Tag: singing

How Congregational Singing Rewires Our Desires:God’s Design for Spiritual Transformation

Brent Pollard

 Modern neuroscience offers terms and insights confirming a core biblical truth: our embodied, habitual practices shape desires and loyalties, drawing us toward or away from God. This central thesis—that repeated actions shape our desires and faith—resonates across both Scripture and scientific concepts such as dopamine pathways, oxytocin bonding, and neural plasticity. Though Paul lacked neuroscientific knowledge, his command to “be filled with the Spirit” and engage in corporate worship (Ephesians 5.18-19) reveals this enduring principle: repeated communal practices shape our souls and determine spiritual direction.

This is not to reduce the spiritual to the chemical or make sin a neural glitch. We caution against such reductionism, as explaining away the body undermines the explanation itself. Instead, we affirm God made us integrated—body and soul—and His commands for Christian living address all of life. When Scripture tells us to sing, it is not empty ritual, but divine wisdom through human formation.

Herein lies a sobering truth: the neurochemical systems God designed for spiritual growth and holy community have a dual potential. These systems can also be redirected to reinforce sinful behaviors or forge harmful, ungodly bonds. Clarifying this dual capacity shows that biblical worship practices are not arbitrary but serve as intentional means to transform our desires toward godliness and protect our hearts for God’s glory.

The Double-Edged Nature of Desire: When Good Design Meets Fallen Hearts

Dopamine is often called the “pleasure chemical,” but this simplifies its role. It drives anticipation, motivation, and reward-seeking, leading us to pursue goals and form habits. Each rewarding experience strengthens involved neural pathways, making repetition more likely. This process underpins learning, mastery, and addiction.

Hebrews warns that sin can “entangle” us (Hebrews 12.1), and neuroscience explains how. Each time sinful behavior brings pleasure—through sexual immorality, drunkenness, covetousness, or rage—dopamine reinforces neural pathways linked to that sin, making repetition easier and resisting harder. The drunkard’s brain craves alcohol; the immoral person’s neural pathways deepen ruts of lust.

Solomon asks, “Can a man take fire to his bosom and his clothes not be burned?” (Proverbs 6.27). No. Sin burns because it exploits bonding, pleasure, and motivation systems. Salvation submits to authority; sin is rebellion. Repeated rebellion embeds biochemical pathways, weakening the will.

Oxytocin, the “bonding hormone,” promotes trust, attachment, and cohesion. It helps mothers bond with infants, spouses unite, and communities form, but does not distinguish between holy and unholy bonds. Whether connecting to Christ’s body or binding an adulterer to a mistress, oxytocin strengthens whatever bonds recur.

This clarifies Paul’s warning: “Do not be deceived: ‘Bad company ruins good morals'” (1 Corinthians 15.33 ESV). The corruption is not just philosophical but neurological. Time with those who mock holiness releases oxytocin, bonding believers to them and leading them to oppose faithfulness to Christ. Such fellowship feels good chemically, yet diverts the heart from God. Men are judged by the company they keep and reject.

With these examples in view, the dilemma is clear: systems that foster holiness can also nurture wickedness. Desire is neutral until directed. Our brains are shaped by repeated practice; the question is which practices shape us, and for what purpose.

Why God Commands Congregational Singing: Worship as Neural Reprogramming

Paul repeatedly emphasizes the importance of congregational singing. In Ephesians 5.19, believers are commanded to sing together, and in Colossians 3.16, the instruction is nearly identical. These are not casual suggestions, but apostolic imperatives given under the inspiration of the Holy Spirit.

God cares whether His people sing because singing engages body, mind, emotion, and community. Singing is formative: it guides desires toward God, reinforces truth through repetition, and fosters shared confession. The early church sang not for performance or preference, but to align with God’s truth.

God is most glorified in us when we find joy in Him. Congregational singing cultivates that satisfaction. As believers sing of Christ’s excellencies, neural pathways are rewired. Dopamine that signaled anticipation of sin now signals anticipation of worship. Oxytocin that bonded to worldly friendships now bonds to the body of Christ. Desire is reordered—not by willpower, but by God’s gracious, embodied design.

Singing content matters. Paul says to use “psalms, hymns, and spiritual songs”—not entertainment or emotional manipulation. The “word of Christ” must dwell richly (Colossians 3.16), ensuring songs are theologically meaningful. Shallow, repetitive choruses stir feeling but lack teaching. Even beautiful, heretical lyrics poison the mind. Thoughts shape feelings; feelings guide actions. What we sing shapes belief, desire, and behavior.

Singing as Resistance: Countering the Threefold Temptation

John identifies three primary ways the world corrupts desire: “the lust of the flesh, the lust of the eyes, and the boastful pride of life” (1 John 2.16). These—sensual cravings, covetousness, and arrogance—have fueled human sin since Eden (Genesis 3.6). Congregational singing quietly challenges each.

The flesh seeks gratification—gluttony, drunkenness, immorality, indulgence. Singing involves the body without temptation. Lungs expand, diaphragm contracts, vocal cords vibrate—active participation without excess. The body is disciplined for sacred purposes. Serving God with strength brings joy. Singing helps believers find satisfaction in worship, not excess.

Desire of the eyes stirs covetousness—constantly comparing and inviting discontent. Singing shifts focus from acquiring to adoring. Believers praise together, not judging status but looking to Christ (Hebrews 12.2). This moves us from comparison to contemplation. As Paul says, “Set your minds on things that are above, not on things that are on earth” (Colossians 3.2 ESV). Congregational singing is a practical way to realign the mind.

The pride of life seeks recognition and elevation. Congregational singing balances pride by blending voices; no one dominates, all harmonize. Whether wealthy or struggling, all sing the same words in the same key, offering equal contribution. Pride comes from having more than others; singing counters this by uniting individuals.

Replacing congregational singing with performances undermines God’s design. Spectator worship makes believers passive consumers, reinforcing laziness, covetousness, and pride—traits singing counters. Worship is not entertainment; it is transformative.

Redemption as Re-embodiment: Reclaiming Desire for God’s Glory

The gospel renews both soul and body. Christ’s incarnation, death, burial, resurrection, and promised return affirm that redemption involves the whole human person. As Paul says, “Present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship” (Romans 12.1 ESV). The body is essential to worship, not an afterthought.

This is the heart of the matter: God’s instructions—including the command to sing together—are designed to reclaim and shape desires toward His glory. Redeeming both our spiritual and neurological tendencies, these embodied practices counter the world’s misuses and point us toward wholeness in Christ.

This is not manipulation but a gracious design. God, who knows how He made us, provides ways for us to be conformed to His Son’s image (Romans 8.29). Congregational singing is one such way—sharing confession, mutual encouragement, and reshaping desires. When we sing together, we participate in something beyond ourselves: the transformation of desire through God’s power working within community.

The transformation happens gradually. Neural pathways don’t rewire overnight, nor do sinful habits vanish instantly. Yet, as believers sing truth together week by week, something shifts: Christ’s word becomes richer, desires realign, bonds strengthen, and the body matures. This reflects God’s plan for spiritual growth—incremental, communal, and embodied in singing together.

Conclusion: Lift Your Voice, Reorder Your Heart

We live in an era that best understands desire. We know how habits form, bonds strengthen, and pleasure pathways are hijacked. Yet, we are more enslaved to disordered desire. Addiction rises, loneliness grows, and the relentless pursuit of satisfaction leaves many empty. It is time to reconsider our relationship with desire and intentionally pursue healthier, more fulfilling ways forward.

In this cultural moment, the ancient practice of congregational singing takes on new urgency. God’s command for His people to sing together wasn’t a mere ritual; it was a way to reclaim, redirect, and redeem desire. This embodied act serves as a form of resistance to the threefold temptation that enslaves the world and fosters a community whose bonds transcend death.

The question is whether we will embrace God’s gifts or replace them with more culturally accepted options. Will we gather weekly to sing with whole body, mind, and heart engagement? Will we demand content that is theologically rich and biblically grounded? Will we teach the next generation that worship is active participation, not passive consumption, in transforming desire?

The stakes are often higher than we realize. Repeated practice shapes our character. Singing truth allows it to take root; singing together strengthens bonds of love; singing to God cultivates a desire to seek Him above all. This is not just theory but the lived experience of believers throughout history, who have found that congregational singing does more than express faith—it shapes it.

Lift your voice and join your brothers and sisters. Let Christ’s word dwell richly within you. In a world that seeks to hijack your desires, practice what God designed to reclaim them for His glory. As you sing, trust that God is reshaping your appetites, reordering your loves, and conforming you to the image of His Son. This is worship as God intended: not entertainment, but transformation; not performance, but participation in the redemptive remake of desire.

Kneeling Before The King

What do you love most about worship? David gives us so much to consider as we come before the Great I Am.

Neal Pollard

Psalm 95 is one of seven “enthronement” psalms, meaning it “celebrates the sovereignty of Yahweh over the whole earth” (Bratcher and Rayburn, np). In other words, God is King of kings. It is written by King David, a fact not deduced from the psalm itself bearing his “signature” but instead from the Holy Spirit telling us so in Hebrews 4:7.  

This is a psalm you may recognize, especially the second half of the psalm. David shifts from the privilege of the present to the prospect of repeating the peril of the past. The Bible so often charts a course for our future by pointing to the mistakes of history. Is there a more oft-repeated example of how not to live than the generation which wandered in the wilderness?

When you break down the contents of the psalm, it appears to have three major themes:

THE WORSHIP (1-2,6)

There are acts of worship–singing and shouting (1), worshipping, bowing down and kneeling (6)

There is a call to worship–David says “let us” six times (1-2,6). We should encourage one another day after day (Heb. 3:13; 10:24-25) to engage in worship.  How often do we do that? Not harassment or a guilt-trip, but a loving appeal to those who seem to be slipping in their faith to the point that they’ve stopped coming to the assemblies. God’s people need to come together to worship, and if some are struggling in this God wants us reaching out to them. 

There is an Object to worship–worship is intentional, meaning that we must direct it with our hearts, minds, and bodies. Worship is “to the Lord” (1), the rock of our salvation (1), a great God and king (3), the Lord our Maker (6), and our God (7). 

THE WONDER (3-5,7a)

Before worship this Sunday, spend a few moments contemplating just Who it is that you are approaching in your worship–His nature, character, attributes, and blessings. David does that within his exhortation and call to worship.

He is above all (3). He is in control of it all (4). He made it all (5-6). He leads us all (7a). With enthusiasm, we should exclaim, “Our God is an awesome God, He reigns in heaven above with wisdom, power, and love, our God is an awesome God!”

THE WARNING (7b-11)

There are three major warnings here:

There is a warning against delay (7–“Today”). When we are falling away, we may tell ourselves, “I’m not gone for good. I’ll get right…later.” We must remember that, “Tomorrow never comes” (2 Cor. 6:2). 

There is a warning against desensitization (8–“Do not harden your hearts”). None of us is beyond this happening. Keeping our hearts soft to God’s will and word is essential to staying faithful to Him. Sin hardens our hearts, and that is deadly!

There is a warning against dimness (10).  The root of Israel’s rejection was that they erred in the hearts and did not know His ways. Find someone who has wandered away in life, and you will find that they wandered away from His Word. 

Should we worship God from hearts of delight or hands of duty? Yes! Worship should be an utter joy, but let us keep in mind that it is done on His terms and in His way. It is an obligation, one which blesses us and fills our heart with delight. It is a “corporate” activity (Let US). It is a safeguard against falling away. Sunday’s coming! “Oh come, let us bow down!”

Painful, But Exhilarating

Neal Pollard

    On a particular occasion, I was listening to a great sermon on worship. It was interesting and, in a very real way, enjoyable.  But it was also forceful and convicting.  The longer he preached, the more the message kept penetrating and pricking my heart.  His sermon consisted of two points, that worship is an intentional meeting with God and, when we come, we must bring an offering.  That may sound somewhat plain, but it was powerful.

   Do not think that my view is that it is not a good sermon if your toes have not been crunched and you have not gone on a guilt trip.  I love feel good sermons on grace and heaven, the same as the next brother or sister.  However, as I listened to him preach that night, I thought of so many sermons by Camp, Clark, McCord, Winkler, Nichols, and others of their ilk.  The rich overflow from a man who has studied, prepared, and honed his ability to present gospel truths reaches into the heart of a hearer.  If we open our hearts during such sermons, we will be convicted by our shortcomings but motivated by the lesson to improve, grow, and increase what is good. 

   As he spoke about the “bucket,” I thought about the fact that more times than I want to admit I have come with an empty or nearly empty bucket.  But hearing him preach about it, I felt resolve to fill it up next time I meet God in worship.  In fact, that was what struck me most about his sermon.  The more I heard, the more I wanted to please, love, and obey my Lord.  It was painful, but exhilarating!

   In our dramatically consumer-centric culture, you and I must break out of such selfishness and humbly approach the Audience of worship and give our everything to please Him.  We need to come with our prayers, praise, thoughts, longings, meditation, money, and the like, urgently desiring to give and give some more to our great God!   That will do more than transform our worship.  It will change our very beings to the core! 

The Little Boy With The Front Row Seat

Monday’s Column: Neal At The Cross

Neal Pollard

It was a great Sunday night crowd. Why not? Between the monthly Q&A sermon, the monthly singing night, and the ice cream fellowship, there were several additional drawing forces. It was so enticing for one grade-school boy that he made the unusual decision to sit on the front row, dead center. If you were there, you probably saw him. If you weren’t, you can see him on YouTube.

This young man had an unobstructed, undistracted view to some significant events. First, he was literally a couple of feet from Hiram as he preached. On multiple occasions, when he posed a question to the audience in his sermon, this young man nodded in silent answer. He was “locked in.” If he moved or squirmed, I didn’t see it.

Second, he witnessed the love, care, and support of the church family during the invitation song. One of our new Christians responded, asking for prayers and expressing a desire to live a more faithful life. Joe not only had the preacher on one side and an elder on the other, but the little boy had to move down to make room for several men who came down front to show their love and support for Joe. This great young man watched the emotion, joy, and concern of a church obeying the command, “confess your sins to one another, and pray for one another so that you may be healed” (Jas. 5:16).

Third, he sat there and sang several songs after the response. Each time I looked, he was enthusiastically trying to sing even songs he probably did not know. He has an expressive face, and the prevailing emotions I could see–including when I led–appeared to be all positive and interested.

After services, he was in the multipurpose room (MPR) indulging in some ice cream and having as much fun as a little boy could hope to. He was visiting and playing, and he was eating. Then, he went home.

I did not get the chance to ask him if he enjoyed being at church last night, but I think I know the answer. Children don’t do the best job of pretending, if they do or don’t like something. He appeared to have enjoyed himself. But he did more than that. He served as a great example to me. Not only did he come to the worship, but he came to worship. As he gave, he also received. I’d like to think his experience last night will be something he never forgets, something that serves as a foundation for his spiritual future. His mom brought him last night. Pray for him, that as he grows up, he will develop a faith that brings him to worship and carries him through life (cf. 2 Tim. 1:5).

“At that time the disciples came to Jesus and said, “Who then is greatest in the kingdom of heaven?” And He called a child to Himself and set him before them, and said, “Truly I say to you, unless you are converted and become like children, you will not enter the kingdom of heaven. Whoever then humbles himself as this child, he is the greatest in the kingdom of heaven. And whoever receives one such child in My name receives Me…” (Mat. 18:1-5).

Kevin praying for Joe, with our little fella on the front row (far left next to Bryce)

Ascending Hearts And Hills

Monday’s Column: Neal At The Cross

pollard

Neal Pollard

Fifteen consecutive psalms (120-134) are so-called “Psalms of Ascent.” They were given this name because they were songs designated for the Israelites to sing on their way to worship in Jerusalem. Moses had instructed them at the giving of the Old Law, “For I will drive out nations before you and enlarge your borders, and no man shall covet your land when you go up three times a year to appear before the Lord your God” (Ex. 34:34). You can imagine how especially those who came a long distance to Jerusalem (it’s over 100 miles from Mt. Hermon and Beersheba, for example) might benefit from a reminder of why they were making this lengthy journey. As most would walk, this would help pass the time while preparing their minds. This is not a bad idea for us even on a 10 or 20 minute drive to the church building on Sunday morning. 

There is quite a bit of uneven terrain, mountains and valleys, in the area around Jerusalem, and the temple required a steep climb as there were three valleys surrounding Mount Zion and the temple complex. So, people coming from every direction would have to “go up to Jerusalem” (Zech. 14:17; John 2:13; 5:1). But, it was more than a physical ascent, this trip to the temple. It was more significantly a spiritual ascent, an effort to get closer to God. While we can and should draw near to God daily in our personal devotion, there is still great significance and benefit when we join each other in the presence of God to worship Him and fellowship with Him and each other (Heb. 10:24-25). Each time, this should be an ascent for us! 

Notice the repetitive use of “will” in Psalm 121. The word is used eight times in these eight verses. The word points to the future and indicates either anticipation or trust. The writer is confident, especially of what he expects God will do. Such assurance had to take his heart higher!

I WILL LIFT UP MY EYES TO HIM (1)

He starts with what he will do. The writer will look up to God, seeking help and strength. A heart ready to worship is one who sees things as they really are. I am spiritually destitute and needy, and I depend on God for everything. When that is my mindset, I am prepared to praise, thank, and petition Him!

GOD WILL HELP ME (1-2)

Whatever problems, distractions, struggles, and temptations are weighing me down and wearing me down, God will help me! His power is proven. Just look at the creation (2). He has not lost an ounce of strength from that moment to now.

GOD WILL NOT LET ME FALL (3)

The terrain around Jerusalem is often rocky and uneven. I suppose it is easy for anyone’s foot to slip on those roads up to the holy city. But, spiritually, it is a different matter. If I fall, it will not be God’s fault (John 10:27-29). If I hold to God’s unchanging hand, I will successfully complete my journey.

GOD WILL NOT FALL ASLEEP ON THE JOB (3-4)

Night and day, moment by moment, God is alert. He sees everything I do and everything that is done to me. How comforting to know that the All-seeing eye never droops or closes. He does not nod off, even for a moment. 

GOD WILL GUARD AND PROTECT ME (5-8)

Half of this psalm is devoted to this idea. God is not just passively involved, watching me. He is actively involved, keeping me (5,7), providing me shade (5-6), protecting me (7), and guarding me (8). Our God is not inanimate! He is involved! It is why we pray. It is why we trust in His providence. It is why we serve and obey Him. As we love to sing, “There is a God! He is alive. In Him we live and we survive.” The writer of Hebrews quotes three Old Testament passages (Deut. 31:6; Josh. 1:5; Psa. 118:6) to convey two promises: “Let your conduct be without covetousness; be content with such things as you have. For He Himself has said, “I will never leave you nor forsake you.”  So we may boldly say: “The Lord is my helper; I will not fear. What can man do to me?” (13:5-6). 

When you enter to worship, enter with the heart and faith of the righteous pilgrims on their way to the temple for one of the annual festivals. Come with your heart ready, and come with a heart full of faith and trust in the object of your worship. You will leave rejuvenated and resolved.

“Let Us Sing!”

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Monday’s Column: Neal at the Cross

Neal Pollard

I counted 96 people present for the singing at the Waddells’ home Friday night, sitting in our camping chairs in their beautiful backyard. Beyond the hospitality and tasty desserts, this was such a wonderful, needed time of fellowship and singing. There were babies up through senior saints, with a whole lot in between. It was exciting to see visitors, several who have been attending but have not yet placed membership, elders, deacons, and so many others. Though the air was surprisingly chilly, you could not help but feel the warmth and glow of brothers and sisters enjoying life together. It felt so first-century!

While it is extremely valuable for us to make as a goal improving our singing, from training our song leaders to becoming better, more attentive followers, it is even more important to understand what God is trying to do for us and through us in our singing. Notice just a few of the objectives God achieves through those who follow His will by singing psalms, hymns, and spiritual songs.

  • We communicate to one another in a special, spiritual way (Eph. 5:19).
  • We teach and admonish one another with all wisdom (Col. 3:16).
  • We express gratitude in our hearts to God (Col. 3:16; cf. Psa. 28:7).
  • We proclaim God’s name to our brethren (Heb. 2:12).
  • We praise God’s works and nature in a unique way (Rev. 15:3; cf. Exo. 15:1,21; Psa. 68:4).
  • We offer up a sacrifice of praise by the fruit of our lips giving thanks to His name (Heb. 13:15).
  • We help others see and fear and trust in the Lord (Psa. 40:3). 

Certainly, much more is implied concerning the power, effect, and blessings of saints singing together. But, it is helpful for us to consider the value of singing on its own. As a sacrifice of praise, singing is, of itself, worship. Worship is ” to express in attitude or gesture one’s complete dependence on or submission to a high authority figure” (BDAG 882). From “I Need Thee Every Hour” to “Holy, Holy, Holy” to “You Are My All In All” (and literally hundreds more), we prostrate ourselves before God as an act of reverence, fear, and supplication (Louw-Nida 217).  Our Creator designed us to connect to words and their meanings in a unique way through singing. We memorize better when we set something to music. We connect music to events and people, forming deeply touching memories and recollections. We touch our own hearts and those of others in a crucial way through melody. It is not just “filler” between prayers and the Lord’s Supper. It is a profoundly meaningful act God purposed for us to help us grow and be strong. By doing it together, we are connecting our hearts and encouraging one another’s spiritual lives. 

So, think about what you can do to make this act of worship so much more effective.

  • Clear your mind and focus intently on the message of each word of each song.
  • Focus on the people around you, deliberately trying to teach and admonish them.
  • Sing out so that your teaching and admonishing can be heard (forgetting yourself and how you think you “sound” to others).
  • Put forth effort, not just with your vocal cords but with your heart and mind.
  • Do not be afraid to connect your singing with your feelings.
  • Consciously work to communicate to God your praise and adoration each and every time you sing.
  • Let the word of Christ dwell in you richly by your singing.

Do you remember when government mandates suggested that church goers not sing for fear that virus germs might be spread? Will you consider that God intends for something vital to be spread through our psalms, hymns, and spiritual songs? His Word! It should spread to our own hearts and to others. It should even reach the throne of God in heaven! Whether you are worshipping Him alone or with your physical family in song, assembled on the Lord’s Day, or gathered with saints in other places, let us sing!

Photo Credit: Shedona Tillman

“The Frozen Chosen”

Monday’s Column: Neal At The Cross

pollard
Neal Pollard

Recently, in discussing some extremes on matters like the Holy Spirit, grace, and emotion in our worship services, a brother said that a friend of his referred to churches of Christ as “the frozen chosen.” The man was part of a religious group we’d call “charismatic,” and he had attended the worship of one of our congregations which he apparently found stoic and lifeless. We chuckled at the nickname, but it stuck with me.

It is likely that this man found it strange and lacking to have singing without a band, preaching and worshipping without ecstatic utterances and tongue-speaking, and even members seated and without raised hands. We’d rightly point out that the New Testament specifies singing and that adding mechanical instruments is unauthorized (Eph. 5:19; Col. 3:16), that tongue-speaking belonged to the infancy of the Lord’s church as a means of communicating the gospel to other languages (Acts 2:6-11) and, though a means of proving apostolic truth at that time, was regulated and said to be inferior to other spiritual gifts even in the first-century (1 Cor. 14:1ff). We’d show that it was done away (1 Cor. 13:8-12). We’d talk about the need for decency and orderliness (1 Cor. 14:40). Our comedic observer could be charged with holding to some extreme views.

I don’t know about you, though, but I don’t want to be characterized as being at the other extreme. It hurts to think that I convey a “frozen chosen” persona in worship or in the exercise of my Christian life. Worship that is lifeless, rote and repetitive, that’s so predictable that you can engage in it on auto-pilot, that evidences no emotion–joy, intensity of feeling, enthusiasm, etc.–is not the antidote to our religious friend’s brand of religion. While none of us can read each other’s mind to gauge depth of feeling (or lack thereof), cues like body language, facial expressions, hearty engagement, and the like are noticeable by their absence as much as their presence. Ask song leaders what they see on the faces of those seated before them. Ask preachers the same. Ask members what kind of intensity and interest they perceive in the preacher and song leader. 

We’re not the worship critics or the audience of worship. God is. But as we engage in worship that is according to truth, we need to examine the spirit of it (John 4:24). We do not have to be “Holy Rollers” to avoid the other extreme. As those redeemed from sins which would eternally condemn us, shouldn’t we have melted hearts which overflow with gratitude, praise, and passion? Shouldn’t such be obvious to those who visit our assemblies? Be present, with mind and body. Be involved, from beginning to end. Be engaged, inside and out. I want anyone who is watching my worship (and Christian life away from worship) to at least think of me as the “thawed awed” or, hopefully, the “fervent servant.” I do not want to be part of the “frozen chosen.”

ice-beard

Singing With The Understanding–Miscellany* 

Neal Pollard

We are a diverse group who gather to sing for worship. We vary in age, education, religious background and literacy, race, and doubtless other factors. Some of us have been singing the same hymns for decades, while others may be seeing those hymns for the first time.  There is a mutual responsibility, one for the song leader and one for the participant. Yet, I would argue that the leader has the greater obligation to assist the participants in offering better worship. Mindless participation is the fault of the participant, but being led to speak and teach words they don’t understand is not.  What can the song leader do to increase the effectiveness of “singing with the understanding.”

Engage In Thoughtful Preparation. When picking out songs to lead, opt for simplicity. Archaic or technical words can hang up and distract the worshipper. It is fruitful to ask the question, “How will this be comprehended by the average participant?” Does the song read like we speak today? If we’re not careful, we can tend to speak through song in mystical terms that help disconnect the mind and the mouth. Do we know what it means to “vanquish all the hosts of night”? Do we know what “cassia-dipped” garments are? Do we know what’s referenced “where Eden’s bowers bloom”? How do I “launch my bark”? These are lyrics from songs that are sung every week in congregations across the land, but words I’d venture to say that many, if not most, do not comprehend. We must give thought in preparation.

Engage In Adequate Explanation. Something that can help in song leading is to point out words or expressions we’re about to sing, defining and explaining them. This does not necessitate a second sermon, but as part of preparation we should be ready to clarify obscure or difficult words. For example, from songs we often sing, we find:

  • “Repining”–To feel or express discontent; to fret
  • “Guerdon”–A reward
  • “Warble”–To sing (especially used of birds)
  • “Fain”–Gladly
  • “Trysting”–Meeting 
  • “Essay” (as used in I’ll Never Forsake My Lord)– To attempt
  • “Cloven”–Divided
  • “Garish”–Bright and gaudy
  • “Fen”–A swamp

While some songbooks, like Praise For The Lord, have footnoted some of these difficult words, many worshippers don’t pay attention to them. So many of us project our hymns in worship. The onus (i.e., duty) is on the leader to explain.

Engage In Balanced Variation. Everyone has their favorite type and genre of psalms, hymns, and spiritual songs. Song leaders are no different than worshippers. How important it is to balance out old and new hymns, considering the typical “audience” present to participate. 

Engage In Heavenly Petition. Anyone who leads in worship should season their preparation and participation with petition to God. Pray about doing what you’re tasked with doing as effectively as possible. 

What a blessing to have willing, talented worship leaders. We have a powerful opportunity to show God’s wisdom in singing according to the authority of the New Testament (cf. Col. 3:16; Eph. 5:19). Let’s capitalize on that by putting everyone in the optimal position to sing with proper spirit and understanding!

*–Miscellany–A group or collection of different items; a mixture

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Desire That Bubbles From The Heart And Falls From The Lips

“To see the dull indifference, the negligent and thoughtless air that sits upon the faces of a whole assembly, while the psalm is upon their lips, might even tempt a charitable observer to suspect the fervency of their inward religion.” This quotation was from a man who observed lethargy and unenthusiastic engagement in congregational singing. He decried a lack of apparent passion and zeal for God and spiritual things in this act of worship that is meant to be profound and transforming. The observer, as far as is known, was not a New Testament Christian, but he was responsible for giving us “Joy to the World,” “When I Survey The Wondrous Cross,” and over 500 more hymns. He complained about the lifeless hymns being sung in his day, and his father, who would be jailed for dissenting from the Church of England, challenged him to come up with a solution. All those hymns, which he started writing in adolescence, was his answer. Isaac Watts can be considered an expert on religious hymns, and he revolutionized congregational singing for especially English speakers. The fact that we still sing some of his hymns demonstrates that.

But, his observation in later life about indifference, negligence, and thoughtlessness from  those presumably worshipping is a fair challenge to each of us. Especially when we are singing songs so familiar to us, which we know by heart, we must guard against lips that say one thing and hearts which do not necessarily reflect those words. Is it possible to sing about Jesus’ death on the cross or God’s great love or the amazing hope of heaven or an examination of my Christian life and commitment without reflecting and contemplating? Could I be thinking about something while singing something else? The gamut might run from empty religion to understandable distraction, but we must challenge ourselves to keep our hearts and minds on the words and meaning of those psalms, hymns, and spiritual songs (cf. Col. 3:16; Eph. 5:19).  Let us cultivate desire in the heart that bubbles from the lips as we praise God and encourage one another in our song service.

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Andy Baker leading a group in singing (photo credit: John Moore)

NOT JUST A PROBLEM FOR THOSE WHO FAVOR INSTRUMENTAL MUSIC

Neal Pollard

People who have rejected the teaching that singing in worship must be without the addition of mechanical instrumental music have appealed to culture, to the permission of silence, to aesthetics, to emotion, to tradition, to preference, and the like. As we examine Colossians 3 and Ephesians 5, seeing the imperatives in each place (“let the word of Christ richly dwell within you”—Col. 3:16; “be filled with the Spirit”—Eph. 5:18) and the participles that reveal how to obey the imperatives (Eph.: “speaking…singing…making melody…giving thanks”; Col.: “teaching…admonishing…singing”), we rightly say that God specifies what He wants and through such excludes what does not fall within these categories. No one will successfully build a case for Divine authorization or approval, and church history will have turned centuries of pages before it is even found introduced in Christian worship.

Having said that, we have at times failed to step back and look at some of our own attitudes toward the music portion of our worship that may reveal some deficiency in our musical offering to God. As a musical instrument may drown out, overshadow, or become the central feature of worship music, so may our own minds and attitudes. How?

  • Being distracted by the age of the song (it’s too old or too new)
  • Being distracted by the pitch of the song (it’s too high or too low)
  • Being distracted by the pace of the song (it’s too fast or too slow)
  • Being distracted by the notes of the song (the song leader is leading it wrong)
  • Being distracted by who the song leader is or his appearance
  • Being distracted by how many verses are sung (too many or too few)
  • Being distracted by the aesthetics of the song (thinking about how it sounds more than what it says)
  • Being distracted by our own ability (proud of how good we sound or so embarrassed at how we think we sound that we keep quiet or fail to speak, teach, etc.)
  • Being distracted by the person/people next to us (concerned about what they think of us rather than what the message of the song is)
  • Being distracted by our familiarity with a song (frustrated that we don’t know it or knowing it so well that we sing from memory without engaging the heart)
  • Being distracted by matters outside the song (people-watching, thinking of other things, etc.)

Though I’ve never heard it said, have we constructed a theology that believes the only sin in our worship in song is adding an instrument to it? If we refuse to sing, sing with improper attitude, sing without heart and mind engaged, and the like, do we believe we are OK since we did not add to what God authorized.

In Matthew 15:9, Jesus condemned the Pharisees and scribes for worshipping God in vain due to their “teaching as doctrines the commandments of men.” Context reveals the specifics of their wrongdoing. But that word vain means “pertaining to being without any result; to no avail” (Louw-Nida; “to no end,” BDAG). Review the examples of distraction above. Can those render worship in song with no result, avail, or end? Absolutely! Perhaps we need to emphasize within our own assemblies how equally necessary it is to be worshipping God “in spirit” as it is “in truth” (cf. John 4:24). The bottom line of this whole matter of church music is striving to please God in our worship. That is not limited to a single issue or somebody else’s issue. It is as individual and personal as each of our own relationship with God.

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Some Hurdles I Just Cannot Jump Regarding Instrumental Music In Worship

Neal Pollard

How often the matter gets discussed among preachers in churches of Christ, I cannot say. But, I know that it does. More members of the church than we might care to think do not have this matter settled in their minds, especially as it has to do with the state of those who have been immersed for the forgiveness of sins, submit to the authority of Christ in other areas of their lives, but who use the instrument in worship. Some have said they think its use is wrong and we have been right to argue against its use but do not think they can say it is a salvation or fellowship issue. It should be stated that many of these are sincere brethren who love the Lord and people nor are they change agents intent on trying to destroy the Lord’s body. Too often, we have lacked an environment where we could have healthy, constructive dialogue free of name-calling, suspicion, and visceral discussion. But failing to discuss and work through matters like these does not make them disappear.

Having said that, here are some hurdles I just cannot jump regarding this matter:

  • The presence of singing and absence of instruments in New Testament passages. The fact that every instance of singing in the context of the Christians’ activity together reveals singing (Greek is a precise language; ado means to utter words in a melodic pattern [Louw-Nida] and ). Psallo, according to Lexicographers, encompassed playing musical instruments at an earlier time in its linguistic history, but did not mean that in New Testament times (e.g., BDAG, 1094; TDNT, 8:494). Interestingly, the translators of English translations, beginning with the King James Version, were unanimously members of religious groups that used mechanical instruments in music. Despite their obvious bias in worship practice, they translate the Greek “singing and making melody in your hearts.”
  • The absence of instrumental music in worship in early church history. Though a member of the church of Christ, Everett Ferguson has the utmost respect from scholarship across the religious spectrum. In multiple volumes, Ferguson meticulously sets forth the case that instrumental music was absent in the church from its establishment until many centuries later. His studied conclusion is that this was neither incidental nor coincidental. He writes, “The historical argument is quite strong against early Christian use of instrumental music in church” (The Instrumental Music Issue, 98; the whole chapter is a worthwhile read). In another work, he states, “The testimony of early Christian literature is expressly to the absence of instruments from the church for approximately the first thousand years of Christian history” (The Church of Christ: A Biblical Ecclesiology for Today, 272). John L. Girardeau, a Presbyterian scholar, devotes an entire, well-documented chapter to the historical case of only vocal music in Christian worship for many centuries and upon doctrinal grounds (see Instrumental Music in the Public Worship of the Church, 86-100).
  • The examples of how God dealt with unauthorized worship throughout history. What do we make of what God does with Cain’s worship in Genesis 4, Nadab and Abihu’s worship in Leviticus 10, and Jeroboam’s worship in 1 Kings 12? Why would God care in the Patriarchal and Mosaic Dispensations that His commands for worship be followed per His instructions, but lose that desire under His Son’s covenant?
  • The fact that God draws definitive, doctrinal conclusions through the use of silence. The writer of Hebrews says, “For it is evident that our Lord was descended from Judah, a tribe with reference to which Moses spoke nothing concerning priests” (7:14). The argument shows that Jesus could become a High Priest after the order of Melchizedek, but not under the Old Testament rule and covenant. Why? God specified Levi as the tribe for the high priest under the old law. It did not explicitly say that a high priest could not come from any other tribe, but it did not have to. What it specified was sufficient, an argument made in the New Testament.
  • The fact that authority can and must be tangibly determined.  Why is it that we sing in worship at all? Is worship merely a matter of what we come up with and wish to offer? Few would argue such. The basis for worship arises from what the New Testament teaches. Nearly everyone, then, would say there are definitive, delineated boundaries. If there is and must be divine authority for worship, and thus “rules” that are objectively determined, there must be activity that falls out of those bounds. Where will we find the boundary markers if not in Scripture?

This list is not meant to be exhaustive and it cannot, in one brief article, be exhaustive. It is included here to show us the great pause that should exist in changing our minds or our teaching on a matter where God has been vocal and specific. The weight of that is not insignificant or inconsequential. May we lovingly and wisely approach this matter and take great care before we relegate a matter of divine importance to a mere matter of human preference.

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Do We Need Permission?

Neal Pollard

For several years while in Virginia, I enjoyed going out with a couple of dear Christian brothers to hunt for Civil War relics.  Of course, hunting on federal property was a serious crime and was unthinkable. However, so many of the personal properties owned by residents in the Richmond area were treasure troves of those artifacts. Their woods and fields held bullets, shells, buckles, buttons, and the like. Dave Young, Jr., always followed the same procedure before our hunts. He would go see the homeowners where we wanted to hunt, people he had known, built friendships and done business with for years. If we got their permission—sometimes the thoughtless or unethical practices of other hunters made them inclined to refuse us—then we would go on their property and hunt for relics. It was their land and their right to permit or deny. If we had ever chosen to hunt one of those places without permission and got caught, it would have been a silly argument to say, “They did not tell us we couldn’t hunt here.”

This example is crude and imperfect, but I think it illustrates a principle most can understand. It is not natural to construe someone’s silence as permission. Yet, when it comes to matters of faith and practice in religion, we attempt that very approach.

When it comes to how we live and serve in this life, we have to have God’s approval for whatever we do (Col. 3:17). When He tells us what His will is on any matter, our response to that should be thoughtful, careful, and submissive.  To be otherwise would be thoughtless, careless, and rebellious—with God’s stated desires.  To think that God would give us physical life, generous physical blessings, incredible spiritual blessings, spiritual life, and powerful promises on a continuous basis and we could ever be callous or cavalier about what He wants reveals an unfathomable audacity. Frank Chesser once depicted such an attitude this way, saying, “It has no respect for either the sound or the silence of God’s voice. It only does what the Bible says in a given area because it happens to agree with the Bible on that point. At the first sign of conflict, it will have its own way ever time” (The Spirit of Liberalism 18).

Church music in worship often gets isolated from the larger principle.  How we worship God in song, whether with or without mechanical instruments, is just one specific of a much broader principle. God has told us what He wants for church music (Eph. 5:19; Col. 3:16). Whatever we do must meet His expressed will. Projecting songs, using songbooks or shape notes, having a song leader, or singing in parts or four-part harmony still falls within the category of His command that we sing. But this same principle covers everything we do in worship as well as the specific commands He has for us regarding our work as a church, our response to His grace in order to have His salvation, and the like.

Our culture teaches us to ask, “Why can’t I?” It encourages us to say, “You didn’t say I couldn’t.” But, “the whole world lies in the power of the evil one” (1 John 5:19). The humble spirit of a grateful, grace-receiving child of God, when viewing the will of God, should always be, “Do I have permission for that?”  Such is neither cowering fear or abject slavery.  It is adoration and reverence for a Lord who gave everything that we “may know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death” (Phil. 3:10).

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Some of my relics from back in the day

19 WAYS TO TANGIBLY IMPROVE YOUR RELATIONSHIP WITH GOD TODAY

Neal Pollard

  • Try to spend 5 minutes of prayer in which you do nothing but praise Him.
  • Do something for Him that requires you to step out of your comfort zone—initiate a conversation with a stranger, give a tract to a co-worker you’ve been talking with, etc.
  • Have a devotional with your family.
  • Call a shut-in or stop by and visit a widow(er).
  • Write a missionary, expressing appreciation and giving encouragement.
  • Anonymously give a sacrificial amount of money for a family in need or someone dependent upon support (school of preaching student or teacher, missionary, etc.).
  • Contact an elder, asking him something you could do to help them in their work.
  • Make a list of at least 20 blessings God has given specifically to you.
  • Speak to someone at church services you have never spoken to before.
  • Invite a family from church you don’t know well over for dinner.
  • Put a packet with bottled water and granola bar, along with a tract, into a Ziplock bag to give to the person at the intersection asking for assistance.
  • Pick out a Bible book you are unfamiliar with and start breaking it down, looking for key words, purpose statement, and other clues to better understanding it. Take copious notes.
  • Pray for someone you are having problems with, an enemy, critic, or one who has offended you.
  • Alone or with your spouse and/or children, sing several songs of praise and admonition.
  • Carry a meal to a young mother who has had a difficult day.
  • Give a big smile and warm greeting to a fellow shopper or employee at a store or restaurant.
  • Ask the secretary for a list of last Sunday’s visitors and send them each a warm, brief note.
  • Think of an area for spiritual improvement in your life and ask God to help you focus on it, being transparent and sincere as you petition Him.
  • Ask the person closest to you (parent, spouse, sibling, etc.) something they need for you to pray for on their behalf.

Can you think of additional ways?

SCATTERED THOUGHTS ABOUT “OUR SONGS”

Neal Pollard

Disclaimer: I clearly recognize my own fallibility and potential short-sightedness on this and all matters.  Please be assured that the following is written with deepest love for the Savior, the saved, and the lost sinner. Prudence, wisdom, and Christ-like love should characterize all such discussions as these, and that is my intention. 

  • There is wisdom in an evangelistic congregation looking for more psalms, hymns and spiritual songs written in the late 1900s and the 2000s.
  • Our congregations need to be seeking talented people to write words and music for new songs that connect in melody and wording with those living today.
  • The songs in our songbooks (other than those directly quoting Scripture) are neither inspired nor infallible.  To note any archaic or befuddling words, lyrics, or tunes is not inherently sacrilegious.
  • Proper respect should be maintained for members, old or young, who love and are edified by our older songs.
  • Proper respect should be maintained for members, old or young, who love and are edified by our newer songs.
  • “Newer songs” do not automatically equal spiritually inferior or unscriptural songs.  “Older songs” do not automatically equal spiritually superior or scriptural songs.  Of course, the opposite is true of both types of songs.
  • It is neither wrong to sing every verse or omit one or more verses of a song.  A few songs make less sense, however, if verses are omitted.
  • Greater attention should be paid to the “horizontal aspect” of our singing; As our singing is to “teach and admonish one another” (Col. 3:16), we must be sure that we pay attention to this dimension of congregational singing.
  • As always, our task is not to judge the worshipfulness of anyone else but to be sure we are constantly striving to worship in song in spirit and truth, with understanding (John 4:24; 1 Cor. 14:15).
  • It’s just as wrong to refuse to sing as it is to add to the command to sing.
  • While we never want to be fake or contrived in our emotions and expressions, we should give thought to what we convey as we sing in worship—enthusiasm or boredom, joy or consternation, interest or apathy, etc.
  • Suggestions for improving our singing in worship does not equate to a  “liberal agenda.”
  • Projecting songs is not a panacea for most of these issues.  However we read our songs, we must strive to focus on praising God and teaching each other.

“He Has Put A New Song In My Mouth”

Neal Pollard

Pollards love singing and music. A few (and they usually are those who marry into the family) actually know a few things about either or both. We are thankful that “joyful noise” does not mean “pleasant melody.”

David was probably quite the songster. The “sweet psalmist” wrote the Jewish hymn book, songs used by God’s people over the course of two covenants and hundreds and hundreds of years. We still sing songs inspired by his inspired psalms, and some songs are derived, verbatim, from the sacred text. In Psalm 40:3, David declares, “He has put a new song in my mouth.”

Isn’t that true? Maybe, you used to sing “Nobody Knows The Trouble I’ve Seen” or “Am I Blue?” Now, we sing, “I’m Happy Today” and “I’m Redeemed.” Our favorite song might have been “Let’s Talk About Me.” Now, our anthem is, “Make Me A Servant” and “In The Service Of My King.” It used to be that our theme song was “We Are Living In A Material World” but now it’s “This World Is Not My Home.” Maybe, we used to sing “I’m So Lonesome I Could Cry” but now we can sing “God’s Family.”

The difference Jesus makes to us hits every facet of our lives. It impacts the very songs in our hearts. Not only will we sing the new song in heaven some day, we have a new song now.

SINGING WITH THE UNDERSTANDING: “IVORY PALACES”

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Neal Pollard

A little less than a century ago, Henry Barraclough wrote one of the most unique, lyrically-rich songs in our songbook.  The musical arrangement is soothing in a way that matches the meaning of the words.  However, its poetry has caused some problems.

The first verse begins, “My Lord has garments so wondrous fine, and myrrh their texture fills; Its fragrance reached to this heart of mine, with joy my being thrills.”  This and the following verses must be understood in light of the chorus, which essentially tells us that Jesus left the perfect splendor of heaven to come to this sinful earth because of His unmatched love.  With that background, we understand Barraclough’s meaning to be figurative.  Jesus did not wear the clothes of a king while on earth.  Thus, the writer seems to speak of the qualities of Jesus’ character, the power and influence of it.  Myrrh  is a perfume, a theme the writer uses through the various stanzas of the song.  So, this first verse speaks of the attractiveness of Jesus’ character.

The second verse talks about the sorrow and pain He allowed Himself to endure.  While we think of aloe as a healing plant, the writer speaks of it in the sense of its bitter root (see the footnote at the bottom of the song in Praise For The Lord). While Jesus was a king, He was also the man of sorrows, acquainted with grief (cf. Isa. 53:3).

The third verse shifts the focus to Jesus as the Great Physician.  He’s an attractive king, He’s a suffering Savior, but He’s also the able healer.  The word “cassia,” as once again a footnote supplies, is a “medicinal herb.”  The idea is that He rescues us from our sin problem.

The final verse refers to Jesus’ second coming.  He will bring the faithful Christian to heaven.  Taken together, we see Jesus in the “garb” (clothes) of King, Savior, Physician, and Judge.  Driving it all is “only His great eternal love.”  Understanding the underlying theme of the songwriter helps us to better worship and better appreciate the perfect Son of God.