The Radiating Revelation of God through People: 3. Priests, Sacraments and Artists

During this time, the ceremonial function of the institutional priesthood was established. One could say that the purpose of the Levitical priesthood was to complement the role of the Law in the transformative life of the community. Artists were also enlisted by God to be a part of his public revelation in and through the faith community. Artists constructed all of the elements of the Tabernacle in the wilderness (Ex. 25:3 – 30:10). Bezalel and Oholiab were specifically called and equipped by God (Ex. 31:1-6) to be his formative instruments of revelation. Artists were sent from Tyre to build a palace for David in Jerusalem (2 Sam. 5:11-12). It can be argued that artists were enlisted as “prophets” through music and song in the assembly (1 Chr. 25). Artists were also employed in the building of God’s temple (2 Chr. 2-4). The Tabernacle and the Temple and all that was seen, heard, touched, smelled, and tasted in them were complementary elements to the revelation of God’s Word. These can be understood as visible expository sermons, sacramentally exposing the person and will of him who is at the center, on the throne. 

            

The ritual practices of the sacramental community can be understood as the visual sermons of the people of God. The Levitical code was a communal response to God’s revelation. God not only initiated the revelation of his person and will and his redemptive relationship between himself and man, he also created a practice of living the reality of that relationship through everyday practice of formative worship, sacrifices, and ceremony. This is the authentic action of the faith community.

Also before the throne there was what looked like a sea of glass, clear as crystal ... Whenever the living creatures give glory, honour and thanks to him who sits on the throne and who lives for ever and ever, the twenty-four elders fall down before him who sits on the throne, and worship him who lives for ever and ever. They lay their crowns before the throne and say: "You are worthy, our Lord and God, to receive glory and honour and power, for you created all things, and by your will they were created and have their being" (Rev. 4:6, 9-11). 

The authentic act of response to God’s revelation is worship (Ex. 4:29-31). Worship must not be used as a tool to try to obtain revelation, or as a self-centered, esoteric experiential device. It must always and only be a genuine response to what God has revealed. As God’s self-initiated revelation is received, his people respond in prayer, praise, and proclamation. They lay whatever crowns they possess at his throne, declaring the truth that God has revealed to themselves, each other, and the world.

            

The Christian sacraments can also be understood as expository sermons. God’s truth is revealed through the acted-out expositions of baptism and communion. Paul declares, “For whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes” (1 Cor. 11:26). And, as Peter points out, “This water symbolizes baptism that now saves you also — not the removal of dirt from the body but the pledge of a good conscience toward God (1 Pet. 3:21). These outward signs of inward realities are symbolic proclamations of God’s revelation. Lutheran professor, Gordon Lathrop, commenting on one of the earliest “ordos” of Christian sacramental practice, found in St. Ignatius, literally calls the water of baptism “the speaking water”.

Returning to John’s “Revelation,” one can argue that John is describing this same understanding of Sunday worship as responsive, expository sacrament. Through the visible preaching of baptism (the crystal sea 4:6) and the eucharistic preaching of his sacrificial death (the slaughtered lamb 5:6), the good news of God’s Word is exposed. As well as these sacraments, the public and private Scripture reading and meditating (the text scroll 5:1), the allegiance to Jesus (the Lion of Judah, the triumphal root of David 5:5), the regular, public practice of praise (harp 5:8), prayer (incense 5:8), and preaching (the messengers 5:11), the Holy of Holies before the throne of God is entered. Only God the Word can open the “seal” and reveal himself, the Word. No one else can open the “scroll or even look inside it” (5:3 NIV).