Top 10 Things in Minnesota For Which I Am Thankful

This year for Thanksgiving, I thought I'd challenge myself to think of ten things in Minnesota for which I am thankful. It is indeed a challenge, because I am almost always harping on how much I dislike being here. However, I have lived here for 2.5 years now, and I have discovered some wonderful gems here that I think I will miss when I leave the state. So, here are the top ten things in Minnesota for which I am most thankful (in no particular order):

1. The performing arts scene. Despite being a relatively small city, Minneapolis truly has one of the most vibrant performing arts scenes I've ever experienced. In the month of October, I think I attended at least one concert, ballet, or show each week. There is no end to the opportunities available to hear quality music, see a world class ballet (e.g. the Suzanne Farrell ballet will be here next week), or watch a broadway show (e.g. I won the Wicked lottery here!). Without such a lively performing arts culture in the Twin Cities, I'm pretty sure I could not have survived here as long as I did.

2. Student tickets. Going hand-in-hand with the above, if the Twin Cities did not treat their students so nicely and offer student discounts at almost every show, I could not afford to attend any of these events. Thankfully, they are very generous to poor students like me. I was even able to purchase a student subscription to the Minnesota Orchestra this year for only $12 a ticket with some fabulous seats in the house. I am especially excited this year, because the Minnesota Orchestra will be performing Dvorak's New World Symphony and Rach 3, two of my all-time favorites. 

3. My apartment. I've lived in three different apartments since moving here, and my current one is fabulous. I love living in downtown while feeling completely safe in my own building and neighborhood. It is right on the bus line (without needing to transfer!) so that I can get to campus without freezing to death. I'm thankful that I can afford this place so that my living situation isn't a distraction to my studies. 

4. Funding from the University of MN. It is difficult these days to land in a doctoral program that guarantees their students at least 5 years of funding especially in a field like mine. There is absolutely no way I could have paid my way through graduate school, nor been able to afford my current place of residence without the support. I can't imagine how difficult it must be to constantly fight for departmental funding year after year in an economy that always cuts the humanities first. Having this kind of support in such dire times is a real boon, not to mention it was the only way I could have afforded my extended trip to Oxford this past summer, a total dream come true.

5. Transit stop heaters. Minneapolis bus and train stops sometimes have these heat lamps attached to the shelter ceilings. They're not as helpful against the biting wind, but whenever the winds stop for even a few seconds, the warmth from those lamps is bliss. Every bit of warmth counts here.

6. Zenon Dance School. I can earnestly say that this dance studio has probably saved me from falling into serious depression these last few winters. Something about dancing and being around other dancers makes me forget for a moment all the stress of graduate school. I love the teachers and the friends I've met here. It's a little community all its own that is completely separate from anything school-related. Hint for future graduate students: Having a community completely separate from school is absolutely essential for surviving a PhD.

7. The Church. I know the church exists almost worldwide, but I am especially grateful that it exists in Minnesota, because it is a real comfort to have this kind of community no matter where I live in the US through our shared bond in Christ. I am thankful for the unity in diversity. I meet people from backgrounds that couldn't be more different from mine, yet we share in common the most central part of our lives. The members of the body of Christ here have truly been the ones who have shown me the most love, even though I'm a complete stranger in these parts.

8. My advisor (and informal advisors). Before beginning my doctoral studies, I would often hear all sorts of horror stories about PhD supervisors and how they can turn your life into a living hell, prevent you from graduating, and challenge your research. I am blessed to have had none of these experiences with my advisor. He has been very generous with his time, eager to help me network with other like-minded scholars, eager to involve me in his own projects, and trying his best to give me as much flexibility as possible to study NT textual criticism in a program designed strictly for classicists. I am extremely grateful that my experience with him has been a good one. I am also extremely thankful for Michael Holmes and Amy Anderson, the former of whom gave me rigorous foundational training in textual criticism, and the latter provided endless opportunities and encouragement in pursuing further research in this area. Without these two and the flexibility accorded by my advisor, I might very well have left UMN a while ago.

9. The MacLaurin Institute. This institute recognizes that the lack of religious discourse in academia deprives the academy of significant resources in all fields of scholarship. They provide students and faculty contexts in which they can engage intellectually in deeper theological and ethical issues without being forced to put aside faith perspectives in the conversation. I am thankful that they provide students like me opportunities to think about some of the more difficult questions regarding faith and academia.

10. Medical insurance and medical care. The student insurance at the University of MN is phenomenal. In fact, it is the best medical insurance I have ever had so far. I would be tens of thousands of dollars in debt right now if I didn't have this kind of coverage. The access to medical treatment in MN is also phenomenal (mentioning Mayo Clinic is enough, I think) and I am truly thankful for the wonderful doctors I have access to here. 

That was not a bad exercise! It has definitely lifted my mood despite the weather. I will have to look back at this post the next time I feel like quitting and moving back East.

The view outside my building on campus.

Evangelicals and the Problem of the Old Testament

In our patristic Greek class today, we had a very engaging roundtable discussion on Origen's De Principiis. In it, Origen gives a lengthy treatise on what parts of the Old Testament should be understood literally and what parts should be interpreted spiritually. Now, Origen was later condemned by the church as a heretic, largely for his denial of the resurrection of the body. However, regardless of whether or not his interpretations are correct, his points are worth considering.

He states, in no uncertain terms, that when a literal understanding of a text is impossible, that one must interpret it in a spiritual sense. One of his many examples comes from Genesis 1. He explains that the days of Creation could not be indicating literal days, for how could there be a day without the sun and moon? Thus, in this work, Origen drives home the point that not everything in Scripture should be understood in a strictly literal sense, especially when it does not coincide with historical fact or logic. He says that "intelligent" folks who "read carefully" will be able to recognize when a literal meaning is impossible and search for a spiritual meaning. However, lest he quickly be labeled a Gnostic, he quickly clarifies that the "simple-minded" are not prevented from receiving salvation even if they can only understand at a literal level (IV.2.6).

Clearly from an evangelical standpoint, there are many theological red flags with his statements. However, this same debate on the literal/metaphorical interpretation of Scripture still exists today, almost two millennia later, with evangelicals leaning more on the literal side of interpretation. How are we to rightly handle narratives, laws, literary forms, etc. in the Old Testament which clearly reflect older ancient Near Eastern accounts? How do we genuinely take into consideration recent scholarship in historical and source criticism while still holding a high view of Scripture?

The answers to such questions are by no means simple. Yet, as I continue to study and get caught up on recent biblical scholarship, I realize that there is much valid research on Scripture and history that I need to take into consideration. The more I read, the more I am intrigued and eager to discuss what I've learned.

In my educational journey, I have observed two types of Christian biblical scholars: 1) those who are highly accomplished and produce groundbreaking research in biblical studies, and who feel the need to share all that they know to the church as their ministry, no matter how controversial or difficult the topic, and 2) those who are highly accomplished and produce groundbreaking research in biblical studies, and who do NOT feel the need to share all their knowledge to the church.

I have always identified more with the first category. After all, why am I spending all these years studying the Bible if I am not going to edify anyone by sharing what I've learned? For Christians, is not the aim of all academia to serve the church? Isn't the goal of all exegetes, theologians, and seminarians to correctly interpret and teach the Scriptures? So why wouldn't I share all that I learn with other fellow believers who haven't had the opportunity?

But then I think about Origen, and how he is so bold as to suggest that Scripture can have metaphorical meaning, while not requiring all Christians to follow his example. Is there perhaps some merit in those of group two above, who, out of sensitivity to believers who may be seriously troubled by hearing all the latest scholarship and interpretations of key biblical passages, refrain from divulging all pertinent information about a text? Maybe it is more of a service to the church to introduce these ideas little by little in a gentle, pastoral way that will not unintentionally cause them to stumble in their faith.

I don't want to sound like an elitist here, and, I think, neither did Origen. There is no hierarchy in the church, since all have fallen short of the glory of God and are saved by grace alone. However, I do believe God imparts different talents and gifts to each individual. Those who are able to consider controversial biblical scholarship while holding on to the authority of Scripture should certainly do so, but perhaps with an attitude that does not require the rest of the church to do the same, or at the very least, must introduce them in a way that nurtures one's trust in the authority of Scripture. If I want to build up the body of Christ, then my communication of the facts should stem from a desire to encourage and affirm believers in their faith, not merely to point out others' errors or cause controversy.

Is this not the principle Paul teaches the Corinthians?

"Now concerning food offered to idols: we know that “all of us possess knowledge.” This “knowledge” puffs up, but love builds up... Food will not commend us to God. We are no worse off if we do not eat, and no better off if we do. But take care that this right of yours does not somehow become a stumbling block to the weak. For if anyone sees you who have knowledge eating in an idol's temple, will he not be encouraged, if his conscience is weak, to eat food offered to idols? And so by your knowledge this weak person is destroyed, the brother for whom Christ died. Thus, sinning against your brothers and wounding their conscience when it is weak,you sin against Christ. Therefore, if food makes my brother stumble, I will never eat meat, lest I make my brother stumble." --1 Cor. 8:1, 8-13

"And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing." --1 Cor. 13:2

It would not be a service to the church to become a highly accomplished biblical scholar only to become a stumbling block to believers. Otherwise, "it would be better for him to have a great millstone fastened around his neck and to be drowned in the depth of the sea" (Matt 18:6).

I do still think there is a responsibility for every believer to carefully study Scripture, but each one does so according to one's own ability and within the confines of creedal Christianity. The historical church has worked hard to define what is orthodox and what is heretical. So while Scripture cannot be handled haphazardly, biblical scholars must restrain their knowledge until they are able to communicate in a way that builds up the believer.

Till My Trophies At Last I Lay Down

A CV is an academic's trophy shelf.

Whenever I need to put together an application, I have to rework my CV. Although tedious at times, I sometimes can't help but get a satisfied little smirk in my heart at all of my accomplishments, when, for a brief moment, I forget the fact that there are millions of CVs out there that look way more impressive than mine, or the fact that it is really a host of people in my life that made these even possible. The fun part of the reworking process is trying to get your CV to sound as epic as possible.

During one of these reworking sessions, I had a sudden thought. What if all of this is taken away from me in an instant? What if I suddenly became blind, deaf, and mute? What if I could no longer think, read, or write? Where would I find my worth? Would my hope in God remain steadfast? Would he still be my ultimate treasure?

"Whom have I in heaven but you? And there is nothing on earth that I desire besides you. My flesh and my heart may fail, but God is the strength of my heart and my portion forever. For behold, those who are far from you shall perish; you put an end to everyone who is unfaithful to you. But for me it is good to be near God; I have made the Lord GOD my refuge, that I may tell of all your works. " -Psalm 73

So I'll cherish the old rugged cross,

Till my trophies at last I lay down

Response to a Confused Man

During the Q&A for the missional parenting workshop, in which my mom did most of the teaching, a young Korean man asked in a somewhat exasperated tone what the father’s role is in parenting, because (in his words), “This is exactly what you see all the time in Chinese families (pointing at my parents)—the wife running the household, while the father just lets her do her thing.”

I did not appreciate his tone nor the fact that he was implying that everything my mom just spoke about only applied to the wife. As my mom was about to begin answering, the man quickly stops her and demands loudly, “I don’t want you to answer! I want to hear from the father!”

After Dad and I both addressed his question briefly, the man proudly launched into his own idea of a father’s role. He told the audience how his sons would celebrate a “coming of age” event at their 13th birthday, at which time the mother handed over all the books on parenting to the father. From that point on, the father took all the responsibility and his “wife does nothing!”

This is unbiblical. Nowhere in the Bible do you find any such concept of a husband and wife getting to trade off responsibility for the training of their children at any point. They are a team all the way. Prov. 1:8 says, "Hear, my son, your father's instruction, and forsake not your mother's teaching." Again Prov. 6:20, "My son, keep your father's commandment, and forsake not your mother's teaching." Prov. 31 records the teachings of King Lemuel's mother to him. When Jesus' parents could not find him for three days because he had gone to the temple, it was his mother who first addressed him. Ephesians 6:4 addresses fathers only, because the father has primary responsibility to lead their children to Christ.

The workshop only lasted 75 minutes. There was not enough time to address the man's question. But if I had the time, this is what I would have said:

1. Please do not make generalizations about Chinese families when you are not Chinese.

2. My mom did most of the teaching in this workshop, because my dad will be doing most of the teaching in tomorrow’s workshop on the challenges of transitioning from being called to beginning full-time pastoral ministry.

3. Everything my mom said about the focus and mental paradigm of missional parenting, about instilling a lifestyle of ministry as a family, of not angering your children, of discipline, instruction, compassion, and grace, etc. applies to both parents. Just because it was a woman speaking, doesn't mean it has no relevance for the father. It would be useless if only one parent has this mindset while the other did something completely different. Parenting is a team effort.

4. It is rude to cut off someone who is kindly trying to answer your question. At least have the courtesy to allow someone to finish speaking before asking for the father's input. Moreover, ask. Don't demand. A woman is not required to submit to any man's commands.

5. Respect is earned. If you demand authority without earning respect, you become a tyrant. I will never be able to respect a man who has to claim authority for himself in order to have it. 

6. To address the actual question of what the father's role is, here are some examples of my own father's role in our family:

My dad is my true model of a gentleman—someone who does not feel the need to demand respect from his family. He has earned my respect by his faithful humility in serving his family. As the sole breadwinner for our family, he could not be home with his children as often as my mom could. So naturally, my mom had a greater practical role in discipling and training their children. My dad had to keep a family of six alive. That requires having a job which took up most of the day. However, this does not mean he was not involved in discipling his children when he was with them. Early in the mornings before work, he led our family in reading the Bible together, even though it was brief. In the evenings when he came home, he would never simply plop down in front of the TV or computer as many fathers often do. He would help clean the house, he would eat dinner with his family, he would give the kids their baths, he would look at all the work his kids did that day, he would read bedtime stories to them, and he would pray for each one before they went to bed. One of my earliest memories of my dad is him reading books to me before bed every night. This was before I even went to school. 

Dad also organized ministry opportunities for our whole family to participate in together. He was the one who made connections with other ministry leaders so that our whole family could take part in service opportunities together. He brought the boys out to play, went hiking in the Catskills, and taught them how to fix things around the house and do yard work. 

A father’s role is carried out through humble, faithful leadership. It isn't a right that he must claim for himself by force. It does not automatically come with respect from his children. It is not a private responsibility, but one carried in partnership with one's wife and in humility under the sovereignty of God who entrusted him with the responsibility in the first place.

Mild He Lays His Glory By. Mild?

One can hardly experience a Christmas season without hearing "Hark! the Herald Angels Sing" at least once. It is melodically and theologically rich, making it a Christmas favorite for churches everywhere.

I'll confess, it has become such a tradition that I seldom take the time to carefully consider the lyrics. Take for example the following line:

Mild he lays his glory by, born that man no more may die.

Mild? Doesn't that mean "gentle" or "moderate"? What does that have to do with God putting aside his glory and becoming man? If one had to guess from context, it almost sounds like the word should be "humble" not "mild." Of course, it wouldn't fit the meter, but it seems to recall Phil. 2, where Jesus is described as becoming a man and humbling himself even to death.

If we wish to remain faithful to the songwriter's lyrics, however, he is saying, "God, being gentle, put aside his glory." In other words, if God had come in all the fullness of his glory, his holiness, and his perfection, he would have been far from gentle. He would have destroyed us all. But he is gentle, because he put aside his glory and came among humanity as a human being.

Helpfully, Charles Wesley also used the same word in the first verse: "Peace on earth, and mercy mild." Here the word "mild" is modifying "mercy." What is mild mercy? Mercy that doesn't give us what we deserve, that is, the fullness of his wrath-inflicting glory.

Mild he lays his glory by, born that man no more may die.

May you be reminded as you sing the carol this Christmas of God's mild mercy in sparing us his wrath for all of eternity. 

*Bonus to all Rutgers alumni and students: Did you know Rutgers' motto and seal is featured in the song? "Hail, the Sun of Righteousness" (Latin: Sol Iustitiae). Dig out your diploma and see for yourself! 

My First SBL Annual Meeting

First thoughts and impressions:

Let me just say that this past weekend was one of the most exciting in my entire academic career. I have never attended such a large academic conference in my life where the world's top, seasoned, and up-and-coming biblical scholars all coalesce in one location to share ideas nonstop for four days straight. It was seriously an overwhelming experience. 

Thankfully, there are not so many textual critics in the world that I'd feel entirely lost at such a conference. In fact, by the end of Monday, I could recognize the faces of many of the leading NT textual critics since almost all of them attend the same sessions throughout the entire weekend. I was incredibly excited to not only see the people I've been reading this past year, but to hear them give papers, watch them interact with each other, and get to meet a few of them. It was inspiring like no other. At one session, I arrived early and sat in an empty row. By the time the session started, I was surrounded by Hugh Houghton, Larry Hurtado, and  Bart Ehrman. I just thought, "Boy, I feel really out of place among these giant minds." 

Some of the more interesting papers I heard this weekend were from Brice C. Jones, who presented a portion of his dissertation work on NT citations in amulets from Oxyrhynchus, all the ones given in the digital media session which presented new/updated tools for TC and the role of editors in an age of increasing digital public access, Jenny Read-Heimerdinger's paper on using discourse analysis in analyzing variants, Dirk Jongkind's critique of the Coherence-Based Genealogical Method, Zachary Cole's brilliant idea of looking at number abbreviations to inform the methodology of the scribe of Codex W, and Ryan Wettlaufer's hypothesis of a new type of scribal error--priming. It basically felt like a feast of ideas, where one could sit at table and taste test little tidbits of all the latest research.

Sunday was the most exciting day. I met up with Dirk Jongkind (research fellow at Tyndale House in Cambridge) for an hour, who turns out to be a very helpful, witty, and enthusiastic man. For someone so intelligent and of such a prestigious position, he is incredibly down-to-earth and helpful to complete amateurs like me. We had a great discussion on possible dissertation projects, the results of which will keep me busy in the coming year. Sunday evening was also the Evangelical Textual Criticism blog dinner where I got to meet several guys from the CNTTS (Center for New Testament Textual Study) in New Orleans. Great group of scholars. Halfway through the meal, Peter Head from Tyndale House stood up and gave a most hilarious speech. He began his speech by looking at the special group menu we got and saying, "As you may have noticed, there are a few textual errors present on this slip," after which he proceeded to point out spelling errors, and others I can't recall. After that he says, "We have several people in this room who have written a Bible (Michael Holmes, the NA28 editors, UBS4 editors, etc.) or who have discovered them (Dirk )." I loved his sense of humor. The Green Initiative folks were present at the dinner as well and surprised everyone by very generously sponsoring the entire meal.

I have to say, in the last few weeks I have fallen in love with Tyndale House and am certain beyond the shadow of a doubt that I want to do research there someday. It doesn't sound at all like a stuffy, serious place where people compete to produce the most sensational or original work. I get a sense that it is really about being in a supportive community where you can not only do efficient work but have colleagues around you with similar interests and with whom you can frequently exchange ideas. Dirk described it this way, "There is no talking allowed in the library and no one is allowed to check out books, so that you always have access to anything you need. At 11 o'clock, they ring a bell, and everyone emerges outside for coffee and tea time. There are always scholars visiting Tyndale House during their sabbaticals with whom you get to chat during these breaks and, perhaps, play a game of croquet. Peter Head is especially big on croquet." 

Something else I learned this weekend is that the world of academia does not have to be as competitive and unfriendly as it sometimes seems in large, public universities. I've observed this past weekend how scholars can be buddies working alongside each other and yet be able to critique each other's work in a respectful way. Sometimes after a session, I would just hang around and watch how all the TC folks would mill around in groups and joke with each other, or discuss a meeting location, or comment on each other's work, or just catch up on life. They come from all over the world and yet many of them are good buddies. I'm sure the fact that there are not that many textual critics in the world (as opposed to, say, Pauline scholars, or Homeric scholars) makes it easier to promote this kind of camaraderie, but that's partly what attracts me to it. 

Perhaps a more mature scholar may read this and just think that I am still young and green, still viewing academia through rose-colored glasses. Even if that's true, I am happy to be in this stage. It's exciting, inspiring, and energizing. 

Getting to see these people face-to-face and observe their character and personalities makes me even more eager to read their work. I want to know what each person is doing these days, what kind of research they are working on, and how I can participate in the current conversations. I am thoroughly inspired. The fact that I even dreamt about the conference for the last two nights must indicate that this is what I was meant to do. I thank God for this weekend of clarity and inspiration, and I cannot wait until SBL 2014 in San Diego!

Song Lyrics and Biblical Context: Starfield's "Top Of Our Lungs"

Starfield's "Top Of Our Lungs" is a musically creative, catchy, and dynamic song with lyrics on the theme of dancing and celebration. One of the ingenious elements which contributes to its catchiness is the way the bass line coincides its pauses with the electric's shifts in register. (You can hear this in the opening measures of the song.)

It was a pleasant song to play on my drive to school this morning until I was caught off guard by the lyric, "Who the Son sets free, yeah, they are free indeed." What?? Apart from the grammatically incorrect "who," this line is a quote from John 8:36 and taken entirely out of context. As a student of Classics, I take ancient texts and interpretations seriously. I'm afraid I could not help but be slightly disappointed in Starfield for such inattentiveness to the literary context of such an integral text to the Christian faith.

Let's take a brief look at the context of this lyric. The verse right before this line introduces the theme of letting go of inhibitions:

Don't let your mind deny what your heart believes
Leave your inhibitions let your soul be free
This is why you were created, it's your destiny

It's alright, it's alright, it's alright

Then comes the line itself in the prechorus followed by a conclusion:

Who the Son sets free 
Yeah, they are free indeed
So let go with me 
Come on and sing what you believe

Within the context of the song, this line in effect means that Jesus has set us free to be uninhibited in singing, dancing, and shouting in praise to God

The chorus goes on to confirm this meaning:

We're gonna shout His praise at the top of our lungs
We're gonna dance for the glory of the Risen Son
We're not ashamed not ashamed of the One we love
We're gonna shout His praise at the top of our lungs

In and of itself, it is not heretical. The natural response of one who is redeemed is to praise. However, the line is taken entirely out of its original context in the Gospel of John and thus its meaning has been twisted to fit within the song's message.

Here is the verse within its context in John 8:31-36:

"So Jesus said to the Jews who had believed him, “If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.” They answered him, “We are offspring of Abraham and have never been enslaved to anyone. How is it that you say, ‘You will become free’?”
Jesus answered them, “Truly, truly, I say to you, everyone who practices sin is a slave to sin. The slave does not remain in the house forever; the son remains forever. So if the Son sets you free, you will be free indeed (italics mine)."

The freedom Jesus is referring to here is freedom from being a slave to sin. In other words, those who hear the word of truth from the Son will no longer have the desire to sin (be a slave to sin).

So the lyric, understood in its proper context, means that Jesus has set us free from the slavery of sin, not that he has set us free to be uninhibited in worship.

With that said, the second verse of the song fares much better. It explains that these outward expressions of praise are the result of being redeemed (set free) and that man was created for this kind of joy.

This is the praise of a people that have been redeemed
This is the joy of the Lord and the sound of the free
This is why we were created it's our destiny

One could also in a very roundabout way make the line fit into the song accurately by saying, "The Son has set us free from sin. Therefore, let us not worry about trying not to sin to earn our salvation. Let us, instead, celebrate our freedom by fully expressing our joy." If a worship leader chooses this song, he (or she) could, by offering a few words of explanation, remain faithful to the text of Scripture. Without such preparation, one can see how a congregation could easily infer that this verse is encouraging uninhibited worship.

Another song about uninhibited worship that is simpler yet more biblically sound might be Matt Redman's "Dancing Generation." 

You mercy taught us how to dance
To celebrate with all we have
And we'll dance to thank You for mercy
Your glory taught us how to shout
To lift Your name in all the earth
And we'll shout to the praise of Your glory
It's the overflow
Of a forgiven soul
And now we've seen You, God
Our hearts cannot stay silent
And we'll be a dancing generation
Dancing because of Your great mercy, Lord
Your great mercy, Lord
And we'll be a shouting generation
Shouting because of Your great glory, Lord
Your great glory, Lord

I don't know which specific biblical references Matt Redman had in mind while composing these lyrics, but here are a couple that come immediately to mind:

(bold text are closely alluded to in lyrics)

Psalm 30:11-12
You turned my wailing into dancing;
you removed my sackcloth and clothed me with joy,
that my heart may sing your praises and not be silent.
Lord my God, I will praise you forever.

Psalm 66:1-3
Shout for joy to God, all the earth;
sing the glory of his name;
give to him glorious praise!
Say to God, “How awesome are your deeds!
So great is your power that your enemies come cringing to you.

Deut 6:4-6
Hear, O Israel: The Lord our God, the Lord is one. You shall love the Lord your God with all your heart and with all your soul and with all your might. And these words that I command you today shall be on your heart.

Psalm 148:13-14

Let them praise the name of the Lord,
for his name alone is exalted;
his majesty is above earth and heaven.
He has raised up a horn for his people,
praise for all his saints,
for the people of Israel who are near to him.
Praise the Lord!

I'm thankful for songwriters who dedicate much time and thought to producing excellent music for the church, but I am even more thankful for those who serve the church through biblically sound lyrics.