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What makes a good congregational song?

I’ve wrestled with that question for decades, not only as a songwriter but as a pastor in my local church. Of course, crowds sing together loudly in a variety of places — college football games, Taylor Swift concerts, school choirs, birthday parties — but singing with the church is unique and sacred.

Why? The church is the body of Christ, a temple being “built together into a dwelling place for God by the Spirit” (Ephesians 2:22). We sing so the word of Christ might dwell in us richly (Colossians 3:16). And when we gather, our church isn’t alone. Our little choir of earthly voices joins with the choirs of heaven and “the assembly of the firstborn who are enrolled in heaven” to extol the Lamb who was slain (Hebrews 12:23; Revelation 5:11–13).

So, for the church, singing matters. But what kinds of songs should we sing?

What Makes a Song Good?

What makes a congregational song “good”? We’re going to look at two characteristics briefly and then spend most of our time on the third.

First, a good congregational song is one that people actually can sing. It’s not hard to pick up because the melody repeats or is easy to follow. Songs that contain unexpected twists or jumps can be confusing. Likewise, people tend to go quiet when a song’s range exceeds the vocal abilities of the average human.

Second, a good congregational song is one that people want to sing. People comment on how much they enjoy it. The melody grows on you rather than sounding tired by the end of the song. That’s why a theologically rich lyric can go unheard for decades, if not centuries, when it’s wed to the wrong melody. The popularity of songs like “Amazing Grace” and “Before the Throne of God Above” skyrocketed after they found a melody people appreciated.

Third, and most importantly, a good congregational song is one that people should sing. That means the lyrics are rooted in God’s word. But that raises some questions. Does quoting Bible verses make a good congregational song? Should we only sing the Psalms (and I know some who would say, “Of course!”)? Should we set our systematic-theology textbooks to music? How much of the Bible do we need to include to make a song biblical?

Who Decides What to Sing?

These questions matter because the responsibility for choosing what songs to sing has increasingly become a local-church issue. In years past (and still among some churches today), denominational leaders sought to protect churches from heresy and lead them in biblically appropriate expressions of praise by publishing hymnals. The message was clear: “These are the songs we want our churches to sing.” They were curators of the church’s song diet.

Today, the de facto curators are YouTube, Spotify, Apple Music, conferences, and radio. We can still use hymnals, but we also have access to more songs than at any other time in history. But I can confirm from personal experience, they aren’t all good. So, how do we determine if a song is biblical? And what makes a song unbiblical? That’s a question I posed on social media recently. After citing wrong theology, many voiced common complaints like “too many first-person pronouns,” “too much repetition,” and “too focused on emotion.” Others simply typed the name of a song.

Even though I don’t believe God requires us to limit our repertoire to the Psalms, they show us that he welcomes a wide diversity in our songs. They can be short, long, or somewhere in between (Psalms 117; 119; 89). They can enable us to speak to God, others, or ourselves, sometimes in the same psalm (Psalms 86; 100; 62:5–7; 42). We have psalms about God and about us (Psalms 145; 133). And when it comes to first-person pronouns, Psalm 71 contains 58 of them in 24 verses. God gave us psalms that never repeat and others that say the same thing 26 times (Psalms 2; 136). Some psalms explode with emotion, while others are more doctrinal (Psalms 150; 111). They give us words for rejoicing and reflecting (Psalms 47; 23). They tell us there’s a time to praise and a time to lament (Psalms 96; 38).

In other words, determining whether the words of a congregational song are biblical or not is a little more nuanced than we may think.

What Makes a Song Unbiblical?

Let’s start by looking at what’s not biblical. An unbiblical congregational song can be defined as one that doesn’t line up with the whole of God’s word in truth, tone, or emphasis.

TRUTH

If a song contradicts what Scripture teaches, we shouldn’t sing it. Lyrics that deny our need for substitutionary atonement, ascribe worship to someone other than the triune God, or dismiss the reality of eternal punishment are heresy and have no place in the church’s repertoire.

But lyrics can be unbiblical in more subtle ways. They can be vague, unclear, or easily misinterpreted. Sometimes, in an effort to be creative and impacting, writers use phrases that distort or even contradict biblical truth. But Paul admonishes us to “let the word of Christ dwell in you richly” as we sing (Colossians 3:16). He also instructs us to make sure everything we do in our meetings is intelligible (1 Corinthians 14:6–12). That includes our song lyrics.

A song is also unbiblical when it veers from or ignores Scripture’s categories, themes, topics, or aims. While I’m in my car, there’s no problem singing about how happy I am without giving any reason. But when the church gathers, we’re meant to focus on God’s glory in Christ, not simply how we feel (2 Corinthians 3:18; 4:6).

TONE

A second way a song can be unbiblical is in its tone. While the Psalms didn’t come with a soundtrack, they model a variety of ways to express ourselves in song. And in each case, the tone, or feel, is connected to and driven by the content. We have no examples of unrestrained passion disconnected from a clear view of God’s works, word, and worthiness (Psalm 33). We never find emotional repetition without consistent reminders of why we should be so affected (Psalm 136). Nor do we encounter language marked by sensuality or flippancy, but rather by love, honesty, humility, reverence, awe, joy, sorrow for sin, gratefulness, and an ever-present desire to know and follow God’s ways.

The tone of the Psalms is a balance of doctrine and devotion, mind and heart, edification and emotion. We aren’t meant to sacrifice one or the other. So, a biblical song is one that intentionally seeks to engage the affections through the realities of who God is, what he’s said, and what he’s done and is doing.

EMPHASIS

Emphasis offers a third way we can evaluate the biblical faithfulness of a song. Our songs should reflect the whole counsel of God’s word and make God’s priorities our own.

Of course, not every song will contain a perfect balance of Scripture’s teaching on a topic, or everything that could be said. But some songs present an aspect of biblical truth in such a way that they undermine, distort, or minimize other biblical truths.

For instance, singing that God is going to bless us or “give us the victory” with no mention of suffering, God’s sovereignty, or the benefits of endurance can be easily misunderstood and wrongly applied. Other examples that might fall into this category include songs that speak of God’s relentless love with no mention of Christ or the cross (Romans 5:8; 1 John 3:16), lyrics that never say whom we’re singing to, or songs that give the impression that seeking to live holy lives doesn’t matter.

What Makes a Song Biblical?

While not exhaustive, these are some marks of an unbiblical congregational song. But the more important question is, What makes a song biblical? Biblical songs not only use actual Scripture but reflect Scripture’s priorities and categories. They give us the opportunity to cultivate or express scriptural affections. They are clear, undistracting, and contribute to building up the unity of the church (1 Corinthians 14:12, 26; Ephesians 4:3).

Above all, biblical songs enable the word of Christ to dwell in people richly. They can be described as theologically driven, rather than simply theologically aware. They take into account the Bible’s redemptive story that begins and ends in Christ. In that way, biblical congregational songs provide music and lyrics that lead us toward conformity to Christ in our minds, hearts, and lives. They teach us, move us, and compel us to live in a manner worthy of the gospel of grace in the power of God’s Spirit.

Can every song we sing achieve those goals? Probably not. That’s why, if we want to be biblical, we need to evaluate our song diet as a whole. What our songs say over time is just as important as what they say individually. So, it’s helpful to ask ourselves this question: If the only theology we received were contained in the songs we sing, how well would we know God after five years? Your answer will give you insight into how biblical your songs are.

Songs are just one part of our gatherings, but God can use them to transform lives from one degree of glory to another, until we see him face to face. Let’s make the most of the opportunity.

There are no women in the mosque down the street from us. When the call to prayer sounds before dawn, some women might kneel on their bedroom floors to do the ritual prayers, but they don’t go to the mosque to hear the mullah. They don’t worship alongside the men. If they go to a mosque at all, they enter a separate room where they cannot be seen.

Years ago, my husband and I visited a mosque school for religious leaders in Turkey. Through translators, we asked for a description of the Muslim conception of paradise. A graduate student told us it’s a beautiful place with a river flowing with wine, where men will be accompanied by 72 virgins with big, beautiful eyes. When I asked what women get, the student said, “They get to serve their husbands.” So, if Islam were true, and if I were a good Muslim, I would get to serve my husband alongside 72 young virgins for eternity. Allah is not a god who looks favorably upon women.

How different is the true God! Men and women were both created in his image, first man and then woman, with complementary bodies and roles (Genesis 1:26–27). (Islam does not teach that humans are created in God’s image.) God commissioned both men and women to “be fruitful and multiply and fill the earth and subdue it,” exercising dominion over the earth as his representatives (Genesis 1:28).

When that image was tarnished through the fall, God sent his Son, Jesus, to restore the glory of God’s image in the world. Jesus died for the sins of Adam and Eve and all their offspring who would believe. Then, after rising from the dead, Jesus recommissioned his followers, this time to “make disciples of all nations” (Matthew 28:19). This is the mission of the church. Men and women who trust in Jesus participate in this mission together, filling the earth “with the knowledge of the glory of the Lord as the waters cover the sea” (Habakkuk 2:14).

Faithful Sisters in Many Seasons

As in the family, men and women have different roles in the church, but together we bear the image of Christ and display his glory to the world. We worship together. We pray together. We sing together. We listen to sermons together. And we speak the word to one another, male and female, knowing we are co-heirs “of the grace of life” (1 Peter 3:7).

As women, we don’t subvert God’s created order by preaching or having authority over men, but we are fellow saints and full participants in the household of God. Christ has given “the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ” (Ephesians 4:11–12). The saints, male and female, do the work of ministry. And there is much ministry to do!

So, what might it look like for women to serve the church, and how might that ministry look different in the different seasons of our lives?

Single Women

Ann is a university student. She sits up front in church and brings other students with her. She’s busy with her studies during the week, so she makes it a point to spend Sundays with her church family. She and the other students fill the church with life and encourage others to share the gospel with the non-Christians they bring. In addition to writing for the school newspaper and heading up the campus pro-life club, Ann also serves in the church nursery once a month.

Beth lives with a family from church. She cooks dinner for them once a week and regularly spends time with the teenage girls, walking the dog or baking something tasty. She also plays games with the youngest, a boy. She’s always ready to lend a helping hand when the church asks, she babysits children of the staff, and she doesn’t hesitate to meet with a pastor when she has a theological question.

Claire is an older single woman who runs the children’s ministry in her church and writes curriculum. She always has a baby on her hip and leads a small-group Bible study for preteens. She loves cooking big, healthy meals for families or groups of singles who come over to her apartment.

All three of these women are capitalizing on their singleness, investing time and energy into loving their neighbors and serving God’s people.

Married Women

Deb is a newlywed who just joined her church. She gathers with the saints at every opportunity, including Sunday school, Bible study, and a small group. She’s good at administration, so she’s organizing housing and transportation for the women’s retreat.

Erin is a mother of young children. She realizes the preciousness of these years, so she cuddles and talks to her infant, and she reads and plays with her toddlers. She has a small group of moms over to her house (with their toddlers) to study a book of the Bible. They discuss a few verses between interruptions over stolen toys or spilled Cheerios. Erin feels like she misses church too much (with all those little runny noses and coughs), but even when she misses, she makes sure to listen to the sermon online (often while nursing), prays for other members using the directory, and is in God’s word daily herself.

Fran homeschools, working hard to support her children. She has an open-door policy for younger women in need of advice. They watch her discipline her children and interact with her husband; they ask her questions about fighting sin. Often, these conversations happen on a walk with the dog or in the kitchen while she’s cooking a meal, but she also sets aside time for a book discussion with two women each week. She hosts out-of-town guests and a small group to support the ministry of her husband, an elder of the church.

Grace is a part-time accountant and the mother of four children in school. She shares the gospel with other school moms and uses her administrative gifts to help in the church office. Her friend Helen cried on her shoulder as she finally gave in to her unfaithful husband’s demand for a divorce. Grace counseled her through financial trouble and helped her in many other ways. She and her family enveloped Helen and her young children.

Iris is an empty nester. She came from a prosperity-gospel background, but the word of God penetrated her heart. She came to women’s Bible study, became a small-group leader, and then started teaching other women expositionally. But the extraordinary thing about her is her intentional hospitality and discipling. Instead of using her extra time for herself, she and her husband invited several women to live with them. A group of young women seem to hang on every wise word that comes from her mouth.

These married women are running full tilt for Christ and his church. But their ministries aren’t cookie-cutter. They’re suited to each woman’s life situation and gifts.

Widows

Jane lost her husband several years ago. She devotes her mornings to extended times of reading her Bible and praying. (She’s been in the word daily for decades. Imagine the wisdom that’s accumulated.) She has one prayer list of friends’ children who are struggling and another for missionaries and unreached people groups. She is always excited to see how God answers her prayers. She sends texts and makes phone calls to encourage those for whom she’s praying. She loves to show hospitality, often having her small group over or hosting baby or wedding showers. But it’s not just what she does for the church. As church members care for her with rides and finances, they are blessed, encouraged that they can help a dear sister in need.

I wonder how many people have been converted under the preaching of men who are being prayed for daily by widows.

Ordinary, Extraordinary Women

In the “women only” room set off to the side of the mosque, women can pray without distracting the men who meet in the more ornate central room. Not so in the church of Christ. Here, women aren’t sequestered behind closed doors. We are full partners with our brothers in the work of ministry.

The singles, wives, and widow described above are ordinary, extraordinary women, intentionally using their time to build up the church. We can be so busy with life: studies, work, husbands, children. We were created to glorify God as we steward these things, but we were also created for more. The eternal purpose of God, realized in Christ Jesus our Lord, is to create the church (Ephesians 3:10–11).

There is much work to do, and every hand is needed in every season of life. Prayer, evangelism, administration, mercy ministries, counseling, giving, discipling, nurturing, Bible studies, teaching women and children, writing, advocacy, hospitality. These are only some of the ministries we women can enjoy.

As Paul says, “We are [God’s] workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (Ephesians 2:10). What good works does God have for you to do, sister? You might ask yourself these questions:

• For which ministries am I equipped?
• What does my heart desire?
• What needs does my church have?

Whatever your ministry looks like, giving yourself to ministry in the church will bring you satisfaction and fulfillment. It’s what you were created for. Walk in it.

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