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Almost every time I hear the word worship used by believers today, it is clear that they are referring to singing praises. Many, of course, if pushed on this matter, would confess that worship involves far more. But words matter, and our language betrays our misperceptions. When we call those who lead us in song our "worship leaders," our true convictions are revealed. It is imperative, then, that we work diligently to reform the vocabulary of worship.

3. Worship involves a rhythm of revelation and response: God graciously reveals himself to us, and we faithfully respond—all the elements must help worshipers participate in this rhythm.

God initiates the worship experience by graciously revealing something of himself—his character, his mighty deeds, his will for our lives. Our obligation, having received this revelation, is to respond appropriately. The pattern is evident throughout the Scriptures: God, the Lord, is one; therefore, we must love him with all that we have (Deut. 6:4-5). God has demonstrated profound mercies to us; in view of these mercies, we must offer our bodies as living sacrifices (Rom. 12:1).

One of the most striking examples of this rhythm of revelation and response is recorded in Isaiah 6:1-8. There, the prophet has an amazing encounter with the living God. First, God's character is revealed: God is high, lifted up, and holy, holy, holy. The prophet's response is exactly right: "Woe to me, I am ruined!" But God graciously reveals more. He is loving and merciful. This is revealed by atoning action and explanatory speech. Isaiah's response, again, is the right one: He humbly receives God's grace and believes God's word. Finally, God's work and will are revealed as the Lord himself asks, "Whom shall I send? And who will go for us?" Isaiah faithfully responds: "Here am I. Send me!"

As we read this account, we are reminded of Romans 12:1—"in view of God's mercy, offer your bodies as living sacrifices." Indeed, the Isaiah passage provides a wonderful example of a pattern that could, and perhaps should, mark all of our worship gatherings. First, we are reminded of God's awesome and holy character. In light of this, we are moved to humble confession. Next, we are reminded of how God has intervened on behalf of us sinners, by sending his Son to be an atoning sacrifice for us. This good news we humbly receive and believe. Finally, God charges us to be engaged in his ongoing work in this broken and defiant world. We respond by offering our lives afresh for his service.

Like other elements in our worship gatherings—preaching, sacrament, offerings, Scripture readings, prayers, and more—our songs should aid us either in clarifying what God has revealed to us or in guiding us toward faithful response, or both. Sadly, many of our songs are deficient on both counts. They do not speak clearly of God's character, deeds, or will. Nor do they speak substantively of the response God requires of us. We should encourage those who lead us in song to select songs of substance, and we must pray that a new generation of songwriters will rise up to compose such songs for the saints. The church must retain those songs of old that were most helpful in terms of revelation and response. In some cases, new melodies or arrangements can be employed to help younger generations access these treasures of the church. Thankfully, there have been encouraging developments in these areas of late. Perhaps a new wind of theologically sensitive songs will blow some of the chaff out of our sanctuaries for good.

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February 2005, Vol. 49, No. 2