Some form of the English word ‘worship’ appears nearly 200 times in the King James Version of the Holy Bible. In the Old Testament, the Hebrew word most commonly translated into English as ‘worship’ is shachah. This word means to prostrate oneself or to bow down before God in submission and reverence to a superior being as an act of homage to Him. The Greek word most commonly translated as ‘worship’ in the New Testament is proskuneó and means essentially the same as shachah.
Worship is not just a religious practice but the very purpose of human existence (1 Pet. 2:9). God created humans to worship Him (Ps. 29:1, 2; 1 Cor. 10:31; Eph. 1:3-6; Phil. 2:9-11). Believers play a crucial role in this divine plan, paying homage to God through worship and expressing praise and reverence to glorify Him.
Christians are purposed to worship God and must “Fear God and keep his commandments” (Eccl. 12:13). Moses warns believers to avoid idolatry and not to worship other gods like heathens do. He also warns them to do what God commands and “not add to it or take from it” (Dt. 12:31, 32). God commands believers to worship only Him (Ex. 34:14; 1 Chr. 16:29; Ps. 95:6; John 4:23, 24; Rom. 12:1; Rev. 15:4).
In Scripture, worship is not merely a set of actions but a reflection of the worshiper’s relationship with God. The spiritual attitude of a believer’s soul pays homage to God for all He is and has done. This attitude produces a spirit in the believer that gives praise, honor, respect, and adoration to God. The believer’s worshipful spirit manifests as words and acts that glorify God, producing worship.
It’s necessary to understand that worship is not about the believers but the triune God. God, through His revealed word, regulates His worship. In this divine plan, Christ, as the high priest, is present among worshipers when they gather together to worship (Matt. 18:20; 1 Cor. 5:4). During corporate worship, Jesus mediates prayer to the Father and ministers the Word through the Holy Spirit, ensuring His presence in our worship.
Scripture tells believers to meet for worship (Heb. 10:25). God’s Word defines worship. The Christian worship of God is directed to God only and is not for worshipers’ entertainment. Proper worship for Christians is determined by the express commands of Scripture or reasonable inferences from Scripture to correctly interpret God’s will for our worship. Worship must not include practices without justification from Scripture, and our worship liturgy should not substitute the will of humans for the will of God.
THE LITURGY OF WORSHIP
Contrary to the Temple worship in the Old Testament, the New Testament commands no specific liturgy for Christian worship. The New Testament does give elements to be included in the worship of God, but not a particular order of worship. However, God is the essence of order, and His worship should be presented orderly and reverently. (1 Cor. 14:26-40). Worshipers are told that “God is spirit, and those who worship him must worship in spirit and truth” (John 4:24).
Liturgy in the Christian church refers to the order of the worship service. The elements of the order of worship authorized by Scripture include singing or reciting psalms, hymns, and spiritual songs (Eph. 5:19), reading Scripture, prayers spoken in unison (Acts 4:24), and preaching and teaching. When the congregation sings songs to worship God, they sing from their soul in spirit and truth. Psalms are Scripture and, therefore, the God-breathed Word. Hymns consist in the truth of the gospel. Spiritual songs are believers’ supplication, thanksgiving, praise, confession, honor, and reverence to the triune God. Christian worship is communication or praise and reverence to God. It is by nature verbal, whether oral, written, or cognitive.
The liturgical elements of a Christian worship service must be participatory by all present. Although only the pastor pronounces an intercessory prayer and preaches and teaches, the hearers participate by affirming the prayer, hearing, and meditating on the preaching and teaching of the Word. By necessity, all present must be professed Christians and their children under the age of reason.
We find an example of Christian corporate worship after the Council released Peter and John (Acts 4:23-31). This passage tells of the entire group worshiping God by reciting Scripture. One writer stated that they ‘sang’ psalms.[1] But this is incorrect. Verse 24 says, “they lifted their voices.” Later in verse 31, we read, “And when they had prayed…and they were all filled with the Holy Spirit and continued to speak the word of God with boldness.” The Greek word translated as ‘lifted’ means to speak boldly, which is precisely how their speech is characterized in verse 31. This was not the congregation singing; they were reciting Scripture in unison, an element of church worship liturgy.
Another example from Scripture related to the celebration of the Lord’s Supper is found in Matthew 26:30. After Jesus instituted the Lord’s Supper sacrament, He and His disciples sang a hymn at the end of the sacrament just before going to Gethsemane. This singing was without music and occurred after the sacrament was complete.
Prayers:
Most Christian worship liturgies include at least one public prayer, usually pronounced by the pastor. However, this is not participatory unless each person present affirms the prayer or prays a prayer concomitantly. The person who is sincerely praying is participating in worship. Still, the congregation present presumably hears the prayer, but this doesn’t mean that all present affirm the words as their prayer to God. These kinds of public prayers by one individual are the least conducive to participatory worship, though they tend to dominate in most worship liturgies.
Since public prayer offered by a single individual is often not participatory worship unless affirmed by the congregation, prayer is best spoken in unison aloud (e.g., the Psalms) by all present, or a time for each person present to pray silently may be provided. In some churches, these public prayers resemble those Jesus spoke of in Matthew 6:5. Worship leaders should be watchful for signs of this type of praying.
The Lord’s Prayer is often recited in unison, even though Jesus never intended it to be a ‘prayer’ but a guide to His disciples for how they and other believers were to pray. However, each believer reciting the words of the Lord’s Prayer with a sincere, worshipful attitude is worshipful communication to God and acceptable in Christian worship.
Intercessory prayers on behalf of the congregation and others are a proper liturgical element of Christian worship. Jesus’ longest prayer recorded in Scripture is the High Priestly Prayer, found in John 17. This is an example of an intercessory prayer whereby Jesus prayed for Himself, His disciples, and all Christians. In this particular case, it is worship because speaking, hearing, or reading the Word of God is worship. Listening to the Living Word, Jesus, speaking is worship.
The pastor should pray intercessory prayers asking Christ to intercede with the Father on behalf of others since Jesus, the intercessor, prayed to the Father interceding on behalf of believers. This type of prayer is especially suitable at the beginning and end of worship. It can focus on the congregants’ proper worship attitude and receptivity to the preaching and teaching provided in the service.
Singing:
Singing has been a part of worship almost from the beginning of creation. In ancient times, the Old Testament and New Testament believers had little or no access to the written text of Scripture. The priests read the written text aloud from scrolls. The hearers had to remember the words, and often, the best technique for doing this was putting the words to a song. Singing then became a way of learning and remembering the Word of God. God expected His people to hear the Word and then to meditate on it—to hear and study it (cf. Josh. 1:8). Therefore, singing God’s Word to Him is a high form of worship. Furthermore, it is one of the best ways for believers to inculcate the truth and wisdom of the Word into their daily lives.
Christians’ concern when determining the content of liturgical worship is avoiding the syncretistic inclusion of secular forms of song and music in their worship.
Instrumental Music:
In today’s Christian worship services, instrumental music is performed, often without singing. The New Testament does not explicitly authorize instrumental music in a Christian worship service, and Jesus never spoke of it as an element of worship. However, if included, it should only accompany singing and not dominate or overpower it. Instrumental music is a tool that helps the song to be sung in unison. As discussed below, solo instrumental music is not worship and should not be included in Christian worship services.
All present in a worship service must worship together. That’s why all prayers, Scripture reading, and singing are done orally so that all may hear, understand, and participate in worshipful communication. If only music is played, there is no verbal communication with God; thus, all present are simply listeners, not worshipers. Playing musical instruments alone is not worshipful communication with God. Instrumental music played alone is entertainment for those present, not worship, and has no place in any part of the liturgy of the Christian worship service.
Remember that the distinct ceremonial elements of Temple worship have been abolished under the New Covenant. The Temple itself was the type of Christ Himself, fulfilled in Jesus and thus abolished in the New Covenant. It is, therefore, unbiblical to transfer the musical elements of the symbolism of Temple worship to the New Testament church.
Jesus told the Samaritan woman how God was to be worshiped when He stated, “But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. God is spirit, and those who worship him must worship in spirit and truth” (John 4:23, 24). He included no ceremonial, sensual, or emotional elements to worship, nor did He include music. Worship is directed only to the triune God by communication from the worshipers under the guidance of the Holy Spirit.
It’s important to note that Jesus never instructed his apostles to include music in worship, nor can we reasonably infer this. Before His Ascension, he told them, “Go therefore and make disciples of all nations…teaching them to observe all that I have commanded you” (Matt. 28:19, 20). Jesus ordered His apostles only to teach, preach, and write the things He specially commanded them. He did not give them the authority to add to what He had commanded them in the church for which they were to be responsible. This historical context is crucial in understanding the role of music in worship.
Indeed, Jesus was keenly aware of the peculiar history of music and dance related to the Temple in the Old Testament. He knew that the institution of the New Covenant church would introduce the destruction of the Temple and everything associated with it, such as celebratory rites, sacrifices, and modes of civil and ecclesiastical rejoicing. This destruction came to fruition in AD 70 when Roman general Titus sacked Jerusalem with his force of 60,000 troops and desecrated and destroyed the Temple in Jerusalem.
Music is mentioned in the New Testament concerning celebration (Luke 15:25). Also, instrumental music (i.e., flute players) facilitating tumultuous wailing to assist mourning is found (Matt. 9:23) but never instrumental music for worship.
The New Testament describes people singing only twice (Matt. 26:30; Acts 16:25) and never includes playing musical instruments.
We know that Jesus and His disciples at the institution of the Lord’s Supper sang a hymn at the end of the supper just before going out to Gethsemane. And this singing was without music and was after the sacrament was complete. So, no singing, musical instruments, or dancing may occur during a sacrament. However, at its conclusion, an acapella hymn, singing without accompaniment of musical instruments, seems acceptable according to this Scriptural account.
The Greek word Ψάλλω (psallo or psallontes) means to pull, twitch, twang, strike, or play a musical instrument, although it is never used in this sense in the New Testament. It is translated into English as ‘making melody’ in Ephesians 5:19. Romans 15:9, and 1 Corinthians 14:15, and it is interpreted as ‘sing’ or ‘to sing a hymn.’ This Greek word, ψαλλέτω (psallo or psallontes), is found in James 5:13 and means “to sing psalms” or “to sing praises.” Where this word is used in the New Testament, it excludes instrumental music and implies singing inspired hymns or psalms.
Augustine
Augustine wrote of his subjugation to ‘the pleasures of the ear’ in his Confessions. He recognized that his enjoyment of the melody tended to override the words; thus, listening to the words being sung needed to be accompanied by reason. He wrote of music this way, “It tries to be first and to be in the leading role, though it deserves to be allowed only as secondary to reason. So in these matters I sin unawares, and only afterwards become aware of it.”[2] Augustine, however, recognized that “when they are sung with a clear voice, then again I recognize the great utility of music and worship.”[3]
From his writings, we can gather that Augustine was generally not opposed to sacred words being sung in worship.
However, Augustine acknowledged his struggle with music in worship. He offered a warning regarding music.
I fluctuate between the danger of pleasure and the experience of the beneficial effect, and I am more led to put forward the opinion (not as an irrevocable view) that the custom of singing in Church is to be approved, so that through the delights of the ear the weaker mind may rise up towards the devotion of worship. Yet when it happens to me that the music moves me more than the subject of the song, I confess myself to commit a sin deserving punishment, and then I would prefer not to have heard the singer.[4]
We believe that singing psalms, hymns, and spiritual songs is part of the New Testament worship liturgy. Although, we can also understand some interpretations of the Greek word psallo or psallontes that support singing with musical instrument accompaniment. In this case, singing with musical accompaniment would be acceptable if the instrumental music does not dominate the words and is a mere background, subordinate to the singing. However, nowhere does the New Testament speak of playing musical instruments alone in worship.
Elements Not Supplanted by Gifts:
Paul wrote of the relation of prophecy (i.e., preaching) and the gift of understanding other known languages (i.e., tongues) (1 Cor. 14:1-25). He taught that preaching should be done in a language all present at the worship service understand. Any element of the worship liturgy must be verbal communication that all of the congregation hear and understand. If someone speaks an unknown language, then all cannot participate in the worship of God spoken in that other language. Charles Hodge wrote of this in his commentary on 1&2 Corinthians.
It is plain from what follows [in chapter 14], as well as from the drift of the whole discourse, that the simple point of the analogy is, that as we cannot know what is piped or harped, or be benefited by it, unless we can discriminate the sounds emitted; so we cannot be benefitted by listening to one who speaks a language which we do not understand. It is not the nature of the gift, but the folly of the use made of it, which is the point which the apostle has in view.[5]
Likewise, suppose a musical instrument piece is played. In that case, even though the instrumentalist may display a gift or talent from God (though often instrumentalists play for hire and not necessarily to glorify God), it is an unknown ‘language’ to the hearers (1 Cor 14:15-17). It amounts to mere entertainment.
CONCLUSION
Singing psalms, hymns, and spiritual songs in unison by the worshiping congregation is an essential element of the liturgy of Christian worship.
The elements of Christian worship authorized by the New Testament include singing or reciting psalms, hymns, and spiritual songs (Eph. 5:19), reading Scripture, prayers spoken in unison, and preaching and teaching. We believe intercessory prayer is appropriate and should focus on the attitude and receptivity to worship of those present. A ‘call to worship’ scripture is a proper reading to begin the worship service.
Worship is not about the believers but the triune God. The Christian worship of God is directed to God only and is not for worshipers’ entertainment.
The institution of the New Covenant has abrogated the Temple and everything associated with it. “Instrumental music…was one of the rudiments of that ceremonial and typical ritual by which it pleased God to train the Israelites, as children in a preparatory school, for the manhood of the Christian dispensation.”[6]
Augustine realized that music and singing in the church could be problematic. He was concerned that worshipers attending a worship service would lose their focus on worshiping the triune God. He understood that being entertained by music and song would do violence to understanding the words and a worshipful attitude of praise and reverence to God. He knew this would be a grave sin. Worship is about the words to and about God, not the music and song that may be used to communicate such.
Jesus never taught his apostles to include music in worship, nor can we reasonably infer this. There is no Scriptural evidence that the apostles included instrumental music in church worship activities. If they had, such practices would have undoubtedly continued after their time, but this didn’t happen. Music was brought into church worship activities from the outside world.
We believe that New Testament scripture can be reasonably understood to teach that only singing psalms, hymns, and spiritual songs (based strictly on the Word of God) without musical accompaniment is expressly allowed in worshiping God. Additionally, instrumental music without singing is never appropriate.
Furthermore, singing or music should not be heard in a worship service during a sacrament. Singing or music is also unsuitable for the offertory, a time dedicated to worshiping God with pecuniary offerings and prayer from the congregation.
[1] Hughes Oliphant Old, Worship: Reformed According to Scripture (Westminster John Knox Press 2002), 36).
[2] Aurelius Augustinus (Saint Augustine of Hippo), “Confessions,” Book X, xxxiii (49), Transl. Henry Chadwick. (Oxford University Press 2008 (c. 400)), 208.
[3] Aurelius Augustinus (Saint Augustine of Hippo), “Confessions,” Book X, xxxiii (50), Transl. Henry Chadwick. (Oxford University Press 2008 (c. 400)), 208.
[5] Charles Hodge. “Geneva Series of Commentaries: 1&2 Corinthians “(The Banner of Truth Trust 2018 (1857), 283.
[6] Girardeau, 121-22.
