This same principle applies in worship. The attitudes of worship that are a reality in the heart are demonstrated outwardly as forms of worship. As this happens there comes some understanding of the purpose and focus of our heart towards the Lord. Worship has purpose as it goes from spiritual (unseen) reality, to demonstrated expressions of our hearts.

It is possible to see this principle demonstrated through other forms used within the Christian church. Take baptism, for example. When we descend into the waters of baptism, we are showing outwardly that we have made a spiritual and inner commitment of surrendering our lives to Christ. We die to self and bury the "old man" in the water forever. The inner decision and commitment to Christ is enough, in itself, to gain the fullness of redemption. However, as we make a public demonstration of our faith through baptism, there comes a powerful "sea]" of our inner commitment. It is as if the inner commitment is made more powerful through an outward form. Going under the water alone is not the thing that causes us to be saved. There has to be an inner spiritual commitment before there is an outward physical demonstration. Somehow, by performing outwardly the issues of the heart, there comes a tangible and powerful reality to those issues. This same thing is true with communion, laying on of hands, etc.

Jesus said that we must worship in "spirit and in truth" John 4:23. In other words, we need our worship to have reality within our heart and in our outward expression.

This brings us to the issue of the forms we use in worship. One thing that is very important to note is that the forms or outward demonstrations of our heart of worship must accurately interpret the inner reality. For example, when we are happy, our face outwardly shows this by smiling or laughing. So, too, when we worship, the work of the Holy Spirit within us, and our response to the Lord is revealed through our lives in a tangible form. These forms of worship are not dependent upon, or appropriate by reason of denomination or culture. Rather, they are acceptable, relevant and appropriate because God accepts them and finds them appropriate. Often, the ways that we commune with God and respond to Him are a reflection of the worship in heaven. We read in scripture of various forms of worship being used around the throne of God:

• Many loud voices. Rev. 5:2; 5:12; 6:10; 11:15; 12:10; 14:7; 14:15; 14:18; 19:1; 19:6

• Waving palm branches. Rev. 7:9

• Silence for half an hour. Rev. 8:1

• Voices like many waters and thunder. Rev. 1:15; 14:2; 19:6

• Voices that sound like trumpets. Rev. 1:10; 4:1

• The new song being sung. Rev. 5:9; 14:3

• Singing the song of Moses. Rev. 15:3

• Singing the song of the Lamb. Rev 15:3

• Antiphonal (responsive) singing. Is. 6:3

It is reasonable to assume that God is comfortable with these expressions of worship even though some of them are somewhat extreme. We tend to worship in ways that are suitable to us culturally and denominationally but we need to allow the Bible to be our textbook as a pattern for the forms of worship.

"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

Paul admonishes us to teach out of the book of Psalms. The book of Psalms is full of expressive worship. Paul doesn't qualify this statement by saying which Psalms are suitable for the New Testament church. He doesn't say we can use the Psalms, but we cannot use the ones which tell us to clap our hands, shout, dance, make a loud noise, lift up banners, bow down before the Lord etc. We can only assume that all of these expressions were acceptable to the Holy Spirit and to the Apostles for use in the New Testament church. Paul did not have to write another book for the early church to explain or qualify the expressions of worship that were to be used. He referred the church to the book of Psalms and used that as a basis for worship - 1 Cor. 14:26; Eph. 5:19; Col. 3:16

The following is a list of the various forms that are found in scripture in the worship of God. None of these forms "belong" to any particular denomination. They are all expressions of worship that God accepts, and they are all acceptable forms of worship for the New Testament Church.

It is a mark of respect to stand in someone's presence. It is regarded in all cultures as a sign of great disrespect to sit in the presence of royalty. As we worship our King, there are times when the Holy Spirit draws us to our feet as an expression of honor.

1 Kings 8:54; 2 Chron. 6:13; Ezra 9:5; Ps. 95:6; Is. 45:23; Dan. 6:10; Matt. 17:14; Mark 1:40; 10:17; 15:9; Luke 5:8; 22:41; Acts 7:60; 9:40; 20:36; 21:5; Rom. 14:11; Eph. 3:14; Phil. 2:10

Kneeling is an act of submission and reverence. It is the act of placing ones self lower than the one who is kneeled to.

Gen. 18:2; 19:1; 24:48; Ex. 4:31; 12:27; 34:8; Num. 22:31; 2 Chron. 20:18; 29:30; Ezra 8:6; Ps. 95:6; Is. 45:23; Micah 6:6; Matt. 27:29; Lu. 24:5; Rom. 14:11

Bowing is a further degree of placing self lower than another. We can bow the head, the waist, the knee or totally prostrate ourselves. Each of these is a further degree of obeisance.

The three Hebrew words for "worship" also include the concept of bowing:

Qadad used 15 times

The primary word in Greek for "worship" is proskuneo, which also means to be prostrate.

Ex. 15:20–21; Judges11:34; 21:21; 1 Sam. 18:6-7; 21:11; 29:5; 2 Sam. 6:1,4-16; 1 Chron. 15:29; Ps. 30:11; 149: 3; 150:4; Jer. 31:4, 12-13; Matt. 11:17; Lu. 7:32; 10:21; 15:25

Many of the words in Hebrew and Greek for "joy" or "rejoicing" include the understanding of dancing and other physical movement. For example, the Greek verb agalliao (noun: agallias) is used over 16 times in the New Testament and translated in the KJV as "exceeding joy," "greatly rejoice," etc., actually means in the literal derivation: "very much leaping." (Matt. 5:12; Lu. 1:14, 44, 47; 10:21; Jn. 5:35; 8:56; Acts 2:26, 46; 16:34; Heb. 1:9; 1 Pet. 1:6, 8; 4:13; Jude 24; Rev. 19:7

There are many occasions where dance is appropriate. Such as:

Ps. 30:11 You have turned for me my mourning into dancing

Ps. 149:3 Let them praise his name in the dance

Ps. 28:2 Hear the voice of my supplications...when I lift my hands... Also Ps. 88:9; Lam. 2:19; Is. 1:15 (Amp.)

Lam. 3:40-41 Let us search and try our ways, and turn again to the Lord. Let us lift up our heart with our hands unto God in the heavens.

Deut. 32:40 For I will lift up my hand to heaven and swear as I live forever...

Seven different uses for the clapping of hands outlined in scripture:

Prov. 11:21 (See 'Bible Manners And Customs' # 577) There is still a custom in parts on modern day China, that a pledge or oath is sealed by the clapping of hands.

Solemn means with ceremony, done in due form, mysteriously impressive, sacred, full of importance, weighty, sober, deliberate, slow in movement, or action...(The Concise Oxford Dictionary–University Press 1964). The purpose of processions is to show the full extent of a victory or dominion, wealth, person, essence of someone. See also: Ps 68:24; Jer 30:21; Rev 4:5

Also in Col. 2:15 Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it. The Greek word for "triumph" is thriambenuo, which means, "to make an acclamatory procession." This is a procession or march of victory following a battle. It was common to process the "spoils" of victory in the streets to show the power and success of the army.

• The animals processed before Noah into the ark—Gen 7:8-9

• Mordecai was processed through the streets and city square—Es. 6:8–11

• The prophets processed—1Sam 10:5; 10:10

• Nehemiah appointed two choirs to process on the wall–Neh 12:31 (DBY)

• The Lord processes in the sanctuary—Ps 68:24 (Ps 68:24–27 The word goings in Hebrew is halikah and means company or a procession in the sanctuary.)

• Kings process–Is 60:11

• God leads the Church in triumphal procession–2Cor 2:14 (NIV)

H. RUNNING (Running is not necessarily a form of worship that is used in a "typical" worship service. I have included this form, however, as there are so many references to "running" in the Bible. I have also seen this expression used with great effectiveness in various worship services. On this basis we could go on to study "walking," etc.)

But those who hope in the LORD will renew their strength. They will soar on wings like eagles; they will run and not grow weary, they will walk and not be faint. Isaiah 40:31

He will lift up a banner to the nations from afar, And will whistle to them from the end of the earth; Surely they shall come with speed, swiftly. Is. 5:26

…the angel who was speaking to me left, and another angel came to meet him and said to him: "Run, tell that young man, ‘Jerusalem will be a city without walls because of the great number of men and livestock in it. Zech. 2:3-4

In some of these scriptures, it is the Lord who is laughing at His enemies. There are times in the context of worship, where the Lord fills our mouths with laughter. This is both an expression of joy, and a weapon of derision and scorn against the enemy.

Josh. 6:5-20; 1 Sam. 4:5-6; 2 Chron. 13:15; Ezra 3:11-13; Ps. 5:11; 32:11; 35:11; 47:1, 5; 65:13; 132:9, 16; Is. 12:6; 42:11; 44:23; Jer. 31:7; 50:15; 51:14; Zeph.3:14; Zech. 9:9; Acts 12:22; 1 Thess. 4:16

Shouting is often linked with joy and triumph against the enemy in scripture. We even see that the Lord shouts as He manifests Himself amongst His people:

Ps. 47:5 God has ascended amid shouts of joy, the Lord amid the sounding of trumpets. (NIV)

1 Thess. 4:16 For the Lord himself shall descend from heaven with a shout...

Gen. 39:14; Deut 27:14; 1 Ki. 8:55; 2 Chron. 15:1420:19; Ezra. 3:12-13; 10:12; Neh. 9:4; 12:42; Ps. 98:4; 33:3; 81:1; 150:5; Matt. 27:46, 50; Mark 15:34, 37; Lu. 17:15; 19:37; Jo. 11:43; Acts 14:10-11; 16:28; Rev. 5:12; 6:10; 7:2, 10; 8:13; 14:7, 9, 15, 18

"loud" (Strongs 1419) gâdôwl - from 1431 great in any sense, high, long, loud, mighty, more, much.

There are over 120 references in the Bible to singing. This is one of the key forms of worship. Any mood of the hearts of man, or the Spirit of God can be expressed in song.

Col. 3:16 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.

From these three Scriptures, we find the following principles in groups of three:

Each of these three forms of song (psalms, hymns, spiritual songs) express the nature and character of God. The psalm speaks of the past: God’s acts over all the years and His work among men. Hymns speak of the present. They talk about His character and extol His nature and work among us now as believers. The hymns were the new form of song that was adopted by the early Church in order to sing of the life and resurrection of Christ. Spiritual songs speak of the things to come. They are, by definition, prophetic. Spiritual songs call us to the ongoing work and character of God in our lives. They teach us of the revelation of God for today and beyond.

One of the most common forms of singing in Biblical times was responsive, or antiphonal singing: Hebrew–anah means to answer; bear witness; cry; shout; testify; speak; lift up. This was a fundamental form of singing in Israel. It appears that the reason for the use of this form, is to teach (Ps 145:4) and to accentuate the words of a song. The repetition causes the hearers to 'hear' the message twice, and if a response is required, then there will be a need for greater concentration, and more intelligent and thoughtful expression of worship.

There are 7 different kinds of responsive singing in scripture. We can use these forms to help our congregation participate in worship:

Although this song is after the fact, it's prophetic overtones set the stage for future songs of deliverance.

3. I Sam. 16:14-23 - David ministering to Saul with music.

* Demonstrative (e.g. halal)

* A war song need not be directed at the enemy, but may be a song of praise.

Isaiah 42:10,11 A song that has never been heard in the heathen world.

Psalm 40:3 "Fresh, new thing."

* Involves revelation - comes out of lifestyle.

* Speaks to those in darkness.

* How can people "see a song?" Our walk provokes the questions.

* It is a song that glorifies God.

One word in Greek for "worship" is therapeuo, meaning to cure and to heal.

* Entrance into His presence - Ps. 100:4

6. WHISTLING (This is not necessarily a form of worship that is shown in the Bible to be a form of worship for the congregation. I have included it, however, as an example of a "sound" that comes from God.)

Is 5:26— He lifts up a banner for the distant nations, he whistles for those at the ends of the earth. Here they come, swiftly and speedily!

Zech. 10:8—God whistles for His people (Judah)

There is a wide use of musical instruments in the Bible which are divided into three categories of instruments:

String Instruments - Wind Instruments - Percussion Instruments

The instruments are also able to be played prophetically. (1 Chron. 25:1-10)

Banners are used in scripture as beacons or articles of warfare and as instruments of worship.

Pss. 20:5; 60:4; Song of Sol. 2:4; 5:10; 6:4; 6:10; Is. 5:26; 11:10, 12; 13:2; 31:9; 49:22; 59:19; 62:10; Jer. 4:6; 50:2; 51:12, 27; Zech. 9:16

Contrast Num. 21:8–9 and Jn. 12:32. When Jesus is lifted up, all men are drawn to Him.

1. Reading the Word—Some churches have three Bible readings (sometimes called "Lessons.") Lu. 4:16; Acts 13:27; Col. 4:16; 1 Thess. 5:27; 1 Tim. 4:13; Rev. 1:3

There is a difference between the private use of the gifts and the public use of the gifts.

Matt. 24:14; 26:13; Acts 5:42; 6:4; 8:35; 10:42

There are too many Scriptures to include them all. It is obvious that the gathering of God’s people throughout the ages has included the preaching and teaching of the Word.

Acts 5:16; Jas. 5:14–16

Our worship should always lead us to our mission in the world—to minister the grace and glory of the Lord to our families, brothers and sisters, cities, and nations.