Worship in the Word

In an effort to keep this section from becoming the book I intend to write I will limit my thoughts to a short article that I hope will stimulate your thoughts and perhaps your feedback. I would like to consider a single passage of scripture and walk you through the process of how it might be understood and applied to the issue of music in the greater context of worship. Paul does just this in 1 Corinthians 14.

 

Exegetical Significances

 

The first thing to consider when going to any passage is context and purpose. Of necessity I must refrain from what I hope my book will accomplish. I cannot discuss this passage in the greater context of the 2000 years of biblical history that precedes it even though Paul himself often referred to this greater context in his own writing and preaching. I will note, however, that Paul often employs the use of Old Testament terminology when teaching on New Testament worship; terminology that would have been common language to both Jews and Corinthian pagans (see TDNT for specific non-biblical usage of the following terms). To name just two, consider Paul’s use in 1 Corinthians of “temple, ναός” (3:16-17 referring to the Corinthian church as the temple and later in 6:19 to the individual believer as the temple or dwelling place of God) and “sacrifice, ετυθη” (in 5:7 Paul shows the fulfillment of Christ as the “Paschal Lamb sacrificed for us” πασχα ημων υπερ ημων ετυθη).  Paul appeals to the fulfillment of the law in the person and work of Christ and how in the New Covenant believers have a unique worship relationship as priests before God.

 

Another preliminary consideration would be the occurrence of the word prophecy, προφητεύω. If you are unfamiliar with how the noun and verb forms are used generally, let me summarize by saying for purposes of our discussion that although prophecy can be used in a predictive sense it more fully defines the role of the “proclaimer” of God’s truth; a prophet is a “mouthpiece” of the Lord. Remember that the Hebrew use of the word nabi (mouthpiece) includes both the spoken and sung word. The father of prophets, Moses,[1] used music (Deut 31-32) as the tool for communicating God’s legally binding covenant, a “covenant-treaty” that was sung and deposited in a special place after its proclamation.[2]  The prophets regularly used the poetic/musical genre in communicating messages from God.[3] The book of Isaiah for example begins with a song of denouncement.[4] Men and women who functioned in musical roles were sometimes called “prophets” or “prophetesses” (Ex 32; Jud 5; 1 Chron 25). Seel suggests that “specific reference to ‘the prophesying of the prophets with a psaltery and a harp’ (1 Sam 10:5, 19:20; 2 Kings 3:15) were probably instances of improvised music.”[5] Ulrich Leupold further asserts that “poetry recited was unknown in antiquity.”[6] Clearly those in Paul’s audience with ties to Judaism would have understood music to be part of prophetic ministry.

 

Concerning the pagan Corinthians TDNT explains that in the literature outside the Bible there was a familiarity not only with the idea of prophet as speaker but also prophet as singer. Consider this excerpt.

 

“The Homeric poet-singer feels that in his work he is dependent on the divine (θεὸς … δῶκεν ἀοιδήν, Od., 8, 44); by contact therewith he is a θεῖος ἀοιδός, Od., 1, 336; 8, 43 etc. The gift sought from the Muse is not only song (τέρπειν Od., 8, 45) but also the content of the past which is to be depicted.” ^[7]

 

When the Corinthians on the street used the word “prophet” or “prophecy” they understood that it included the possibility of either spoken or sung delivery. As far as communication or end result goes, speaking and singing had shared semantic domains.[8]

 

Built upon this context is the specific purpose of the book. Paul is addressing many issues in this first book including ungodly divisions over personalities, various morality issues among members, and for our consideration, issues surrounding worship.

 

Paul warns the believers about the clear danger of being entangled again with the idolatry that surrounded them. Paul warns the Corinthians to avoid fellowship with idolaters (5:11), that idolaters have no place in heaven (6:9), that they should not embolden others to defile their conscience with meat offered to idols (8:7-11), and that they should flee idolatry by refraining from anything that would cause them to fellowship with or be a “partaker” with idolaters (10:7,14,18-21,28). With one of the most sobering warnings of the New Testament, Paul tells believers that to participate in public worship (the Lord’s table) unworthily is to bring on themselves the judgment of God (11:29-30).

 

The immediate preceding context of chapter 14 is the need for the unity of the body and the supremacy of love.

 

It is these two elements that are summarized in one overarching principle for public worship. Worship should be edifying. How is it edifying? Now to chapter 14 itself; Paul’s arguments might be summarized this way.

 

It is these two elements that are summarized in one overarching principle for public worship. Worship should be edifying. How is it edifying? Now to chapter 14 itself; Paul’s arguments might be summarized this way.

 

Built upon the foundation of love and other spiritual gifts prophecy is to be desired above all so edification (οἰκοδομή), exhortation (παράκλησις), and comfort (παράκλησις) may be universally given (14:1-3).  Prophesying (in all its forms) in public worship is to be preferred above non-interpreted tongues speaking (14:4-6). This clarity in revelation, knowledge, prophecy, or doctrine (14:5b) is illustrated with music, language, and military signaling (14:7-14). In summary, Paul calls upon the Corinthians in 14:12 to excel or be zealous (ζηλωτής) in edification and leave behind what is self-focused and unfruitful. Paul calls for cognitive as well as “spirited” singing and praying to the end that all those in attendance are edified and are able to participate by giving thanks and affirming the truth; Amen (14:15-17). Next Paul contrasts the purpose of tongues as a sign fulfilling Isaiah 28:11-12 and again the need for the use of known language (14:20-23). The effect of those who are outside observers of this edifying, understandable, spirited worship is that they will 1) be convicted, 2) assume a posture of worshipful repentance, and 3) testify of God’s presence in the life of the believer (14:24-25). Paul again reminds the Corinthians of the importance of understandable, spirited worship in every element of worship (14:26). Finally, worship is to be submissive to written, church and familial leadership and disciplined by decency and order (14:26-40).

 

Forgive the brevity of this treatment but let’s move on to the next section.

 

Theological implications

 

I believe it is obvious and fair to state the following principles:

 

• Idolatry is a clear and present danger in any dispensation, although in America idol worship is not overt. Everyone must be concerned with the incursion of idolatry into their lives, even in, or perhaps especially in, their public worship.
• Music clearly teaches and admonishes (Col 3:16). Singers as well as speakers function as proclaimers; as mouthpieces or prophets/prophetesses of God. Even when songs are predominately testimony or prayer they picture God. Both musicians and speakers must be subject to the cautions of scripture.
• The goal of the public service should be the pleasure of God, the edification of the believer, and the accurate, understandable “picturing” of God to all those present. Edification, not the pleasure of the listener, is the supreme goal.
• Worship in all its parts must be both in the Spirit and energized by the participant’s spirit. Speaking and music must also be clearly comprehended cognitively. Jesus called these two essentials “spirit and truth” (John 4).
• A “successful” outcome among “seekers” is their repentance, humble worship, and a clear vision of God through the observation of the believer in his worship (“God is in you, of a truth”); this is reminiscent of Psalm 40:3.
• In both the revelation side of worship and the response side of the worship equation worship and music should give voice to the transcendence and immanence of God.
• Worship must be disciplined by submission to the “prophets” and God ordained leadership to the end that decency and order prevail.

 

Matters of Application

 

Now I am going to make several suggestions about application choices in light of the above theological principles. Your applications will no doubt vary but remember the words of Paul, “let every man take heed how he buildeth” (1 Cor 3:10).

 

There is so much at stake in worship. In this passage Paul gives us warning about the preparation and execution of public worship. Although it is true that the choice to worship must be made by each individual it is also true that spiritual leaders determine outcomes. Leadership imperatives abound in this passage.

 

Let me first clear up a matter of some confusion when considering public worship services. Is a worship service more about revealing God to those present or responding to God? When making worship and music choices we must consider both sides of the worship equation. Worship events in the Scriptures are a response to the self revelation of God. God shows Himself and people respond to what they see. When making worship decisions we endeavor to both reveal or expose God to people and give them a voice for responding to what they have been exposed to.

 

When we are making choices to reveal God it must be our desire to accurately show the many and varied sides of God. This means we need to take an objective look at what kind of God (or god) we are portraying. On the revelation side of the worship equation the elements (both spoken and sung) that we choose to include in public worship teach and admonish people about who God is. Speakers and singers are proclaimers, mouthpieces, prophets. When considering the implications of this I would suggest that you sit down with the past month’s worth of service orders and ask some questions.

 

• Are people seeing God as Abba Father and as Lord of lords?
• Are there any elements in our worship services (vocabulary, music texts, musical vocabulary, or even non-verbal elements) that ever picture God as trite, silly, sensual, “tyrannical,” merciless, or unholy in any way?
• Are there any elements in the services that were included to entertain or pacify the congregation? The pleasure of the worshiper is nowhere in view in this passage, only his understanding and wholehearted participation.
• Is the service rich in the Word? Because there is no clearer revealer of God than the Word itself, it is critical that, taken together, our services are rich in the Word.

 

After addressing the larger questions of content and accuracy, worship leaders should ask, “What worship activities or worship music should be selected to give God’s people a voice, empowering them for wholehearted worship?” Again let me say that the choice to worship is wholly in the hands of the individual. Obedience is not the leader’s job but it is his job to make choices that facilitate.

 

There are two extremes that must be guarded against when considering wholehearted worship. One extreme is to cater to the tendency of narcissism and become overly-familiar, forgetting God’s transcendence. (The worship leader sees the danger of not “empowering” his people to freely respond to God in worship.) At their best, leaders desire to give God’s people a voice in worship. At their worst they ignore worship based on clear revelation. There is “spirit” but precious little “truth.”

 

The other extreme is to become so musically or verbally aloof in picturing God that believers feel they do not have a voice with which to express their worship to God.  The voice of their heart finds no expression. At their best, leaders desire to reveal God to their people in all His glory. There is “truth” but little “spirit.” The latter focuses strongly on revealing God, the former on the emotional response of the worshiper, helping the worshiper express freely to God his wholehearted worship. As difficult as this balance may be for those who guide or lead in public worship, they must commit to both revelation and response.

 

The following textualization triangle may serve to visually summarize these concepts

 

Rich in the Word                                         Picturing God accurately

 

 

 

 

Giving God’s people a voice

 

I also think it is important to give the variety in the activities of the service. For instance, Paul talks about praying, Psalm singing, singing generally, proclaiming truth, and “utterances.” In all of these elements restraint and order must be maintained.

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