THE PROPHETIC TYPE CERTIFIED AND NOT TO BE PRIVATE
INTERPRET OR FURTHER EXPOUNDED:
Romans
12:1I beseech you therefore, brethren, by the mercies
of God, that
YE present your
bodies a living sacrifice, holy, acceptable
unto God,
which is your reasonable
service.
ēn logikēn latreian humōn:
Darby: [which is] your
intelligent service.
In
the real world a person agrees to serve the person and
company which feeds him. Unless one is arrogant they
go into the Boss' Office and PRESENT themselves
to be told how to be a profitable servant in that office
or Vineyard.
SILENCE
BEFORE GOD IS THE UNIVERSAL COMMAND. Isaiah
57 has Christ defining the meaning of Silence
before God Almighty as a Prophetic Type for anyone who
understands that in Isaiah
58 Christ outlawed seeking your own pleasure or even
speaking your own words.
To the law and to
the testimony:
if they
speak not according to this word,
it is
because there is no light in them. Isa 8:20
In
1 Timothy 2 Paul silenced both male and female who are
most likely to bring on wrath, orge or ORGY so that there
can be peace and quiet. This was to MAKE POSSIBLE the one
piece pattern that "everyone be saved (safe from paganism)
and come to a knowledge of the Truth: The Word of Christ
IS truth and is the Spirit OF Truth. You cannot add
any institutional baggage or "minister" or "ministries"
which burden the flock and do not fit the PATTERN of
church is A School of the Word: we are washed with water
INTO the Word or into the School of Christ.
Perhaps
only the woman at the well understood that when Messias
comes He will TELL US ALL THINGS.
John 4:20 Our fathers worshipped in this mountain;
and ye say, that in
Jerusalem is the place where men ought to worship.
John 4:21 Jesus saith unto her, Woman, believe me,
the hour cometh, when ye
shall neither in this mountain,
nor yet at
Jerusalem, worship the Father.
John 4:23 But the hour cometh, and now is,
when the true worshippers shall worship the Father in
spirit and in truth: for the Father seeketh such
to worship him.
John 4:24 God is a Spirit: and they that worship him must
worship him in spirit and in truth.
These
mountains were HOUSES at PLACES: worship
IN SPIRIT is a place and the pattern to give attention to
THE TRUTH which came when "Messias told us all
things." Both male and female catamites were regular
attenders around all sacrificial temples (not commanded by
God). Paul knew that the Dogs or Cynics would be looking
for any young assembly where food and money might be
present: the Levite and all sacrificial instrument players
were called sorcerers and parasites. Thereforee,
Philippians 3:1 Finally, my brethren, rejoice in the
Lord. To write the same things to you, to me indeed is not
grievous, but for you it is safe.
Philippians 3:2 Beware of dogs, beware of evil
workers, beware of the concision.
Philippians 3:3 For we are the circumcision, which worship God
in the spirit, and rejoice in Christ Jesus, and have no
confidence in the flesh.
kuōn [u^, ho and h(, both in Hom., the masc. more freq., gen. ku^nos, dat.ku^ni, acc.kuna, voc.
II. as a word of reproach, freq. in Hom. of women, to denote shamelessness
or audacity; applied by Helen to herself, Il.6.344,
356; by
Iris to Athena, 8.423; by
Hera to Artemis, 21.481: of
the maids in the house of Odysseus, Od.18.338,
al.: later, in a coarse sense, Ar.V.1402;
hē rhapsōdos k., of the Sphinx, S.OT391,
cf.A.Fr.236 (lyr.); of
men, “kakai k.” Il.13.623;
implying recklessness, 8.299, 527, Od.17.248,
22.35;
also of offensive persons, compared to yapping dogs, LXX Ps.21(22).17,
Ep.Phil.3.2;
k. laithargos, = lathrodēktēs, metaph., of a person,
S.Fr.885,
cf. E. Fr.555:
prov., “mē dōte to hagion tois k.” Ev.Matt.7.6
Pan is the kuōn of Cybele Persephonēs kunes, of the planets
of Hecate, in Mithraic worship of the “Bakkhai, Lussas k.” E.Ba.977
(lyr.
3. of the Cynics, “areskei self-pleasure
Rom 15 toutois kunōn metamphiennusthai bion”
The Beast: thēreutēs deinos. “A mighty
hunter,” a very Nimrod. For the notion of the
chase in erotics, cp. the use of helein and diōkein in 182 E,
etc., and of thēra in Soph. 222 D
tē tōn erōntōn thēra (cp. thērōmai in Isocr. Hel. 219 D):
for the same notion applied to philosophical enquiry, cp. Phaedo 66 C
tēn tou ontos thēran: Gorg. 500 D,
Theaet. 198 A
ff. So Emerson (On Beauty), “The sharpestsighted
hunter in the world is Love, for finding what he
seeks and only that.”
MARK of
the BEAST or Theiron meaning "A New style
of music or drama).
Eur.
Ba. 977 Go to the mountain, go, fleet hounds
of Madness, where the daughters of Kadmos hold their
company, and drive them raving [980] against the mad
spy on the Maenads, the one dressed in women's attire.
His mother will be the first to see him from a smooth rock or
crag, as he lies in ambush, and she will cry out to
the maenads:
WHEN
ONE RECEIVES "A" HOLY SPIRIT OR A GOOD
CONSCIENCE THEY UNDERSTAND THAT GOD IS GOD AND NO ONE
SPEAKS FOR HIS MESSAGE BY CHRIST IN THE PROPHETS AND
APOSTLES. They go before the Commander or King and
presents their whole self to listen to and obey what comes
through the Word or LOGOS as the sole resource for one
with A holy spirit.
FIRST
grasp that information flows FROM God to Disciples
(only) and they present their self to the Written Word
or God the Living Word:
Present is paristēmi
, II. set before the mind, present, touto
p.
tous
theous
humin
that they may put this into your minds,
Id.18.1 ; “to
deinon
p.
tois
akouousin”
Id.21.72
5. make good, prove, show, “ I. stand
by, beside, or near
2. collect oneself, VI. 2. to be
passionately devoted to, “hippoisi
paresteōtes”
Dem.
18 1 My next prayer is for you, and for your
conscience and honor. May the gods so inspire you that the
temper with which you listen to my words shall be guided, not
by my adversary—
Dem. 21 72 No description, men of Athens,
can bring the outrage as vividly before the hearers as
it appears in truth and reality to the victim and to the
spectators.
Romans 12:1Weymth I plead with you
therefore, brethren, by the compassionsof God, to present
all your faculties to Him as a living and holy
sacrifice acceptable to Him. This with you will be an
act of reasonable worship.
SACRIFICE,
SILENCE, MAKE DEAD THE HUMAN CONTRIBUTIONS:
G2378 thusia
thoo-see'-ah From G2380 ; sacrifice (the act or the victim,
literally or figuratively):--sacrifice
G2380 thuÿ thoo'-o A
primary verb; properly to rush (breathe hard, blow, smoke),
that is, (by implication) to sacrifice (properly
by fire, but generally); by extension to immolate
(slaughter for any purpose):--kill, (do) sacrifice, slay.
-Thu^si-a , Ion. -iē, h(, (thuō) prop. A. burnt-offering,
sacrifice, “en thusiēsi einai” Hdt.8.99;
-Plat.
Phaedo 61b before making sure that I had
done what I ought, by obeying the dream and composing
verses.
So first I composed
a hymn to the god whose festival it was;
and after the god,
considering that a poet, if he is really to be a
poet,
must compose myths
and not speeches,
since I was not a
maker of myths, I took the myths of Aesop, which I had at
hand and knew, and turned into verse the first I came upon.
So tell Evenus that, Cebes, and bid him farewell, and tell
him, if he is wise, to come after me as quickly as he can.
-muthos
, ho,
2. public speech, “m.
andressi
melēsei”
Od.1.358;
“muthoisin
skoliois”
[Crooked Race] 2. fiction (opp. logos,
historic truth), 5. plot of a comedy
or tragedy, Id.Po.1449b5,
1450a4, 1451a16.
7. talk of men, rumour, “aggelian
The pattern from the Church of Christ (the Rock) in the
wildernesss onward was to quarantine the godly people from the
Jacob-cursed and God-abandoned Levites to REST from the normal
Sabazianism on the evil seventh day. They were permitted to
READ and REHEARSE the Word supplied by God because the object
was to be DISCIPLES and not Ceremonial legalists.
aggelia
, 3. A.
personified as daughter of Hermes, Pi. O.8.82.
Aggelos
, A.
messenger, envoy, [A herald, kerusso deliveres what is
written] of a loquacious person 2.
generally, one that announces or tells,
e.g. of birds of augury, Il.24.292,296; Mousōn aggelos, of a poet,
4.
in later philos., semi-divine being, “hēliakoi
a.”
Jul.Or.4.141b,
cf. Iamb.Myst.2.6,
Procl. in R.2.243 K.; “a.
kai
arkhaggeloi”
Theol.Ar.43.10,
cf. Dam.Pr.183,
al.: also in mystical and magical writings,
“aggela
nikēs”
nik-ēi_,
hē,
II. pr. n., Nike, the goddess
of victory, Hes.Th.384,
cf. Pi.I.2.26,
etc.; “Nikē
Athana
Polias”
S.Ph.134,
cf. E. Ion457
(lyr.), 1529
La^l-eō ,Mark of the
Locusts
III. of musical sounds, “aulō [flute] laleō” Theoc.20.29;
of trees, v.supr.1.2; “di'aulou [flute] ē salpiggos l.”[trumpet]
Arist. Aud.801a29;
of Echo, magadin lalein sound the magadis, [double
flute]
1Corinthians 13:1 Though I speak with the tongues
of men and of angels, and have not charity, I am become as
sounding brass, or a tinkling cymbal.
Poieo
3. of sacrifices, festivals, etc., celebrate,
“p. hira” Hdt.9.19,
cf. 2.49
(Act. and Pass.)
“p. tēn thusian tō Poseidōni” X.HG4.5.1;(when
people steal your lambs)
p. sabbata observe the
Sabbath, LXXEx.31.16;
Antithetical to the cursed monarchy our
LITURGY consists only of the Word of God after squashing
all of the jumpity-clappy children.
leitourg-ia , h(,
earlier Att. lēt- IG22.1140.14 (386 B.C.):—at Athens, and
elsewhere (e.g. Siphnos, Isoc.19.36;
Mitylene, Antipho 5.77),
III. public service of the gods, “ hai pros tous theous l.” Arist.Pol.1330a13;
“hai tōn theōn therapeiai kai l.” D.S.1.21,
cf. UPZ17.17 (ii
B.C.), PTeb.302.30 (i
A.D.), etc.; the service or ministry of
priests, LXX Nu.8.25,
Ev.Luc.1.23.
The Pagan sacrifices were:
Thu^si-azō , "is
specificially a religious sacrifice to Bacchus or Dionysys
which was a common religious exercise Paul warns about in
Romans 15". tō Dii huper tōn ploizomenōn ib.199.36 (Adule); “th. tō theō kai bakkheuein” D.S.4.3:
abs., LXX 1 Ch.21.28,
al., IG3.74.16, etc.:
thusiazousai, hai, title of mime by
Herodas.
Bakkh-euō ,
A. celebrate
the mysteries of Bacchus, Hdt.4.79.
2. initiate
in the Bacchic mysteries, in Pass., Schwyzer792 (Cyme, v B.
C.).
ANY SERVICE OUTSIDE OF THE ASSEMBLY
COMMANDED TO SPEAK THAT WHICH IS WRITTEN, SERVICE or SLAVING for others in the name of the Lord is liturgy but not called worship?
"Biblical
Greek. Here
the meaning is always religious. leitourgia in the OT is limited to priestly and Levitical administration. In the LXX it
renders chiefly the Hebrew abhodha (5656) (from abad (5647)) which signifies service to God,
specially undertaken by priests and Levites (e.g. Num.8:25; Lk.1:23;
Heb.8:6; 9:21).
Hebrews 8:6 But
now hath he obtained a more excellent ministry, by how much
also he is the mediator of a better covenant, which
was established upon better promises.
Hebrews 8:7 For if that first covenant had been faultless,
then should no place have been sought for the second.
Hebrews 8:9 Not according to the covenant that I made with
their fathers in the day when I took them by the hand to
lead them out of the land of Egypt; because they continued
not in my covenant, and I regarded them not, saith
the Lord.
The people rose
up in PLAY which was Instrumental Idolatry of the Egyptian
Triad under Apis the golden Calf also
worshipped in Samaria and condemned by Amos and Stephen. The Spirit
of Christ in the Prophets affirmed that the
instrumental idolatry was a sin beyond redemption
"St. Paul
speaks of himself being 'offered,' as upon an altar (Ph.2:17), and Epaphras as sacrificing
almost his life to supply the Philippians' lack of leitourgia (2:30). He
uses the word to indicate the almsgiving of Corinthian believers (II
Cor.9:12). St. Clement speaks of leitourgia of each Christian apparently
in the context of the Eucharist (41:1), and later in connection with the
bishop's office.(44:3,6).The placing of the word leitourgia
in the context of the Eucharist so early in Christian
history naturally raises the question whether this term,
having a strong sacrificial sense in Biblical Greek, does
not figure in the same context in the NT. Is not Paul
referring thereby to the offertory gifts at the Breaking of
Bread
THROUGHOUT THE BIBLE THE MARK
OF SERVING GOD IS TO COME BEFORE HIM IN SILENCE SINCE
WE HAVE NOTHING OF VALUE TO
OFFER HIM
THEN IT IS
POSSIBLE TO WORSHIP GOD SPIRITUALLY OR RATIONALLY.
Latin:
Romans 12.1 obsecro itaque vos fratres per misericordiam Dei ut exhibeatis corpora vestra hostiamviventemsanctam Deo placentem rationabile obsequium vestrum
Rătĭōnābĭlis , e, adj.
ratio (post-Aug.; = rationalis, which is in better use), I.
reasonable, rational: he pure
milk of reason, id.
1 Pet. 2, 2: “sententia vera et rationabilis,”
Sententĭa , ae, f.
for sentientia, from sentio,
I. a way of thinking, opinion,
judgment, sentiment; a purpose, determination,
decision, will, etc.
I. Transf., of words, discourse, etc., sense,
meaning, signification, idea, notion,
etc.
1. In gen., a thought expressed
in words; a sentence, period:
dum de singulis sententiis breviter disputo
Greek rational worship
demands:
logi^k-os , ē, on, (logos)
A. of
or for speaking or speech,
merē l. the organs of
speech, Plu.Cor.38:
logikē, hē, speech, Opposite. mousikē, Opposite phantasia” expressed
in speech,
II. possessed
of reason, intellectual, “meros” Ti.Locr.99e,
al.; “to l. zōon”
dianoētikai, Mind
Opposite. ēthikai, Arist.EN1108b9.
And:
Ethi^k-os , A. “ēthos” 11) moral,
Opposite. dianoētikos, Arist.EN1103a5,
al.; ta ēthika a treatise on
morals,
2. dialectical,
argumentative, hoi l. dialogoi
logical,
l. sullogismoi, Opposite. rhētorikoi, Rh.1355a13.
peri logikōn title of work,
Opposite to phusikon, to ēthikon,
And Phusikos is the
opposite of logikos
phu^sikos , ē, on, A. natural,
produced or caused by nature, inborn,
native,
II. of or
concerning the order of external nature,
natural, physical, “hē ph. epistēmē”
2. “ho ph.” an inquirer
into nature, natural philosopher,
4.
Adv. “-kōs” according to the
laws of nature,
phu^sikos is
the Opposite of logikōs,
III. later, belonging to occult
laws of nature, magical, ph.
pharmaka
spells or amulets,
Revelation 18:21 And a mighty angel took up a
stone like a great millstone, and cast it into the sea,
saying, Thus with violence shall that great city Babylon
be thrown down, and shall be found no more at all.
Revelation 18:22 And the voice of harpers, and musicians,
and of pipers, and trumpeters, shall be
heard no more at all in thee; and no craftsman, of
whatsoever craft he be, shall be found any more in thee;
and the sound of a millstone shall be heard no
more at all in thee;
Revelation 18:23 And the light of a candle shall shine
no more at all in thee; and the voice of the bridegroom
and of the bride shall be heard no more at all in thee:
for thy merchants were the great men of the earth; for
by thy sorceries [pharmaka]
were all nations deceived.
Revelation 18:24 And in her was found the blood of
prophets, and of saints, and of all that were slain upon
the earth.
John says that they will be cast alive into the lake of
fire.
Opposite
Enthousi-astikos ,
ē,
on,
A. inspired,
“phusis”
Pl.Ti.71e;
esp. by
music,
Arist.Pol.1340a11;
“
hē e. sophia”
divination,
Plu.Sol.12;
“
e. ekstasis”
Iamb.Myst.3.8; “
to e.”
excitement,
Pl.Phdr. 263d:
Sup.
-ōtatos Sch.
Iamb.Protr.p.129 P.
Adv. “
-kōs, diatithenai tina”
Plu.2.433c:
Comp. “
-ōteron”
Marin.Procl.6.
Sophia , A.cleverness
or skill in handicraft and art, in music
and singing, tekhnē kai s. h.Merc.483,
cf. 511;
in poetry, Sol.13.52,
Pi.O.1.117,
in divination, S.OT 502
Rathional opposite to phusis
Plat.
Tim. 71e as good as they possibly
could, rectified the vile part of us by thus
establishing therein the organ of divination,
that it might in some degree lay hold on truth. And
that God gave unto man's foolishness the gift of divination
a sufficient token is this: no man achieves true and
inspired divination when in his rational mind, but
only when the power of his intelligence is fettered
in sleep or when it is distraught by disease or by
reason of some divine inspiration.
But it belongs to a man when in his right mind to
recollect and ponder both the things spoken in dream
or waking vision by the divining and inspired
nature, and all the visionary forms that were seen,
and by means of reasoning to discern about them all
Logos ,
Opposite.
kata pathos,
Arist.EN1169a5
or personal experiences
Opposite
Pathos A. that
which happens to a person or thing, incident,
accident, where this incident took place, unfortunate
accident,
2. what one has experienced, good or
bad, experience
II. of the soul, emotion, passion (“legō de pathē . . holōs hois hepetai hēdonē ē lupē” Arist.EN1105b21),
“sophiē psukhēn pathōn aphaireitai”
Sophia , A. cleverness
or skill in handicraft and ar,t in music
and singing, tekhnē kai s. h.Merc.483,
cf. 511;
in poetry, Sol.13.52,
Pi.O.1.117,
Ar.Ra.882,
X.An.1.2.8,
in divination, S.OT 502
(lyr.
Opposite Poiein to excite
passion, Arist.Rh.1418a12;
V. Rhet., emotional style or treatment,
to sphodron kai enthousiastikon p. Longin.8.1;
“pathos poiein” Arist.
Rh.1418a12;
“
Opposite
matēn , Dor.
mata_n ma^, Adv. random, false,
dreams
Opposite
human reasoning.
Opposite
muthos, as
history to
legend,
intelligent utterance.....
Opposite phōnē,
3. any
articulate sound,
4. of
sounds
made by
inanimate objects, mostly Poet., “
kerkidos ph.”
S.Fr.595;
“suriggōn” (flute)
E.Tr.127
(lyr.); “
aulōn”
rare in early Prose, “
organōn phōnai”
Pl.R.397a;
freq. in
LXX, “
hē ph. tēs salpiggos” LXX Ex.20.18;
ph. brontēs ib.
Ps.103(104).7;
kerkis , “histois kerkida dineuousa” E.Tr.199
(lyr.); “kerkisin ephestanai” Id.Hec. 363;
“phōnē kerkidos” S.Fr.595;
kerkidos humnois ib.890
(lyr.); “kerkidos aoidou” 2. tympanum
or half-tympanum, IG42(1).102.89,
112
Opposite
Organon ,
to,
(ergon, erdō)
hard work A.
instrument, implement, tool, for making or
doing
a thing
, engine of war,
3. musical instrument, Simon.31, f.l. in
A.Fr.57.1 ;
ho men di' organōn ekēlei anthrōpous, of
Marsyas,
Pl.Smp.215c
;
aneu organōn psilois logois ibid., cf.
Plt.268b
; “
o. polukhorda”
Id.R.399c,
al.; “
met' ōdēs kai tinōn organōn”
Phld.Mus.p.98K.; of the
pipe,
Melanipp.2,
Telest.1.2.
Plat.
Sym. 215c Why, yes, and a far more
marvellous one than the satyr. His lips indeed
had power to entrance mankind by means of instruments;
a thing still possible today for anyone who can pipe
his tunes: for the music of Olympus'
flute belonged, I may tell you, to Marsyas his
teacher. So that if anyone, whether a fine
flute-player or paltry flute-girl, can but flute his
tunes, they have no equal for exciting a ravishment,
and will indicate by the divinity that is in them who
are apt recipients of the deities and their
sanctifications. You differ from him in one point
only—that you produce the same effect with simple
prose unaided by instruments. For example, when we
hear any other person—
Opposite
inarticulate noise (
psophos）
prose,
Opposite
poiēsis,
Id.R.390a;
Opposite.
psilometria,
Arist.Po.1448a11;
Opposite.
emmetra,
tō l. touto tōn metrōn (sc.
to iambeion）“
pezoi,
Opposite
poiētikē,
pezos ,
ē,
on, (v.
pous) :
2. of verse,
unaccompanied by music, “
kai peza kai phormikta”
S.Fr.16
;
pezō goō: aneu aulou ē luras,
without
the lyre
2. without musical accompaniment (cf.
11.2),
“pausai melōdous' alla p. moi phrason”
.
Pl.Sph.237a.
STOP the melody but let me explain!
phrazō , S.Ph.25,
etc.: poet. impf. explain (opp. legō, which means simply speak,
say), phrason haper g' elexas declare, explain
what thou didst say,
II. Med. and Pass., indicate to oneself,
i.e. think or muse upon, consider, ponder,
Lego
l. ti to say
something, i. e. to speak to the point
or purpose, to explain more fully,
to recite what is written, labe to biblion kai lege Plat.,
etc.:—but the sense of Lat. lego, to read, only occurs in
compds., analegomai, epilegomai.
Matthew 11:28 Come unto me, all ye that labour and are heavy
laden, and I will give you
rest.
(anapauo)
373. anapano, an-ap-ow´-o; from 303 and
3973; (reflexively) to repose (literally or figuratively
(be exempt), remain); by implication, to refresh: — take
ease, refresh, (give, take) rest.
3973. pauo, pow´-o; a primary verb (“pause”); to stop
(transitively or intransitively), i.e. restrain, quit,
desist, come to an end: — cease, leave, refrain.
Stop the: Melōd-eō ,A. chant,
sing, Ar.Av.226,
1381, Th.99:—Pass.,
to be chanted, “ta rhēthenta ē melōdēthenta” Pl.Lg.655d,
cf. Chamael. ap. Ath. 14.620c; to be set to
music, Cleanth. ap. Phld.Mus.p.98
K.; ta melōdoumena diastēmata used in music,
Plu.2.1019a.
pauō ,
Il.19.67,
etc. ;
Stop the: lupas ōdais p.
E.Med.197
(anap.), etc. ;
p. toxon let the bow
rest,
Od.21.279
Stop the: 2.
c. acc. pers. et gen. rei,
hinder, keep back, or
give
one
rest, from a thing,
p. Hektora makhēs, ponoio Akhilēa, Thamurin aoidēs,
Stop the: 3.
c. pres. part.,
stop a person
from
leave off doing . . ,
hoth' hupnos heloi, pausaito te nēpiakheuōn when
he
stopped playing
Stop the: later
paēsomai （
ana-)
Apoc.14.13
Stop the: of one
singing
or
speaking,
17.359,
Hdt.7.8.
d : generally, Med. denotes
willing, Pass.
forced, cessation.
Stop the rhapsōd-os , o(,
A.
reciter of Epic poems, sts. applied to
the
bard who recited his own poem, professional
reciters, esp.
of the poems of Homer,
Hdt.5.67,
Pl.Ion 530c,
etc.: also
rh. kuōn, ironically, of the
Sphinx who
chanted her riddle,
S.OT391
(Prob. from
rhaptō, aoidē; Hes.Fr. 265 speaks of
himself and Homer as
en nearois humnois rhapsantes aoidēn, and
Pi.N.2.2
calls Epic poets
rhaptōn epeōn aoidoi:
Stop the orkheomai ,
2.
represent by dancing or
pantomime,
III. Act.
orkheō ,
make to
dance (v.
Pl.Cra.407a),
is used by Ion Trag.
50,
ek tōn aelptōn mallon ōrkhēsen phrenas made my
heart leap
Rev 14.13] I heard the voice from heaven saying, "Write,
'Blessed are the dead who die in the Lord from now on.'"
"Yes," says the Spirit, "that they may
rest from their
labors; for their works follow with them."
Spiritual worship or
Reasonable worship is the Word of Christ only.
So, rational or spiritual worship is EXCLUSIVE of
music which disables the mind.
Rational worship is of the reason or intellect.
Spiritual worship os Opposite to "sermonizing"
or "moralizing which is:
Romans 12:2 And be not conformed to this
world:
but be ye transformed (metamorph-oō )by the renewing of
your mind,
that ye may prove what is that good,
and acceptable,
and perfect, will of God.
11.26.13
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