A FALSE OFFERING! Please don’t miss that which is written and that which is found within this passage of Scripture, for the Jews took great offense to Jesus actions in the courts of the Temple, and even demanded of Him what sign He would shew unto them to demonstrate that He had the authority and the right to engage in such behavior in the courts of the Lord. Undoubtedly the actions of Jesus on that day had struck a nerve within the hearts and minds of the Jews, and as a direct result of Jesus’ actions, they took great offense to his actions and what He had done within the courts of the Lord. The priests refused to rock the boat and step on toes by indicting and condemning those who had commercialized worship in the courts of the Lord, and as a result of their inactivity and silence, Jesus stepped on to the scene and not only drove the money changers out, but also overturned and overthrew the tables of money, and drove out the sheep, oxen and doves which were being offered for a price in the courts of the Temple. Isn’t it actually interesting to think about and consider that Jesus wasn’t even willing to allow the doves, the sheep and the oxen to remain in the courts of the house of the Lord, but instead drove them out of His Father’s house as well. It wasn’t enough for Jesus to simply drive out the money changers, and to overthrow the tables of money, for Jesus had to also drive out that which was being sold that it might not be presented and offered upon the altar in the courts of the Lord. Even though that which was being sold had committed no offense in the sight of and before the living God, Jesus was not willing to allow it to remain in the courts of His Father’s house, for it had become an affront and an abomination in the sight of the living God. How absolutely incredible it is to think about and consider the fact that Jesus felt compelled to drive out the sheep, the oxen, and the doves from the courts of the Lord in addition to overturning the tables of money and driving out the money changers, for He was not willing to allow that which was convenient for men and women to be offered upon the altar of the house of the Lord.

It’s interesting and worth noting that the Jews took great offense to the actions and words of Jesus, and as a direct result of their offense, they demanded of Him a sign to demonstrate and prove the authority and right He had to engage in such behavior and actions. It is this concept of asking and demanding of Jesus a sign to demonstrate and prove His authority that was a staple within and throughout the ministry of Jesus, and was something which the Pharisees and Jews continually engaged themselves in. What we find in the twentieth chapter of the New Testament gospel of Luke wasn’t the first time the Jewish people, nor even the Pharisees and religious system had demanded of Jesus a sign, for twice within the New Testament gospel of Matthew you will find the Pharisees asking and demanding Jesus to show them a sign to demonstrate His authority before them, and in order that they might believe in Him and upon the One who had sent Him. In the twelfth chapter of the New Testament gospel of Matthew, as well as in the sixteenth chapter of the same New Testament gospel we find the Pharisees coming unto Jesus and not only asking, but also demanding of Him to shew unto them a sign to prove, to demonstrate and to reveal the authority He had in order that they might believe on Him, and believe on the One who had sent Him. Consider if you will each of these encounters between Jesus and the Pharisees, beginning with the twelfth chapter of the New Testament gospel, and continuing with the sixteenth chapter of the same New Testament gospel:

“Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But He answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: for as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here” (Matthew 12:38-42).

“The Pharisees also with the Sadducees came, and tempting desired Him that He would shew them a sign from heaven. He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them and departed” (Matthew 16:1-4).

What we find in the twelfth and sixteenth chapter of the New Testament gospel of Jesus Christ as written by the apostle Matthew brings us face to face with the tremendous reality of the Pharisees, the scribes, and even the Sadducees coming unto Jesus and tempting Him that they might show them a sign from heaven—not only to demonstrate that He was who He said He was, but also that they might believe in Him, and on the One who sent Him. When you come to the twentieth chapter of the New Testament gospel of Luke you will find the chief priests and the scribes coming unto Jesus with the elders and speaking unto Jesus demanding that He tell them by what authority He had done such things. It’s interesting to note that this comes right on the heels of Jesus going into the Temple and casting out those which sold therein, and those which bought. This is quite remarkable and interesting, for in the gospel which the apostle John wrote we find Jesus driving out those which sold, but in the New Testament gospel of Luke we find Jesus driving out those which bought as well. This is actually quite remarkable and astonishing when you think about it, for it wasn’t enough for Jesus to drive out those which sold in the courts of the Lord, but it was also necessary for Jesus to drive out those which bought in the courts of the Temple. What so amazes me about what is written and recorded in this passage of Scripture is that immediately after Jesus drove out those which sold and those which bought, He emphatically declared unto those present in the courts of the Lord that the house of God should and would be called a house of prayer, but they had turn it into a den of thieves. In the New Testament gospel of Luke we find Jesus declaring unto those which were present that His Father’s house was to be a house of prayer and that they had turn it into a den of thieves, and in the New Testament gospel of John we find Jesus commanding the sellers in the courts of the Temple to take and remove the things thence, and to not make His Father’s house a house of merchandise. A DEN OF THIEVES & A HOUSE OF MERCHANDISE! What I so love and appreciate about what is written and recorded in these passages is the direct connection to the commercialization of worship and sacrifice and the absence of true prayer in the sight and presence of the Lord. It would almost seem and appear to me that in the commercialization of worship and in the commercialization of sacrifice the practice and discipline of prayer was forfeited and removed from the equation, as men and women would no longer come to the courts of the Lord out of delight, desire and pleasure, but out of obligation, duty and responsibility. Oh, please don’t miss the tremendous significance and importance of this, for what we find within this passage is and can be a tremendous indictment against us within our own hearts and lives when Jesus enters into the courts of our temple and into the courts of our lives and overthrows that which is not pleasing in His sight, and that which is an abomination in His sight. The scribes, the chief priests, and the elders of Israel came unto Jesus demanding to know what authority He engaged in such behavior and committed such actions, and they took great offense to His interference in what was taking place in the courts of the Temple. Perhaps the single greatest question we must ask ourselves is whether or not we are in the same place and in the same position, and whether or not we take offense when Jesus enters into our lives and somehow interferes with the norm and what has become the status quo. Have we taken offense to Jesus when He enters into the midst of our lives in order that He might drive out that which is not pleasing, and that which does not please Him? Oh that we would read the words contained within this passage and come face to face with the reality of prayer and the house of the Lord, and what we have made prayer and worship before and of the living God within our own hearts and lives.

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