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Does God Dance? Does the Lord dance over His people?

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Question: In church Sunday we sang a song that said, “God dances over me.” It bothered me and I cannot find a Scripture reference to support it. Is this a correct use of Scripture for a song?

Answer: H-m-m… Thanks for the question. I think what you describe would bother me, too. And it’s not a song I would use personally. You don’t actually name the selection, but perhaps you’re referring to “Lord of the Dance,” written in 1963 by Sidney Carter. You can see more about him and his song on the Cyber Hymnal, here.

However, let me take the other side for just a moment.

When King David brought the ark of the covenant back to Jerusalem, he executed a vigorous and impromptu dance before the procession (II Sam. 6:12-14). His wife, Michal, criticized him for this–mainly, it seems, because she thought it was an undignified way for a king to act (vs. 20).

However, David declared his willingness to humble himself before his people (vs. 21-22). And the Lord seems to have honoured his sincerity and supported his position, as the Bible says Michal was barren for the rest of her life (vs. 23).

Several quick points about that incident.

  1. Michal refers to the king “uncovering” himself in public. But I don’t think we should infer from that that he was stark naked. He simply removed his kingly outer robe, so he could move more freely.
  2. This was not some kind of sexy, suggestive dance, such as is performed on immoral videos today. It was likely more of a Hebrew folk dance. Or, he simply leaped and twirled with giddy joy. (The way contestants and their families sometimes do on a quiz show, when they win a lot of money. Or the way some of us do when our football team wins.)
    Spontaneous expressions of joy and devotion–though they may fly in the face of the usual propriety and political correctness–are not necessarily frowned upon by the Lord, when they are sincere expressions of the heart (cf. Mk. 14:3-9).)
  3. Keep in mind that David is the forefather of the Lord Jesus, who would be called “the Son of David” (Matt. 1:1). His willingness to humble himself before his people is a touching foreshadowing of an infinitely greater humbling by the Saviour that was yet to come (Phil. 2:8).

So is there any reference to Almighty God dancing, in Scripture? No, not that I’m aware of. However, there is a reference to Him singing. Zephaniah 3:17 says, “The LORD your God in your midst, The Mighty One, will save; He will rejoice over you with gladness, He will quiet you with His love, He will rejoice over you with singing” (NKJV).

In my view, the latter refers to the day when Christ returns to set up His earthly kingdom, and Israel’s long centuries of suffering will finally be at an end (cf. vs. 14-15). At that time, Jehovah God will comfort His people Israel and rejoice.

As to the song you mention, it’s likely that the one who wrote it was trying to find some poetic way to convey the sheer delight of the Lord in His children. And Psalm 37:23 does say, “The steps of a good man are ordered by the LORD, And He delights [takes pleasure in] in his way.”

Whether that includes the Lord dancing or not, I’m not sure. But my personal objections to a song such as you mention are several.

  1. The imagery of God dancing over His people has no actual biblical support.
  2. There is too strong an association in our day with the sensuality of the wrong kind of dancing.
  3. Dancing is never mentioned in connection with the church of Jesus Christ. In fact, it may be significant that the only two mentions of dancing in the New Testament have a negative connotation (Matt. 11:17; 14:6).
  4. It tends to degrade and humanize the Lord of glory and does not show Him appropriate awe and reverence. (Cf. John’s awe-filled meeting with the glorified Christ, Rev. 1:10-18.)
  5. It will definitely be offensive to some people, and will thus hinder their true worship.

I know there will be others who will disagree with me. And perhaps in some congregations it would be acceptable. But I do think that in corporate worship we should try to avoid giving offence. Instead we should seek to use expressions of worship that all can enjoy.

I have a similar concern when it comes to excessively loud music, or music with a repetitious and intrusive beat, in the house of God. We need to try to keep our worship and praise free from worldly associations, firmly rooted in the Word of God, and accessible to as many as possible.

God’s standard–different in Old Testament and New?

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Questions: How did the Old Testament people express their faith in the LORD? How are believers or Christians today supposed to express their faith in the LORD? Have the standards changed?

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Answer: Those are excellent questions. The short answer is that God’s moral standard is eternal. It doesn’t change, because it reflects the character of our changeless God. And as a general principle, faith is expressed to God–before the cross, and after–by obedience to His Word. As the Bible says, “By faith Abraham obeyed” (Heb. 11:8).

Contrast that with what is said of Israel, poised to go in and conquer the Land of Canaan at God’s command: “Likewise, when the LORD sent you from Kadesh Barnea, saying, ‘Go up and possess the land which I have given you,’ then you rebelled against the commandment of the LORD your God, and you did not believe Him nor obey His voice” (Deut. 9:23).

Take that link between faith and obedience as a basic starting point, and I think you’ll see an answer to your questions. Whatever the specifics revealed for a particular time, that was to be the response. If Adam and Eve had fully believed and trusted God, they would have obeyed His command not to eat of the forbidden fruit (Gen. 2:17).

As far as the practical details of what’s to be believed and obeyed, people can only act on what they know. By faith Noah believed God about the coming deluge, and so he obeyed the Lord’s command and built the ark (Heb. 11:7). But these early saints didn’t know about Christ, and what He would do on Calvary–or saw these things off in the future only very dimly.

At that stage of things we have God’s commands regarding animal sacrifices. We know that an animal cannot die for the sins of a man (Heb. 10:4). It took “the Man Christ Jesus” to do that. However, God accepted the sacrifices of the Old Testament, when they were offered in faith, recognizing them as foreshadowing what was still unknown.

“He [the offerer] shall put his hand on the head of the burnt offering, and it will be accepted on his behalf to make atonement for him” (Lev. 1:4). This physical action was a means of identification with the sacrifice. It said, “This is an innocent substitute, dying in my place.” And you can see that’s exactly what we testify to when we put our faith in the Saviour, the “Lamb of God” (Jn. 1:29). He is the final and full Innocent Substitute (I Cor. 15:3; Eph. 1:7; I Pet. 3:18).

God’s revelation was progressive. That is, more and more information was added as time went on. Not that the latter parts contradict what came earlier–certainly not in principle. But we now have God’s full written revelation, and that places a greater responsibility upon us than believers of an earlier time.

Part of that increased responsibility is due to the fact that Christ has come to earth as Man, revealing God to us in a way we can more fully understand (Jn. 1:14). And in the process God revealed the true standard for man in His Son. “God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son” (Heb. 1:2).

Notice how this makes for an infinitely higher standard. The Lord said to His followers, “A new commandment I give to you, that you love one another; as I have loved you, that you also love one another” (Jn. 13:34). It wasn’t a “new” commandment that they love one another. They had that in the Jewish Law (Lev. 19:18, 34). What was new was that “as I have loved you.” Christ-like love is the goal.

The standard of the New Testament is that, once we’ve put our faith in Christ for salvation, we continue to “grow in the grace and knowledge of our Lord and Saviour Jesus Christ” (II Pet. 3:18). “Till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ” (Eph. 4:13).

“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 by the Spirit of the Lord” (II Cor. 3:18). This is where the fruit of the Spirit comes in (Gal. 5:22-23)–it’s a kind of summary of Christ-like character. By the ongoing work of the indwelling Holy Spirit, Christians are being “conformed to the image of His Son” (Rom. 8:29).

It is, of course, a standard that is impossible to reach in this life. None of us is able to claim perfection (I Jn. 1:8, 10). But it’s what we are to aim for. And there is a means of cleansing when we fall short (I Jn. 1:9; 2:1-2). Praise the Lord we have the prospect of being made “like Him” at the resurrection (Phil. 3:20-21; I Jn. 3:2), “and everyone who has this hope in Him purifies himself [day by day], just as He is pure” (I Jn. 3:3).

Choosing a Commentary

Bible commentary books provide the scholarly analysis and insights of students of the Scriptures. Often there are maps, and charts, along with helpful background information. While they are not, in themselves, divinely inspired, the best can give us a great deal of help in understanding God’s Word. We will look at some commentaries in three categories: Bible dictionaries, verse by verse commentaries, and study Bibles.

Bible Dictionaries

The New Strong’s Exhaustive Concordance is an updated version of Dr. Strong’s century-old work. Since the Bible is actually the most basic (and best) commentary on itself, this concordance enables you to check what God’s Word has to say on various subjects. Look up the various times a word such as “prayer,” or “faith” is used in the Bible. Check the definition of the original Greek and Hebrew words used. If you have no other study book in you home, get a Strong’s. Highly recommended.

The New Unger’s Bible Dictionary is an updated version of Dr. Merrill Unger’s 1961 work. One of the best one-volume Bible dictionaries. Whether you want to learn about the mustard seed, or the Philistines, or something else, Unger will help you. An excellent book to have in your library.

The Victor Handbook of Bible Knowledge is not precisely a “dictionary,” but it fits this category better than the others. Gilbert Beers has produced a beautiful volume covering 300 major Bible stories. For each, there is an array of pictures, historical background, and more. An excellent book for children, to help them see how things were in Bible times.

Vine’s Expository Dictionary of Old and New Testament Words is well worth having. Vine did not complete the Old Testament section, but the New Testament (Greek) section is excellent. The author not only provides definitions of all the key words in the New Testament, he shows the theological intent of each in its context.

Atlas of the Bible Lands, by Harry Thomas Frank. The study Bibles described below each contain a number of maps. However, it is worthwhile to have a more complete set in your home library. This inexpensive book fills the bill.

Verse by Verse Commentaries

The Believer’s Bible Commentary on the New King James Version is the creation of Bible teacher William MacDonald. His main focus is the New Testament. The Old Testament notes are comparatively sparse. But the whole volume contains insightful comments that are easy to understand, and reliable.

The KJV Parallel Bible Commentary provides the complete text of the King James Version, side by side with a fine, verse-by-verse commentary. Conservative, and practical.

The Bible Knowledge Commentary (2 Volumes) is based on the text of the New International Version. Written by a number of scholars on the faculty of Dallas Theological Seminary, this commentary is detailed, and reliable. An excellent addition to any library.

The Bible Exposition Commentary covers only the New Testament. Written by Dr. Warren Wiersbe, the former director of Back to the Bible, it provides understandable and devotionally practical comments on each book of the New Testament.

Thru the Bible is a commentary based on the radio ministry of J. Vernon McGee. It is available in five volumes, or in digital form from Logos.

Study Bibles

A good study Bible gives you the benefit of a one-volume, portable Bible dictionary, atlas, and commentary. Though a bit more expensive than a text-only Bible, the benefits of having easy access to so much helpful information are obvious. As long as we keep in mind that it is the Bible that is divinely inspired, not the notes, any of those described below can be of tremendous benefit.

The Scofield Bible. One of the earliest and best of the study Bibles was created in 1909 by Cyrus I. Scofield. It has gone through a number of revisions, with the latest being called The Scofield Study Bible III. Extensive notes and a unique system of cross references aid the reader in understanding the teachings of the Scriptures. It is available in a number of Bible versions. Highly recommended.

The Ryrie Study Bible is the work of Charles Caldwell Ryrie. First published in 1986, it was revised and updated in 1995. With many helpful notes and charts, Dr. Ryrie’s work is available in several Bible versions.

The MacArthur Study Bible was produced in 1997. It is the work of pastor and Bible teacher John MacArthur. A condensation of MacArthur’s many longer commentaries, this volume puts a lot of information at the reader’s fingertips. Where Scofield concentrates more on explaining Christian doctrine, MacArthur focuses on explaining the actual text in his extensive notes. (Ryrie’s work is somewhere between, containing both doctrinal and textual notes.)

Christian Sin: What if a Christian Sins?

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Question: If God has mercy on us and forgives us, why are there verses in the Bible that say we will be condemned if we commit a certain sin? Does it mean those who are not saved will be condemned? Or is it referring to everyone in general?

Answer: Thanks for the good questions. You don’t mention any specific examples of verses that apply, so let me treat the questions by dealing with some broader truths.

Your first question seems to contain a logical contradiction. If we are forgiven, how can we also be condemned for sins that have been forgiven?

Let’s back up a few steps, to lay a foundation. God is a God of righteousness, holiness and justice. “The Lord our God is holy [utterly separate and set apart from any sin or corruption]” (Ps. 99:9; I Jn. 1:5). And, as a holy God, He is “angry with the wicked every day” (Ps. 7:11).

Any failure to trust in and obey God is sin (Rom. 14:23; I Jn. 5:17). And all sin is bad, and deserving of eternal condemnation. “The wages of sin is death [eternal death, a separation from God forever]” (Rom. 6:23a; cf. Rev. 21:8). The unbeliever “shall not see life, but the wrath of God abides on him” (Jn. 3:36).

As to human beings (apart from the incarnate Son of God, who was “without sin,” Heb. 4:15) “all have sinned and fall short of the glory of God” (Rom. 3:23). “There is none righteous, no, not one” (vs. 10). And in that condition, all are justly condemned. From the very beginning, the Lord has pledged that He must and will punish sin (Gen. 2:17).

On the other hand, there is ample evidence, in the Bible, of God’s saving grace, His unmerited favour. No one is saved because he’s earned it or deserves it (Eph. 2:8-9). Instead God, in love, sent His Son to take sin’s punishment in our place. He “suffered once for sins, the just for the unjust” (I Pet. 3:18). “Christ died for our sins according to the Scriptures” (I Cor. 15:3). He died for all the sins of all, for all time. His sacrifice fully satisfied God’s justice for the sins of “the whole world” (I Jn. 2:2; cf. Isa. 53:6).

But not all will be saved, only those who have personally claimed Christ’s payment for themselves by faith (Jn. 3:18; Acts 16:30-31). The offer of full forgiveness and cleansing is made to any who will put their faith in Christ as Saviour. All who trust in Him as their Saviour are forgiven, and given the gift of eternal life (Jn. 3:16). “The gift of God is eternal life in Christ Jesus our Lord” (Rom. 6:23b). Those who trust in Christ become children of God (Jn. 1:12-13).

Now we get to the issue you raised, and the answer is there are two kinds of forgiveness, or two aspects of God’s forgiveness. They are what we might call judicial forgiveness, pertaining to sinners in the court of God (Heb. 9:27), and parental forgiveness, pertaining to saints in the household of God. Sin is still sin, but the saint (the Christian) has a completely different standing before God than the sinner (the unsaved).

The unsaved are in need of judicial forgiveness. They are destined to face God, the Judge, with sins on their record. Both because of their sinful, fallen nature, and because of the expression of that nature in acts of sins, they will be eternally lost. But when they trust in Christ they are delivered from all condemnation for sins past, present, and future (Col. 2:14).

The position of the children of God is quite different. The eternal condemnation for all our sins has been dealt with fully and forever at the cross. Our names are written in the Lamb’s book of life, and that makes all the difference (Rev. 20:15). There can be no condemnation for those who are in Christ (Jn. 5:24; Rom. 8:1), since His perfect righteousness has been credited to our account (II Cor. 5:21).

Christians do stumble into sin from time to time, but it has ceased to be the pattern of our lives. The Christian no longer faces God as a Judge, but as his heavenly Father. When we sin, Christ is our “Advocate with the Father” (I Jn. 2:1). We are to confess it before God and receive His complete forgiveness (I Jn. 1:9).

Nothing can ever separate the child of God from His love (Rom. 8:33-39). As children of God, we don’t lose our salvation when we sin. But fellowship with God is broken. There is a loss of joy, and of power in service, and certainly a loss of eternal rewards. But not a loss of sonship.

Even so, it is important to deal with sin in our lives. As Christians, we are indwelt be the Spirit of God (Rom. 8:25) and desire to please our heavenly Father, serving Him effectively (cf. Ps. 51:12-13).

Christians and Alcohol: Should a Christian drink Alcohol?

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Question: Is it right for a Christian [in our day] to drink alcohol socially?

Answer: Good question. And I suspect that no matter how I answer it there will be many who disagree. My position will be too strong for some, and too weak for others. Even so, it’s an important issue, and I’ll share my own convictions on it.

My Own Experience

Years ago I counselled a young couple in preparation for their wedding. Both were Christians, and I urged them to make the day a clear testimony to their faith in Christ, and to their desire to build a Christian home. One issue that came up was the insistence of the young woman’s unsaved parents that alcohol be served at the reception. I pleaded with them not to go along, to take a stand that would honour the Lord. But they bowed to the pressure.

A few weeks afterward, the bride’s parents were both killed in an alcohol-related car accident. Would that have been prevented if the couple had made a different decision? Perhaps not, I don’t know. But thinking back to the testimony of the bride and groom, might have made a strong impression on others, and affected their lives for the good.

I know there are Christians, or professing Christians, who see nothing wrong with taking a little wine with dinner, and so on. Personally, I’ve never done so, and I’ve always encouraged total abstinence, for a number of reasons. But before I discuss those reasons, I need to make another point.

What Does the Bible Say?

In my view, concerning Christians and alcohol, it would be impossible to prove that the Bible absolutely forbids drinking any alcohol at all–though there are those who try. Many different Hebrew and Greek words are used in the Bible for beverages that were consumed. Whether they contained alcohol or not isn’t always clear. But I’ve found that those intent on proving that total abstinence is a biblical mandate tend to force a meaning on those key words that’s by no means definite.

In Deuteronomy chapter 14, the Law accommodated those coming to Jerusalem from a distance for feast days. Tithes and offerings were usually paid in such things as animals or grain. But if transporting these became too difficult, it was permissible to bring money, and buy what was needed on the spot (vs. 24-26). Vs. 26 is pertinent to our discussion. It says:

“You shall spend that money for whatever your heart desires: for oxen or sheep, for wine or similar drink, for whatever your heart desires; you shall eat there before the LORD your God, and you shall rejoice, you and your household.”

The Hebrew word for wine there is yayin, meaning that which is bubbling or foaming. The Hebrew word translated “similar drink” by the NKJV is shekar, most often translated “strong drink” by the KJV. (The NIV for vs. 26 has “wine or other fermented drink.”)

The difference between the two is that wine (yayin) was made from grapes, while the “shekar“–which seems to have been a kind of beer–was often made from grain. Note that these could be consumed before the Lord as part of an act of worship.

Both of these words are used elsewhere in contexts where it’s clear they contained alcohol. For example, the first time the terms appear they are used of the shameful conduct of Noah. The Bible says “he drank of the wine [yayin] and was drunk [shakar, a form of the word shekar]” (Gen. 9:21).

And when Hannah came to the temple to pray that God would give her a son, she became so emotional and animated that Eli, the high priest, assumed she must be drunk (I Sam. 1:14). But here is Hannah’s response:

“Hannah answered and said, ‘No, my lord, I am a woman of sorrowful spirit. I have drunk neither wine [yayin] nor intoxicating drink [shekar], but have poured out my soul before the LORD'” (vs. 15).

But even if we allow that it is difficult (or impossible) to prove that the Bible absolutely forbids the consumption of any form of alcoholic drink, drunkenness was definitely frowned upon, and beverages used were either non-alcoholic or greatly diluted to avoid intoxication.

“Wine is a mocker, strong drink is a brawler, and whoever is led astray [caused to go off course] by it is not wise” (Prov. 20:1). The Word of God counsels moderation and self-control, and abstinence from anything that would cause another person to stumble (I Cor. 8:8-13).

Time to Party?

We are told that when alcohol is served it can liven up a party. That folks become more jolly, conversation flows more easily, and there’s more fun and laughter. Perhaps so. See Uncle Fred prancing around the room with a lampshade for a hat, singing “Roll out the barrel,” then tripping over his own feet and landing in Grandpa’s lap. Loud guffaws and giddy giggles all ’round!

What brings laughter in inebriation may be considered silly nonsense and an embarrassment, in later times of sobriety. What is at work here is actually a loss of inhibitions. And not all inhibitions are pointless and purposeless! My wife and I have attended some great parties over the years, gatherings where alcohol wasn’t served. We all had a great time, and could remember it the next morning–without a hangover!

The Need for Sound Judgment

In Leviticus chapter 10 we read of two sons of Aaron who made a foolish choice in attending to their duties in the tabernacle (vs. 1). They ignited the incense in the holy place with “profane fire” (likely fire not taken from the altar of sacrifice, but brought from elsewhere). Their actions cost them their lives (vs. 2). And immediately afterward a prohibition was passed against those involved in the tabernacle drinking alcohol, “that you may distinguish between holy and unholy, between unclean and clean” (vs. 8-10).

Sound judgment requires clear thinking–thinking that can become muddled with drink. Consider of what happens when a drinker gets behind the wheel of a car. Tests have shown that even consuming small amounts of alcohol can affect the driver’s reaction time. A lot of accidents have been caused by those who say they haven’t had “much” to drink, or who assumed they could “hold their liquor.”

Living in a Different World

The differences between the ancient culture of Bible times and today are extreme. There were no highways full of speeding cars back then, for one thing! This is a significant point that must be taken into account. Things have definitely changed, and we need to adjust our standards accordingly.

The production of alcoholic beverages has become a multi-billion dollar business now. And it’s not a business I want to support by my purchase of their products! These companies spend incredible amounts of money on advertising. They show young, attractive, happy and sophisticated people imbibing. But the truth about the destructiveness of “booze” is often concealed.

Organizations such as AA (Alcoholics Anonymous) and MADD (Mothers Against Drunk Driving) deal with the devastating problems caused by drinking. Lives are ruined, and homes are broken apart by the insatiable craving for it. Alcohol is often a factor in auto accidents and in various crimes. Go to a rescue mission, as I have done, and see many there with sad stories of how drink has brought them down.

The harm caused by alcohol affects far more than the drinker. It takes its toll in broken relationships, injury to others, property damage, and more–costs not only borne by the consumers but costing all of society untold misery and billions of dollars every year.

A Danger of Addiction

Proverbs provides a sickening and graphic picture of the pitiful condition of a drunk and his addiction (Prov. 23:29-35). My own mother experienced this first hand. She became a Christian when she was a teen-ager, but she lived in a home with six brothers. Five of them were heavy drinkers, one was definitely an alcoholic. Living in that environment made her a strong advocate for total abstinence, and I’m not sorry I’ve followed her example.

Some seem to be able to drink and it never gets out of control. But others are hooked after just one drink. And the problem is it’s not easy to tell whether you’re one of the former or the latter! Since I don’t know about my own susceptibility, it’s something I want to stay completely away from. Why court such a destructive danger unnecessarily?

A Kingdom of Priests

I want to be a good testimony and a good example to others. With something as dangerous as alcohol, would my drinking–even if I didn’t think it was harmful for me–cause some weaker person to think it was okay for them, and thereby be ensnared? I would feel terrible about that! I see no valid reason to take such a great risk (cf. I Cor. 8:11-13).

Old Testament priests involved in ministry were commanded not to drink (Lev. 10:8-11), as were the kings of Israel (Prov. 31:4-5). In addition, one taking a special vow of dedication to God (a Nazirite) was told to “separate himself from wine [yayin] and similar drink [shekar]” (Num. 6:3).

There’s a New Testament parallel on this side of the cross. Compare this to Christians who are called to wholly dedicate themselves to the Lord (Rom. 12:1-2). We are declared to be both kings and priests, a kingdom of priests to God (I Pet. 2:5, 9; Rev. 1:5-6). Should the standard be any lower for us? I think not. Christians and alcohol don’t mix well!

Church Growth: Factors that Mould a Church

Church growth relates to a number of key factors which define the character of each local church.

The church of Jesus Christ is made up of all the born again Christians who have lived since Pentecost (I Cor. 12:12-13; Gal. 3:26-28; Eph. 3:14-15). It is a spiritual body of which He is the Head (Eph. 1:22-23; 5:23). It is a spiritual edifice with the Lord Himself, the divine Builder, daily adding to the church those who are being saved (Matt. 16:18; Acts 2:47). This work is accomplished through the agency of the Holy Spirit (Eph. 2:19-22). And yet, in the purpose and providence of God, He has enlisted human beings to be His instruments in the practical outworking of the process (I Cor. 3:6, 9; II Cor. 6:1). Therefore, though the fashioning of the church is God’s work, it is also accurate to speak of it as resulting from the labour of men and women–weak and fallible though they are. This is particularly evident at the local level, where members of the body are responsible to serve.

In each local assembly of believers, there is a variety of factors at work, each affected by this human involvement and activity. As they interrelate, they give the church its unique character, and influence its development. This brief paper will list a few such factors, raising some questions, identifying relevant Scripture passages, and expressing some personal convictions along the way.

1. Its Handling of the Scriptures

The inspired Word of God is our final authority in all things (Deut. 8:3; Isa. 8:20; Acts 17:11)–including both the spiritual growth of individuals (II Tim. 3:16-17; I Pet. 2:2), and the overall operation of the church (I Cor. 14:20, 33, 40; cf. II Thess. 3:14; Tit. 1:5, etc.). Unless the Scriptures remain central to everything else, there will be, sooner or later, a drift into organizational anarchy, a subjective, experientially grounded Christianity, or perhaps into outright heresy. Proper handling of the Word means preserving doctrinal orthodoxy (Jude 3), and balance (the systematic proclamation of the “whole counsel of God,” Acts 20:27). It involves a determination to maintain the primacy of biblical preaching and teaching in the schedule of the church.

Preaching has too often succumbed to a kind of consumerism, appealing to those who resist the necessity of doing some serious thinking, craving instead emotional thrills and chills. The result is often “Christianity Lite.” To these the Lord says, “come now, and let us reason together” (Isa. 1:18). God’s people must become increasingly familiar with the deeper things of His Word (I Cor. 2:10, 12; cf. Heb. 5:11-14). After Paul had ministered in Thessalonica for less than a month, he wrote a letter to the believers there. Did he take it easy on them, and present only elementary truths? No. A perusal of First Thessalonians reveals strong doctrinal teaching–about the Trinity, the work of the Spirit, the second coming, election, sanctification, and so on. Our preaching and teaching ought to reflect a similar breadth.

2. Its Philosophy of Ministry

What is the local church’s vision for the future? What are its concerns? What is its purpose (or mission) statement? What are its measurable goals and objectives–both current and long-range? A biblically based, practical purpose–both as this relates to the church’s responsibility in the immediate community, and to the world-wide proclamation of the gospel–is an important factor in its growth. With no vision, there is no sense of direction. “Where there is no vision, the people perish” (Prov. 29:18, KJV). And it should be added that to be useful, such a vision must be translated into measurable goals, intermediate steps that can be evaluated in a concrete way.

That being said, in some circles, there is a tendency to give numerical objectives an importance far beyond anything else. How many people attend? How many programs do we have? How much money is given to missions? Etc. But a study of Scripture will indicate how often the Lord chooses to work with the few, instead of the many. It will show how quantity is frequently downplayed in favour of quality. When Paul talks about the purpose of his ministry, numbers are not an issue (except in the general sense that he wants to help everyone he can). He says, “Him [Christ] we preach, warning every man and teaching every man in all wisdom, that we may present every man perfect [completely mature] in Christ Jesus” (Col. 1:28). Though numbers cannot be totally ignored, fostering character goals–faithfulness, holiness and love–is far more in keeping with what the Lord is seeking. After all, love is identified as the distinguishing mark of a follower of Christ (Jn. 13:34-35; cf. Gal. 6:2, 10). This quality, an aspect of the fruit of the Spirit, is the essential core of Christ-likeness (Gal. 5:22-23; Col. 3:12-14).

3. Its Leadership

Who are the leaders? What is their leadership style? (The styles can be roughly divided into decision-making by the minority–those in leadership, and decision-making by the majority. There needs to be a balance, and a healthy combination of these.) How efficient–and clearly understood!–is the chain of command? And what about appropriate lines of communication? What is the level of lay-involvement? And of lay-empowerment? (That is, how is the average member in the pew given a sense of ownership of decisions?) How effective is the process of recruitment and leadership training? The criteria for church leaders are carefully spelled out in several passages (Acts 20:17, 28-30; I Tim. 3:1-7; Tit. 1:5-9; I Pet. 5:1-4).

Judging by the biblical pattern, the upper level of leadership is to be taken by men only, called variously, and interchangeably, elders or pastors (meaning shepherds), and sometimes bishops. The latter term simply indicates a superintendent or overseer. Originally it was not used of a supervisor over a group of churches, but of an administrator of the local church–which the leaders are.

Under the authority of these men, whose gifts and calling have been duly recognized by the congregation, both men and women are to labour in a wide variety of roles. Among these are the deacons (and likely deaconesses, Rom. 16:1). The Greek word, diakonos, simply identifies one who serves, or ministers to others. These are to serve the congregation in practical ways. In a sense, each Sunday School teacher, usher, choir member, etc. is a “deacon,” a servant–though often churches will identify certain individuals with that title to assist at baptisms, care for the needy, etc. The terms “elder” and “deacon” apparently were not yet in use, in the early days of Acts 6:1-7, but it is generally accepted that those appointed to serve food to widows in the congregation functioned as deacons. It should be noted that the qualifications for these were high (Acts 6:3; cf. I Tim. 3:8-13). Even mundane and routine physical work is a ministry for Christ, a spiritual calling.

4. Its History and Traditions

The history and traditions of a church give it a sense of identity–both for its members, and for the broader community. These may include such diverse things as the denominational affiliation of the church, its physical building, and even its annual turkey suppers, and the quality of its Christmas programs. “That is the Baptist church,” is a means of identification. “They go to that big church on the corner,” is as well. But a church develops an identity over the years in many different ways–the style of its worship, its doctrinal emphases, its music, the warmth of its fellowship, its activity in the community, the men who have served as its pastors, and so on.

Scripture is replete with evidence for the importance of keeping our history in view. It becomes a means both of reminding us of our own weakness and inadequacy, apart from grace, and of celebrating God’s faithfulness (cf. Josh. 4:1-7; I Sam. 7:12; Ps. 44:1-3; 78:1-8; Rom. 15:4; I Cor. 10:6, 11; 15:1, 3-4).

As to “tradition,” the Bible word (paradosis, in Greek) simply indicates that which is handed over, or given into the hands of another. This may refer to inspired Scripture itself, as it does in Paul’s second letter to the Thessalonians (cf. 2:15; 3:6, 14, where the Greek word is used). But it can be applied more broadly to any information or practice that is passed on from one group to another, from one generation to another. For some, the term seems to exude the dusty air of the out-dated and old-fashioned, but that is not a part of its essential meaning. It just speaks of that which is handed on. Tradition gives us a sense of belonging, of continuity with former times. Passing on various elements of the past is a worthwhile practice, as long as we avoid investing human tradition with the authority of inspired Scripture.

Unfortunately, the church’s community identity can develop a negative connotation just as easily as a positive one. For example, it could be said of some group, “That is the church where they are always feuding.” (Cf. I Cor. 1:11, “It has been declared to me concerning you, my brethren…that there are contentions among you.”) Too little attention is given to the way in which such things influence the church’s identity in the neighbourhood–and ultimately its effectiveness, sometimes for years to come. Keeping this in view could help to hold in check unwise words and actions.

5. Its Circumstances

Everything from contemporary trends to local needs can have an impact on the life and work of the church. When I was a small boy, “lantern slides” were an amazing wonder–hymns and choruses projected on the wall. Christian motion pictures were virtually non-existent. Now, we have videos and DVDs proliferating by the dozen–both helpful and not so helpful! It is a trend. So are such things as the evolution of foreign mission methodology, the changes in church music, and the general movement of the population to the cities, and the like.

There are trends (or passing fads) in society, changes occurring all the time. In the church, these must be evaluated carefully before the Lord. We are to “use” the things of this world, without “misusing” them (I Cor. 7:31). We are to be careful to keep ourselves “unspotted from the world” (Jas. 1:27), meaning we avoid being contaminated with such things as its unspiritual values, its dependence on the flesh, and its time-bound goals (cf. I Jn. 2:15-17). Some trends can be accepted, and even put to use, with no violation of biblical principles. Others cannot. The fact that another church does it–or even that “everybody’s doing it,” is not enough. We are told to “test all things [and] hold fast what is good” (I Thess. 5:21; cf. Isa. 8:20; Matt. 7:20; Acts 17:11; Phil. 1:10; I Jn. 4:1).

When Paul talks about becoming “all things to all men” (I Cor. 9:22), he is not referring to making immoral or worldly compromises, but to adapting his ministry style to the needs of the specific people he is dealing with. (Compare his ministry to Jews, using the Old Testament, and his preaching before pagan Gentiles, where he makes use of what their own poets had written, Acts 17:2-3, 22-23,28.) A thriving, biblically balanced church will have learned the wisdom of applying the Bible’s teachings, and of carefully combining the best of old and new. In the words of a slogan from another day, it will be “geared to the times and anchored to the Rock.”

Included in the general category of the church’s “circumstances” is the nature of the local community, and the needs this reflects. Is it rural? Suburban? Urban? Affluent? Middle class? Impoverished? A rescue mission style of outreach may work in one place but not in another. Thus, the location of the church affects its character. In the case of a church functioning in a community for generations, it needs to be sensitive to changes in the makeup of its constituency and to adjust accordingly.

Are there perhaps some seemingly inflexible traditions that are deeply entrenched, and whose only rationale is “that’s the way we’ve always done it”? Or are there programs that once met a need but no longer do? These must receive careful scrutiny, and be adapted or terminated, as necessary. Letting go of the past is not easy, but it is sometimes necessary. As someone has put it, the seven last words of a church may well be “we never did it that way before.”

6. Its Resources

Under God, the people of the church, and their unique spiritual gifts, are its greatest resource (I Cor. 12:7, 11-12; Eph. 4:16). Who are its members and adherents? What is the nature of its constituency? The ministry of the church will be affected by those available to serve, and faithful in service. Other significant resources include its facilities, its equipment, and its financial assets. Jesus told two stories–one about building a tower, another of going to war (Lk. 14:28-32)–which emphasize the need to sit down and evaluate our resources before we launch a new venture. Not to do so would show a lack of wisdom.

However, there are balancing truths which need to be set against this. First, we tend to evaluate in terms of what can be seen. But that is not God’s way. Potential is not always obvious when we are dealing with the spiritual and eternal dimension. The Lord looks on the heart (I Sam. 16:7). In truth, He evaluates on another plane entirely (Isa. 59:8-9; Lk. 16:15). Second, as Jesus put it one day, “With God all things are possible” (Matt. 19:26; cf. Jn. 15:5). The divine promise is, “God is able to make all grace abound toward you, that you, always having all sufficiency in all things, may have an abundance for every good work” (II Cor. 9:8).To evaluate in mere human terms, without the insight of spiritual vision, and faith in Him, is to miss God’s best. We need to “Attempt great things for God [and] expect great things from God” (William Carey).

7. Its Programs and Activities

What is happening at the church, or through the auspices of the church? What agencies have been designed to carry out its work? So many things could be listed here: its Christian education program (Sunday School, children’s church, week-day clubs, etc.), its music, its prayer life, its worship, its proclamation of the Word, its evangelistic outreach and world missions involvement, its ordinances, its fellowship, its discipline, its community involvement, and so on. In the description of the apostolic church, little is said about this subject. That is not because there is something evil about structured programs. Rather, it relates to the infancy of the church. The issue had not yet been addressed in any depth. In dealing with it today, what is required is that we insure that biblical principles are broadly understood, and consistently applied. In a sense, programs are the tip of the iceberg. They are what everyone sees. And it is possible to do a more direct evaluation of a church at this level. But each of the factors mentioned previously will affect these and the ultimate results.

Programs are merely tools to accomplish certain goals. If they are added with little thought of how they fit the overall picture, they can needlessly burden God’s people with “another night out” without accomplishing much for the kingdom. Ongoing evaluation may indicate the need to change programs that are not worthy of the time and energy and other resources they consume. Doing so with “Program X” because it no longer meets a need (as perhaps it once did) should not be seen as a step backward–particularly if resources are redirected into some other area where the need is current and significant.

It is not possible in this abbreviated treatment to cover the ground thoroughly. However, the factors identified are critical ones, and worthy of continuing attention. If the local church is to be all that God intends, we will need to consider these elements in the light of His Word, and adjust them as He directs, whenever necessary.

For a closer look at the nature and workings of the local church, you can check out John MadArthur’s little book Body Dynamics.

Character Matters: The Messenger Is Not Unimportant

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Character matters. In my last post entitled The “Total Message” of a Song, I explained how various elements work together to contribute to (or detract from) the message a music group or soloist in a church service delivers. I encourage you to read the article, as background for the following.

One day, I received a lengthy blog post challenging the validity of points made in this article. I certainly appreciated the time taken to comment on what I’d written. But it seemed to me that the writer (or writers, identified as “Moses” and “Molly”) sometimes misunderstood what I was saying, and that the basic argument was flawed. I’ll be quoting from their post, as I respond to them. (For brevity’s sake, I’ll refer to the writers as “MM.”)

MM: He [meaning me] argues that the words of the song alone are not enough. All good music must also have a fitting style (which he views mostly as hymns), a God-honoring presentation (not man focused), a good moral character for the performer (he attacks the Christmas pop CDs that have secular artists singing Christmas hymns), and a social context (which is basically an argument that Christian music must be different than secular music).

Several points there.

1) Are the words ever enough? Yes, in certain quite limited circumstances. “The word of God is living and powerful” (Heb. 4:12). And sometimes sinners are convicted and converted by the Holy Spirit, through reading the Word of God, without any direct human agency. That is why the Gideons organization puts Bibles in hotel rooms and hospitals. God can, and does, work through His powerful Word.

However, when a human messenger is introduced, whether he is preaching or singing the message of Scripture, that immediately introduces other pertinent factors, some of which have the potential to distort or discredit the message. Character matters. (Even thought sometimes, I’m sure, the Lord works in spite of us, rather than because of us. More of this in a moment.)

2) As to viewing all good music as hymns, or thinking hymns are the only good music, this is nonsense. I personally listen to, and enjoy, a wide spectrum of music, sacred and secular. But I do write specifically about hymns, my purpose being to discuss the music we use in our churches–particularly our traditional hymns and gospel songs. For the most part, I’m talking about what is found in the hymn book.

3) “Attacking” Christmas pop CD’s is a little strong. But it does bother me when someone I’ve heard profaning the Lord’s name on other occasions tries to sing His praises. As James puts it, “Out of the same mouth proceed blessing and cursing. My brethren, these things ought not to be so” (Jas. 3:10). What is known of the performer can affect the credibility of the message, for good or ill.

MM: It accidentally puts our wonderful and all-powerful God in a “man’s reputation of God” (aka, man’s “testimony”) sized box.

Well, there was nothing “accidental” about my article. Behind it were many hours of study, and years of interaction both with those who agree and those who disagree with me. As to putting God in “a man’s reputation of God…sized box,” if I understand this correctly, it relates to the main issue taken with my presentation, discussed further below.

MM: God doesn’t need the “Total Message”…God is not dependent on the vehicle He chooses to convey His truth. He is bigger than the broken instruments He uses to proclaim His praises. When any man or woman, moral in the eyes of man or not, stands before a congregation to sing, he or she is a broken vessel to communicate God’s truth….In the Old Testament God even used a donkey (an unrepentant animal I am sure) to give Baalam truth! God can even use pop musicians with sinful lifestyles to teach His truth. He is that big.

This seems to be the central core of the writers’ disagreement with me. But there is a vast difference between saying that an all-powerful God can, if He chooses, make use of unrepentant and unregenerate human beings (and even donkeys), and saying that the spiritual condition of the messenger, therefore, doesn’t matter.

God made use of wicked Pharaoh (Rom. 9:17), but He also punished and destroyed him. Just because God is powerful enough to use the wrath men to bring praise to Himself (Ps. 76:10), does not mean that He winks at the rebellion and unbelief of sinners. It is also true that “the wrath of man does not produce the righteousness of God” (Jas. 1:20).

As to God not being dependent on man, there is an important sense in which that assertion is incorrect. A sovereign God has chosen to work through human instruments. “For since in the wisdom of God the world by its wisdom did not know God, God was pleased to save those who believe by the foolishness of preaching” (I Cor. 1:21, NET Bible). “How shall they [the unsaved] call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher?” (Rom. 10:14).

MM: While he [Paul] was sitting in prison, some people were going out and preaching the Gospel “from envy and rivalry” (Phil. 1:15, ESV). These men were not preaching the truth out of love–they were trying to afflict Paul! And yet, despite the poor motivation, Paul wrote in Philippians 1:18 that that didn’t matter. Instead he rejoiced that “in every way, whether in pretense or in truth, Christ is proclaimed, and in that [Paul] rejoice[s].”

This is the passage some quote to make the argument that it doesn’t matter what the messenger is like, as long as the message is biblical. But we need to examine Paul’s comments carefully, and consider what else he has to say on the subject. Proof-texting with one isolated verse is a dangerous thing.

The NIV’s paraphrase of Paul’s words in vs. 18 is most unfortunate. Paul didn’t simply shrug at the carnality of these preachers and say, “But what does it matter?” The NKJV is better with a more literal, “What then?” meaning, what is the result? The result was that Christ was preached. And in that fact, specifically, Paul could rejoice.

Though he was gracious and forgiving regarding attempts to hurt him personally, the apostle would hardly say that it didn’t matter that those in Christian ministry were acting in “envy and strife” (vs. 15)! How do we know this? We know it because:

  1. He condemned those in the Corinthian church who were exhibiting these very qualities (I Cor. 3:1-3).
  2. He was concerned that conduct unbecoming the gospel would cause the teachings of Scripture, and even the person of God Himself, to be blasphemed (Rom. 2:21-24; I Tim. 6:1; Tit. 2:4-5). Character matters.
  3. He told the Thessalonian Christians: “This is the will of God, your sanctification…that each of you should know how to possess his own vessel [body] in sanctification and honour, not in passion of lust, like the Gentiles who do not know God….For God did not call us to uncleanness, but in holiness” (I Thess. 4:3-5, 7).
  4. He stated that those in Christian ministry should be: “blameless,” and “of good behaviour,” having “a good testimony,” “reverent, not double tongued [not sending mixed messages],” “holding the mystery of the faith with a good conscience,” and so on (I Tim. 3:1-13; Tit. 1:5-9).
  5. He exhorted Timothy to “be an example to the believers in word, [and] in conduct” (I Tim. 4:12, italics mine), saying, “Keep yourself pure” (I Tim. 5:22). He urged Timothy, as a “man of God,” to “pursue righteousness, godliness, faith, love, patience, gentleness,” and serve “without spot, blameless until our Lord Jesus Christ’s appearing” (I Tim. 6:11, 14). He wanted him to be “a vessel for honour, sanctified and useful for the Master, prepared [ready] for every good work” (II Tim. 2:21).
  6. He likewise admonished Titus, “Speak the things which are proper for sound doctrine…in all things showing yourself to be a pattern of good works; in doctrine showing integrity, reverence, incorruptibility, sound speech that cannot be condemned, that one who is an opponent may be ashamed, having nothing evil to say of you” (Tit. 2:1, 7-8).
  7. And this emphasis was not new. As a Hebrew scholar, Paul would know that these admonitions were in harmony with what the Old Testament demanded of the Levitical priests (Exod. 19:22; Lev. 21:6; Isa. 52:11; Mal. 2:4-9; 3:3). Given that, on this side of the cross, all Christians are describes as “a holy priesthood” (I Pet. 2:5), the standard is surely not lower for us.

For your interest, here is John Calvin’s comment on Paul’s words in Philippians 1:18:

“We ought, therefore, to rejoice if God accomplishes anything that is good by means of wicked persons; but they ought not on that account to be either placed by us in the ministry, or looked upon as Christ’s lawful ministers.”

Years ago, I worked in a commercial advertising firm with a man who, in my parents’ day, had been a popular evangelist. However, he frankly told me that he didn’t believe a word of what he was preaching back then. That it was all a show. But in the midst of it all (whether he believed it or not) he presented truths from God’s Word. So, were any saved through his sermons? Yes, I know a man who was, who later became a pastor. But that does not make the evangelist’s unbelief and hypocrisy either unimportant or benign.

As to church music, the factors I discuss in the article do affect the message that is delivered. And if we insist that it is okay to send mixed signals, and disregard personal holiness, because God is sovereign and powerful and He’ll overrule, we are violating Scripture, dishonouring the Lord, and weakening our ministry.

There is also a sense in which this attitude “tempts” God, challenging Him to prove Himself, over and over, by overriding our folly. It is as though we’ve decided we can walk across a busy highway, without regard to the traffic, because God is powerful enough to protect us. (The devil tempted the Lord Jesus in this way. But He responded, quoting Deuteronomy 6:16), “It is written again, ‘You shall not tempt the Lord your God'” (Matt. 4:5-7; cf. I Cor. 10:9).

When Isaiah was given a vision of God, in all His glory, he cried, “Woe is me, for I am undone [ruined]! Because I am a man of unclean lips” (Isa. 6:6). The NET Bible paraphrases it, “My lips are contaminated by sin.” It was only after a seraph symbolically cleansed his lips with a burning coal that the prophet was able to respond to God’s commission to take His message to the people (vs. 6-8). Being a messenger of God’s holy Word requires a holy messenger. That God works, in grace, with we who are less than perfect does not change that.

Bottom Line: I stand by the article about the “Total Message” of a song. It reminds us of issues very important to each servant of God, whether a musician or a speaker, or a writer. Character matters.

The “Total Message” of a Song

The message of a song is contained and expressed in more than the words. More, even, than the music. If we are determined to communicate God’s truth effectively with our hymns and gospel songs, we must give some thought to the total message of the song.

To begin with, we need to make an important distinction. That there is a vast difference between music in general, and a particular song. We can say that God created music–that He gave us the gift of music. But does that mean that God alone is responsible for every single song that’s been written? No, it doesn’t. But that’s an argument we sometimes hear. That all music is good, because it’s a gift of God.

Well, that’s a neat trick. But it won’t work–because when a song is written, God’s gift of music passes through the filter of a human personality. And it’s subjected to a multitude of decisions, based on the musician’s own purpose. So, yes, music is a gift of God. But it’s individual people who write the songs. And at that point, God’s gift can be abused.

It’s just like the gift of speech. Because God gave us the gift of speech, does that mean all we say is good and edifying? No, the Bible’s very clear about that. God’s gift can be misused, and abused. So, Ephesians 4:29 says, “Let no corrupt communication proceed out of your mouth.” And Colossians tells us, “Put off…filthy language out of your mouth” (Col. 3:8). The words we choose and use, can either honour the Lord, or dishonour Him. And so can the music we write, and use.

And to see how music conveys its message–whether good or bad, we need to look at the total message of the song. Because a number of things are working together in any musical presentation.

It’s similar to what the Bible says about the operation of the local church. God’s Word talks about “the effectual working in the measure of every part [in other words, the effective work done when every part of the body of Christ does its job]” (Eph. 4:16). That has to do with the cooperation of God’s people, in the work of the church. But the same principle applies to the message of our songs.

I suggest to you that there are at least five elements that work together, contributing to the whole presentation, when, let us say, a soloist ministers in music in our Sunday morning service. Here is a little equation relating to our church music:

THE TOTAL MESSAGE = the Words + the Music + the Presentation + the Musician’s Known Lifestyle + the Social Context of the Music

1. The Words of the Song

If we’re using a song in Christian ministry, the words should be our first consideration. We should begin be asking, are they biblical? Are they in harmony with the Word of God? Then, the next thing is, are they clear? Is there a good, solid, biblical message? And is it expressed in a clear and unmistakable way?

Paul says, “If the trumpet makes an uncertain sound, who will prepare for battle?” (I Cor. 14:8). In other words, if the bugler plays, and you can’t tell if it’s the signal to go to bed, or charge the enemy, then you’ve got a problem! And it’s the same with any inaccurate or vague lyrics to our Christian songs.

Here’s a song recorded a few years ago by a group that professes to be Christian. It’s meant to be a Christian song. But what do you think?

There inside my dream I heard the river roar;
I stumbled through the darkened mist
But I couldn’t find the shore.
Then a voice within the mist said,
“Tell me what you seek?”
I said, “I have a mighty thirst,
But I feel so tired and weak.”
[And] He said, “I am the river,
full of power and truth.
You’ve been looking outside yourself,
When it’s there inside of you.
And the river is love, the river is peace,
And the river will flow,
Through the hearts of those who believe.

Now maybe that’s supposed to be telling us about the power of the indwelling Holy Spirit in the Christian’s life. But it sounds more like New Age teaching to me. And it illustrates another of my pet peeves about some contemporary religious songs. Never once does it identify the Lord by name. It’s a “voice,” and it’s “he.” But who’s what? It could be Buddha, or Mohammad. Or the fellow’s girlfriend, or somebody else.

It says in Malachi, “‘Where is My honour?’…says the Lord of hosts, ‘to you priests who despise My name?’” (Mal. 1:6). And I get the feeling that some song writers, today, despise the name of the Lord. Or perhaps they choose to omit it and ignore it for commercial purposes. More people will buy their music if it’s not too specific!

The words of our sacred songs need to be biblical, and clear. And let me give you an example of some simple words, that present a profound message.

I am so glad that our Father in heaven
Tells of His love, in the Book He has given.
Wonderful things in the Bible I see,
And this is the dearest, that Jesus loves ME.

Though I forget Him, and wander away,
Still He doth love me, wherever I stray.
Back to His dear loving arms would I flee,
When I remember that Jesus loves me.

Oh, if there’s only one song I can sing,
When in His beauty I see the great King,
This shall my song in eternity be,
Oh, what a wonder, that Jesus loves me!

There’s no question there about what that song’s saying. There’s no vague, uncertain “he” or “him.” The words are perfectly clear. But that’s one of those old-fashioned hymns that some folks want us to discard.

2. The Music of the Song

The second element in the total message of a song is the music. And here’s a principle. When music is used to help communicate God’s truth, it functions like the frame of a picture. If you have a lovely work of art, you don’t want the frame to distract from the picture, or clash with the picture. It should enhance it. And draw our attention to the picture, helping us to appreciate it.

It’s the same with the wedding of words and music, when it comes to Christian songs. If the words and the music aren’t compatible, the result will be confusion. Both should be heading the same way. The music should help us understand the words. The comments of Bernard of Clairvaux (circa 1090 to 1153) on sacred music are of interest because they show this thinking nearly a thousand years ago:

“Let [the music] be sweet, but without levity, and while it pleases the ear, let it move the heart….It should not contradict the sense of the words, but rather enhance it.”

Now, let me meddle for a moment. That principle shows us precisely why it’s so difficult to take music with a pounding rock beat–music that, according to many secular musicians, preaches rebellion, and sexuality, and put a Christian lyric with it, and expect to have clear communication. It doesn’t work that way. Because the music and the words are saying something quite different.

In Deuteronomy, God warns the Israelites not to say, “How did these nations serve their gods? I also will do likewise.” No, God says, “You shall not worship the Lord your God in that way; for every abomination to the Lord which He hates they have done to their gods” (Deut. 12:30-31). And as the Lord Jesus says later, “What is highly esteemed among men is an abomination in the sight of God” (Lk. 16:15).

So, when we try to put those two together–worldly music and Christian lyrics, the frame doesn’t suit the picture very well. But even using the wrong hymn tune can do the same thing–even if it’s a perfectly good hymn tune. Let me give you an example.

Try singing the hymn Alas, and Did My Saviour Bleed? to the tune used for the gospel song Faith Is the Victory (omitting the refrain of the latter). Then, try singing Faith is the Victory to the tune used for Alas, and Did My Saviour Bleed? (a tune called Martyrdom).

The galloping rhythms of Ira Sankey’s tune suit the advancing army pictured in the text of Faith Is the Victory, but the tune Martyrdom would put the cavalry to sleep! Nor is Sankey’s rousing tune fitted to a prayerful meditation on the cross. The tune should provide an appropriate frame for the words.

3. The Presentation of the Song

In our services, much of the music is sung by the congregation. But at this point I want to consider particularly the music that’s presented from the platform. How it’s presented will have a definite influence on the message that comes across.

Some singers seem intent on drawing attention to themselves, and how good looking they are. In my own experience, having preached in many different churches, dress can be a problem, especially with respect to the current styles for women. Some can be decidedly immodest! Or perhaps the singer wants to call our attention to what a great voice he or she has, rather than focusing on the clear communication of God’s truth.

If we’re not careful, the congregation can get so enthralled with (or repelled by!)  the presentation that they lose sight of the message. We musicians need to meditate on the words of John the Baptist: “He [Christ] must increase, but I must decrease” (Jn. 3:30).

That is one reason I am against applauding after a ministry in music. Say what you like, the main message sent when we clap is, “Good job! Well done! You sure are talented!” But if folks are giving that much attention to the performance, then the one up front has failed. He has stopped being a minister of the Lord and has become an entertainer.

4. The Musician’s Known Lifestyle

Think again of a ministry in music from the platform. What do you know about the presenter? And I refer to his or her known lifestyle for this reason. It’s what we know about the person that’ll affect the integrity of the presentation. I’m not saying secret sins aren’t important to God. Of course they are. But I don’t know about them. So they don’t affect me the same way, when I listen.

For instance, I can listen to a recording of John Doe singing a hymn. And if he does it well, I can appreciate the message of the song. But I cringe when I hear some Hollywood type singing about the Lord. Some fellow that I know has a filthy mouth, or a bad moral reputation.

I’ve been in the mall, at Christmas time, and heard music over the PA. Maybe a Christmas hymn I love, and I’ve felt sick in the pit of my stomach. “Christ by highest heaven adored, / Christ the everlasting Lord…” And I know, in his life, the singer’s openly profaning that very name, by how he behaves.

The Word of God says that “for every word men speak they will give account in the day of judgment.” (Matt. 12:36). But my point here is that it’s what I know about the lifestyle of the musician that particularly affects the message of the song to me. I wonder how many needy people were turned off from the gospel, and from all preachers, and from all churches, when the wicked lifestyles of a couple of TV preachers were revealed, back in the 1980’s? It matters!

No, nobody’s perfect. But we need to take care of our walk with the Lord if we are going to minister to others. (Compare the many references to behaviour when the Bible describes those qualified to take leadership in the church, I Tim. 3:1-16; Tit. 1:5-9.) How we live will say as much as (or more than) the words that come out of our mouths. I could say more about this, but I want to move now to the fifth element.

5. The Social Context of the Music

And what I mean by that is this: We need to consider carefully just how the music, or music like it, is being used in other places. What is it associated with in people’s minds?

This is really a version of the “meat offered to idols” problem that Paul deals with in Corinthians (I Cor. 8:1-13). Meat previously offered to idols was often taken down to the market, and sold. (After all, why not? The idol wasn’t going to eat it!) And it was often excellent meat. So some Christians said, “Well, an idol isn’t a real god. So why can’t we buy the meat?” But other folks–maybe those who used to worship those very idols–felt terrible about it. They wanted no part of it.

And something similar can happen with music. If we insist that all music is neutral, and we’re going to use any music we like in church, we may be in danger of offending some, and causing them to stumble. I was in a church one time, and a fellow came to me afterward, quite upset. He said, “What are they doing playing that kind of music in here? That’s what I used to listen to in the bars. I came here to get away from it!”

As Martin Luther put it, our sacred music should “wean [people] away from…carnal songs, and teach them something of value in their place.” And I love what English essayist Robert Bridges had to say. He wrote:

If we consider and ask ourselves what sort of music we should wish to hear on entering a church, we should surely, in describing our ideal, say first of all that it must be something different from what is heard elsewhere. It should be a sacred music, devoted to its purpose, a music whose peace should still passion, whose dignity should strengthen our faith, whose unquestioned beauty should find a home in our hearts.

That’s pretty good. But it’s quite contrary to the prevailing attitude. The current thought is that we should give people the kind of music they listen to on the radio all week (with some appropriately christianized words), so that they’ll enjoy coming to church.

Listen to the perceptive words of Archibald Brown, a contemporary of Charles Spurgeon’s. (This sounds very up to date, even though it was written a century or so ago!)

It is only in the past few years that amusement has become the recognized instrument of our warfare and developed into a mission….The devil has seldom done a cleverer thing than hinting to the church of Christ that part of her mission is to provide entertainment for people, with a view to winning them into the ranks. The human nature that lies in every heart has risen to the bait. Here now is an opportunity of gratifying the flesh and yet retaining a comfortable conscience. We can now please ourselves in order to do good to others.

Ouch! But that is what is being done. And as a result, instead of the church advancing into the world with a fiery gospel, the world has more and more encroached upon the church. We need a sacred music that is different from what is heard elsewhere, a music dedicated to the glory of God, not associated in people’s minds with the godless world.

I invite you to consider carefully the Total Message of our songs, as we seek to minister to the people of God in the house of God. Each of the elements is a factor contributing to the message we receive, and its clarity and effectiveness.

Contemporary Christian Living: Some of the Basics

Contemporary Christian living may have its special challenges, but there are some basics to consider, reflected in my answer to this recent question.

Question: Joanne asks: “What are some aspects of living the Christian life that you would highlight for a contemporary believer?”

Answer: Thanks for your interesting question. I did smile at it a little, because of the word “contemporary.” There is really no difference, at the most basic level, between what living the Christian life involved in the early church and what’s called for today. Human nature and human needs remain the same. And God’s provision for us is just as relevant now as it was back in apostolic times.

Below are five things each believer needs to do regularly. I’ll try to make a few observations about each, as they occur to me. But realize that I don’t know how new you are to the Christian life. If you’ve been on your spiritual pilgrimage for awhile, some of the things you may already be doing.

1. Study God’s Word daily.

Just as the physical aspect of our beings needs regular nourishment, so it is with the spiritual. The Bible exhorts us, “As newborn babes, desire the pure milk of the word, that you may grow thereby” (I Pet. 2:2). And we are told, “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work” (II Tim. 3:16-17). (Other Scriptures that relate: Josh. 1:8; Ps. 1:1-3; Isa. 8:20; Matt. 4:4; II Tim. 2:15.)

It is good (and needful) to hear sermons on the Bible, or read books that explain it, but all of this is second hand. Each Christian needs to study and meditate on the Scriptures personally, and regularly for himself or herself.

Much more could be said here, but led me add a few tips:

A) Get a reliable Bible version for study, a version that represents the literal meaning of the text with clarity. I use the New King James Version, which is excellent. The New American Standard Bible is also good. Many use the New International Version (NIV). It is very readable, though I’m not always pleased with its loose paraphrasing of certain passages. In study, it is helpful to use these and other versions, but you need one accurate translation that becomes your basic Bible.

B) It is useful to have a reliable commentary and a concordance in your library. The Believer’s Bible Commentary is a good one. So is the Bible Knowledge Commentary. The latter is based on the text of the NIV, but it is still reasonably easy to follow using other versions. Another option is to get a good “study Bible” that contains helpful notes on the text. Here, I would recommend the MacArthur Study Bible. Many excellent notes. As to a concordance, the best is Strong’s Exhaustive Concordance. It enables you to locate all the verses containing a particular word (prayer, faith, etc.), and also helps you to understand the Hebrew and Greek words behind our English translations.

You might consider downloading the Online Bible onto your computer. It is a free program, with a small fee required if you want to add a modern version that is under copyright. I use mine nearly every day. Another free program that is excellent is an entirely new translation called the NET Bible.

C) A sound method of study is also essential. Over 40 years ago, I started using a technique that I have labelled “the best Bible study tool” I’ve ever found. If you give it a try, I think you’ll agree, as many others have. It takes a bit of work to set up, but once you do, it can serve you for a lifetime. I’ve provided full instructions here in another article for the Bible Card System.

2. Spend time each day in prayer.

In a real sense, Bible study and prayer are the two sides of a conversation. Through the Scriptures, the Lord speaks to us, and in prayer we respond to Him. Our prayers should include such things as:

A) Praise and Thanksgiving (I Thess. 5:18; Heb. 13:15)

B) Confession of Known Sin (I Jn. 1:7, 9; 2:1)

C) Requests for Ourselves and Others (Ps. 119:133; Phil. 4:6; Heb. 4:14-16)

Frequently, I find that my meditation on God’s Word leads into prayer. There are things I’ve read for which I can praise and thank the Lord, and areas of weakness and failure identified that I need to confess to Him, and other things that come to mind that I can request for myself and others.

It is valuable to have a prayer list that you keep up-to-date. Pray for your own needs, for the needs of Christian workers and ministries the Lord lays on your heart, for government leaders, for family and friends, and for those who are suffering and in special need. And take note of how the Lord answers in time to come. It will encourage you to see God working.

3. Commit to believing and obeying God consistently.

This is known as the Christian’s daily walk–a term the Bible uses a number of times. Step by step faith and obedience need to characterize our walk. As the gospel song puts it:

Trust and obey,
For there’s no other way
To be happy in Jesus
But to trust and obey.

This involves the application of both the relevant commands of Scripture and the application of biblical principles, day by day. Many passages refer to the need of this.

“I say then: Walk in the Spirit [guided by the Spirit of God, and depending on His enabling], and you shall not fulfil the lust of the flesh” (Gal. 5:16).

“As you have therefore received Christ Jesus the Lord, so walk in Him, rooted and built up in Him and established in the faith, as you have been taught, abounding in it with thanksgiving” (Col. 2:6-7). “He who says he abides in Him [Christ] ought himself also to walk just as He walked” (I Jn. 2:6).

“Delight yourself also in the Lord, and He shall give you the desires of your heart. Commit your way to the Lord, trust also in Him, and He shall bring it to pass” (Ps. 37:4-5). “Trust in the Lord with all your heart, and lean not on your own understanding; in all your ways acknowledge Him [as Lord of your life], and He shall direct your paths” (Prov. 3:5-6).

In addition to faith and obedience, our Christian walk should exhibit a couple of other qualities: godly wisdom, and Christlike love.

☼ Godly wisdom is learned through the Word of God, and it’s characterized particularly by giving the priority to spiritual and eternal values (as opposed to merely material and temporal ones).

☼ Love, as the Bible presents it, might be described as the sacrificial giving of ourselves for the good and blessing of others.

4. Regularly attend a good, Bible-believing, Bible-teaching church.

Some groups that call themselves churches aren’t worthy of the name. My article on what constitutes A Healthy Church may be of use here.

We need the consistent Bible teaching that regular attendance at a good church provides (cf. Matt. 18:20; Eph. 4:11-16). We also need the opportunities for corporate worship, for fellowship with other believers, and for involvement in the various avenues of service for Christ that become available through a local church.

Sadly, there are those for whom “contemporary Christian living” does not include the local church. Other times, church-goers have what we might call an “entertainment mind-set.” They expect to enjoy themselves at church–and if they don’t, they’ll often go elsewhere! And some churches have fallen into the trap of trying to build their numbers by appealing to this attitude. With music and drama, and short, catchy “sermonettes,” they may draw a crowd, but often the people who come are there for the wrong reasons, and are not being fed adequately.

Instead of asking, “What I can I get out of church?” we need to ask more, “What can I give?” We need to see church attendance as an opportunity to minister to others. We ought to have a sense of personal responsibility for the growth and spiritual welfare of our home church. There’s a little couplet that comes to mind:

What kind of a church would my church be
If all of the members were just like me?

The Bible says, “Let us consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day [of Christ’s return] approaching” (Heb. 10:24-25). And, “Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord” (Col. 3;16).

I believe congregations need to learn and use our traditional hymns and gospel songs. When leaders abandon the hymn book in favour of using only contemporary songs, the congregation is being robbed of its heritage. It may be seen as a personal prejudice, but I would never feel at home in a church that does that. Use the best of the new, of course, but don’t forget the treasures of the past. There’s a reason why they’ve endured.

5. Serve the Lord, using the gifts and resources He supplies.

This one grows out of the last, in the sense that the local church is a serving agency that can administer various aspects of ministry for Christ. But of course Christian service goes far beyond that and relates to our personal lives too. “We are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them” (Eph. 2:10). We are not saved by our good works, but saved for service, so that we can serve the Lord.

“This is a faithful saying, and these things I want you to affirm constantly, that those who have believed in God should be careful to maintain good works. These things are good and profitable to men” (Tit. 3:8). “As each one has received a gift, minister it to one another, as good stewards of the manifold grace of God” (I Pet. 4:10). “Let your light so shine before men, that they may see your good works and glorify your Father in heaven” (Matt. 5:16).

Part of this involves our Christian witness, telling others what the Lord has done, and is doing for us. “We are ambassadors for Christ” (II Cor. 5:20). “Let the redeemed of the Lord say so, whom He has redeemed from the hand of the enemy” (Ps. 107:2). “Be ready to give a defence [an answer] to everyone who asks you a reason for the hope that is in you, with meekness and fear” (I Pet. 3:15).

These five things do not include everything Christians should be doing, but they are foundational, and essential to healthy Christian living–for contemporary Christian living.

Convicting Christians: Does the Holy Spirit convict Christians when they sin?

Question: Does the Holy Spirit “convict” Christians of sin?

Answer: Thank you for the question. It’s an interesting one. The convicting ministry of the Spirit of God is spoken of by Christ in John 16:7-11. In the context, “the [unsaved] world” is the special target of this work–those who “do not believe in Me.”

After the death and resurrection of Christ, and His return to heaven, the apostles, and those who would follow them, were charged with the preaching of the gospel (Mk. 16:15). But the unsaved are spiritually dead (Eph. 2:1 5). In themselves, they have no spiritual awareness that they have offended a holy God (I Cor. 2:14). How then would they know of their need of Christ? It’s the work of the Holy Spirit to awaken them to their need.

As Christians, we have an entirely different relationship to the Spirit of God from what the unsaved do. We have been regenerated by the Spirit (Jn. 1:12-13), and He “bears witness with our spirit that we are children of God” (Rom. 8:16). We are permanently indwelt by the Spirit (II Cor. 1:21-22; Eph. 1:13-14), and led by the Spirit (Rom. 8:14). We are being transformed by the Spirit into the likeness of Christ (II Cor. 3:17-18; Gal. 5:22-23). We also have a new awareness and sensitivity to spiritual things, through the ministry of the Holy Spirit (I Cor. 2:9-12).

When we pray, the Spirit of God is even more aware of our needs than we are, and interprets our prayers before the throne of God, according to His will (Rom. 8:26-27). When the believer sins by doing what is contrary to the Spirit’s will and leading, he “grieves” the Spirit (Eph. 4:30). When the believer sins by not doing what the Spirit prompts him to do, he is said to “quench” the Spirit (I Thess. 5:19). What then?

It is a profoundly intimate relationship we have with the Spirit of God. It seems almost inconceivable that believers would not be aware of grieving or quenching God’s Spirit. But it happens when we have grown cold and are not in fellowship with the Lord.

I do not believe the Bible teaches a truly saved person can lose his salvation, but he can certainly backslide, and start acting in a carnal and worldly way. It is the responsibility of those in the Christian community (the local church), when they see this happening, to be God’s instrument in awaking conviction (Heb. 3:13; 10:24; cf. Gal. 6:1).

The word “convict” the Lord Jesus uses in John (in Greek, elencho) can also be translated “convince.” Through the Spirit’s ministry, it’s one of the things that happens when the Word of God is preached (II Tim. 4:2; Tit. 1:9). In the context of these verses, this ministry does seem to be directed toward believers, ones who are in danger of straying (II Tim. 4:3-4), or who “contradict” when the truth is being taught (Tit. 1:9).

It is possible for Christians to start acting habitually almost as if they were unsaved. Paul speaks that way of those in the Corinthian church who were guilty of “envy, strife, and divisions” (I Cor. 3:1-4). He says they are spiritual babies, “behaving like mere men [i.e. unsaved individuals]” (vs. 3; cf. the “natural man” in 2:14).

In the advance instruction given by the Lord Jesus as to how to handle church discipline, we get a similar thing. If the individual firmly rejects discipline “let him be to you like a heathen” (Matt. 18:17)–treat him as one in need of salvation.

Clearly, the Holy Spirit can do His convicting/convincing work in the life of a backslidden Christian through the agency of other believers. The same word is used in instruction given to Timothy regarding how to deal with a sinning elder (church leader). “Do not receive an accusation against an elder except from two or three witnesses. Those who are sinning rebuke [elencho] in the presence of all, that the rest also may fear” (I Tim. 5:19-20; cf. Jas. 5:19-20).

To avoid the need of this, Christians are to “walk in the Spirit” (Gal. 5:16). The Amplified Bible is helpful with this text: “Walk and live [habitually] in the [Holy] Spirit [responsive to and controlled and guided by the Spirit]; then you will certainly not gratify the cravings and desires of the flesh [of human nature without God].”

And when we sin, it’s important to deal with that as soon as possible, confessing our sin to God, and receiving His cleansing and forgiveness (I Jn. 1:9).

Bottom line: I believe the convicting/convincing work of the Holy Spirit applies to Christians too, though we are in quite a different relationship to God. It is as though, if our spiritual sensitivity is dulled to the inner workings of the Spirit, He adds the outward attentions of other believers as a witness against us.

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