These edifying activities can be practiced either alone or in the church service. They are means of grace towards more intimacy with God, redirecting our focus from ourselves and towards God. Yet the Psalms also permit us to express our hearts.

Let’s begin the study.

I.. Hebrew and Greek Words

A.. Old Testament

1.. The verb hawa (173 times)

It means essentially to “bow down,” either before a human, like a king or an important figure or visitors or within the family (Gen. 18:2; 33:3; 48:12; 50:18-20; 1 Sam. 24:18; 2 Sam. 1:2; 2:36). Or it can mean to worship or bow down before a divine figure, like an angel or God or even heathen idols (2 Chron. 25:14; 33:3; Is. 44:15; Jer. 16:11), and it used in this way 110 times. Of course, God’s people are commanded not to bow down before idols (Exod. 20:5; 34:14). Sometimes it is translated as “worship”: “Come let us bow down in worship; let us kneel before the LORD our God” (Ps. 95:6); “worship the LORD in the splendor of his holiness” (Ps. 29:2; 96:9).

Worship elicits a physical response, like bowing. Back in the day, in some churches it was a big deal to see people raise their hands. Many pastors would not allow it. Now it is commonplace. Don’t discount or look down on physical responses in people. Let them respond (biblically) to God in their own way. If someone bows down while the singing is going on, let him or her.

2.. The verb yare’ (pronounced yah-reh and used 312 times)

It can mean either a sense of terror or a sense of awe and worship. It is commonly translated as “fear, revere, worship.” It is clear why the awesomeness and even fearfulness of God evokes worship in puny humans. Remember God thundering and lightning on Mt. Sinai (Exod. 19)? When we see God (only in part!) in his majesty and glory, we will fall to our faces in trembling. In Jonah 1:5, the terror of the sailors turns to worship after the storm was calmed (v. 16). Reverence in worship is expected as the right covenantal response to the LORD (Deut. 5:29; 10:12-13). It is the best way to walk and obey—in the fear of the LORD (Deut. 6:2, 24; 8:6). It is the beginning of wisdom (Prov. 1:7; Job 28:28).

Please do not think “fear” is just an Old Testament response. The verb is transferred to the New Testament 95 times (e.g. Matt. 14:27; 27:54; 28:5; Luke 2:9-10). If you scoff or treat lightly the fear of the Lord, you need a revelation of who God really is.

3.. The verb ‘abad (pronounced a-bahd and is used 290 times)

It means either “serve” or “worship.” In a religious context, i.e. at the temple of God, service is worship. A Levite could no longer perform religious service at the temple when he reached 50 years (Num. 8:25). Isaiah says that sacrificial worship to God is ‘abad (19:21). Israelites are commanded not to serve / worship other gods (Deut. 4:19; 5:9). So serving in a religious context and worshipping overlap (Exod. 3:12; Mal. 3:18).

When an usher or volunteer collects the offering or sets up the chairs, he is serving / worshipping the Lord, just as much as a guitar-playing singer is. God sees the volunteer’s practical work unto him.

4.. The verb barak (used 327 times)

It is best translated as “to bless.” It is used in the psalms 76 times. It pronounces good things on its recipient. Speak out loud when you bless. When God blesses, it is not a vague wish, but an empowering and transforming word. Blessing comes from God; he blessed Adam (Gen. 1:27-28), Noah (Gen. 9:7-17), Abram (Gen. 12:2-3), Sarah (Gen. 17:16), Ishmael (Gen. 17:20), Isaac Gen. 25:11), Laban (Gen. 30:27), Jacob (Gen. 32:29), the people of Israel (Deut. 2:7); Samson (Jdg. 13:24), Job (42:12), the righteous (Ps. 5:13), and those who fear God (Ps. 115:13).

Humans can bless: Isaac (Gen. 27:27), Jacob (49:28), Moses (Exod. 39:43), Aaron (Lev. 9:22), Joshua (Jos. 14:13), Eli (1 Sam. 2:20), kings (2 Sam. 13:25; Ezra (Neh. 8:6)—all those people bless others.

The most important element of blessing is God presence. The deepest verses on blessing are Num. 6:24-26, where God promises to bless and be with his people with his glory and presence. God’s presence is upon his covenant people when they obey (Deut. 7:12-15; 28:1-14). Use words to speak life or blessing over people, particularly worship leaders should bless the people. Trust God that the words of the songs uplift and bless his people—that they bring God’s people into his presence and speak good things over his New Covenant people.

5.. The verb halal (used 146 times)

It means to “praise, boast, exult.” People can receive this verb, like Pharaoh’s servants praising Sarah (Gen. 12:15), or the wife of noble character is praised (Prov. 31:28, 30-31). However, the majority of appearances of this verb goes towards God. He is worthy to be praised (Ps. 18:3; 48:1) because of his marvelous deeds (Ps. 78:4), particularly the deeds of salvation (Ps. 148:14). God people praise him in songs (Ps. 149:1), with a range of instruments (Ps. 150).

In Hebrew, the word hallelujah comes from this verb (e.g. Pss. 115-117). It means “praise the Lord.” Lead people in praising the Lord. Be vocal about it.

6.. The verb yada (used 111 times)

It means “praise, (give) thanks, confess”; it expresses acknowledgement. The verb appears 60% of the time in psalms. “Give thanks to the Lord, for he is good” (Ps. 106:1; 107:1, 136:1-3, 26). We must praise the LORD not only with voices (Ps. 67:3, 5) but also with instruments (Ps. 33:2; 71:22; 92:1). Leah, under-loved wife of Jacob, praised the LORD, when she birthed her fourth son (Gen. 29:35; cf. 49:8). Jesus was born from this fourth son. God never disappoints capriciously or in the final analysis.

7.. The noun tehillah (pronounced teh-hil-lah and used 58 times)

It means “praise.” Isaiah says that he will not give praise to idols (Is. 42:8). God will make Jerusalem the praise of the earth (Is. 62:7; Zeph. 3:20. In fact the plural of this noun is tehillim (pronounced teh-hil-leem) is the Hebrew word for “praises” or “hymns.” “Enter his gates with thanksgiving his courts with praise” (Ps. 100:4).

8. Summary

It is a good thing to give praise and thanks to the Lord. Worship leaders must lead the people to do this. Point out to them that he is worthy to be thanked even when they don’t feel like it or their circumstances say no. He is great, no matter what the earth and world tell them. Praise and thank him.

B.. The New Testament

1.. The verb latreuō (pronounced lah-true-oh and used 21 times)

It can either mean “serve” or “worship.” It is related to the root lat- or laity (people). In the Greek world, either the rich serve the people by paying for a public building or aqueduct, for example, or it can mean the people serve the rich or a deity. In the New Covenant, it means “service to God” or “worship given to God” (Luke 1:74; Acts 7:7, 42). Paul worships God of his ancestors as a follower of the Way (Acts 24:14). God alone is to be worshiped (Mark 4:10; Luke 4:8).

Paul’s missionary service is worship (Rom. 1:9; 2 Tim. 1:3). The true circumcision are those who worship by the Spirit and don’t have faith in the human ritual (Phil. 3:3). We have been set free from dead works to serve the living God (Heb. 9:14). We worship with reverence and awe (Heb. 12:28). Worship and service are closely linked. When we serve people, we worship God. When the volunteers stack the chairs and take the offerings, they worship God.

2.. The verb proskuneō (pronounced pros-ku-neh-oh and used 60 times)

It means to “fall down” or “worship.” The verb without the prefix is kuneō means “to kiss.” So some say proskuneō means “kiss towards” (the pros– prefix basically means “towards”). This speaks of intimacy with the Lord. But apart from this clever reasoning, the verb proskuneō can mean, depending on the context, “(fall down and) worship, do obeisance to, prostrate oneself before, do reverence to, welcome respectfully” (Shorter Lexicon). The Bible shows that people do those things to humans (Matt. 18:26; Acts 10:25; Rev. 3:9); to God (Matt. 4:10; John 4:20, 23; 12:20; Acts 24:11; 1 Cor. 14:25; Heb. 11:21; Rev. 4:10; 14:7; 19:4); to idols (Acts. 7:43); even (deceived people) to the devil and Satanic beings (Matt. 4:9; Luke 4:7; Rev. 9:20; 13:4; 14:9, 11); to Christ (Matt. 2:2, 8, 11; 8:2; 9:18: 14:33; 20:20; 15:25; 28:9, 17; Mark 5:6; 15:19; Luke 24:52). Welcoming people respectfully is appropriate. However, the only appropriate beings to whom one worships is God and Christ, not humans or devils or idols. A little more detail:

“Worship the Lord your God” (Mark 4:10). The wise came to worship the baby (Matt. 2:2, 11). The sick kneel before Jesus (Matt. 8:2; 9:18). The man born blind said he believed and he worshipped Jesus (John 9:38). Kneeling down or bowing down or prostration to God is a legitimate response to God. Never deter or discourage people who express themselves in a biblical fashion, like bowing, kneeling or raising hands and sometimes dancing (Exod. 15:20; 2 Sam. 6:14; Pss. 30:11; 149:3; 150:4).

3.. The verb sebō (pronounced seh-boh and is used 10 times

It means “to worship.” Matt. 15:9 and Mark 7:7 says God alone is to be worshiped. The other references are in Acts and often refer to the “God worshippers” or “God fearers” or those who honor the God of Israel but are not Jews by birth and did not wish to undergo circumcision. They were attached to Judaism.

Worshipping leads you to become attached to God. Worship leaders lead people in song, so they can get people attached to and focused on God.

4.. The verb doxazō (pronounced dohx-ah-zoh and used 61 times)

It means “to glorify, give honor or praise.” God is so far above us that only he can get the glory and he alone deserves it. It is proper for humans to proclaim his glory, because we conform our minds to him. (See my post Do I Really Know God? He Is Glorious) John proclaims that Jesus glorified God by his life and resurrection and ascension (John 12:16, 23; 17:4). We glorify God by obeying God. Even our bodies can glorify God (1 Cor. 6:20). When we do good works, people glorify God because of us and possibly receive salvation (Matt. 5:16-18; 9:8; 2 Cor. 3:18; Rom. 1:21; 1 Pet. 2:12). When God or Jesus worked miracles, people glorified God (Luke 2:20; 5:25-26; 7:16; 18:43; 23:47; Acts 11:18).

We glorify God while we sing during worship time at church. We block out time to sing the lyrics that lead people to glorify God. But we also glorify God when we please him with our obedience inside and outside of church.

5.. The verb eulogeō (pronounced eu-loh-geh-oh [the “g” is hard, as in “get”], and the word is used 41 times).

It means “to bless, thank, or praise.” The verb is built on the prefix eu-, which means “well” or “good,” and log- which in this context means “to speak.” It is important to speak blessings out loud. Now for a little theology. Blessing proceeds from God in the heavenly places, but we can have these spiritual blessing here and now as we prepare to be with him in eternity, where the spiritual blessings get deeper and larger and fuller (Eph. 1:3). We can also bless God. Zechariah blesses or praises God when his mouth is opened (Luke 1:64). Simeon blesses or praises God when he sees the baby Jesus. Paul called God blessed for the blessings he has given the church (Eph. 1:3).

Worship leaders must be aware that people need to bless God, whether they realize it or not. God has showered us with heavenly blessings, and we are then enabled and gifted to bless God in return. All blessings flow from God, and we return our gratitude by calling God who he is—blessed.

6.. The noun epainos (pronounced eh-py-nohss and used 11 times)

It means “praise” or “commendation.” A man’s praise or commendation can come from men (Rom. 2:29). Government authorities can commend you for doing right (Rom. 13:3). Even God will give commendation or praise at judgment (1 Cor. 4:8; 1 Pet. 2:14). Mainly, however, people acknowledge God deserves praise by the works he has done and who he really is (Eph. 1:6, 12, 14; Phil. 1:11, 4:8).

Praise flows from the heart that is filled with God. It is an acknowledgement of who God is and what he has done for us. Then we return praise to him.

7. The verb epaineō (pronounced eh-py-neh-oh and is used 6 times)

In an unexpected emphasis of New Testament Scriptures, it refers in five cases only to people praising or not praising other people (Luke 16:8; 1 Cor. 11, 2, 17, 22 [twice]). In Rom. 15:11 Paul quotes Psalm 117:1, which says Gentiles will praise God.

8.. The other verb is aineō (pronounced eye-neh-oh and used 8 times).

BDAG defines it simply as “praise” (Luke 2:13, 20; 19:37; 24:53; Acts 2:47; 3:8; Rom. 15:11; Rev. 19:5). It looks like Luke likes the verb.

9.. The noun is ainos (pronounced eye-noss and used twice),

It is related to the verb (no. 8). And BDAG defines it simply as “praise” (Luke 18:43 and Matt. 21:36).

Praise is important in the Renewalist church, so it is odd that the New Testament does not make as big a deal of it as the contemporary church does. It is more focused on God and human behavior and church life. Singing in worship is not the primary focus in the New Testament. Worship leaders will have to get this facet of their theology from the Old Testament. However, we are supposed to speak to one another with psalms, hymns and spiritual songs from the Spirit. “Sing and make music from your heart to the Lord” (Eph. 4:18-19). So keep singing in your private devotions and in the local assembly!

10.. The verb is eucharisteō (pronounced yew-khar-ee-steh-oh and used 38 times)

It is related to our word eucharist, and it means to thank or give thanks. BDAG defines the verb as follows: (1) “To show that one is under obligation, be thankful, feel obligated to thank”; (2) “to express appreciation for benefits or blessings, give thanks, express thanks, render / return thanks”; (3) “pray.”

It is mostly directed towards God, but occasionally humans need to be thanked (Luke 17:16; Acts 24:3; Rom. 16:4). Towards God, the verb expresses thanks and gratitude in light of his benefits. Paul thanks God for the believers’ faith and influence in the world (Rom. 1:8; 2 Cor. 1:11) and for the indwelling of faith and the love that flows into actions (Eph. 1:17; Col. 1:3-4; 1 Thess. 1:2-3), for the grace given to the church (1 Cor. 1:4), and a blessing before a meal (cf. Matt. 15:36; Mark 8:6; 1 Cor. 10:30), particularly at the Lord’s Supper (Luke 22:17; 19:1; 1 Cor. 11:24).

11.. The noun is eucharistia (pronounced yew-khar-ee-stee-ah and used 15 times)

It is clear that we get our word eucharist from it. BDAG says it means (1) “the quality of being grateful, with implication of appropriate attitude, thankfulness, gratitude”; (2) the expression or content of gratitude, the rendering of thanks, thanksgiving”; (3) “the observance and elements of the Eucharist, Lord’s Supper, Eucharist” (1 Cor. 10:16). Paul uses it in his epistles to encourage the church to give thanks (Phil. 4:6; Col. 2:7; 1 Tim. 2:1). Paul offers thanksgiving to God for Christ’s work on our behalf (Col. 1:13-14).

12.. The adjective is eucharistos (pronounced yew-khar-ee-stoss and used once)

It means “thankful.”

As to the last three words, the Scriptures say thanksgiving is commanded (e.g. Ps. 75:1; 107:1; 118:1; 136:1-3), so let us take a step of faith and practice it regularly. First Thessaloninas 5:18 says we are to give thanks in every circumstance. It is up to us to give thanks even when things don’t go our way. Sour Christians are the ones who has lost their perspective. We ought to give thanks for our salvation and eternal life that we can enjoy right now in our current life and state.

II.. How Worship Is Done

A.. Old Testament

We can go back as far as Cain and Abel, who brought sacrificial offerings to the Lord (Gen. 4:2-5). Abel brought the firstborn or firstfruits of his animals, which was more sacrificial than Cain’s offering of plants, which are never said to be the firstfruits. So Abel’s offering was acceptable, while Cain’s was not. But regardless of the details, sacrifice is a form of praise. This was extended throughout the Torah (first five book of the Bible), particularly in Lev. 1-6.

The son of Lamech, Jubal, was the father of those who played the lyre and pipe (Gen. 4:21). Music goes way back into humanity. It is a gift from God, built into humankind.

Next, Laban sent off his daughters and sons-in-law with singing and music with harps and timbrels or tambourines (Gen. 31:27).

Abram built an altar to the Lord and called on him, after God promised him a mighty nation (Gen. 12:7). Jacob came in contact with the Lord and so also built a sacred place at Bethel (Gen. 28:10-22; 35:1-15). When God calls and visits you, it is a good idea to offer sacred praise, if not a physical reminder like an altar of stone.

God called Moses to lead the Israelites out to worship (Exod. 3:12). When they were rescued from Egypt, the people bowed their heads and worshipped (12:17). After going through the Red Sea on dry ground, Moses composed a song, part of which says: “The LORD is my strength and song … this is my God, and I will praise him, my father’s God, and I will exalt him” (Exod. 15:2).

Miriam the prophet, sister to Aaron and Moses, got her timbral and danced and celebrated their deliverance through the Red Sea. The women joined in. Dancing and instruments are appropriate in worship. Women dancing in festive occasions were found painted on Egyptians tombs. This provides the context for Hebrew women dancing right after the Red Sea crossing.  Second Samuel 19:35 mentions male and female singers, and the context implies they sang for entertainment, like maybe folk or love longs. Or the context may be about devotional songs.

In the jobs of everyday life, well diggers and the water drinkers sang and chanted in celebration and hope (Num. 21:17-19). Those who trod on grapes sang (Jer. 48:33).

Deborah praised God for the victory over King Jabin of Canaan (Jdg. 5). Samson celebrated his victory over the Philistines (Jdg. 17:15:16). Battle-worn heroes were proclaimed in songs, as David was, over and above King Saul: Saul killed thousands, while David killed ten thousand (1 Sam. 18:6-7).

David lamented the death of Saul and Jonathan (2 Sam. 1:17-27). Lamentation can be expressed in poetic speech, and perhaps with singing. It was during the monarchy that King David and the chief musician Asaph brought worship to its heights. About 55 psalms have the heading “to the choir director,” which indicates not only a director but an entire choir. They celebrated deeply and greatly. As one sample, Psalm 98:4-6 says:

Shout for joy to the Lord, all the earth, burst into jubilant song and music; make music to the Lord with the harp, and the harp and sound of singing, with trumpets and the blast of the ram’s horn, shout for joy before the LORD, the King (Ps. 98:4-6)

Even the entire earth will worship (Ps. 66:4), so will the nations (Pss. 86:9; 102:18, 21-22).

The glory of the Lord filled the temple (2 Chron. 5:13-14). Expect the glory of God, sometimes visible in a cloud, other times invisible to our eyes but not to our spirits, to show up in worship.

Here are instruments used in worship: harps, lyres, trumpets (metal tube, flared at end; cf. Num. 10:2-10), shofar (ram’s horn), cymbals, flutes and pipes (1 Kings 1:39-40; Jer. 48:36; Matt. 9:23).

Celebrate God with your body: bowing and kneeling (2 Chron. 7:1-3; Eph. 3:14), trembling (Pss. 96:6; 99:1; 114:7; Jer. 5:22), prostrating (Rev. 4:10), clapping (Ps. 47:1), lifting hands (Pss. 28:2; 63:4; 1 Tim. 2:8) and lifting heads (Ps. 3:3), and dancing (Pss. 149:3; 150:4). David danced with all his might (2 Sam. 6:14). Michal his wife mocked him, but God was displeased with her (2 Sam. 6:23). Warning. Don’t mock people who dance before the Lord. When Solomon finished his dedicatory prayer for the newly built temple, he had been kneeling and spreading out his hands towards heaven (1 Kings 8:54). Do we have such an unbridled, uninhibited stance when we worship in front of people?

The next component of worship was the utmost holiness of God and our response of awe and reverence. Exodus 3:5 teaches us that Moses approached the burning bush that did not consume itself, and it was God speaking in the bush—the preincarnate Son of God. Moses was commanded to take off his sandals. Holiness and awe.

Exodus 19:16-19 says:

On the morning of the third day there was thunder and lightning with a thick cloud over the mountain and a very loud trumpet blast. Everyone in the camp trembled. Then Moses led the people out of the camp to meet God, and they stood at the foot of the mountain, Mount Sinai was covered with smoke, because the LORD descended on it in fire. The smoke billowed up from it like smoke from a furnace, and the whole mountain trembled violently. As the sound of the trumpet grew louder and louder, Moses spoke and the voice of God answered him (Exod. 19:16-19, emphasis added).

It is true that we no longer approach fearsome Mt. Sinai (Heb. 12:18-24; Gal. 4:24-25), but the awesomeness of God has never diminished, and we need to worship in reverence and awe.

When the Philistines took the ark of the covenant, which housed the two stone tablets on which the Ten Commandments were written, their god, Dagon, fell and broke before its presence (1 Sam. 5:4). This is a picture of God’s awesomeness ultimately winning over Satan. When the ark was offered back to the Israelites at the town of Beth Shemesh, because the Philistines were being afflicted by God for sheltering it unlawfully, God followed the Sinai Covenant, by which the wrath of God comes (Rom. 4:15), and eliminated seventy Israelites who peeked inside it. The people of the town cried out, “Who can stand in the presence of the LORD, the holy God?” (1 Sam. 6:20). Once again, we do not live under the old Sinai Covenant, but God has never lost his holiness and awesomeness.

First Chronicles 15-6 describes how many instruments and singers and praisers whom David had established. The number and variety of instruments are suggestive, not comprehensive. More could be added.

First Chronicles 13:14 says that as David was bringing the ark back to Jerusalem, “David and all the Israelites were celebrating with all their might before God, with songs and with harps, lyres, timbrels, cymbals, and trumpets.” But they stopped short of Jerusalem because God’s wrath broke out against a man, for he had not followed the regulations.

Then on their way to Jerusalem, this time being done properly, 1 Chronicles 15:28 says, “So all Israel brought up the ark of the covenant of the LORD with shouts, with the sounding of the ram’s horns, trumpets, and of cymbals, and the playing of lyres and harps.” The point is that worship leaders must read those chapters in 1 Chron. They will then learn a lot.

In 2 Chronicles 20, there is a magnificent story about how Jehoshaphat defeated the Ammonites and Moabites. He sought the Lord, and the prophet stood up and promised victory by the Lord. He appointed men to go out ahead of the army to sing praises to the Lord: “Give thinks to the LORD, for his love endures forever” (v. 21). The Ammonites and Moabites first annihilated the men of Seir, and then they ambushed each other. In other words, praise produced confusion in the enemy, and they self-defeated. The lesson is that praise should be first in our personal spiritual warfare and in the church. Victory belongs to the Lord in your life through offering praise to him.

B.. New Testament

This inspired, inerrant, authoritative book is a lot smaller than the Old, but it includes all sorts of verses on worship.

First Peter 2:9 says that we are a chosen race, a royal priesthood, a holy nation, a people for God’s possession, so that we can proclaim the excellencies of God who called us out of darkness into his marvelous light. “Excellencies” means his wonderful deeds and praises or perfections. He does all things well and prosperously. Our purpose is to proclaim God’s wonderful deeds and perfections.

Acts 2:11 says that when the 120 disciples were filled with the Spirit, they spoke forth the praises and wonderful works of God to his glory with prayer languages.

Acts 3:1-10 teaches us that John and Peter went to the temple during the time of prayer. They healed a man lame from birth, and he got up and walked and leaped and praised God for his healing. A revival of joy broke out.

The Sanhedrin persecuted the Messianic Jews, but the apostles got back to their Christian community and prayed. The place of prayer was shaken, and they were filled with the Spirit and boldness to speak his word (Acts 4:24-30). Expect great things to happen when you pray. Expect to be refilled with the Spirit.

In Syrian Antioch, a major headquarter of the community of the followers of the Way, Paul and Barnabas and others were praying and fasting and seeking the Lord. While they were worshipping, the Spirit spoke to them and called them to their ministry (Acts 13:1-2).

Paul and Silas were in a Philippian jail, and at midnight they prayed and sang hymns of praise to God (Acts 16:25). An earthquake happened, but Paul and Silas did not flee, because they had to minister to the jailer, who asked how he could get saved. Paul told him to call on the name of the Lord (vv. 30-34). He was saved.

Paul and the church at Tyre knelt down on the beach and prayed and sent him off (Acts 21:5). Therefore, expect to use your entire body for sacred worship.

In Luke 15:25 in the Parable of the Prodigal Son the older son heard music and dancing from his father’s house, in celebration of his lost son’s return. Jesus’s parable in that scene is true-to-life in Jewish culture, so the Lord did not seem to have a problem with celebrating in that way.

First Peter 2:5 says that we are being built up into a temple, like living stones, so we can offer continual worship to God. We are the new priesthood, but we don’t sacrifice animals, but words of praise. It’s the sacrifice of praise.

Ephesians 5:18-20 says we need to be filled with the Spirit and to keep on being filled. Why? We speak to one another with psalms and hymns and spiritual songs from the Spirit. “Spiritual songs” speaks of singing in the Spirit or Spirit-inspired languages (commonly and archaically called “tongues”). We do this in church and in our prayer closet, as we sing and make music in our hearts to the Lord. So worship is public and private. The goal is to give “thanks to God the Father for everything, in the name of our Lord Jesus Christ” (v. 20).

Colossians 3:16 says that the Word of Christ—the word about Jesus, the gospel—must dwell in us richly (not shallowly), so that we can teach and admonish one another in all wisdom, “singing psalms and hymns and spiritual sons, with thankfulness in our hearts to God” (ESV). Being full of the Word brings wisdom from above, and then we can teach and admonish others. This verse implies that worship leaders and singers—or just plain you or I—can teach and admonish people through their songs. I had never seen that before. Many lyrics of the older and more recent songs are very instructive. So sing on, worship leaders, sing on, and teach and admonish us!

First Corinthians 14:26 says that when the church comes together, someone will have a hymn. The Corinthian church was fully gifted. They prophesied and spoke in the Spirit and prayed for each other and to God. The focus here is a hymn or song. Do you have one? Share it.

Sometimes the presence of God is so clearly manifested that it is impossible to stand and “work” in the temple (2 Chron. 7:1-3). In that passage, at the dedication of the temple, the people felt his presence so strongly that they knelt down with their faces to the ground (v. 3). We are all a holy priesthood (1 Pet. 2:9), so our “work” in the temple today is to offer sacrifices of praise (Heb. 13:15). The glory can fill our gathering, sometimes visible, other times perceived only our spirits.

Revelation 4:8 says that the four living creatures cried before the throne, “Holy, holy, holy is the Lord God Almighty.”

Myriads of angels proclaimed, “Worthy is the Lamb who was slain, to receive power and riches and wisdom and might and honor and glory and blessing” (Rev. 5:12). Every creature in heaven and earth and sea also cried out, “To him who sits on the throne and to the Lamb be blessing and honor and glory and might forever and ever.” The twenty-four elders fell down and worshipped (Rev. 5:13-14). They guide us on how we too should worship, unreservedly.

Here is a Scriptural list, acknowledged by many Bible scholars, of hymns or possible fragments of hymns: Ephesians 5:14; Colossians 1:15-20; Philippians 2:6-11; 1 Timothy 1:17, 3:16; 2 Timothy 2:11-13; Revelation 4:11, 5:13, 7:12. Those Scriptures need to be studied by worship leaders. Maybe they can compose songs based on them.

III.. God and Humans in the Psalms

A.. The individual

Worship sets that focus on the individual come from the Psalms. Here are some sample verses.

Great promise for the individual:

I lie down and sleep;
I wake again, because the Lord sustains me.
⁶ I will not fear though tens of thousands
assail me on every side. (Ps. 3:5-6)

Here the psalmist is in distress and expects God to help him:

Answer me when I call to you,
my righteous God.
Give me relief from my distress;
have mercy on me and hear my prayer. (Ps. 4:1-2)

This psalm repeats the above theme:

Listen to my words, Lord,
consider my lament. (Ps. 5:1)

Deep anguish:

Have mercy on me, Lord, for I am faint;
heal me, Lord, for my bones are in agony.
³ My soul is in deep anguish.
How long, Lord, how long? (Ps. 6:2-3)

No one can fault the psalmists’ earnest search for God:

As the deer pants for streams of water,
so my soul pants for you, my God.
² My soul thirsts for God, for the living God.
When can I go and meet with God?
³ My tears have been my food
day and night,
while people say to me all day long,
“Where is your God?” (Ps. 42:1-3)

After David’s adultery with Bathsheba:

Have mercy on me, O God,
according to your unfailing love;
according to your great compassion
blot out my transgressions.
² Wash away all my iniquity
and cleanse me from my sin. (Ps. 51:1-2)

Those psalms work out like this:

Me ↔ God

In that simple figure, God is brought down to my level. Yes, the psalms support that notion, for God is present with me to help. And the incarnation—Jesus becoming flesh—is the ultimate example of God being present with me.

But also note that in the above diagram Me come first. If my favorite worship song is about me more than about God, I need to check my priorities.

B.. God Alone

But God existed long before I did. He is far above me. He is to be worshiped, no matter which of my personal feelings dominate me at the moment—and feelings should not dominate me to begin with. Here is a sample of psalms that are God-centered:

Lord, our Lord,
how majestic is your name in all the earth!

You have set your glory
in the heavens. (Ps. 8:1)

And here humankind is mentioned, but God is the center and greater:

When I consider your heavens,
the work of your fingers,
the moon and the stars,
which you have set in place,
⁴ what is mankind that you are mindful of them,
human beings that you care for them? (Ps. 8:3-4)

God is majestic no matter how I feel.

Lord, our Lord,
how majestic is your name in all the earth! (Ps. 8:9)

Next, the psalmist uses “I” but he is God-focused, not me focused:

I will give thanks to you, Lord, with all my heart;
I will tell of all your wonderful deeds.
² I will be glad and rejoice in you;
I will sing the praises of your name, O Most High. (Ps. 9:1)

Then he shifts back to God alone:

The Lord reigns forever;
he has established his throne for judgment. (Ps. 9:7)

God is the creator:

The heavens declare the glory of God;
the skies proclaim the work of his hands.
² Day after day they pour forth speech;
night after night they reveal knowledge.
³ They have no speech, they use no words;
no sound is heard from them.
⁴ Yet their voice goes out into all the earth,
their words to the ends of the world.
In the heavens God has pitched a tent for the sun.
⁵     It is like a bridegroom coming out of his chamber,
like a champion rejoicing to run his course.
⁶ It rises at one end of the heavens
and makes its circuit to the other;
nothing is deprived of its warmth. (Ps. 19:1-6)

This is one psalm of nothing but God and his worthiness to be praised by humanity. But no “I” is ever brought up:

Praise the Lord.

Praise God in his sanctuary;
praise him in his mighty heavens.
² Praise him for his acts of power;
praise him for his surpassing greatness.
³ Praise him with the sounding of the trumpet,
praise him with the harp and lyre,
⁴ praise him with timbrel and dancing,
praise him with the strings and pipe,
⁵ praise him with the clash of cymbals,
praise him with resounding cymbals.

⁶ Let everything that has breath praise the Lord.

Praise the Lord. (Ps. 150, in its entirety)

C.. Summary

In many psalms, the relationship looks like this:

God
↑
Me

In the above figure, God is above me and he is worthy of my praise for who he is, whether I exist or not. I stand below God and honor and worship from a subservient position.

This doctrine is true too:

God Alone

When we worship, we may certainly express our deepest feelings to God—me, myself, and I (the individual). But sometimes it is good to look beyond ourselves and just focus on God. When worship leaders put together their song sets, let’s hope they strike a balance between the two themes: “I” and “God alone.”

Here’s the balance:

God
↓
Me

God reaches down to me. He initiates and inspires my worship.

Then my response should be:

God
↑
Me

In gratitude I reach up to God with my words and devotion.

And then this happens, with God coming first:

God ↔ Me

He meets me where I am, in whatever state I find myself, good, bad, or ugly. God first, however.

IV.. Application

A.. English word study

For a fuller perspective, let’s leave Hebrew and Greek behind and define some words in English. The word worship comes the Old English weorthscipe: “worthiness, repute, respect,” from weorth: “worthy”; worth + scipe: ship. Bottom line: worship comes from “worthship.” God is worthy to be worshipped. Worship pays him great honor and respect and devotion; it can also mean to perform a task that is part of a worship service or do an act of worship. Praise in English comes from Middle French “to prize” or “put a high “price” on. When you lead people to praise God, they prize him as the only worthy one in the universe to receive ultimate worship.

B.. Is there a difference between worship and praise?

It feels like there should be because we have been taught that worship flows from a devoted heart, and there may or may not be grand gestures, like raising hands of falling down. Praise, on the other hand, seems to be noisy. “Praise the Lord!” (Pss. 115-117). It seems difficult to praise the Lord in silence, but one may worship the Lord in silence. So maybe there is a fine distinction. But in my opinion, such fine line distinctions are useless. Just worship and praise the Lord from your heart and with your body—or in silence.

C.. Manifest presence of God

First Kings 8:11 says that at the dedication of the temple, the priests were unable to perform their duties. Why not? Here’s why: “And the priests could not perform their service because of the cloud, for the glory of the LORD filled the temple.” Ezekiel fell facedown when the glory of the Lord filled the new temple (Ezek. 44:4). Matthew 18:20 says, “Where two or three gather in my name, there am I with them.” We can take that Scripture to apply to our worship services, and take his presence by faith, even when we don’t feel it. We can experience that today—or let’s pray we can.

D.. Humans need to praise God.

Worship leaders must be aware that people need to praise God, whether the people realize it or not. God has showered us with heavenly blessings, and we are then enabled and gifted to bless God in return. All blessings flow from God, and we return our gratitude by calling God who he is—blessed. Praise flows from the heart that is filled with God. It is an acknowledgement of who God is and what he has done for us. Then we return praise to him. He initiates, and we respond.

E.. Instruments

Music and instrumentation were introduced early to humanity. Music seems to be built into us. Praise exists in heaven, so music by itself is a gift of God. It is noteworthy that in this gift women played a prominent role—Miriam and Deborah. Women today need to take leading places in worship. May they never shrink back.

F.. Right perspective

Let’s hope that all worship, no matter who leads it, is done to glorify God, and not the musician. People can use music to glorify the demonic, as the Israelites did when they sang and danced around the golden calf (Exod. 32:17-19). Isaiah rebuked the leisurely rich who had lyre and harp and tambourines and flute and wine for worldly purposes, without mentioning the deeds of the LORD (Is. 5:12).

G.. Worship with your entire being.

God made you spirit, soul and body, but holistically, not in three separate parts that never interact. Use your entire being to glorify your Creator. The Old Testament believers praised God with their whole beings, and they can guide us in how to do this.

H.. Help of the Holy Spirit

Christian worship is fuller because our revelation of God is fuller—we worship the Lamb, Jesus Christ, who called us from darkness into his light (1 Pet. 2:9). We have a clearer vision of heaven in the Book of the Revelation, but Isaiah 6 is also clear, though short. Our salvation is caused by the Holy Spirit, and he inspires us to worship. We do not do this by willpower alone, but with his help. This is why it is imperative that we should be filled and refilled again and again with the Spirit. Then true worship is done in Spirit and in truth (John 4:24).

BIBLIOGRAPHY

In one section I depended on Williams, vol. 3, pp. 85-90.

Works Cited