Professional Documents
Culture Documents
Worship Leader Training Book-Leader S 201007
Worship Leader Training Book-Leader S 201007
Worship Leader
Training HandBook
Table of Contents
• Introduction
o Intro letter….………………………………………………………………….………….p. 3
• Worship Leading 101 Spiritual/Theological Training For Worship
Leaders
o Session #1‐ What Is Worship?..........................................................................p. 5
Toward a Definition
A Few Essentials
Old Testament Worship
New Testament Worship
o Session #2‐ The 4 Spheres of Worship Leading……………………………p. 9
Who will perform this task?
o Session #3‐ Spiritual Sphere………………………………………………………p. 11
Worship and the Spiritual Life
Understanding Progressive Sanctification
Biblical Disciplines
• Part #1‐“Accurately Handling the Word of Truth” (2
Tim. 2:15)
o Arcing; Bible study method
• Part #2‐ “The Prayer of a righteous man is powerful and
effective” (Jms. 5:16)
• Part #3‐ “Put off…Put on” (Eph. 4:20‐22)
• Part #4‐ “When You Fast…” (Matt. 6:16‐18)
o Session #4‐ Your Spiritual life and Corporate Worship………………..p. 28
Products of Piety for the Music Leader
o Session #5‐ The Theological Sphere (Col. 3:16)…………………………..p. 30
“Good” Theology…
• …is Scripturally Defined
• …and Glory‐Driven
Theology and Doxology
• Pauline Theology and Doxology
• Theology and Doxology in the Psalms
o Session #6‐ Your Theological Understanding and Corporate
Worship…………………………………………………………………………………………….……...p. 35
How Firm A Foundation: Building Church Music from an
Understanding of the Gospel
• The Message and Its Container
• Beholding Glory for Life‐Change
• Our Need for a Mediator
• Worship Leading 201 Pastoral/Musical Training For Worship Leaders
o Session #7 The Pastoral Sphere……………………………………………….p. 38
Identifying a Pastoral Heart
Developing a Pastoral Heart
o Session #8‐ Your Pastoral Care and Corporate Worship……………..p. 42
2
Planning Services that Serve
Planning Music that Serves
Leading Services that Serve
o Session #9‐ The Musical Sphere…………………………………………………p. 49
Play Skillfully (Ps. 33:1‐3)
• Understanding Keys/scales
• Understanding rhythm and Feel
• Understanding Contemporary Music
o How a “band” works
o Appendix…………………………………………………………………………………..p. 58
Service Planning Sheet
“Qualifications of a Worship Pastor”‐ by Barry Keldie and Matt
Boswell
“Theology and Worship with Mike Cosper” Interview
3
Dear Worshipper,
If you’re holding a copy of this manual you should know two things. First, someone
sees potential in you. It is no small call to lead God’s people in His worship. I tell you
this at the risk of inflating your pride (the opposite of worship leading), but
someone saw a heart that treasured Christ in you. Guard it. Put off sinful habits and
put on the righteousness that makes you look more like Christ.
Second, you should know that you have a tough road ahead. Leading musical
worship in church is not always as easy as some make it seem. We may like to see
our favorite Christian artists lead music at a conference and say “that’s what I want
to do.” Right now, however, you need to recognize that leading music in a church
setting is far different… actually, far better. Yours is the task of shepherding people
through music—of helping them pursue Christ‐likeness as you seek to allow the
Holy Spirit engage their minds and encourage their hearts.
So, all of this is to say that I hope this resource finds a willing heart to embrace what
is found within. I hope that this book will encourage God’s church to genuine,
Christ‐exalting, life‐altering worship. I hope that as you behold the glory of the Lord
you are also transformed (2 Cor. 3:18). In short, I hope that God finds maximum
glory in this minimal and limited effort.
Soli Deo Gloria,
Jason Bradshaw
4
Session #1‐ What Is Worship?
Being that there is a great deal of romanticism surrounding the idea of worship, it is
important that we get down to a definition of what worship is. Otherwise we may
be prone to worshipping worship itself, rather than the God who deserves our
praise.
“there is a profound sense in which excellent worship cannot be attained merely by pursuing
excellent worship. In the same way that, according to Jesus, you cannot find yourself until
you lose yourself, so also you cannot find excellent corporate worship until you stop trying
to find excellent corporate worship and pursue God Himself. Despite the protestations, one
sometimes wonders if we are beginning to worship worship rather than worship God. As a
brother put it to me, it’s a bit like those who begin by admiring the sunset and soon begin to
admire themselves admiring the sunset.”1
Ironically, we have a tendency to make worship more about us than it is about the
God to whom it should be directed. Perhaps some Biblical grounding will provide
the humility to stop this tendency.
Toward a Definition
How about a few sample definitions to get us started:
“Worship is the believers’ response of all that they are—mind, emotions, will, and body—to what God
is and says and does. This response has its mystical side in subjective experience and its practical
side in objective obedience to God’s revealed will. Worship is a loving response that’s balanced by
the fear of the Lord, and it is a deepening response as the believer comes to know God better.”2
“…the worship of the living and true God is essentially an engagement with him on the terms that he
proposes and in the way that he alone makes possible.”3
“Biblical worship is God’s covenant people recognizing, reveling in, and responding rightly to the
glory of God in Christ in the power of the Holy Spirit.”4
As David Peterson writes, “the theme of worship is far more central and significant
in Scripture than many Christians imagine.”5 It is certainly a monumental task to
seek to define something so central to the Bible’s story. However, there are certain
elements to worship which every believer needs to understand:
A Few Essential Principles of Worship
• Worship Always Involves a Mediator‐ due to our inherent (Rom. 5:12) and
practical sin (Rom. 3:10‐18), we cannot enter into God’s presence alone. The
1 D.A. Carson, Worship By The Book, p. 31; ©2002 Zondervan.
2 Wiersbe, Warren W., Real Worship, p.26; ©2000 Baker Books
3 Peterson, David, Engaging With God, p. 20; ©1992 Inter‐Varsity Press
4 Bob Kauflin‐‐ http://www.worshipmatters.com/2005/11/07/defining‐worship‐part‐2/
5 Engaging, p. 17
5
author of Hebrews thus tells us, “we have confidence to enter the holy place
by the blood of Jesus” (Heb. 10:19). Old Testament ritual centered around a
preview of Christ’s sacrifice. As well, New Testament and Church Age
worship should do the same—centering around the sacrifice for our sins,
Jesus Christ.
• God Has Created Us For the Purpose of His Own Glory‐ “…bring my sons from
afar and my daughters from the ends of the earth, Everyone who is called by
My name, and whom I have created for my own glory, whom I have formed
even whom I have made” (Is. 43:6‐7). God has made us for His glory. In fact,
He has stated that He is a “jealous God” (Ex. 20:5) who will not give His glory
to another (Is. 48:11).
• There Is Pleasure and Delight For the Worshipper‐ “My soul yearns, even
faints, for the courts of the LORD; my heart and my flesh cry out for the living
God. Even the sparrow has found a home, and the swallow a nest for herself,
where she may have her young— a place near your altar, O LORD Almighty,
my King and my God. Blessed are those who dwell in your house; they are ever
praising you” (Ps. 84:2‐4). God is often pictured as our true satisfaction (Jer.
2:13, Ps. 73:25‐26, Ps. 42:1). “In Your presence there is fullness of joy, in Your
right hand there are pleasures forever” (PS. 16:11).
Old Testament Worship
It doesn’t take one long to realize the difference between the Old Testament forms
of worship and what we practice today. There are significant distinctives for Old
Testament worship that must be marked as such for us to recognize church‐age
worship properly.
The Altar/Tabernacle/Temple‐ It doesn’t take one long to realize that there are
specific places in the OT where worship is acceptable and other places where it is
not. While it is implied in the time of Abraham, Isaac and Jacob—who sacrificed at
designated altars in worship—it is explicitly stated in the book of Leviticus:
Any man from the house of Israel who slaughters an ox or a lamb or a goat in
the camp, or who slaughters it outside the camp, and has not brought it to
the doorway of the tent of meeting to present it as an offering to the LORD
before the tabernacle of the LORD, bloodguiltiness is to be reckoned to that
man. He has shed blood and that man shall be cut off from among his people.
The reason is so that the sons of Israel may bring their sacrifices which they
were sacrificing in the open field, that they may bring them in to the LORD, at
the doorway of the tent of meeting to the priest, and sacrifice them as
sacrifices of peace offerings to the LORD. (Lev. 17:3-5)
Even in the earliest cases, these temples or altars were set up in places where God
has intentionally revealed Himself (Gen. 12:7‐8;13:14‐18; 28:10‐22). Also, the
tabernacle in Moses’ time is a symbol of God’s residing presence with His people.
6
(Ex. 25:8; 29:45). Finally, when Solomon has finished the temple and dedicated it,
“the glory of the LORD filled the house of the LORD” (1 Kgs. 8:11).
The point to be made here is that God’s manifestation was His self‐revelation. God
was revealing Himself, and thus was worshipped at those specific locations.
7
New Testament Worship
In John 4, Jesus tells us that there is now a dynamic difference in New Testament
worship. “…believe me, an hour is coming when neither in this mountain nor in
Jerusalem will you worship me…but an hour is coming, and now is, when the true
worshippers will worship the Feather in spirit and truth; for such people the Father
seeks to be His worshippers” (Jn. 4:21‐23). Specifically, Jesus draws attention to
two things in his conversation with this Samaritan woman—significant changes
have happened in the “where” and “how” of worship.
Continuity and Discontinuity With Old Testament Worship
If we were to go back and look at the section above concerning the three defining
aspects of Old Testament worship, we would find all of those aspects to be fulfilled
in Christ. This is to say that Jesus is the fulfillment of the entire Old Testament cult.
He is the temple that was torn down and rebuilt in 3 days (John 2:19‐20). He is the
sacrifice for our sin (1 Pet. 2:24‐25). He is the great High Priest who continually
offers sacrifice before the altar in heaven (Heb. 10:11‐12).
Perhaps it would not be best to speak of these in terms of continuity and
discontinuity but in terms of shadow and fulfillment. After all, “Jesus Christ is the
same yesterday and today and forever” (Heb. 13:8). The Old Testament system of
worship, while equally functional and legitimate as its New Testament counterpart,
was meant to find its consummation in Jesus Christ. What was hinted at is now
clearly expressed.
Not only this, but we also, as we are in Christ, become fulfillment of the Old
Testament cult;
“And coming to Him as to a living stone which has been rejected by men, but is choice and
precious in the sight of God, you also, as living stones, are being built up as a spiritual house
for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.”
(1 Pet. 2:4‐5)
Just as Christ was the temple, priesthood and sacrifice so also we, as we are in
Christ, fulfill those same functions.
Temple Priest Sacrifice
Jesus Jhn. 2:19; 4:21‐23 Heb. 5:9‐10 1 Cor. 5:7; Eph. 5:2
Us 1 Cor. 6:19 1 Pet. 2:9 Rom. 12:1‐2
Regardless of the forms of worship, the heart of worship is consistent throughout
the Bible. As David Peterson says:
“Throughout the Bible, acceptable worship means approaching tor engaging with God on the
terms that he proposes and in the manner that he makes possible. It involves honoring,
serving, and respecting him, abandoning any loyalty or devotion that hinders an exclusive
relationship with him Although some of Scripture’s terms for worship may refer to specific
gestures of homage, rituals or priestly ministrations, worship is more fundamentally faith
expressing itself in obedience and adoration. Consequently, in both Testaments it is often
shown to be a personal and moral fellowship with God relevant to every sphere of life.”6
6 Engaging, p. 283
8
Session #2‐ The 4 Spheres of Worship Leading
Spiritual
Commitment to personal piety and
holiness
Rom. 6:11, Gal. 5:22-26, Eph. 4:20-24
Pastoral Musical
Commitment to shepherding God's Commitment to
church musical excellence
Acts. 20:28; Col. 1:28 Ps. 33:1-3; 150
Theological
Commitment to knowing and
understanding the
God we worship
2 Tim. 2:15
Understanding the Spheres
Spiritual
The Spiritual sphere takes into account personal growth in holiness and discipline. This sphere wants to make sure that God is "the
strength of (your) heart and (your) portion forever" (Ps. 73:26).
Pastoral
The Pastoral sphere encompasses all care and concern for the church of God. This sphere seeks to see every man presented
complete in Christ (Col. 1:28)
Musical
The Musical Sphere involves all disciplines bent to understanding and enjoying music. This sphere seeks to make the best music;
playing skillfully before the Lord (Ps. 33:3)
Theological
The Theological Sphere incorporates the disciplines of study of the character and attributes of God. This sphere wants to make sure
that you are a workman approved, accurately handling the Word of Truth (2 Tim. 2:15)
Who will perform this task?
9
Having looked briefly at the concept of worship, the question remains as to who it
will be led by. It might seem that the easy answer would simply be a worship
leader. It is important to distinguish, however, that there are many who lead in
concepts of worship in our churches—preachers, teachers, etc. The definition of
worship is broad enough for many in the church to be said to “lead in worship”.
What we are particularly concerned with, though, is those who lead in musical
worship.
As you notice the chart above, you find 4 defining characteristics of the musical
worship leader.
1. Spiritual This sphere is defined by a personal commitment to piety.
Rom. 6:11 “Even so consider yourselves to be dead to sin, but alive to God in Christ
Jesus.”
Gal. 5:22‐26‐ “But the fruit of the Spirit is love, joy, peace, patience, kindness,
goodness, faithfulness, gentleness, (self‐control; against such things there is no law.
Now those who belong to Christ Jesus have crucified the flesh with its passions and
desires. If we live by the Spirit, let us also walk by the Spirit.”
Eph. 4:20‐24‐ “But you did not learn Christ in this way, if indeed you have heard Him
and have been taught in Him, just as truth is in Jesus, that, in reference to your
former manner of life, you lay aside the old self, which is being corrupted in
accordance with the lusts of deceit, and that you be renewed in the spirit of your
mind, put on the new self, which in the likeness of God has been created in
righteousness and holiness of the truth.”
2. Theological‐ But being spiritual is not possible without being well informed
about who God is. As such, the theological sphere is also important.
“Be diligent to present yourself approved to God as a workman who does not need
to be ashamed, accurately handling the word of truth.” (2 Tim. 2:15)
“Pay close attention to yourself and to your teaching; persevere in these things, for
as you do this you will ensure salvation both for yourself and for those who hear
you.” (1 Tim. 4:16)
3. Musical‐ Church music requires a thorough knowledge of music itself. This
sphere encompasses not just knowledge but practice.
“ Sing for joy in the LORD, O you righteous ones; Praise is becoming to the upright.
Give thanks to the LORD with the lyre; Sing praises to Him with a harp of ten strings.
Sing to Him a new song; Play skillfully with a shout of joy. “ (Psalm 33:1‐3)
4. Pastoral‐ Church music is done in the church so that it might be beneficial to
the body of Christ.
"Be on guard for yourselves and for all the flock, among which the Holy Spirit has
made you overseers, to shepherd the church of God which He purchased with His own
blood.” (Acts 20:28)
10
“We proclaim Him, admonishing every man and teaching every man with all
wisdom, so that we may present every man complete in Christ.” (Col. 1:28)
Session #3‐ The Spiritual Sphere
It would be very convenient for us to simply skip this sphere and say, “if they desire
to lead music, their lives must be in order”. However, it is my experience that
worship leaders are often the most prone to living a public life that is vastly
different from their private life. With that in mind, we cannot overemphasize the
need for personal holiness while leading others in music. The heart of worship is
delight, and when this is transferred to some other object than God, worship is lost.
It is not possible to, at the same time love sin and delight in God (Ps. 51:12).
Worship and the Spiritual Life
4Their idols are silver and gold,
The work of man's hands.
5They have mouths, but they cannot speak;
They have eyes, but they cannot see;
6They have ears, but they cannot hear;
They have noses, but they cannot smell;
7They have hands, but they cannot feel;
They have feet, but they cannot walk;
They cannot make a sound with their throat.
8Those who make them will become like them,
Everyone who trusts in them. (Psalm 115:4-8)
Everyone is an idolater. There is not a single soul on this earth who has not at some
time valued money, sex, power or love more than Christ. Truth be told, all men are
sinners (Rom. 3) and so worship something rather than God. We are all idolaters.
G.K. Beale says it best; “we resemble what we revere either for our restoration or
our ruin”.7 This is exactly what Psalm 115 seems to say, “those who make them will
become like them…” (Ps. 115:8). We are destined to become like that which we
worship.
Positively speaking, this rings true for worshipping Christ as well. The maxim stated
in 2 Cor. 3:18 rings true; “beholding… the glory of the Lord [we] are being
transformed…”. When we see Christ as He is, we become like Him (1 John 3:2).
As such, its fitting to open our discussion on the worship leader’s spiritual life with a
discussion on worship. After all, when we manifest sinful behavior, we reveal the
idols of our heart. Also, when we exhibit the fruit of the Spirit we show ourselves to
live by the Spirit (Gal. 5:25).
7 Beale, G.K. “We Become What We Worship: A Biblical Theology of Idolatry”; IVP, 2008. P. 49
11
In this section, we will be speaking mostly about the spiritual disciplines and their
role in our ministry. Each section will discuss one of the disciplines and also end
with the link that discipline has with leading corporate worship.
It might be tempting, however, to think merely of your Spiritual life only in how it
affects the congregation. This is exactly what we want to avoid—such thinking
reveals an idolatrous heart that desires the appearance of piety than it does the
worship of Christ by His people. Rather, as you read, be concerned most with your
own heart and how Christ might reign supreme in it and then you might be ready to
minister to his people. As Baxter says;
“…you may see, that an unsanctified man, who loveth the enemy, is very unfit to be a leader
in Christ’s army; and to draw others to renounce the world and the flesh, seeing he cleaveth
to them himself as his chief good.”8
Understanding Progressive Sanctification
How do we change? Theologically speaking, we know that before we come to Christ
we are slaves to sin (Rom. 6:6). This is not to say that we couldn’t do good things,
just that we couldn’t do them to please God. So how do we change our situation?
Understanding Sin
We’ll start with a basic definition of sin;
“Sin is any failure to conform to the moral law of God in act, attitude, or nature”9
Let’s break that down a bit;
• “any failure to conform to the moral law of God…”
“Everyone who practices sin also practices lawlessness, and sin is
lawlessness” (1 John 3:4)
“because the mind set on the flesh is hostile toward God; for it does not
subject itself to the law of God, for it is not even able to do so.” (Rom. 8:7)
• “…In act…”
“You shall not make for yourself an idol…take the name of the LORD your
God in vain…”, etc. (Ex. 20)
• “…In attitude…”
“You shall not covet your neighbor’s house…” (Ex. 20:17)
“but I say to you that everyone who looks at a woman with lust for her has
already committed adultery with her in his heart.” (Matt. 5:28)
8 Baxter, Richard, “The Reformed Pastor”, Banner of Truth, 2005, p. 84
9 Grudem, Wayne, Systematic Theology, (Leicester, England; Inter‐Varsity Press, 1994), 490
12
• “…or nature.”
“Behold, I was brought forth in iniquity, and in sin my mother conceived
me.” (Ps. 51:5)
“For I know that nothing good dwells in me, that is, in my flesh; for the
willing is present in me, but the doing of good is not.” (Rom. 7:18)
“because the mind set on the flesh is hostile toward God; for it does not
subject itself to the law of God, for it is not even able to do so, and those who
are in the flesh cannot please God.” (Rom. 8:7)
Okay, lets break this last section down ever further;
Understanding Our Nature
As we’ve already stated, we are completely incapable of doing good before God. We
are, as Romans would say, slaves to sin. Obviously, sin entered the world through
Adam (Rom. 5:12) and has spread to all mankind. Adam’s sin affects us in two
primary ways;
• Inherited Guilt10
“Therefore, just as through one man sin entered into the world, and death through
sin, and so death spread to all men, because all sinned.” (Rom. 5:12)
Adam didn’t just sow his DNA into the human race, he also
passed on his culpability before God—death has spread to all
men.
“for until the Law sin was in the world, but sin is not imputed when there is no law.
Nevertheless, death reigned from Adam until Moses…” (Rom. 5:13‐14)
Paul reinforces his previous statement by saying that even in
an era without law, sin still caused death—even without law,
there was guilt.
• Inherited Corruption11 (“original pollution”)
“The heart is more deceitful than all else and is desperately sick; who can understand
it?” (Jer. 17:9)
“Behold, I was brought forth in iniquity, and in sin my mother conceived me.” (Ps.
51:5)
“Among them we too all formerly lived in the lusts of our flesh, indulging the desires
of the flesh and of the mind, and were by nature children of wrath, even as the rest.”
(Eph. 2:3)
10 Ibid., 494
11 Ibid., 496
13
Our inherited corruption has 2 implications;
• For our nature‐
o We are not just good people who occasionally do
bad things. We are sinful people in our nature—
meaning we cannot honor God in our intellect,
emotions or volition without Christ.
• For our actions‐
o While we may do good deeds horizontally, we
cannot do any good vertically. All of our
righteousness is as filthy rags (Is. 64:6)
“You Shall by Holy, For I Am Holy”
Now that we have laid the groundwork of who we are before coming to Christ,
theologically speaking, how then do we change so that we might be holy like God has
called us to be (1 Pet. 1:16)?
1. Regeneration (Rom. 6:111)
• As we’ve already mentioned our pre‐Christ position of being slaves to sin,
we must recognize that we are no longer slaves to sin after conversion
“knowing this, that our old self was crucified with Him, in order that our body of
sin might be done away with so that we would no longer be slaves to sin; for he
who has died has been freed from sin.” (Rom. 6:6‐7)
“Even so consider yourselves dead to sin, but alive to God in Christ Jesus.” (Rom.
6:11)
2. Faith (Heb. 3:124:2)
“Faith is the assurance of things hoped for” (Heb. 11:1).
“For indeed we have had good news preached to us, just as [the Israelites] also;
but the word they heard did not profit them, because it was not united by faith
in those who heard.” (Heb. 4:2)
3. The Holy Spirit (Rom. 8:117)
• It is by the Spirit that we are changed to the likeness of Christ
“for if you are living according to the flesh, you must die; but if by the Spirit you
are putting to death the deeds of the body, you will live.” (Rom. 8:13)
“The Need for Humility”
Scripturally speaking then, the process of change in Christians is both passive and
active. It is active in the sense that we pursue disciplines to achieve Christ‐likeness.
However, it is primarily passive in that it is Christ who works in us. It is as Paul says
in Phil. 2.;
14
“So then, my beloved, just as you have always obeyed, not as in my presence only, but now
much more in my absence, work out your salvation with fear and trembling; for it is God who
is at work in you, both to will and to work for His good pleasure.” (Phil. 2:12‐13)
God calls us to work our salvation; to strive for moral excellence (see vs. 14‐16). But
we don’t do this on our own. It is God who works in us. As Jerry Bridges says, we
are in a state of “dependent responsibility”.12 Below is a graph to show what this
process looks like.
3. Death
Growing in Holiness
(2 Cor. 3:18)
2. Christian Life
Non-Christian
1. Conversion
Slaves to Sin
(Rom. 6:6)
12 Bridges, Jerry and Bob Bevington, The Bookends of the Christian Life; Crossway Books ©2001, p. 95
15
Biblical Disciplines
We spent the last section reviewing how we change. We did this by primarily
looking at the theology behind change in believers; who we were before Christ and
how we change subsequent to our conversion. Now, we turn to the question of how
we initiate change in our life. How is it that you and I can put on Christ‐likeness?
Practically speaking, what can we do to yield to the Holy Spirit’s ability to make us
more like His Son?
Part 1‐ “Accurately Handling the Word of Truth” (2 Tim. 2:15)
We know that God’s Word is central to Christian living. This is emphasized
throughout God’s Word;
“All Scripture is inspired by God and profitable for teaching, for reproof, for correction,
for training in righteousness; so that the man of God may be adequate, equipped for every
good work.” (2 Tim. 3:16‐17)
“Sanctify them in the truth, Your word is truth.” (John 17:17)
We also know that the Holy Spirit has inspired the written Word;
“All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for
training in righteousness; so that the man of God may be adequate, equipped for every
good work.” (2 Tim. 3:16‐17)
But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you
all things, and bring to your remembrance all that I have said to you.” (John 14:26)
“When the Helper comes whom I will send to you from the Father, that is the Spirit of
truth who proceeds from the Father, He will testify about me, and you will testify also,
because you have been with me from the beginning.” (John 15:26‐27)
“for no prophecy was ever made by an act of human will, but men moved by the Holy
Spirit spoke from God.” (2 Pet. 1:21)
We also know that the Holy Spirit is a primary agent in our change of behavior;
“for if you are living according to the flesh, you must die; but if by the Spirit you are
putting to death the deeds of the body, you will live” (Rom. 8:13)
“But I say, walk by the Spirit, and you will not carry out the desire of the flesh.” (Gal. 5:16)
This then is why the Bible is central to Christian living; because the Spirit who
inspired it is the same Spirit who we rely upon to change us. With the Word, there
will not be change.
16
A Closer Look
If we go back to the passage in 2 Timothy 3, we find some very telling characteristics
of God’s Word;
“All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for
training in righteousness;” (2 Tim. 3:16)13
According to this verse, Scripture finds itself useful in the following ways;
1. Teaching‐ (didaskaliða- “teaching”14) As we have already seen, we are in
need of teaching because it is contrary to our nature (1 Cor. 2:14). On our
own, we do not understand the things of the Spirit.
2. Reproof‐ (eÍlegmo/v- “conviction”) Jesus promised us that the Holy Spirit
would convict of sin, righteousness and judgment (John 16:8). Hearing the
Word brings conviction of sin.
3. Correction‐ (eÍpano/rqwsiv‐ “restoration to an upright state”) God’s Word
doesn’t just convict and leave us in sin, it shows us how to live rightly.
Restoration is only possible through God’s Word.)
4. Training‐ (paideiða‐ “the whole training and education of children”) The
formation of new discipline; re‐education. The Bible is our center for
forming new, God‐honoring disciplines.
a. “when Paul writes that the Scripture is ‘profitable for teaching’ and
‘for training in righteousness,’ he is describing positive or formative
discipline. Formative discipline refers to how Scripture shapes and
molds the Christian as he or she imbibes its teaching and is trained to
live for God…Christians are shaped by the Word of God… Likewise,
when Paul referse to the Scriptures as profitable ‘for reproof, for
correction’ his describing how the Word of God confronts us and turns
us away from error to righteousness. This is corrective discipline.”15
But what are the fruits of disciplining ourselves in Scripture?
“so that the man of God may be adequate, equipped for every good
work.” (2 Tim. 3:17)
• “Adequate” (aµrtiov- “fitted, complete, perfect)‐ this term is stated in the
subjunctive mood; the mood of possibility. It is also stated in the present
tense. We have all we need to live perfectly.
• “equipped” (echrtismenov- “to make ready for service, equip, furnish16”)
Stated in the perfect tense, this verb signifies something that happened in
the past but has ramifications for the future.
13 For an interesting discussion on 2 Tim. 3:16‐17 see Adams, Jay The Christian Counselor’s Manual, pgs. 93‐95
14 all definitions taken from http://www.studylight.org
15 Anyabwile, Thabiti M., What Is a Healthy Church Member?, (Crossway, 2008), pgs. 75‐76
16 BDAG, ecartizw
17
o We have been equipped through God’s word in the past to live
presently perfect lives
Connection to Leading Worship Music
While Scripture is central to our own growth as believers, we must also recognize
it’s centrality to our worship.
“Let the Word of Christ dwell within you, with all wisdom teaching and admonishing one
another with psalms hymns and spiritual songs, singing with thankfulness in your hearts to
God” (Col. 3:16)
According to Paul, one of the first steps to corporate worship is personal discipline
in the Word. You cannot worship what you do not know. Imagine if you were to sing
a song to your wife, and speak of her long blond hair when she has brown—it really
wouldn’t be honoring to her. In the same way, if we
18
Part Two‐ “The Prayer of a Righteous Man is Powerful and
Effective” (Jms. 5:16)
Our culture today is obsessed with the phenomenal. That is to say, we love the
paranormal, things which have no scientific explanation. Such things remind us that
this place in which we live is unexplainable; made by a Creator that is far more
knowledgeable than we are.
In this way, prayer is not an uncommon thing to speak of, no matter what your
religious background. Prayer seems to be understood as a way to manipulate the
future; the genie in a bottle that commands your every wish.
But how does the Bible describe he discipline of prayer? What should we expect
when we pray? Why does a sovereign God call us to pray in the first place?
Prayer’s Foundation in Christ
First of all, we need to address how it is possible for sinners like you and I to
approach God in the first place. The author of Hebrews gives us a beautiful answer;
“Therefore, brethren, since we have confidence to enter the holy place by the
blood of Jesus, by a new and living way which He inaugurated for us through
the veil, that is, His flesh…” (Heb. 10:19‐20)
• We have confidence before the Father because of the work of Christ
• Christ is our mediator
“For there is one God, and one mediator also between God and men, the man
Christ Jesus,” (1 Tim. 2:5)
“Therefore, since we have a great high priest who has passed through the
heavens, Jesus the Son of God, let us hold fast our confession. For we do not
have a high priest who cannot sympathize with our weaknesses, but One
who has been tempted in all things as we are, yet without sin. Therefore, let
us draw near with confidence to the throne of grace, so that we may receive
mercy and find grace to help in time of need.” (Heb. 4:14‐16)
Forming a Heart of Faith
One reason we are called to pray is that it is an expression of faith. Prayer moves us
to understand our dependence on God to accomplish His work. Notice how Jesus
calls us to pray;
19
“Pray, then, in this way: 'Our Father who is in heaven, Hallowed be Your name. Your kingdom
come. Your will be done, On earth as it is in heaven. Give us this day our daily bread. And
forgive us our debts, as we also have forgiven our debtors. 'And do not lead us into temptation,
but deliver us from evil. For Yours is the kingdom and the power and the glory forever.
Amen.” (Mt. 6:9‐13)
We should take a moment to dissect this.
• “Our Father who is in heaven”‐ “The first words of the Lord’s Prayer,
‘Our Father who art in heaven’ (Matt. 6:9) acknowledge our
dependence on God as a loving and wise Father and also recognize
that He rules over all from his heavenly throne.”17
• “Your kingdom come, Your will be done”‐ Jesus wants us to
acknowledge His purposes at the outset of our prayer. Jesus prayer in
the garden (“…yet not as I will, but as You will”‐Matt. 26:39) is an
illustration of how He called us to pray here.
• “Give us this day our daily bread”‐ we are reliant upon God’s
providence. God is the one giving.
• “and forgive us our debts…”‐ We are also reliant upon God for His
forgiveness, not just for our forgiveness but also for the extension of
forgiveness of others.
• “deliver us from evil”‐ Once again, stated passively to draw attention
to our inability and God’s provision.
God wants us to pray in such away that we acknowledge our helplessness without
Him. God cultivates a heart of faith through a praying tongue.18
Prayer in the Name of Christ
Sometimes Christians have the notion that tagging the line “in Jesus’ name” to the
end of our prayers gives them legitimacy. Why does Christ ask us to pray in His
name (Jn 14:13‐14)?
• It gives us authorization19
o Praying in the name of Jesus gives us the authorization to come in His
power and authority. This is seen in the acts of the Disciples (i.e.‐ Acts
3:6)
• It reminds us of the character of Christ20
o In NT times, someone’s name referred also to their character and
perception. Thus, when we pray in Jesus’ name, it should be in line
with His character and conduct.
17 Grudem, 376
18 It should be noted that there is a reciprocal relationship between prayer and faith. That is to say that prayer expresses faith
and faith brings about prayer. We see then that this is a matter of the chicken or the egg coming first; God calls us to exercise
both and both will be increased.
19 Grudem, 379
20 Ibid, 379
20
Prayer and Leading Church Music
With this in mind, we should see the obvious connections between prayer and
leading others in musical worship. First, our corporate worship can only be
accomplished when those who engage in it have faith in Jesus Christ. Otherwise, we
do not have an advocate before the Father and we have no access before His throne.
Second, we know that prayer is the expression of the heart of faith. Thus, as a
worship leader you are responsible to rely on God’s work, not your own, to minister
to the church. There is no set of music that can be planned well enough to minister
without the Spirit.
Third, our ministry in music should be in the name of Christ. That is to say, in line
with His character and spoken in His authority. If our worship is in line with His
character it will be meek; not exalting self but seeking to exalt Christ. At the same
time, however, if it is done in the name of Christ it will be done in the confidence His
authority brings. We should not shy away from proclaiming biblical truth but
should also avoid the arrogance and pride that would not emulate the character of
Christ.
21
Part three: “Put off…Put on” (Eph. 4:22‐24)
In their book The Bookends of the Christian Life, Jerry Bridges and Bob Bevington
point out the typical misunderstanding that we have about holy living:
“For many years the two of us thought that the mind was the best weapon against the sins of
the heart. We attempted to use our knowledge of ‘what I should do’ to fight our sinful desire
of ‘what I want to do’. We assumed that if the argument of our mind prevailed, we would do
the right thing…However, this approach resulted in very limited success.”21
So then, nearly as important as what we do is how we try to accomplish it. Too
many times we try to accomplish this of our own strength or knowledge. But God
calls us to accomplish this by His power, particularly in His Spirit;
“if we live by the spirit, let us walk by the Spirit. Let us not become boastful, challenging one
another, envying one another.” (Gal. 5:25‐26)
“So then brethren, we are under obligation, not to the flesh, to live according to the flesh—
for if you are living according to the flesh, you must die; but if by the Spirit you are putting to
death the deeds of the body, you will live” (Rom. 8:12‐13)
In essence, this was also the problem Paul was addressing in Galatia. In chapter 3,
Paul asks “Are you so foolish? Having begun by the Spirit, are you now being
perfected by the flesh?” (Gal. 3:3). But the phrase Paul uses later in Galatians (also
cited above), “walk by the Sprit”, seems very cryptic. How can we truly understand
what he means by this? Lets take a deeper look at Galatians 5;
“But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness,
gentleness, self‐control; against such things there is no law. Now those who belong to Christ
Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, let us also
walk by the Spirit.” (Gal. 5:24‐25)
In order for us to walk in the Spirit, Paul tells us two things must happen.
• We must crucify the flesh‐ This is just like Paul’s words in Rom. 6:11—
“consider yourselves dead to sin but alive to God in Jesus Christ.” In Christ,
the power of the flesh no longer holds sway over us. Rather, we are now free
to live according to the Spirit (Rom. 8:1‐4).
• We must be made alive by the Spirit‐ this is to say, if you are made alive by
the Spirit than walk by Him. Paul follows an indicative with an imperative22,
21 Bridges, p. 113
22 Ryken, Philip Graham, Galatians;R&R Publishing ©2005; p. 239
22
telling us, as Ryken says, to “become who we are”. We already are made alive
in the Spirit, if we are in Christ, therefore we must walk in the Spirit.
Perhaps another Pauline reference will help;
“that in reference to your former manner of life, you lay aside the old self,
which is being corrupted in accordance with the lusts of deceit, and that you be renewed in
the spirit of your mind, and put on the new self, which in the likeness of God has been created
in righteousness and holiness of the truth.” – Eph. 4:22‐24)
Here, Paul calls us to put off the old self, and to put on the new self—righteousness
and holiness of the truth. In some way, Paul is calling us to deal with sin by putting
on its opposite, God’s character. Look at how the passage continues;
“Therefore, laying aside falsehood, SPEAK TRUTH EACH ONE of you WITH HIS NEIGHBOR, for
we are members of one another.”
Paul doesn’t merely call us to set aside lying, he calls us to put on truth in its place.
And the passage continues in this light—don’t steal but contribute (v. 28), don’t
speak in an unwholesome manner but let your words be beneficial (v. 29), etc.23
Paul’s point is not that we should just work at replacing activities with more positive
activities, but rather that we should work at replacing the things we love. As He
states in Colossians 3:1, we need to be seeking things above, “where Christ is, seated
at the right hand of God”. Walking in the Spirit, then, is a matter of replacing the
fleshly things we love by loving the things God does.
For a more full discussion (which I have obviously borrowed from) see Jay Adams, The Christian Counselor’s Manual, p. 171‐
23
190
23
Part Four: “When You Fast…” (Mat. 6:16‐18)
It would be easy for us, in our 21st century mindset to write‐off fasting as
antiquated—perhaps great for the soul of the Old Testament prophet but not of
much value to the New Testament worshipper. Or perhaps our attitude is one of
fear. Certainly there is a lot of unknowns when you deny yourself food for the first
time.
Regardless, we can be sure that God has called His people to fast. This seems to be
Christ’s intention in Matthew 6:16‐18;
“"Whenever you fast, do not put on a gloomy face as the hypocrites do, for they neglect their
appearance so that they will be noticed by men when they are fasting. Truly I say to you, they
have their reward in full. But you, when you fast, anoint your head and wash your face so
that your fasting will not be noticed by men, but by your Father who is in secret; and your
Father who sees what is done in secret will reward you.”
“When you fast…”
First, we must notice that our Lord does not speak in a fashion that should make us
think fasting to be optional. He does not say “if you fast” but “when you fast”.
Contextually, Jesus has in mind the attitude with which one should fast. It is notable
that Jesus seems to be calling for the same attitude in fasting as he does in giving (v.
2,5), namely that the heart should not be seeking the praise of others but seek to be
seen by the Father (v. 18).
This seems to be a running theme with the concept of fasting—to draw God’s notice
to a particular item of importance. Consider Isaiah 58.
"Cry loudly, do not hold back; Raise your voice like a trumpet, And declare to My people their
transgression And to the house of Jacob their sins. Yet they seek Me day by day and delight to
know My ways, As a nation that has done righteousness And has not forsaken the ordinance
of their God. They ask Me {for} just decisions, They delight in the nearness of God. Behold,
you fast for contention and strife and to strike with a wicked fist. You do not fast like {you
do} today to make your voice heard on high. Is it a fast like this which I choose, a day for a
man to humble himself? Is it for bowing one's head like a reed And for spreading out
sackcloth and ashes as a bed? Will you call this a fast, even an acceptable day to the LORD?
"Is this not the fast which I choose, To loosen the bonds of wickedness, To undo the bands of
the yoke, And to let the oppressed go free And break every yoke? Is it not to divide your
bread with the hungry And bring the homeless poor into the house; When you see the naked,
to cover him; And not to hide yourself from your own flesh? Then your light will break out
like the dawn, And your recovery will speedily spring forth; And your righteousness will go
before you; The glory of the LORD will be your rear guard. Then you will call, and the LORD
24
will answer; You will cry, and He will say, 'Here I am.' If you remove the yoke from your
midst, The pointing of the finger and speaking wickedness, And if you give yourself to the
hungry And satisfy the desire of the afflicted, Then your light will rise in darkness And your
gloom {will become} like midday. And the LORD will continually guide you, And satisfy your
desire in scorched places, And give strength to your bones; And you will be like a watered
garden, And like a spring of water whose waters do not fail. Those from among you will
rebuild the ancient ruins; You will raise up the age‐old foundations; And you will be called
the repairer of the breach, The restorer of the streets in which to dwell.” (Is. 58:1‐12)24
It is from these verses that we may need to draw out some implications
Calling and Not Hearing (v. 1‐4)
It becomes obvious within the opening verses of this chapter of Isaiah that the
Israelites are being frustrated by religious rites that are producing no visible fruit.
“Why have we fasted and You do not see?” (v. 2). The Lord describes these people
as follows; “they seek me by day and by night” (v. 2), they “delight to know my
ways” (v. 2), in their eyes they have “done righteousness and [have] not forsaken the
ordinance of their God” (v. 2). These Israelites are described as delighting in the
nearness of God (v. 2). And yet verse 3 describes their subsequent frustration.
Why?
Verses 3 and 4 seems to be provide the answer. “Behold, on the day of your fast you
find {your} desire, And drive hard all your workers. Behold, you fast for contention
and strife and to strike with a wicked fist…”. The issue with Israel’s fast was that it
was just religious and not spiritual.
Let the worshipper take heed. It is within our fallen nature to seek a form of
godliness but deny its power (2 Tim. 3:5). This is to say, we love to put on the
outward appearance of righteousness without the inward obedience of heart. Such
is the case in Isaiah 58. The Israelites desired nearness to God but not likeness to
Him in their character. Proximity to God without change in practice is not possible
(Lev. 10:1‐3).
True and False Fasting (v. 4b‐7)
As John Piper points out, “The ethical, practical, relational, accompaniments of
fasting—or worship in general—are the real test of the authenticity of the fasting
and the worship. Monday is the proof of Sunday”.25 This is to say that the point of
this next section of Isaiah is that genuine fasting should have produced different
action in the Israelites—namely to “loose the bonds of wickedness”, “undo the
bands of the yoke”, and “let the oppressed go free”. The irony here is that God is
pointing to individuals who would starve themselves in fasting while also starving
24 For a wonderful treatment on this passage see Piper’s “A Fast for Waters That Do Not Fail, parts 1 and 2”,
(http://www.desiringgod.org/ResourceLibrary/TopicIndex/26_Fasting/902_A_Fast_for_Waters_That_Do_Not_Fail_Part_1/)
(http://www.desiringgod.org/ResourceLibrary/Sermons/ByDate/1995/903_A_Fast_for_Waters_That_Do_Not_Fail_Part_2/)
25 Ibid., p. 5
25
those around them with a closed‐hand mentality. If their fasting was real, others
around them would eat more freely.
The Product of Genuine Fasting (v. 8‐12)
But why should we fast? God seems to give us 3 different reasons in this text;
1. Our darkness becomes light (v. 810)
Practically speaking, what was formerly marked as sin will become
righteousness. Note v. 9 “If you remove the yoke from your midst, The
pointing of the finger, and speaking wickedness”.
2. We will be continually Guided (v. 11)
We will not only be like “watered gardens” but “like a spring of water whose
waters do not fail”. Such are those who are guided by the LORD.
Paradoxically, if we are constantly being poured out, we will be full.
3. We will also be able to help restore those around us (v. 12)
Such action will not only benefit us but also those around us. So that we are
recognized with a restorative nature.
Connection To Leading Worship Music
If we are not careful, our service to the body of Christ can become very self‐reliant.
We may start to understand our job as an issue of mere responsibility—we choose
the music, we perform the songs, we set the atmosphere. The discipline of fasting is
meant that we would starve the flesh to feed the spirit. This is to say, we must
recognize a humble reliance upon God to work through our music ministry and not
be so short‐sighted to merely see a successful worship service as a series of well
executed songs and a well planned service.
26
Session #4‐ Your Spiritual Life and Corporate
Worship
“Little Children, guard yourselves from idols” (1 John 5:21). Initially, this would
seem to be a very strange way for John to close his letter. There are no closing
greetings or final salutations, just an imperative asking his readers to not bow down
in idolatry.
Obviously, John had something more in mind here than statues and incense, and
actually the issue of idolatry is far more pervasive in scripture than we might
realize. Issues of idolatry are easy to find in the Old Testament as Israel was
constantly distracted by other gods who did not satisfy like the true God. But even
here in the Old Testament passages like Ezekiel 14, Israel’s issue are “idols of the
heart” (Ez. 14:4, 5, 7).
Paul speaks in terms of the “desires” or “lusts” (eÍpiqumiða)).26 “Now flee from
youthful lusts and pursue righteousness, faith, love and peace, with those who call
on the Lord from a pure heart” (2 Tim. 2:22). He even speaks in terms of sinful
behavior as idolatry (Col. 3:5).
Scripturally speaking, then, all sin is idolatry. This, of course, has major implications
for the Music Leader. As we see obedience and disobedience in this light we also
recognize this to be characterized by worship—either worship of self in
disobedience to God’s law or worship of God as obedience.
Products of Piety for the Music Leader
• It confirms your relationship with Christ‐ John told us that he wrote his
first epistle so that his readers may know that they have eternal life (1 Jn.
5:13). This epistle centered upon certain factors that showed whether or not
you were a believer; love for your brother, obedience to the commandments,
confession of Christ, etc. In fact, a great deal of scripture points to assurance
of genuine conversion in mark of obedience:
“for if you are living according to the flesh, you must die; but if by the Spirit you are
putting to death the deeds of the body, you will live.” (Rom. 8:13)
“My Father is glorified by this, that you bear much fruit, and so prove to be My
disciples.” (John 15:8)
26 Powlison, David, Idols of the Heart and “Vanity Fair”, Journal of Biblical Counseling; Winter 1995, p. 36
27
• It frees us to worship Him‐ This would seem obvious; if we obey God we
relate to Him with the obstruction of sin. David describes the state of sin like
his body was wasting away, that he was groaning all day long, that God’s
hand was heavy upon him, and that his strength was spent (Ps. 32:3‐4). And
notice David’s response when that sin is forgiven—“You surround me with
songs of deliverance” (v.7). There is no doubt that personal holiness and
delight are tied together.
• It gives confidence to lead pastorally‐ We will hit more on this in section
#3, but the role of the music leader is pastoral in nature. You shepherd
people through music. As such, we are called to watch our life and doctrine
closely (1 Tim. 4:16) because “as you do this you will ensure salvation both
for yourself and for those hear you.” As we watch our lives, we have
confidence that we are leading our people to salvation. This is the positive
side of this commandment—you have confidence because of your right
relation to the Father in obedience. Negatively, when we fail to be obedient
as music leaders, the consequences are drastic and have led to many church
splits, fractured relationships, and shipwrecked lives.
• It is, itself, worship‐ Jesus said that if we love Him, we will keep His
commandments (Jn. 14:15). Our obedience is an expression of our love. Too
many people want to express love to Christ with their tongues and not with
their actions. Such a disconnect, as much as possible, should be avoided in
our lives so that our expression of worship can be truly heartfelt and not
divided with our love of the world.
28
Session #5‐ The Theological Sphere
“Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one
another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God.”
(Col. 3:16)
I often find it surprising that Paul so clearly links singing and instruction here in
Colossians 3. Paul is not merely saying that our music should be informed by
scripture, which is true, but also that our music is a means by which we inform
others. Thus, a scripturally misinformed service isn’t really a service at all in the
sense that it is not an aid to those who attend. We discussed 1 Tim. 4:16, but have
not paid much attention to it’s second element; “pay close attention to yourself and
your teaching”.
This section is designed not so much to tell you what to believe but rather to show
the centrality of scripture in the task of leading others in music.
“Good” Theology…
As evangelicals, we often make the mistake of understanding “good” theology to
merely be cohesive—that is to say, consistent. So long as a statement about the
nature of God “adds up” so to speak, we rarely take issue with it. J. Gresham Machen
brought this out most clearly in his Christianity and Liberalism, saying that the form
of early 20th century Christianity was really not Christianity at all. In the end, he and
his opponents were speaking of two different saviors—both of which were named
Jesus, but varied significantly in character and purpose.
In the same way, how we think of Jesus need not only be intellectually consistent,
but Biblically faithful—true to the very character of the One we worship. While the
following list is not comprehensive, it gives us a good list of criteria by which we can
assess the viability of someone’s theological claim. Good theology is scripturally
defined and glory‐driven.
...Is Scripturally Defined
As we know, all scripture is “God‐breathed” (2 Tim. 3:16), that is to say, it is inspired
by God Himself. So, in the Bible we have God’s words about Himself. As it is
inspired it is also useful; for teaching, for reproof, for correction and for training in
righteousness.
We also know that we are naturally enemies to God, not submitting to His law or
even able to do so (Rom. 8:7). As such there is no one who understands (Rom.
3:11), no one who seeks after God.
29
As we are fallen, we need God’s Spirit to illumine His word so that we can
understand God’s nature and character. The more we lean upon unaided human
reason, the more wrong we will be in our conclusions about who God is.
The best example of this is that of the book of Ecclesiastes. The Preacher has
developed a view of life that is defined by disappointment because God has made it
to be so. God has plans that He will not show us (Ec. 3:11), He has given wealth that
cannot be enjoyed (Ec. 6:1‐2), and He controls all things so that man has no idea
what awaits Him (Ec. 9:1‐2). Yet, this entire book is based upon what the Preacher
saw or understood (1:13,17; 2:3,11, 12; 4:1; 5:18 7:25).
While the Preacher sought to collect data and make conclusions about who God is,
we are called to do the opposite; listen to God and make assertions about our world.
The two could barely be more different.
Illustration 5.1‐ The Preacher’s Collection of Wisdom
God
reason
Reveal
By
Observations of Reality
As you can see in the illustration above (illustration 5.1), the Preacher collected
observations from the world around him and, by the means of his own reason,
sought to reveal the character of God. It should be no surprise then that he sees
such indifference in God (Ecc. 1:13; 3:11; 6:1‐2) and such vanity in life (Ecc. 1:2).
Illustration 5.2‐ God’s Revealed Wisdom
God
Reveals (through His Word)
Reality
30
God has shown us, however, that by faith we trust what He reveals through His
Word (illustration 5.2). And just as God spoke the creation into being, He does not
speak anything that is not actual—God’s Word does not describe reality, it defines it.
…and GloryDriven
The works of Jonathan Edwards and John Piper have driven the heart of modern day
evangelicals to this reflection—God works all things for His glory. Therefore,
anything that is stated about God, that is theological, should not push this universal
principle aside.
“That God is praiseworthy, that we ought to praise him, that we will praise him—these are
common truths among Christians, and we affirm them gladly. But less often do we hear the
truth that the praise of God's glory is not merely the result of his action but also the goal and
purpose of that action. He governs the world precisely to the end that he might be admired,
marveled at, exalted, and praised. Christ is coming, Paul says in 2 Thessalonians 1:10, at the
end of this age, ‘to be glorified in his saints and to be marveled at by all who believe.’” 27
But what does Scripture say that drives us to this conclusion?
"For My own sake, for My own sake, I will act; For how can My name be profaned? And My
glory I will not give to another. (Is. 48:11)
'For as the waistband clings to the waist of a man, so I made the whole household of Israel
and the whole household of Judah cling to Me,' declares the LORD, 'that they might be for Me
a people, for renown, for praise and for glory; but they did not listen.' (Jer. 13:11)
"You shall have no other gods before Me. You shall not make for yourself an idol, or any
likeness of what is in heaven above or on the earth beneath or in the water under the earth.
You shall not worship them or serve them; for I, the LORD your God, am a jealous God,
visiting the iniquity of the fathers on the children, on the third and the fourth generations of
those who hate Me” (Ex. 20:3‐5)
"But I withdrew My hand and acted for the sake of My name, that it should not be profaned in
the sight of the nations in whose sight I had brought them out.” (Ez. 20:22)
But, what about the New Testament?
“Now My soul has become troubled; and what shall I say, Father, save Me from this hour'?
But for this purpose I came to this hour. Father, glorify Your name " Then a voice came out
of heaven: "I have both glorified it, and will glorify it again." (Jhn. 12:27‐28)
"Let your light shine before men in such a way that they may see your good works, and
glorify your Father who is in heaven.” (Matt. 5:16)
Piper, John; “Is God For Us Or Himself”‐ sermon, found at
27
http://desiringgod.org/ResourceLibrary/TopicIndex/3/242_Is_God_for_Us_or_for_Himself/
31
“Grace to you and peace from God our Father and the Lord Jesus Christ. Blessed be the God
and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the
heavenly places in Christ, just as He chose us in Him before the foundation of the world, that
we would be holy and blameless before Him In love, He predestined us to adoption as sons
through Jesus Christ to Himself, according to the kind intention of His will, to the praise of the
glory of His grace, which He freely bestowed on us in the Beloved.” (Eph. 1:2‐6)
There are many more passages which show God’s concern first and foremost for His
glory. The more we study scripture, the more this emphasis will become clear in
what we read. 28
There is much more to say on guidelines toward developing good theology.
However, I either do not know them yet, don’t have enough confidence to write
them here or, don’t have the space to write them. I would greatly encourage you as
a worship leader to be “theological”. We will see the benefits of this for your
ministry in the next section, but you will see the benefits in your soul.
Theology And Doxology
As good theology is scripturally defined, we would do well to comment on a
scriptural relationship between Doxology and Theology. Overwhelmingly, the
pattern provided in God’s Word shows us that good theology moves our hearts to
Doxology—stated differently, our understanding of who God is moves our hearts to
praise Him. On the whole, worship without meaning is simply emotionalism and as
such will be short lived. But worship which begins with understanding is, in some
sense, complete. C.S. Lewis draws this out;
“But the most obvious fact about praise—whether of God or anything—strangely escaped
me. I thought of it in terms of compliment, approval, or the giving of honor. I had never
noticed that all enjoyment spontaneously overflows into praise… the world rings with
praise—lovers praise their mistresses, readers their favorite poet, walkers praising the
countryside, players praising their favorite game…
My whole, more general, difficulty about the praise of God depended on my absurdly denying
to us, as regards the supremely Valuable, what we delight to do, what indeed we can’t help
doing, about everything else we value.
I think we delight to praise what we enjoy because the praise not merely expresses but
completes the enjoyment; it is its appointed consummation.”29
If we enjoy it, we glory in it. If we glory in it, we express it. This must begin with the
understanding and move to the affections. Let us sort out a few scriptural examples
to establish the point
28 For more on this see John Piper’s Desiring God—Appendix 1 entitled “The Goal of God in Redemptive History”. Piper has
great resources on how God is not egocentric in His pursuit of glory.
29 Quote taken from Piper’s Desiring God (p. 18)—original quote: Lewis, C.S., Reflections on the Psalms (New York: Harcourt,
Brance and World, 1958), pp. 94‐95
32
Pauline Theology and Doxology
It is commonly understood that most of Paul’s letters divide into two main sections:
teaching and practice. The Book of Romans, for example splits into a primary
teaching on justification by faith (Rom. 1‐11) and the practices that should flow out
of that (Rom. 12‐16). Ephesians also begins with three theologically packed
chapters but ultimately returns to three practically oriented chapters.
This point is made most clearly in Romans. As we’ve already stated, Romans 1‐11
draws out a theological understanding. But this section finds its climax in 11:33‐36
where Paul breaks into a section of praise in regard to God’s unsurpassed wisdom
and knowledge. In viewing God’s provision for mankind in Christ (chapters 1‐5), His
call to Holiness in the Spirit (chapters 6‐8) and The Father’s sovereign call upon His
elect, Paul finds God’s wisdom “unsearchable”. This is not new content to be learned
but delight in what has already been stated.
While many of Paul’s letters may not bear this theology/doxology trend in their
overall structure, many due within individual passages. Ephesians 1 shows this very
clearly. In describing the role of each member of the trinity in our salvation (v. 3‐
14), Paul begins with praise—“Blessed be the God and Father of our Lord Jesus Christ,
who has blessed us with every spiritual blessing in the heavenly places in Christ”
(Eph. 1:3).
Or perhaps the conclusion of Paul’s first letter to Timothy: “…He who is the blessed
and only Sovereign, the King of Kings and Lord of lords, who alone possesses
immortality and dwells in unapproachable light, whom no man has seen or can see.
To Him be honor and eternal dominion! Amen.” (1 Tim. 6:15‐16).
It is also worth noting that Paul often praises in response to the progress he sees in
the gospel. This is most clearly noted in the introductions to many of his letters (1
Cor. 1:4; Rom. 1:8; Eph. 1:15‐16; Phil. 1:3‐5; 1 Ths. 1:2‐4; etc).
Theology and Doxology in the Psalms
The Psalm also draw out the link between what we know about God and our proper
response. Consider Psalm 33:
Sing for joy in the LORD, O you righteous ones; Praise is becoming to the upright. Give thanks
to the LORD with the lyre; Sing praises to Him with a harp of ten strings. Sing to Him a new
song; Play skillfully with a shout of joy. (Ps. 33:1‐3)
For the word of the LORD is upright, and all His work is done in faithfulness. He loves
righteousness and justice; The earth is full of the lovingkindness of the LORD. By the word of
the LORD the heavens were made, and by the breath of His mouth all their host. (Ps. 33:4‐6)
Clearly, verses 1‐3 focus on the response to what is stated in verse 4‐6. We do music
because of what is stated in verses 4‐6. This is an appropriate response to what we
know of God.
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Or consider Psalm 100;
1Shout joyfully to the LORD, all the earth.
2Serve the LORD with gladness;
Come before Him with joyful singing.
3Know that the LORD Himself is God;
It is He who has made us, and not we ourselves;
We are His people and the sheep of His pasture.
4Enter His gates with thanksgiving
And His courts with praise
Give thanks to Him, bless His name.
5For the LORD is good;
His lovingkindness is everlasting
And His faithfulness to all generations.
The call to worship in verses 1 and 2 (“shout” in v. 1, “serve” and “come” in v. 2) is
given meaning in v. 3 (“know that the Lord Himself is God”). Again, the same
structure is used in verse 4 and 5—we give “thanks” and “praise” because (“for”)
“..the Lord is good”.
Other Genres?
While I’m sure that we might likely find this theology/doxology link in the Gospels,
OT Narrative, and other places in scripture we know that it is well established in
these two specific examples. Perhaps if there were more time and space here, we
could delve into various genres in scripture and find the principle at work in texts
like Matt. 11:27 or Rev. 4:1‐8, etc. When we see God as He is, our natural response is
worshipful (Lev. 9:24).
34
Section #6‐ The Theological Sphere and Corporate
Worship
There is no doubt that good theology is missing from most of what we currently
understand to be contemporary worship. To the degree that this exists, the people
of God are left without substance to fuel a genuinely worshipful response. Anything
less only provides an emotionalized, temporary experience and falls short of the life‐
change‐effecting musical worship that we seek for our participants.
This being said, we should also recognize that the bar for what might be
“theological” will vary throughout your service to your congregation. Certain
contexts will be moved by the phrase “God is big”, while others will seek a robust
doctrine of penal substitution. It is the task of the music leader to present all of
God’s truth in such a way that engages more than the mind, but the heart and hands
of congregants as well.
How Firm A Foundation: Building Church Music from an
Understanding of the Gospel
Just as Jesus is both the sacrifice and the priest, so the gospel is both the means and
focus of corporate worship—that is to say, the Godhead’s work in the gospel is our
central focus and we are capable of such worship only through the access we have in
Christ.
It is vitally important for us to plan our services with the gospel at the center as this
is ultimately the point of scripture—we see Jesus’ work in every page. From the
need created in Gen. 3 to the Lamb’s book of life in Revelation 21, God’s purpose is
to show us Jesus (Lk. 24:44), and when we see Jesus, we see the gospel.
Additionally, if the gospel is not the center of what determines what songs we do
and how we do them, we open ourselves up to a host of motivations that could
easily run our worship services. Bryan Chappel says it this way;
“If gospel priorities do not determine worship choices, then people’s preferences will tear the church
apart. The variety of style possibilities combined with the usual mix of personalities, generations,
newcomers and old‐timers will put church leaders under constant pressure to adjust worship. If
personal preferences are allowed to call the shots, then worship tensions will be unavoidable.”30
In light of this, here are 3 basic tenets to consider when planning corporate worship;
1. Our Need for a Mediator
We’ve mentioned this before, however, it is worth reiterating here. As we look
30 Chapell, Bryan, ChristCentered Worship, ©2009, Baker Academic, pg. 130.
35
at the role of theology in leading worship, we should always recognize that our only
confidence in worship is our Mediator’s blood (Heb. 10:19).
As such, our music should always contain this message on some level. Our
people need to be reminded daily that, though they fall short of God’s glory in their
sin (Rom. 3:23), there is hope to be justified by faith in Christ (Rom. 3:24).
2. Beholding Glory for LifeChange
The first few chapters of 2 Corinthians center on Paul’s validation as a minister.
In 3:1 he writes “Are we beginning to commend ourselves again? Or do we need, as
some, letters of commendation to you or from you?” From this, we can see that
Paul’s authority was obviously in question. But Paul answers in a typical Pauline
fashion—“you are our letter” (2 Cor. 3:2). Paul’s validation as a minister was the
changed lives of those he ministers to. But how does this happen?
Specifically, in 2 Cor. 3, Paul tells us this happens in a new way, with the gospel
and not the law. This al comes to climax in v. 18;
“But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being
transformed into the same image from glory to glory, just as from the Lord the Spirit.”
As Paul sees it, how does transformation happen? When we behold God’s glory.
As we behold His glory, we are transformed. John also gives us a similar thought;
“…We know that when He appears, we will be like Him, because we will se Him just as He is.”
(1 John 3:2)
Paul gives us even greater clarity in 2 Cor. 4;
“For God who said ‘light shall shine out of darkness,’ is the One who has shone in our hearts
to give the Light of the knowledge of the glory of God in the face of Jesus Christ.” (2 Cor. 4:6)
We behold God’s glory in Christ. So then, it stands to reason that if we are
actively showing our congregation Jesus, they are beholding God’s glory (cf. John
14:9). As they behold His glory they are transformed into “the same image” (2 Cor.
3:18).
3. The Message and It’s Container‐
Bryan Chapell’s ChristCentered Worship hammers home the point that our
liturgy (how we order our service) reflects our message. In reviewing varying
liturgies throughout church history, Chapell concludes the following;
“The reason this liturgy became so common, however, cannot simply be explained by
cultural currents. The liturgy did not merely form the pattern for gospel worship; the gospel
formed the liturgy. Where the gospel was truly understood and rightly held, this patter of
worship naturally unfolded—not simply because English culture held way, but because the
gospel forms the best container for its expression. A milk carton differs from an egg carton
because the contents determine the structure of their container. So also the content of the
36
gospel forms the worship that best expresses it. The commonality of the Westminster
traditions is more attributable to its conformity to the contours of the gospel than to the
power of any culture or church to determine a universal style of worship.”31
Here are the basic elements that Chapell concludes should be in every
worship service;
1. Adoration (recognition of God’s greatness and grace)
2. Confession (acknowledgement of our sin and need for grace)
3. Assurance (affirmation of God’s provision of grace)
4. Thanksgiving (expression of praise and thanks for God’s grace)
5. Petition and Intercession (expression of dependence on God’s grace)
6. Instruction (acquiring the knowledge to grow in grace)
7. Communion/Fellowship (celebrating the grace of union with Christ and his people)
8. Charge and Blessing (living for and in the light of God’s grace)32
While I’m not sure of the legitimacy of these categories (as you read the book,
the connections Chapel makes between some scripture passages and his 8‐fold
layout is sometimes a stretch), I do agree that our services need to match the gospel
we teach.
Isaiah 6 (Isaiah) Deut. 5 2 Ch. 5‐7
(Sinai) (Solomon)
Adoration 6:1‐4 5:4, 22‐24 5:1‐5
Confession 6:5 5:5, 25‐27 5:6‐10
Assurance 6:6‐7 5:2‐3, 6 5:11‐13
Thanksgiving 6:7 v. 27 6:1‐11
Petition 6:8 6:12‐21
Instruction 6:9‐12 5:6‐21, 32‐33a 6:22‐42
Communion 7:4‐9
Blessing 6:13 5:33b 7:10
But what of the New Testament? Chapell writes;
“The scarcity of liturgical mandates in the New Testament cannot reflect the writers’ lack of
concern for rightly worshipping God. Too many give their lives for His glory. Instead, the lack of
explicit detail must reflect and intention to guide us by transcendent principles rather than by
specific worship forms that could become culture‐bound, time‐locked, and superstition‐
invoking.”33
31 Chapell, Bryan, ChristCentered Worship; ©2009, Baker Academic, p. 68
32 Ibid., p. 85‐97
33 Ibid., p. 108
37
Session #7‐ The Pastoral Sphere
Tragically, there are many more musicians than pastors filling music leader roles in
our churches. This is not to say that these two titles are mutually exclusive. In fact,
to lead congregational worship you must be able to do both. However, there are
many who step behind microphones in churches simply because they are able, not
because they are called.
But the church musician has always been called to be a shepherd. In the Old
Testament, it was the priests who led God’s people in music (2 Ch. 7:6). The New
Testament speaks of those who care for God’s people as elders or shepherds (1 Pet.
5:1‐2). Those who lead God’s people, whether it be in music or in sermons, are
feeding God’s flock. As such, they are, by definition, pastoral.
Identifying a Pastoral Heart
But what does this pastoral heart look like? It’s imperative that we don’t simply
make a list of qualifiers that simply justify who we already are but truly seek out a
scriptural understanding of what it means to care for the body. In this way, we will
be setting the bar where scripture does, not where we think it ought to be.
Are You Disqualified?
In Paul’s letters to Timothy and Titus, he lays out qualifications for elders. Paul is
telling us what a church leader must be at their very least—what is it that
disqualifies a person from caring for God’s church. Paul provides a list in 1 Tim. 3:1‐
7.34
1It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine work
he desires to do. 2An overseer, then, must be above reproach, the husband of one wife,
temperate, prudent, respectable, hospitable, able to teach, 3not addicted to wine or
pugnacious, but gentle, peaceable, free from the love of money. 4He must be one who
manages his own household well, keeping his children under control with all dignity 5(but if
a man does not know how to manage his own household, how will he take care of the church
of God?), 6and not a new convert, so that he will not become conceited and fall into the
condemnation incurred by the devil. 7And he must have a good reputation with those
outside the church, so that he will not fall into reproach and the snare of the devil.
The first step to recognizing the calling to lead God’s people is to determine whether
you are Biblically disqualified? Are you a “one woman kind of man”, as the passage
literally reads? Are you addicted to much wine? Do you love money more than
anything else? Are you newly converted?
Not only these, but are you characterized as “prudent”? Are you “respectable”? Do
you have a good reputation with outsiders?
34 For a similar perspective on musicians as elders see Barry Keldie and Matt Boswell’s article
“Qualifications of a Worship Pastor”. There should be a transcript in the Appendix (p. 60).
38
When we don’t fit the bill of 1 Tim. 3 in this manner, we can undeniably say that
church leadership is not for you. While the Spirit may change you so that you will be
qualified, you are not right now.
Paul seems to have packaged this like it was a checklist. These are things that an
elder “must be” (“deÑw”- v. 2). As such, if you miss any of these, you are not fit for
leadership in the church. This is the first step in identifying a pastoral heart.
Are you Shepherdlike?
While Paul provides a picture of what an elder should look like, Jesus gives a good
picture of what a Shepherd should be. Peter calls elders to shepherd God’s people
so that they might be rewarded by the “Chief Shepherd” (1 Pet. 5:1‐4). Those who
serve the church are merely under‐shepherds, as Alexander Strauch would call
them.35 As such, church leaders must be like Christ in His care and compassion for
the church.
11"I am the good shepherd; the good shepherd lays down His life for the sheep. 12"He who
is a hired hand, and not a shepherd, who is not the owner of the sheep, sees the wolf coming,
and leaves the sheep and flees, and the wolf snatches them and scatters them. 13"He flees
because he is a hired hand and is not concerned about the sheep. (John 10:11‐13)
Christ’s love for His sheep drove Him to lay His life down for them. In the same way,
believers are to “regard one another as more important than [themselves]” (Phil.
2:3). Paul says that he was “constantly being delivered over to death for Jesus’ sake”
so that, while Paul faced death, the Corinthians found life (2 Cor. 4:11‐12). The
church leader must exhibit the heart of the Chief Shepherd, as they seek to shepherd
God’s people.
So then, church leadership is not just a matter of not being disqualified by immoral
character, but of sharing the values of Christ Himself. His people are to be brought
into conformity with His image (Rom. 8:29) and His workers see this vision and
work to that end.
Music leaders must share the heart of Christ in this matter. If we seek anything
other than God’s glory in His people, our idolatry is exposed—we worship
something other than Christ Himself. Whether it is a “good sound” or self‐
promotion, our small, selfish ambitions have no place in God’s church. God’s church
is meant for His glory.
Developing a Pastoral Heart
35 Strauch, Alexander, Biblical Eldership; Lewis and Roth Publishers, 1960, pg. 115, 249
39
Like Most spiritual issues, a pastoral heart—a desire to shepherd God’s people—is
not acquired but granted. It is what Paul referred to as a calling (Rom. 1:1 and other
introductions to Pauline letters).
The question before us is not how to become pastorally oriented, but rather, how to
become more pastorally oriented. How can we learn to love God’s people more?
Truth be told, most pastors do not increase in their love for their people. The
process of dealing with their people produces an indifference to those same people
so that the pastor becomes “burnt out”. And so, work keeps happening, but it can
hardly be called “ministry”. Perhaps “upkeep” is the better word.
How do we guard ourselves against such a mindset?
Fortunately, God has given us a glimpse into Paul’s mentorship of a young pastor,
Timothy. How does he call on Timothy to keep his pastoral heart?
6In pointing out these things to the brethren, you will be a good servant of Christ Jesus,
constantly nourished on the words of the faith and of the sound doctrine which you have
been following. 7But have nothing to do with worldly fables fit only for old women On the
other hand, discipline yourself for the purpose of godliness; 8for bodily discipline is only of
little profit, but godliness is profitable for all things, since it holds promise for the present life
and also for the life to come. 9It is a trustworthy statement deserving full acceptance. 10For
it is for this we labor and strive, because we have fixed our hope on the living God, who is the
Savior of all men, especially of believers. 11Prescribe and teach these things. 12Let no one
look down on your youthfulness, but rather in speech, conduct, love, faith and purity, show
yourself an example of those who believe. 13Until I come, give attention to the public
reading of Scripture, to exhortation and teaching. 14Do not neglect the spiritual gift within
you, which was bestowed on you through prophetic utterance with the laying on of hands by
the presbytery. 15Take pains with these things; be absorbed in them, so that your progress
will be evident to all. 16Pay close attention to yourself and to your teaching; persevere in
these things, for as you do this you will ensure salvation both for yourself and for those who
hear you.
How does Paul say Timothy will be a “good servant” (v. 6)? He lists a number of
imperatives for Timothy to follow;
1. “Constantly nourished” (v. 6)‐ the mark of the growing pastor is his desire to
be constantly fed by the words of faith and sound doctrine. It is the word of
God which is “useful for teaching, rebuking, correcting and training in
righteousness” (2 Tim. 3:16). But it is also the word which will sustain
Timothy now.
2. “Discipline yourself for the purpose of godliness”‐ The disciplines (See session
#3) exist to make us more godly. While our confidence is in Christ, our only
true righteousness, by the Spirit (Gal. 5:25) we can put on character befitting
our resurrected life (Rom. 6:5‐11).
Paul tells Timothy to know and practice the Scripture. He even reminds Timothy of
this in vs. 16—“Pay close attention to yourself and your teaching”. While this seems
40
simple, it is Paul’s encouragement to Timothy and, more importantly, the Spirit’s
inspired words. This is faithful pastoral work; sustained by the Scriptures in a
disciplined life so as to “ensure salvation for ourselves and our hearers” (v. 16).
41
Session #8‐ The Pastoral Sphere and Corporate
Worship
The natural question now arises; how do we take this heart to serve the people
within the body of Christ and build up the body through music? How do we pastor
with music?
We should always be wrestling with this question. Music is always changing as are
the people in your congregation. As such, there is no formula for music ministry.
The principles outlined below should help you think through ways in which we can
serve more effectively.
Planning Services That Serve
“Pursue love, yet desire earnestly spiritual gifts, but especially that you may prophesy. For one who
speaks in a tongue does not speak to men but to God; for no one understands, but in his spirit he speaks
mysteries. But one who prophesies speaks to men for edification and exhortation and consolation. One
who speaks in a tongue edifies himself; but who prophesies edifies the church. Now I wish that you all
spoke in tongues, but even more that you would prophesy; and great is one who prophesies than one
who speaks in tongues, unless he interprets, so that the church may receive edifying” ‐ 1 Cor 14:1‐5
The point of gathering God’s people is to edify, exhort, and console (v. 3).
Apparently, these services in Corinth were being abused by those practicing tongues
in services in a manner that those attending didn’t know what they were saying (v.
6‐12). Paul’s point remain clear; don’t let your gatherings be bogged down with
incoherence. Even if you speak in tongues, Paul says, make sure there is
interpretation (v. 13‐19).
The same principle is laid out in Eph. 4:11‐12;
“And He gave some as apostles, and some as prophets, and some as evangelists, and some as
pastors and teachers, for the equipping of the saints for the work of service, to the building
up of the body of Christ;” (Eph. 4:11‐12)
It remains clear that God’s intention in gifting His church is to edify His church. If
we fail to build up the body in our service to it, we’ve missed God’s intention.
The ramifications of this for a music leader are huge. How can we best seek to build
up the body? How does a worship leader lead in this prophetic way? How can we
best facilitate church edification and not just the “me‐edification” of 1 Cor. 14:4?
Informed by the Word of God
It stands to reason that since God has given His word that He would desire it to be
used in His church services.
Scripture itself shows that it is God’s Word which is the Christian’s guide;
42
“All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for
training in righteousness; so that the man of God may be adequate, equipped for every good
work.” (2 Tim. 3:16‐17)
“How can a young man keep his way pure?
By keeping it according to Your word.
With all my heart I have sought You;
Do not let me wander from Your commandments.
Your word I have treasured in my heart,
That I may not sin against You. (Psalm 119:9‐11)
“Your word is a lamp to my feet and a light for my path.” (Psalm 119:105)
Not only is the Bible central to the Christian’s guidance, it is central to the Church’s
worship;
“ And all the people gathered as one man at the square which was in front of the Water Gate,
and they asked Ezra the scribe to bring the book of the law of Moses which the LORD had
given to Israel. Then Ezra the priest brought the law before the assembly of men, women and
all who could listen with understanding, on the first day of the seventh month. He read from
it before the square which was in front of the Water Gate from early morning until midday,
in the presence of men and women, those who could understand; and all the people were
attentive to the book of the law. Ezra the scribe stood at a wooden podium which they had
made for the purpose. And beside him stood Mattithiah, Shema, Anaiah, Uriah, Hilkiah, and
Maaseiah on his right hand; and Pedaiah, Mishael, Malchijah, Hashum, Hashbaddanah,
Zechariah and Meshullam on his left hand. Ezra opened the book in the sight of all the people
for he was standing above all the people; and when he opened it, all the people stood up.
Then Ezra blessed the LORD the great God. And all the people answered, “Amen, Amen!"
while lifting up their hands; then they bowed low and worshiped the LORD with their faces
to the ground.” (Neh. 8:1‐6)
“Until I come, give attention to the public reading of Scripture, to exhortation and teaching.”
(1 Tim. 4:13)
“ I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living
and the dead, and by His appearing and His kingdom: preach the word; be ready in season
and out of season; reprove, rebuke, exhort, with great patience and instruction.” (2 Tim. 4:1‐
2)
It is natural for Paul to seek a link between singing and scripture. Colossians 3:16
draws the parallel; “Let the word of Christ richly dwell within you, with all wisdom
teaching and admonishing one another with psalms, hymns, and spiritual songs,
singing with thankfulness in your hearts to God.” It is the word which informs our
service to one another in singing.
The church music leader, then, needs to be acutely aware that distance from the
word is distance from a service that serves. When we severe ties with what God has
instructed us, we our left to our own wisdom, and as Jesus says “…apart from me
you can do nothing” (John 15:5).
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“There is none who understands, There is none who seeks for God” (Rom. 3:11).
God’s people need God’s instruction. This is the minister’s job—to bring the
scriptures to bear on the issues that affect their people’s lives. As Kent Hughes says,
“The music leader must work with a hymnal in one hand and the Bible in the
other.”36
While such skill is necessary, it is not always easy. We may be tempted to think that
this is a “plug and play” model—find the corresponding scripture, read it and sing it.
But this form of ministry takes a great deal of care on the part of the worship leader.
Songs don’t always match the theme, Scripture passages don’t always come to mind,
and, to make it even more challenging, the people in the pew aren’t always ready to
listen.
That being said, there are a few guidelines that can help us stay close to the word so
that we can ensure ministry to our people.
1. Pick a passage Whether it be the passage that the sermon will cover or
some other passage of scripture, finding root in one passage helps us keep
our focus. This will invariably help you know which passages “fit” and which
ones don’t. When the congregation can see a logical tie between the
scriptures and the music, this is a step in the right direction. That being said,
there are a few things to consider;
a. Is the scripture to be read in the service? It makes it easier for the
congregation to understand where the Biblical basis for a musical
theme if that Biblical basis is expressed in the course of the service.
Furthermore, we’ve already seen that Paul called Timothy to the
public reading of scripture. As such, we must not shy away from using
the Bible in our services—The scriptures alone can minister to our
people.
b. What emphasis do you want to bring from the passage? What is
that you are trying to say from the verse. Believe it or not, many
people in your congregation might not immediately see what you see
in your selected text. Often, a short exposition will be required to
draw attention to the main elements you want to bring out. Even John
3:16 can focus on God’s love, His sacrifice, our need for faith, or
eternal life. What is it that you are trying to say and how will you
communicate it?
c. How much of the passage do you need to read? Sometimes longer
passages can be hard to use in this type of setting. Large sections of
verses make the congregation wait longer and decrease the likelihood
that they will follow what you are saying. That being said, all
scripture is inspired (2 Tim. 3:16), so if you feel God calling you use it,
do it. Whatever passage you read, be sure to have a plan. It may be
good to underline particular verses and draw the congregation’s
36 Carson, D.A., Worship By the Book, Zondervan Press; ©2002, Grand Rapids, p. 169
44
attention to them. Or perhaps you might want to settle on a few
verses and quickly give a synopsis of the context. These decisions are
left to the worship leader and should be considered as tools that could
be used for ministry.
d. How will the congregation read with you? Be sure to think about
how the congregation will read the scripture with you. Will it be a
responsive reading? Will they see it on PowerPoint? Will they read it
in their Bibles? Such decisions bear more significance than one may
think.
2. From the selected passage, select songs that match the theme Themes
can be tough to truly discern in modern music. Most songs have more than
one theme and can be used in a variety of contexts. Additionally, a skillful
music leader recognizes that themes tend to “bleed”—that is one songs
theme will inform another. If we sing “Nothing but the Blood” and then the
chorus of “How Great is Our God”, the worshippers mind is not likely to be
centered on God’s greatness in creation. His mind will tend to see glory in
the propitiation provided by Christ’s blood. Also, it is important to
remember that the theme of the Sunday should not trump the theme of the
Church. This is to say that we don’t want to center on this week’s theme of
“tithing” more than we do on the work of Christ which allows to worship Him
in the first place. Rather, we must find ways to drive tithing back to the cross
(2 Cor. 8:9). The church of God always needs to be reminded of their need
for Christ and their entrance before God by the blood of Jesus.
3. Pear down your list according to varying factors Now that we have a list
of possible songs in front of us, we can begin scratching out certain items that
may not fit. Consider that following criteria in your selection
a. Biblical Fidelity‐ Does this song present a thought or idea this is
contrary to the scriptures? It is one of our primary duties to teach
sound Biblical thought. This is how we guard God’s people from error.
b. Relevance‐ how well does the song really fit the theme? How easy is
it for the congregation to follow this theme?
c. Musicality Will your musicians be able to handle this song? Does the
song fit musically with other songs?
4. Select an order in which you will sing the songs Now that you have your
final list of songs, in what order will you perform them. In regard to theme, it
is best to keep the songs that allow the greatest amount of reflection upon
the theme closest to the scripture passage. This will allow you to read your
scripture passage and then lead the church in its response to the Word of
God.
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Planning Music That Serves
Unfortunately, selecting music for corporate worship isn’t as simple as just finding
themes and selecting songs that match them. While it is vastly important that we
remain true to Biblical principle and emphasize God’s communication with us to His
people, the music leader must also address the means by which they are called to do
so. Music is a means to the greater end of seeing Jesus Christ glorified and as such
must be used as efficiently to that end as possible.
Imagine building a house and mapping out the electrical system. Electrical wire is a
means to an end, but is not an end in itself. It wouldn’t make sense to put the wires
on the outside of the walls or showcase them as decoration in your home—this is
not their purpose. In the same way, music is the means to a greater end and should
not be showcased.
Here are a few items to think through while planning;
• Keys‐ If you are going to playing multiple songs in a row, you are going to
have to address the issue of what keys they are in. Here are a few possible
ways to address the situation
o Select songs in the same key‐ Probably the simplest way to deal
with the musical side is to select songs all in the same key. While
making things musically simple, this also makes the thematic
elements more difficult.
Example‐ Come Thou Fount in D followed by Be Thou My Vision
in D
o Select songs in adjacent keys‐ This is to say make sure songs can be
transitioned through a simple key change. Remember, not all key
changes are created equal. Some are much harder to follow than
others. We westerners really like the whole‐step‐up modulation.
Another good choice is the circle of fours
Examples
• Whole step up‐ Come Thou Fount in D followed by Be
Thou My Vision in E
• Circle of 4’s‐ Come thou Fount in D followed by Jesus
Thank You in G
o Separate songs using other elements‐ It often seems to be the case
that you have two songs that contain the theme which you are looking
for but are in dramatically different keys. If you feel the need to use
both songs (which you should consider only using one or the other if
you have enough music already), inserting another item such as a
scripture reading or time of prayer may help make the transition
more digestible. Ultimately, this aims to let “dead air” make the
transition for you. It should be know that these are hard to do and
should be used as a last resort.
Example
• Come Thou Fount in D followed by a reading of Psalm
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103, followed by Glorios and Mighty in Bb
• Tempo‐ you may also want to take into account a songs tempo. The service
should have a sense of flow—an absence of abrupt transitions, which jolt the
worshipper from his thoughts of God and His word to the reality of a poorly
planned service. Transitioning between a song at 120 beats per minute and
80 is a hard transition to make. You’ll find that time signatures also play into
this—songs written in 6/8 make a great transition between an up‐beat 4/4
and a slower 4/4. Ultimately, all rules aside, it is best for the music leader to
think these transitions as he plans; how will the transition sound? What
elements will need to be involved? What is the audience doing during this
time?
• Musicians‐ Every music leader must know the musicians that he works with.
As you select songs you can make informed decisions about what songs will
go more smoothly based upon who is serving with you. If you have a
drummer who plays well in 4/4 but not so well in 6/8, it may affect your
decisions. Remember, having to stop a song because of musical issues is a
hard obstacle for your hearers to overcome—not impossible, just hard.
• Transitions‐ I’ve heard it said before that transitions make or break a
service. This might be a bit of overstatement—the Holy Spirit can overcome
any of our transitions or musical mistakes. But transitions are important.
How will you finish music and go to announcements? How will the preacher
start the sermon? All of these are important things to consider when
planning services.
Overall, the catchword in musical planning needs to be “smooth”. After all, music
needs to function in order to serve and this flows from proper musical planning.
The temptation is to bite off more than you or your music team is able to chew, and
find yourself leading tentatively on a Sunday morning. As far as I’m concerned, a
functional musical decision is a good, pastoral decision.
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Leading Music That Serves
One of the hardest things for the music leader to figure out is what to say while
leading. We tend to one of two extremes; either we only use our microphone for
singing (and even then, do it timidly) or we make it “the music leader hour; with
special guest [your name here]”. The shocking truth about both of these stereotypes
is that they both revolve around the music leader. Whether the music is filled with
too much talk or not enough, we have a tendency to be too centered on our role.
But how do we lead others in musical worship without drawing attention to
ourselves? This seems to be the question. Perhaps a few guidelines will help guide
our hearts to serve others and not ourselves.
Speak Scripture
There is only one infallible portion of every service—when we read the Scripture.
The church leader would do well to remember this. Such an emphasis helps us keep
our focus on God’s communication to us and not our communication with one
another. Furthermore, it is scripture which teaches, rebukes, corrects and trains (2
Tim. 3:16).
Speak During Songs
Sometimes we may be tempted to think that speaking during the song somehow
ruins the song. While it may be true that you can talk too much, few ever actually do
so. A well times phrase can bring greater clarity or more definition to the song, and
so serve the worshipper.
Additionally, speaking during songs encourages interaction from the body and
discourages the musician from a performance mindset. Such interactions might
bring to light the difference between a concert and a Sunday morning service.
Speak With Your Actions
The manner in which a music leader handles himself is as important as what he
says. Exhibition for the sake of exhibition should be carefully weighed before
performed. The music leader must make sure that any extravagant act of worship is
matched by a humility of heart which serves the congregation and not his own
purpose. It is up to the music leader to determine where this line is and how not to
cross it. Involve others in the decision making process and pursue feedback from
others you trust so that you can protect yourself from a spirit of showmanship and
devote yourself to the worship of the Living God.
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Session #9‐ The Musical Sphere
While there are many similarities between preachers and music leaders, there is
definitely one primary difference; music leaders use a very specific medium, music,
to convey the principles of God’s Word. As such, we will only be limited by our lack
of musical knowledge.
A quick word of warning is necessary here. While more musical knowledge sets us
free to serve it may also provide temptation to find our success as ministers in our
music not in our gospel‐fidelity.
That being said, however, we need to know music. Psalm 33 speaks well to this;
“Sing for joy in the Lord, O you righteous ones; Praise is becoming of the upright. Give
thanks to the LORD with the lyre; Sing praises to Him with a harp of ten string. Sing to Him a
new song; Play skillfully with a shout of joy.” (Ps. 33:1‐3)
We are called to play skillfully as an extension of our worship. But how do we play
“skillfully”? What does this require of us?
This section is designed to give a very basic (emphasis on “very”) understanding of
music theory. This will then be applied to a contemporary setting.
Understanding Scales and Keys
We might refer to individual notes as the building blocks of music. By these building
blocks, music gains its structure and basic tonal guidelines.
Lets take a step backward to understand this. Each tone, or note, resonates at a
certain frequency. For example we typically tune instruments to 440 Hz “A”. Thus,
the “A” tone has a specific definition; how many times the peaks and troughs its
sound wave produces in a second.
Scales, then, can be best understood in relation to that original tone. Take a look at
the key of A;
I (root) ii iii IV V vi vii
A b c# D E f# g#
You can see there are seven tones within the scale (eight if you count the root
twice—from do to do). Certain tones bear a mathematical symmetry to the
wavelength of the root that the tones mingle in a particularly beautiful way. For
instance, if the root, A, resonates at 440 Hz then the 5th tone, E, resonates at 660 Hz.
You can see, then, that the wavelengths of these two tones bear a 3 to 2 relationship
in that the D note contains about 50% more peaks and troughs than the root.
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Scales sound good to the ear based on their similarity of structure (wear the peaks
and troughs of their wave hit). Thus, every note in the scale bears a mathematical
relationship to the root which explains its resonance with it. Also, tones outside the
scale (tones which are not diatonic) do not bear that relationship and thus become
dissonant.
What Tones are in a Scale?
Lets say we wanted to figure out what tones were in the key of E. Without writing a
doctoral dissertation on sound waves, how can we easily attain an understanding of
what tones would be included in this key?
The halfstep is the basic tonal increment in western music. Each fret on a guitar
represents a half step. Also, the distance two contiguous keys on a piano is a half‐
step. Obviously, a whole step is nothing more than 2 half steps.
As such, if we want to determine the notes in the key of E, we can start with the note
E and fill in the blanks below by following a basic pattern of half and whole steps to
determine the rest of the key. Here’s the magic formula;
Wholewholehalfwholewholewholehalf.
That’s it.
If you’re a guitar player, pick up your guitar to help you figure this one out. The
lowest string, the E or 6th string, is an E tone. If you go up two frets, or a whole
step—just like the formula tells you to—you’ll arrive at an f#, the second tone in the
key of E. If you proceed to go up another whole step, or two more frets you arrive at
the 3rd tone, g#. From there, the formula only calls for a half step, so we move up to
the 5th fret which is an A, the fourth tone in the scale. Here is the rest of the scale
and their corresponding frets on the guitar’s lowest (E or 6th ) string.37
whole whole half whole whole whole half
I (root) ii iii IV V vi vii
E F# G# A B C# D#
0 (open) 2nd fret 4th fret 5 fret
th 7th fret 9th fret 11th fret
Below is a listing of all the major keys;
37 For a better explanation and more examples see Paul Baloche’s DVD, Music Theory Made Easy
50
I (root) ii iii IV V vi vii
A b c# D E f# g#
B c# d# E F# g# a#
C d e F G a b
D e f# G A b c#
E f# g# A B c# d#
F g a Bb C d e
G a b C D e f#
Structuring chords
Along these lines, this is also how we form chords. Basic chords consist of a root
(first tone), third, and fifth;
I (root) ii iii IV V vi vii
A b c# D E f# g#
So, you can see that an A chord will be made up of an A, C#, and E, as shown below.
A
A E
E A c#
These tones can be played in various orders, making inversions—chords which put
either the third or fifth as the lowest tone in the chord.
A (first inversion)
E E
A (second inversion)
E
E A c# E
c#
c# E A
Also, chords can add other tones within the scale to give different sounds with the
chord. Sometimes this involves replacing an existing tone, as in the A2. Here the 3rd
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tone, the c#, is replaced with a 2nd tone (thus, the A2), a b. Here’s what that would
look like;
A
A2 b E
E A
Some chords end up with four or five tones in them38. This simply means that on
top of the root, third and fifth, the arranger has added another tone from the scale.
The most common form of this is the 7th.
A
A7
E A c#
g#
But what about chords which are not the root chord? So far, all we have seen is
variations of the root (A). Other tones carry various functions within the key. If we
look again at our scale, we’ll find something else interesting about chord structure
I (root) ii iii IV V vi vii
A b c# D E f# g#
If we were going to use a D chord in our piece of music, what notes would we think
would comprise the chord? Lets try it as the root and take the third and fifth tones
and see what happens;
I (fifth) ii iii IV (root) V vi (third) vii
A b c# D E f# g#
It just so happens that this IV chord contains all the same notes that are already in
the key of A. This means that this can remain a major chord. Here’s a diagram of the
D chord;
Most four tone chords are reserved for more complex forms of music such as jazz. Although, you will find the occasional 7th
38
chord in hymns.
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D
D
A f#
But what about minor chords? How do these end up being minor within the given
key which they are in? Consider the ii chord in the key below;
I (fifth) ii iii IV (root) V vi (third) vii
A b c# D E f# g#
If you were to take the root, third and fifth for this note, the notes would not match
that of a typical B chord which would normally contain a B (root), d# (third), and f#
(fifth). But as you can see in the key of A, there is no d#39, so this tone is flatted—
taken down a half step to d—so making the chord a b minor. Such is the case with
all the notes listed in lower case. The one exception is the 7 chord, which would
contain a flatted 3rd and 5th, making it a diminished chord.40
Chord structure is immensely important in that the melody and harmony of the song
must fit the structure provided by the melodic structure. Musicians who lead
worship must make musical decisions that allow the for the easiest engagement by
the congregation—in other words, when it comes to music theory in the church,
function trumps aesthetics.
Understanding Rhythm and Feel
The longer I work in music, the more I think that you can’t teach rhythm. I’m
certainly willing to admit that there are better teachers in this world, especially in
music. But I have to admit that when it comes to rhythm, there is an inordinate
amount of work that must be done to develop good habits.
For our purposes here, there are three basic time signatures we primarily deal with;
4/4, 3/4, and 6/8. 4/4, or common time, is by far the most used, especially in
contemporary worship music.
39 Usually this would be referred to as Eb, but for purposes of simplicity we will just keep the note
named d#. The difference between a diatonic semitone and a chromatic semitone is not beneficial
for our purposes here
40 Diminished chords are rarely used in musical genres other than jazz and blues. As such, many
contemporary musicians will substitute with a 5/7, or in the example stated above E/g#.
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Time Signatures
What these numbers tell us in their most basic form is how many beats are in a
measure (that’s the top number) and what note is the basic “building block” (the
bottom note). Consequently, you will only see time signatures that have 2, 4, 8 as
the bottom number.
4/4 Time (Common Time)
By far, most contemporary music falls in 4/4 or common time. This means that
there are 4 beats in a measure and that the quarter note is the basic beat. A great
deal of 2oth and 21st century music written in 4/4 contained what we call a
backbeat—and emphasis on beats 2 and 4 in a 4/4 time signature. This also is very
common for a great deal of contemporary church music.
3/4 Time
Again, this time signature is based on the quarter note, but only contains 3 beats in a
measure. This time signature is very common in hymns and so, still bears great
significance for some of our music. Additionally, some songs with Irish influence
(Getty’s, Robin Mark) find use of this time signature.
6/8 Time
This signature is different than the other two in that the basic note is not a quarter
note but an eighth note. While it would some, by the basics of simple math, that 6/8
time should essentially be the same as 3/4, and it is… for the most part. Although, I
will say for the purposes of church music, you will be well served by learning to
count in 6/8 for the sake of feel. The emphases in a 6/8 song will feel different than
if that song were counted in 3/4. More specifically, 6/8 time will emphasize beats 1
and 4 (at least in most contemporary music)—which separates it from ¾ time.41
Feel
There are some things in music that become very hard to define. As we have just
discussed time signatures, it should be fairly obvious that there are multiple ways to
play a three four song. Feel, then, incorporates not just the time signature but the
particular emphases appropriate to the song. This primarily has to do with how the
various elements are playing together and what beats are being emphasized.
For example, a 3/4 waltz feel will put heavy emphasis on the first beat;
One – and – Two – and – three‐ and
While a Celtic feel might split the measure differently;
41 As an illustration, think of a drummer playing in a 6/8 song such as “Wonderful Merciful Savior”.
You can imagine the kick drum falling on beat one and the snare falling on beat 4. However, to count
this song as if it were a 3/4 time signature would make the snare fall on the and of 2—leaving an
awkward feel for the music.
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One – and – Two – and – Three‐ and
So, you can see that while the basic time signature is the same, the feel of the song is
vastly different. It is highly probable that even in playing a song on two separate
occasions, different mixes of musicians may provide slightly different feels based on
their skill level and style.
Playing Contemporary Music
Now that we’ve briefly covered some of the basics, we must now move on to
discover how some of these initial rules function in our church setting.
Contemporary Distinctives
It doesn’t take a degree in music to know that different styles of music have different
emphases. Below are some distinctive aspects of Contemporary music:
• Melodies follow chord structure, not vice versa‐ In a great deal of older music,
chord changes would follow the melody line. A defining characteristic of
contemporary music is that melody lines now tend to stay within the bounds
of the chord played under it, and that chords tends to change less often.
• Bass lines bear great importance‐ The bass line of much of contemporary
music bears great significance. The bass seems to provide the link between
the rhythmic side of music and the tonal side of music.
• Melodies are themselves simpler‐ In most church music, songwriters have
caught on that singing anything higher than an interval of a third becomes
harder for the regular layperson to sing. Occasionally, you may hear a fifth
interval, but this is rare.
Rules of Thumb
There are certain items that simply do not need to be covered here. Chances are, if
you’re taking this class, you know the very basics of the practice of music. You know
that if you’re playing a song in E and your bass player is playing in Eb, it will not
sound good.
However, there are a few rules, which, if held to, can help you make your music
sound better. Remember, the goal of sounding better is to serve better, for the glory
of Christ. So, here are some basics;
1. Less is more‐ It’s no secret. When it comes to playing modern music, less is
most definitely more. Now, please understand, when I say “less”, I mean less
notes. Too many times, we as musicians want to insert our musical abilities
when they are not needed. The result will inevitably be a muddy sound—a
wall of indistinguishable sounds. Remember that every sound has its unique
tonal qualities. Even though the same notes may come from a piano and a
guitar, they will always sound different, if even in the smallest
inconsistencies.
2. Work hard to express the basics‐ This is similar to point #1. Make sure you
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get your melody, bass line and rhythm across. Let these be the basic sticking
points. While it might be tempting to define musical skill by the amount of
notes we can fit into a bar, good music is actually defined by what sounds
good. Work toward that end
3. Sometimes its good to break the mold‐ In terms of tonal decisions and chord
structures, it is good to get out of the normal diatonic (tones that naturally
fall with a key) structures. There is a great deal of contemporary music that
uses dominant 7th chords to break into a bridge (see Paul Baloche’s How
Great Thou Art) or an augmented chord to add new flavor (see Matt
Redman’s Let My Words be Few).
4. We like Power Chords‐ Power chords aren’t actually chords at all. They are
really just a root and fifth—sounding much like a normal chord but having
the third tone removed.
5. Remember your I, IV, V, and vi chords‐ Invariably, 90% of church music uses
these 4 chords to structure their music. If you know these in each key, you’re
well on your way to being able to play a vast majority of music. Its important
to note that each of these chords has their musical function. The more
familiar you are with their role, the more you’ll become adept at predicting
where a piece of music is going. Additionally, the more you know about
chords and how they function, the more you will be able to adapt a piece of
music to fit your congregations needs.
How a Band “Works”
Any good piece of music could be likened to building a house.
The Foundation
As an experiment, try taking the bass out of your EQ on your car stereo. Your
contemporary music tends to not sound so contemporary when you do this. Bass
and drums provide the foundation of modern music. The more locked in these two
are with one another, the better
The general rule is that every time your drummer hits the kick drum you want a
bass player to play a note. The bass player may be playing more than say, beats 1
and 3 (like a drummer might normally play in a typical 4/4 song), but he should be
playing at least that much. This bass/drum combo provide the basics of rhythmical
feel.
A Load Bearing Wall
With the foundation firmly in place, you’re going to need some type of music
structure. Thus far, all we truly have in terms of tones are single notes played in the
lower register by the bass player. While this might be fine for a single verse, it
certainly will not provide the dynamic that good music requires. So, we need
something along the lines of a piano or guitar to provide the musical structure for
the song’s melody. This has to do with the structuring of chords as we’ve discussed
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above. Simplicity in this area cannot be overvalued. Imagine a house with too many
walls—let your music only use functional walls, and don’t use them for decoration.
Often times, contemporary musicians may strip chords of certain tones to make
them less harsh. A Power chord, for instance, is simply the 1st and 5th tone of the
key—a chord stripped of its third tone.
Aesthetic Pieces
Every house has them; a brass awning, vaulted ceiling or some type of addition to
the structure itself that brings beauty to the home, but is simply not necessary. Such
musical pieces would be electric guitars, violins or cellos. These instruments may
not be playing chords, but provided counter‐melodies or lead lines which add
interest and beauty to the music. Again, caution is advised for those playing music
in the church; use such pieces tastefully, to serve not distract.
Stick with It
Truly, the best way to know how to make good music is to keep trying. Over time,
the rules change with the genre. The best way to figure out how music “works” is to
simply keep playing, you’ll figure out the rules as you go.
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Appendix
58
Service Planning Musicians
Sheet
Date:_____________________________________
Passage:_________________________________
Theme:
Music Theme:
Scripture:
Order of Service
Possible Songs:
Special:
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Qualifications of a Worship Pastor 42
Understanding the biblical role of a worship leader in the local church is central to
the health of a church body. While the task of leading people in worship is outlined
in varying ways, the implementation and function of the modern “worship leader”
isn’t found anywhere in the New Testament. What we do find is that pastors or
elders are mandated with the job of leading the people in worship. (2 Chronicles7:6
describes priests leading David and Israel in worship) This tells us that the primary
function of worship leaders should be “pastors” not just artists.
The role of a worship leader in a local church is first a call to “shepherd the flock”(1
Peter 5:2) and secondly, to be the creative voice behind their collective song.
Worship leaders should be pastors who have a deep love for the people they lead.
So, not just anyone with a guitar can lead worship and not just anyone with a voice
should be called a worship leader. It is a specific calling and has specific
qualifications. In 1 Timothy 3:1‐13 and Titus 1:5‐16, we find qualifications for
pastors and elders outlined. If we believe worship leaders are primarily pastors,
then they are held to the same qualifications as pastors. We believe that anyone who
leads the church of God long term should be qualified biblically to do so. Healthy,
God‐honoring churches must have qualified leadership at every level. Hopefully, a
look at these qualifications, particularly for a worship pastor, will help us all grow
into maturing and increasingly qualified leaders.
Above reproach (1 Timothy 3:2 & Titus 1:67)
This means a worship pastor should be spiritually maturing. This qualification is set
apart from having a good reputation or being well thought of. Being “above
reproach” goes deeper than people liking him. The maturity spoken of here is a life
and walk that is worthy of imitation. A worship leader must maintain a consistent
character with those both inside and outside the church. A worship pastor must sing
in a way that people want to participate, lead in a way that people want to engage in,
and live in a way that people love to follow him. Leading worship involves all three
components.
Husband of one wife (1 Timothy 3:2 & Titus 1:6)
A worship leader must be a “one woman man.” He must maintain integrity in
relationships with the opposite sex, and go to great lengths to protect himself from
sin. This man must have a godly, growing, and strong marriage. He must not be
42 Article taken from http://www.worshipsource.com/mattb/blog/qualifications‐worship‐pastor
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addicted to pornography or have wandering eyes. He is a great lover, friend, and
leader for his wife and she honors him in public and in private. He must provide for
her financially, and lead her spiritually as a testimony of the Gospel (1 Tim 5:8).If he
is single, (and not called to celibacy) he must be working toward marriage by
growing personally, spiritually, and emotionally.
Soberminded or disciplined (1 Timothy 3:2 & Titus 1:8)
Many worship leaders are stereotypically labeled as “over‐emotional.” Many times
this is not the fact, but when it is, it should be addressed. Being emotionally driven is
not a personality type, but an immaturity and should be repented of and fought.
Pastors should be driven by the Truth. You can be loving, gentle, soft, and caring but
not “driven” by emotion. James 1:6,describes it as being “like a wave of the sea,
driven and tossed by the wind.” Worship pastors must be stable men who stake
their lives, joy, and soul on Truth. The most effective worship leaders stir people’s
affections for God through being rooted and grounded in Truth.
Respectable, well thought of by outsiders, not a new convert (1Timothy 3:2, 67)
The core issue here is the reputation of the Gospel. This qualification draws a
connection between a man’s respectability and his spiritual maturity. The
assumption is that the longer we walk with Christ, the more respectable we get and
the more we’re thought of by others. This means a worship pastor must be
disciplined to foster respectability among the community. Letting his “yes be yes”
and his “no be no” is crucial to people trusting him. Does this man do what he says
he’s going to do? Is he on time when he’s supposed to be somewhere? All of these
things, while they seem small to us, foster respect among those we minister to.
Worship leaders should not be characterized by a “persona” or their “stage
charisma” but by their spiritual maturity.
Hospitable(1 Timothy 3:2 & Titus 1:8)
The1st century idea of hospitality was hosting foreigners or non‐believers. A
worship pastor is called to be an evangelist. This type of evangelism should be
practiced on stage and off stage. On stage, is our music Christ‐centered? Do we sing
correctly to God? Do we present the gospel regularly in our services? And off stage,
does he intentionally befriend and invest in non‐Christians? All pastors should be
doing the work of an evangelist ‐ leading people to Jesus through corporate worship
services, and through regular interaction with the lost.
Able to teach (1 Timothy 3:2 & Titus 1:9)
Many worship leaders do not feel comfortable teaching or speaking. While this is
nota requirement to be able to “preach”, it is a requirement to know and be able to
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communicate truth. Teaching pastors teach through preaching, and worship leaders
teach through singing. Songs chosen for corporate worship services teach doctrine,
theology, even methodology. Worship leaders must be able teachers in this regard
so that the songs being sung in the church reflect the convictions the church has
been built upon. The mandate for worship leaders is to ensure the songs a church
sings are faithful to the Scriptures. Worship leaders become a vital voice in the
theological understanding of a church, and should take this responsibility very
seriously. Leading worship is a sacred trust, and must be done under the authority
of the Scriptures. If there are any questions to the content or nature of a song, they
should be directed to the senior pastor for his approval and oversight. A worship
pastor must be able to correctly handle and communicate the truth of God.
Not a drunkard (1 Timothy 3:3 & Titus 1:7)
Our worship pastors should not have un‐battled addictions. This can be alcohol,
drugs, pornography, or even fame or the praise of men. We must be driven by the
Spirit of God and influenced primarily by Him. Any addictions rob us of this
connection and should be dealt with by confession and repentance.
Not violent but gentle, not quick tempered (1 Timothy3:3 & Titus 1:7)
A worship leader/pastor should not seek to get involved in arguments. Pastors
teach and correct, but we don’t “fight” (verbally, emotionally or physically)if it can
be avoided. Pastors should be known as men of peace. Our relationships and social
leadership should imitate the peace of Christ. This peaceful countenance should be
modeled by worship pastors for the worship team, church, and community for them
to imitate and follow.
Not arrogant or conceited (1 Timothy 3:6 & Titus 1:7)
Biblical worship is rooted in humility. No matter how gifted or talented a worship
leader is he must not be arrogant or conceited. The devil loves this sin and uses it to
destroy lives, ministries and churches. A maturing worship leader has a track
record of winning this fight. That track record is seen in his genuine humility.
Standing in front of people every week, singing, leading and helping them worship,
can turn into performing and putting on a show in a second. The psalmist says, “In
the pride of his face the wicked does not seek him; all his thoughts are, "There is no
God." (Psalm 10:4) The prideful man is one who “does not seek him” and his heart
refuses the presence of God. Pride begins with us thinking more highly of ourselves
than we ought. It is the enemy of worship because pride is an inaccurate
assessment of our own worth, agenda and desires. For a worship leader, not only is
this personal sin, but it makes him corporately ineffective. Genuine worship and
reveling in the presence of God is necessary to lead people in worship and teach
them to also revel in the presence of God.
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Not a lover of money (1 Timothy 3:3 & Titus 1:7)
A worship pastor does not do his job primarily for money. He provides for his
family well, but his primary motivation is his calling, not his paycheck. He doesn’t
lead worship and write songs for the sake of money, but to express his love and
knowledge of Christ. The motivation of a worship leader should be the good of the
people he is called to serve, not his own gain.
Good husband and father (1 Timothy 3:45 & Titus 1:6)
The home life of a worship pastor is the most important part of his ministry. The
home is where church begins. If you’re not leading your wife and your children well,
you should not be trying to lead the church. The organization of the church is built
on the organization of the home. The great commandment was first given to us to
teach in our homes, not our churches. Deuteronomy 6 tells us that God gave the
greatest commandment (love God most) to the husbands and fathers to teach their
wives and children. Before you think about, pray for, and plan for your ministry for
the church, do so for your family. Give your wife the greatest love story of all time;
give your children the hero they deserve. They are our primary flock and you are
their primary pastor. Do that job well! The home of a worship pastor should be one
worthy of admiration and should stand as a living testimony to the Gospel.
Lover of good, upright and holy (Titus 1:8)
A worship pastor should be a man of joy. A joyful disposition and an infectious hope
in God are essential for successful and qualified leadership. A worship pastor should
communicate the joy and hope of God in song, prayer and life. Our goal in meeting
corporately is to “stir one another to love and good deeds” (Heb. 10:24) and the
worship leader has to champion that cause and be “stirring.” He should continually
be growing in Godliness and in his own sanctification, as he also calls the church to
do so.
Conclusion
The role of a worship pastor goes much further than leading songs on Sunday. The
worship leader is a culture‐setter and champion for our affections to the Lord. He
gives our souls the words we need to sing to God. Few people have the opportunity
to affect people in the way worship pastors do. I have an elder who tells me that his
favorite thing is when he catches himself on Sunday evening singing the songs that
we sang Sunday morning. He judges the effectiveness of our service not by how he
sang then, but how he sings later. His recollection brings him close to God all over
again. Without a band, a stage, a screen or any people, he is again brought to the
throne of God by the faithful service of a worship leader. What a great and profound
privilege and responsibility! May this list of qualifications and exposition bring great
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challenge, conviction, and encouragement as we continue to grow together in
biblical ministry.
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Theology and Worship with Mike
Cosper 43
Mike Cosper is the Worship and Arts Pastor at Sojourn Community Church
in Louisvilly, KY. Sojourn is a beautiful model of gospel-centered
community, ministry, mission, and worship, and when I thought of
talking with someone about worship and theology I immediately emailed
Mike. He was kind enough to share some great thoughts with us.
I like how Kevin Twit puts it: “our gatherings should prepare people for
their encounter with death.”
We have a strong liturgical structure for our gatherings, and that flows
from our theology of worship and our ecclesiology (theology of the
church).
A biblical theology of worship tells us that Christians have only one call
to worship (the call of the Gospel) and only one worship leader, our
singing savior, Jesus Christ. Biblical texts like the book of Hebrews and
Revelation show us that our Savior is at the center of worship, leading us
in praise to the Father, while the Father calls us to praise the Son. The
43 taken from http://www.joethorn.net/2010/07/19/theology-cosper/ on July 19, 2010
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Spirit of God inhabits our hearts, makes the Gospel call effective, and
stirs us to respond in worship.
Worship has ONE object – the triune God, revealed in the scripture as
Father, Son, and Holy Spirit.
Worship has TWO contexts – the broad context of all of life (unceasing,
living-sacrifice worship) and the narrow context of the gathered church,
who gathers to encourage and build one another up, offering a foretaste
of what is to come when Christ returns an heaven and earth are joined
together. (Jeremy Begbie calls this an “echo of the future,” which is one of
the coolest phrases in all of Christendom.)
Worship has THREE audiences – Our Triune God is both the object of
worship and one of its audiences, but the scriptures also tell us to pay
attention to two other audiences – the Gathered Church (Colossians 3:16,
Hebrews 10:23-24), and the watching world (1 Corinthians 14:22-40).
One way I think about this question is to refer to the device above. If
one confuses the object of worship with the audience of worship, or
diminishes one context over another, or one audience over another, it
gets confusing, weird, or worse.
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For instance, many worship leaders have encountered the eager, young
theologian in their church who makes this statement: “Since worship is to
God alone, we should only sing songs that speak directly to Him. We
should not sing songs that address people, since we aren’t worshipping
people.”
It’s a sweet sentiment, but it ignores the reality that our singing is for
God and his church, and ignores the evidence from the Psalms that
singing to people about God is clearly a welcome practice for God’s
people.
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What advice would you give church leaders who recognize the
need for theology to impact and characterize their worship
gatherings?
One time, after a Sojourn service many years ago, Chip Stam (a prof at
Southern Seminary and a brilliant mind on issues related to worship) gave
me the most painful critique I’ve ever received. Essentially, he told me
that the music was great, and the service was well executed for what it
was, but that apart from the sermon, the entire thing could have been
held in a Synagogue or a Unitarian church, and no one would have been
offended. In a similar vein, I heard C.J. Mahaney say that at Sovereign
Grace, they want to make sure no one who attends can ever think that
worship is possible without a mediator.
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