With due respect to my Reformed Presbyterian friends, I think it’s difficult to make the argument that singing in the local church must not be accompanied by instrumentation. But with due respect to everyone else, I think it’s equally difficult to make the argument that singing in the local church must be accompanied by instrumentation. It seems to me that we have a lot of freedom here—freedom to sing in a way that matches our convictions and freedom to sing in a way we judge appropriate to our setting.

I tend to think the most difficult position to justify from the Bible is the one that seems to be in effect in a great many evangelical churches today—that music is at its best when there is a full band of skilled singers and musicians who play so loudly as to drown out the voices of the congregation. Where instrumentation was traditionally used to enhance the beauty of the music and help direct the singing of the congregation, today it often seems to dominate so that instead of using a band to complement and accompany the congregation, the congregation now merely does their best to sing along to a band.
A friend recently distinguished between two helpful categories: worship services that are performative and worship services that are participatory. A performative worship service is one that could merrily go on even if there was no one there but the people at the front of the room—the pastor(s) and the band. A participatory worship service is one that would have no meaning unless the congregation was present and doing their part. And while the congregation can and should participate in more than the singing (e.g. prayers, ordinances, responsive readings), they should certainly not participate in less than the singing. Yet this is the reality in so many churches today—singing is performative far more than participatory. In fact, the less we can hear the voices of the unskilled singers in the pews, the better the music is judged to be. Singing has gone from being the domain of the many amateurs to the domain of the few professionals.
The New Testament says precisely nothing about instrumentation in worship services and, like the majority of Protestants, I take this silence to allow room for wisdom and conviction. I have joyfully sung acapella in some churches and have joyfully sung with a full band in others. But if the New Testament is silent on instruments, it is clear on voices, and it seems to say that singing belongs to the entire church, not just to a band. In two of Paul’s epistles he states with clarity that we are to all sing when we gather for worship. We are to address “one another in psalms and hymns and spiritual songs, singing and making melody to the Lord” and we are to sing “psalms and hymns and spiritual songs, with thankfulness” in our hearts to God (Eph 5:19; Col 3:16). As good as instruments may be, voices are better, for voices express praise and worship in ways even the most skilled musician cannot. 
Hence, it seems a reasonable conclusion that if we are to use instruments and lead vocalists, they should make it their task to serve the voices, not dominate them, not displace them, and not drown them out. And the voices should not be just the one or two skilled singers at the front of the room, but the entire congregation who together bear the responsibility for obeying God’s commands. It is the whole church, not just the best singers, who are to mutually encourage one another through the singing of psalms, hymns, and spiritual songs. And to do that, they must be heard! Their voices must not be drowned out by instruments, but rise above them.
So I say it is high time that churches emphasize participation ahead of performance. If the band is having a great time while the congregation is struggling to keep up, if the band is audible and the congregation silent, if two voices are being heard while hundreds more are going unheard, something has gone terribly wrong. It would be far better to sing without instruments than to have the church stay silent with them. It would be far better to turn off all instrumentation than to tune out all the voices. Serve the people as they sing, I say—serve the people as they sing of the gospel, sing for one another, and sing to the Lord—just as He commands.

Do you love to read? Do you want to learn to love to read? Do you enjoy reading books that cross the whole spectrum of topics and genres? Then I’ve coordinated with Visual Theology to create something that may be right up your alley—the 2024 Christian Reading Challenge.
Whether you are a light reader or completely obsessed, this 2024 Christian Reading Challenge is designed to help you read more and broaden the scope of your reading.
How It Works
The 2024 Christian Reading Challenge is composed of 4 lists of books, which you are meant to move through progressively. You will need to determine a reading goal early in the year and set your pace accordingly.

The Light Reader. This plan has 13 books which sets a pace of 1 book every 4 weeks.
The Avid Reader. The Avid plan adds another 13 books which increases the pace to 1 book every 2 weeks.
The Committed Reader. This plan adds a further 26 books, bringing the total to 52, or 1 book every week.
The Obsessed Reader. The Obsessed plan doubles the total to 104 books which sets a demanding pace of 2 books every week.

Begin with the Light plan, which includes suggestions for 13 books. Choose those books and read them in any order, checking them off as you complete them. When you have finished those 13, advance to the Avid plan. Use the criteria there to choose another 13 books and read them in any order. Then it’s time to move to the Committed plan with a further 26 books. When you have completed the Committed plan (that’s 52 books so far!), you are ready to brave the Obsessed plan with its 104 books. Be sure to set your goal at the beginning of the year so you can make sure you’re reading at the right pace.
All you need to do is download the list (or buy a printed version—see below), choose your first few books, and get going. Happy reading in 2024!

Ideas

Take the challenge with your spouse and divide the list in two.
Take the challenge with your family and divide the books between the entire family
Take the challenge with your youth group or small group and divide the books between all of you. Regularly report on your progress with short reviews.
Set your goal and read the books from all of your lists in any order (rather than progressing from Light to Avid to Committed).
Discard all the rules and choose books from any plan in any order. Use the 2024 Christian Reading Challenge as a guide to diversifying your reading.
Use #vtReadingChallenge to connect and to keep track of others on social media.
Have fun with it!

Get the Challenge
The 2024 Christian Reading Challenge is available from Visual Theology and you can download it for free. Alternatively, you can purchase it as a professionally printed poster or an HD file that you can print at home or take to a local printer. Either way, happy reading!

Last week I spent an unexpectedly long time in small-town Alaska—in a town that revolves around commercial fishing. If you’ve seen shows like Deadliest Catch, you’ve seen Amaknak Island which forms part of the sprawling Aleutian chain. You’ve seen the town of Unalaska and its harbor, Dutch Harbor. You’ve seen the fleet that heads into the dangerous Bering Sea to fish for crab. You’ve seen the outsized characters who captain these boats and who man them.

We had the interesting experience of spending a couple of afternoons on one of these boats to see how crab is hauled up from the depths (and, later, how it is cleaned, cut, cooked, and devoured). The owners of the boat, a delightful Christian couple, were eager to show us their trade and to answer all of our questions. On Sunday we worshipped with their church as part of our Worship Round the World project. On Monday morning we prepared to head home. And then everything started to get strange.
As morning broke we saw that a deep, low fog had settled in and we learned that every flight to the mainland had been canceled. No ferries run this time of year and there is no other way off the island except to fly, so we would need to wait it out. The fog remained on Tuesday and flights were canceled again. On Wednesday a volcano that had erupted in Russia blew volcanic ash east over the Aleutians and flights were grounded for that reason. On Thursday a volcano in western Alaska erupted and spewed ash west over the Aleutians, once again grounding flights. How the same wind can blow ash both east and west I’ll never know! On Friday the bad weather returned, until finally Saturday was clear enough that planes could once again come and go.
The entire time we were in Unalaska we were the glad recipients of the very highest of Christian hospitality. We were well cared for and never lacked for anything. We had access to a beautiful house with stunning views out over Captain’s Bay. When the weather cooperated we drove around the island, enjoying and admiring its stark beauty. Yet even while we were content enough, we did spend a good bit of time praying that the weather would clear, that the volcanos would stop, and that we would be able to return to our own place and our own people. This was to be the final journey of many this year and we were all ready to be home.
In that nautical environment, I found myself thinking about an old illustration related to prayer in general and to Hebrews 4:16 in particular: “Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.” A theologian pondered how we can draw near to the throne of grace and what role prayer plays in this. He thought of a boat that was attached to the shore with a long rope. Once that boat was far out into the sea, the crew began to pull on the line. As the distance closed between land and boat, the sailors might have been tempted to think that they were drawing the land toward themselves. But, of course, the land did not move one inch. Rather, it was the boat that moved as it was steadily pulled toward the land.
And just like that, we are to attach our desires to God’s throne with prayer. We and our desires are the boat and prayer is the rope. And as we pull on the rope, which is to say, as we pray, we do not expect to move the throne toward ourselves. Rather, we expect that we will be drawn closer to the throne. We will not compel God to become more like us—our desires will not overwhelm God’s and our will will not supersede his. Rather, as we draw near, we will become more like him—our desires will become submitted to his and our will will yield to his. We will find ourselves in harmony with God and delight ourselves in his answer to our prayer, no matter what it is.
As we draw closer to God through prayer, as we come into closer conformity to God through earnest prayer, we will find ourselves satisfied with plenty or want, joy or sorrow, peace or turmoil. We will desire for ourselves what God desires for us. We will be at harmony with his will, at harmony with his purposes, and at harmony with his providence. We will have drawn near to his throne—we will have drawn near to him—and we will be content.