By Wayne Wells
Part 2
Instrumental Music In History
History is not our final
authority in religion, but it helps us understand many issues that divide
churches today. Although the real issue of instrumental music is our view of
Biblical authority, it is good to know the history of this subject to better
understand it.
The first mention of instruments being used in worship to God is in 1 Samuel
10:5. There, Samuel told Saul, "After that you shall come to the hill of God
where the Philistine garrison is. And it will happen, when you have come there
to the city, that you will meet a group of prophets coming down from the high
place with a stringed instrument, a tambourine, a flute, and a harp before them;
and they will be prophesying."
We know instruments were used in the time of David (1 Chronicles 15:16, 28,
16:4-5, Psalms 150, etc.). They were also used at Solomon's Temple (2 Chronicles
5:11-14), and they were used at the rebuilt Temple after the Babylonian
captivity (Ezra 3:10, Neh. 12:31-37).
The only reason instrumental music was acceptable in worship during this time
was because it was authorized by God.
"Then he [Hezekiah] stationed the Levites in the house of the Lord with cymbals,
with stringed instruments, and
with harps, according to the commandment of
David, of Gad the king's seer, and of Nathan the prophet; for thus was the
commandment of the Lord by his prophets." (2 Chronicles 29:25)
"Raise a song and strike the timbrel, the pleasant harp with the lute. Blow the
trumpet at the time of the New Moon, at the full moon, on our solemn feast day.
For this is a statute for Israel, and a law of the God of Jacob." (Psalms
81:2-4)
Yet, just because something was authorized during the Old Covenant does not mean
it is authorized during the New Covenant.
If we use instruments today because they were in the Old Covenant, then we also
must use incense, burnt offerings, and the Levitical priesthood. Paul told the
Christians of Galatia that if they observed one part of the Law, they were
debtors to keep the whole Law (Galatians 5:3). In the same manner, if we go to
the Old Testament for justification for instrumental music, we are debtors to
also use burnt offerings and incense in our worship.
God told Israel to play their instruments during the "New Moon, at the full
moon, on our solemn feast day" (Psalms 81:2-4). If we used this passage to
justify the use of instruments in the church, can we also use it to justify
observing the New Moon? The apostle Paul instructed the Colossians to, "Let no
one act as your judge in regard to food or drink or in respect to a festival or
a new moon or a Sabbath day, things which are a mere shadow of what is to come;
but the substance belongs to Christ" (Colossians 2:16-17). If we can see that
the observance of the New Moons and other Jewish observances were shadows of the
reality we have in Christ, we should be able to see that the method of worship
during these observances were shadows, too. Just as we have a better Temple,
High Priest, and sacrifice, we also have better music. Israel had the melody
made on mechanical instruments created by man, but our melody is made in the
hearts created by God.
God told the Jews to use instruments. He told the Levites where to play, what to
play and when to play. Nothing is said in the New Testament concerning when
instruments are to be played, who is to do it or what is to be played. To do so
in the church is to act without authority. This is lawlessness. Instrumental
music was part of the Old Law that was taken away at the cross, along with the
Levitical Priesthood, incense, burnt offerings, tithes and the Sabbath. It has
nothing to do with the New Covenant instituted by Jesus Christ.
The failure to see the distinction of the Old Testament from the New Testament
is the source of much confusion and division today. Nothing is said about
instruments at all in New Testament worship. We are given the authority to sing,
but not to use instruments. Instruments are mentioned in the New Testament, but
they are never connected with worship by Christians.
Instrumental Music was not used in the First Century Church
The writings of the early Christians make it plain that they believed
instrumental music was a shadow that was done away in the passing of the Old
Law. Instruments were readily available and were used by all of the pagan
religions. If the Christians wanted to incorporate them into their worship, they
could have done so very easily. Although the writings of the early Christians
are not our final authority, they do illustrate the practice of the early church
which was founded by the apostles under the guidance of the Holy Spirit.
Around 190 AD, Clement of Alexandria wrote of the need of Christians not to use
instrumental music:
"Leave the pipe to the shepherd, the flute to the men who are in fear of gods
and are intent on their idol-worshipping. Such musical instruments must be
excluded from our wineless feasts, for they are more suited for beasts and for
the class of men that is least capable of reason than for men... In general, we
must completely eliminate every such base sight or sound - in a word, everything
immodest that strikes the senses (for this is an abuse of the senses) - if we
would avoid pleasures that merely fascinate the eye or ear, and emasculate."
Clement of Alexandria, The Instructor, The Fathers of the Church, Catholic
University of America Press: Washington, 1954, pg. 130.
About 200 years after Clement of Alexandria, John Chrysostom wrote that the
churches had not yet introduced instruments into their services:
"David formerly sang songs, also today we sing hymns. He had a lyre with
lifeless strings, the church has a lyre
with living strings. Our tongues are the
strings of the lyre with a different tone indeed but much more in accordance
with piety. Here there is no need for the cithara, or for stretched strings, or
for the plectrum, or for art, or for any instrument; but, if you like, you may
yourself become a cithara, mortifying the members of the flesh and making a full
harmony of mind and body. For when the flesh no longer lusts against the Spirit,
but has submitted to its orders and has been led at length into the best and
most admirable path, then will you create a spiritual melody." John Chrysostom,
Exposition of Psalms 41, (381-398 A.D.) Source Readings in Music History, ed. O.
Strunk, W. W. Norton and Co.: New York, 1950, pg. 70.
Eusebius of Caesarea was a church historian at the beginning of the fourth
century. In his commentary on Psalms 91:2-3, he wrote the following concerning
instrumental music:
"Of old at the time those of the circumcision were worshipping with symbols and
types it was not inappropriate to send up hymns to God with the psalterion and
cithara and to do this on Sabbath days... We render our hymn with a living
psalterion and a living cithara with spiritual songs. The unison voices of
Christians would be more acceptable to God than any musical instrument.
Accordingly in all the churches of God, united in soul and attitude, with one
mind and in agreement of faith and piety we send up a unison melody in the words
of the Psalms."
Niceta, a bishop of Remesian (Yugoslavia) also wrote the following concerning
instrumental music: "
It is time to turn to the New Testament to confirm what is
said in the Old, and, particularly, to point out that the office of psalmody is
not to be considered abolished merely because many other observances of the Old
Law have fallen into disuse. Only the corporal institutions have been rejected,
like circumcision, the Sabbath, sacrifices, discrimination of foods. So, too,
the trumpets, harps, cymbals, and timbrels. For the sound of these we now have a
better substitute in the music from the mouths of men. The daily ablutions, the
new-moon observances, the careful inspection of leprosy are completely past and
gone, along with whatever else was necessary only for a time - as it were, for
children."
Theodoret, a bishop of Cyrhus in Syria, wrote a work called "Questions and
Answers for the Orthodox." Instrumental music was one of the many subjects
covered in this work: "107. Question: If songs were invented by unbelievers to
seduce men, but were allowed to those under the law on account of their childish
state, why do those who have received the perfect teaching of grace in their
churches still use songs, just like the children under the law? Answer: It is
not simple singing that belongs to the childish state, but singing with lifeless
instruments, with dancing, and with clappers. Hence the use of such instruments
and the others that belong to the childish state is excluded from the singing in
the churches, and simple singing is left."
The Introduction of Instrumental Music in Churches
If instrumental music was not part of early Christian worship, when did it
become acceptable? Several reference works will help us see the progression of
this practice among churches:
"Pope Vitalian introduced an organ in the church in the seventh century to aid
the singing but it was opposed and was removed." James Hasting, Encyclopedia of
Religion and Ethics.
"The first organ certainly known to exist and be used in a church was put in the
cathedral at Aix-la-Chapel by the
German Emperor Charlemagne, who came to the
throne in 768. It met with great opposition among the Romanists, especially
among the monks, and it made its way but slowly into common use. So great was
the opposition even as late as the sixteenth century that it probably would have
been abolished by the council of Trent but for the influence of the emperor
Ferdinand... In the Greek church the organ never came into use... The Reform
church discarded it; and though the church of Basel very early introduced it, it
was in other places admitted only sparingly and after long hesitation." Schaff-Herzog
Encyclopedia, Vol. II, pg. 1702.
The Council of Trent met in 1545. This indicates that the introduction of
instrumental music was one of the latter inventions of the Roman Catholic
Church. Even among the Roman Catholics, around 800 years passed before the
instruments were widely accepted.
"The general introduction of instrumental music can certainly not be assigned to
a date earlier than the 5th or 6th centuries; yea, even Gregory the Great, who
towards the end of the 6th century added greatly to the existing Church music,
absolutely prohibited the use of instruments... Sir John Hawkins, following the
Romanish writers in his erudite work on the history of music, made Pope Vitalian,
in A.D. 660, the first who introduced organs into the churches. But students of
ecclesiastical archaeology are generally agreed that instrumental music was not
used in churches till a much later date; for Thomas Aquinas [Catholic Scholar in
1250 A.D.] has these remarkable words, 'Our church does not use musical
instruments, as harps and psalteries, to praise God withal, that she may seem
not to Judaize.'" McClintock and Strong, Encyclopedia of Biblical Literature,
Vol. 6, Harper and Brothers, New York, 1894, pg. 762.
"Although Josephus tells of the wonderful effects produced in the Temple by the
use of instruments, the first Christians were of too spiritual a fibre to
substitute lifeless instruments for or to use them to accompany the human voice.
Clement of Alexandria severely condemns the use of instruments even at Christian
banquets. St. Chrysostum sharply contrasts the customs of the Christians when
they had full freedom with those of the Jews of the Old Testament." Catholic
Encyclopedia, Vol. 10, pg. 652.
"For almost a thousand years Gregorian chant, without any instrumental or
harmonic addition was the only music used in connection with the liturgy. The
organ, in its primitive and rude form, was the first, and for a long time the
sole, instrument used to accompany the chant." Catholic Encyclopedia, Vol. 10,
pg. 657.
"The use of organs in churches is ascribed to Pope Vitalian (657-672).
Constantine Copronymos sent an organ with other presents to King Pepin of France
in 767. Charlemagne received one as a present from the Caliph Haroun al Rashid,
and had it put up in the cathedral of Aixia-Chapelle... The attitude of the
churches toward the organ varies. It shared, to some extent, the fate of images,
except that it never was an object of worship... The Greek church disapproved
the use of organs. The Latin church introduced it pretty generally, but not
without the protest of eminent men, so that even in the Council of Trent a
motion was made, though not carried, to prohibit the organ at least in the
mass." Philip Schaff, History of the Christian Church, Vol. 4, pg. 439.
Instruments were not used extensively until the 13th and 14th centuries. In many
cases they were used only as a prelude to the singing but not with the singing
itself. Notice what the Catholics themselves write concerning their introduction
of instrumental music:
"We need not shrink from admitting that candles, like incense and lustral water,
were commonly employed in pagan worship and the rites paid to the dead. But the
Church, from a very early period, took them into her service, just as she
adopted many other things indifferent in themselves, which seemed proper to
enhance the splendor of religious ceremony. We must not forget that most of
these adjuncts to worship, like music, lights, perfumes, ablutions, floral
decorations, canopies, fans, screens, bells, vestments, etc. were not identified
with any idolatrous cult in particular but they were common to almost all
cults." Catholic Encyclopedia, Vol. III, pg. 246.
Instrumental Music In The Protestant Reformation
The Reformation in the 16th century raised a great debate over authority. Does
it come from the church, tradition along with God or God alone? The Reformers
said authority comes from God through the Bible alone. In June or July of 1524,
images, relics and organs were removed from the Reformed churches. All of the
Protestant churches that grew out of the Reformation rejected instrumental music
as being "Popish" or "Romish" and unscriptural. The Church of England was the
only Protestant church that continued using it in the beginning. When their
leaders met to make a decision on this issue, 59 voted to use instruments and 58
voted against their use. Notice what some of the leaders of this movement said
concerning instrumental music:
"Musical instruments in celebrating the praises of God would be no more suitable
than the burning of incense, the lighting of lamps and the restoration of other
shadows of the Law. The Papists therefore have foolishly borrowed this as well
as many other things from the Jews. Men who are fond of outright pomp may
delight in the noise, but the simplicity which God commands to us by the
apostles is far more pleasing to Him." John Calvin, Commentary on Psalms 23.
"The organ in the worship is an insignia of Baal." Martin Luther, founder of
the Lutheran Church.
"Music in churches is as ancient as the apostles, but instrumental music is not
so." Joseph Bingham, Church of England.
"I have no objection to the organs in our chapels, as long as they are neither
seen nor heard." John Wesley, founder of the Methodist Church.
"The great congregation which is blessed with the privilege of listening to His
instruction has no organ 'to assist' them in singing their praises to their God
and Savior. They find their vocal organs sufficient. Their tongues and voices
express the gratitude of their hearts... I would just as soon pray to God with
machinery as to sing to God with machinery." Charles Spurgeon (Baptist),
Instrumental Music In the Public Worship of the Church, p. 176.
"David appears to have had a peculiarly tender remembrance of the singing of the
pilgrims, and assuredly it is the most delightful part of worship and that which
comes nearest to the adoration of heaven. What a degradation to supplant the
intelligent song of the whole congregation by the theatrical prettiness of a
quartet, bellows, and pipes. We might as well pray by machinery as praise by
it... 'Praise the Lord with harp.' Israel was at school, and used childish
things to help her to learn; but in these days when Jesus gives us spiritual
food, one can make melody without strings and pipes... We do not need them. That
would hinder rather than help our praise. Sing unto him. This is the sweetest
and best music. No instrument is like the human voice." Charles Spurgeon
(Baptist), Commentary on Psalm 42.
"In my earliest intercourse among this people, congregational singing generally
prevailed among them... This instrument, [the organ] which from time immemorial
has been associated with cathedral pomp and prelatical power, and has always
been the peculiar favorite of great national churches, at length found its way
into Baptist sanctuaries, and the first one ever employed by the denomination in
this country, and probably in any other, might have been standing in the singing
gallery of the Old Baptist meeting house in Pawtucket, about forty years ago,
when I then officiated as
pastor (1840)... Staunch old Baptists in former times
would as soon tolerated the Pope of Rome in their pulpits as an organ in their
galleries, and yet the instrument has gradually found its way among them... How
far this modern organ fever will extend among our peoples and whether it will on
the whole work a RE-formation or DE-formation in their singing service, time
will more fully develop." Benedict, (Baptist Historian), Fifty Years Among
Baptists, pp. 204-207.
"But were it even evident, which it is not, either from this or any other place
in the sacred writings, that instruments
of music were prescribed by divine
authority under the law, could this be adduced with any semblance of reason,
that they ought to be used in Christian worship? No; the whole spirit, soul, and
genius of the Christian religion are against this; and those who know the Church
of God best, and what constitutes its genuine spiritual state, know that these
things have been introduced as a substitute for the life and power of religion;
and that where they prevail most, there is least of the power of Christianity.
Away with such portentous baubles from the worship of that infinite Spirit who
requires His followers to worship Him in spirit and truth, for to no such
worship are these instruments friendly." Adam Clarke (Methodist), Clarke's
Commentary, Vol. II, pp. 690-691.
"I am an old man, and an old minister; and I here declare that I never knew them
productive of any good in the worship of God; and have had reason to believe
that they were productive of much evil. Music, AS A SCIENCE, I esteem and
admire: but instruments of music in the house of God, I abominate and abhor.
This is the abuse of music; and here I register my protest against all such
corruptions in the worship of the Author of Christianity. The late and venerable
and most eminent divine, the Rev. John Wesley, who was a lover of music, and an
elegant poet, when asked his opinion of instruments of music being introduced
into the chapels of the Methodists, said in his terse and powerful manner, 'I
have no objections to instruments of music in our chapels, provided they are
neither heard nor seen.' I say the same." Adam Clarke (Methodist), Clarke's
Commentary, Vol. 4, p. 684.
"Question 6. Is there any authority for instrumental music in the worship of God
under the present dispensation? Answer. Not the least, only the singing of
psalms and hymns and spiritual songs was appointed by the apostles; not a
syllable is said in the New Testament in favor of instrumental music nor was it
ever introduced into the Church until after the eighth century, after the
Catholics had corrupted the simplicity of the gospel by their carnal inventions.
It was not allowed in the Synagogues, the parish churches of the Jews, but was
confined to the Temple service and was abolished with the rites of that
dispensation." Questions on the Confession of Faith and Form of Government of
The Presbyterian Church in the United States of America, published by the
Presbyterian Board of Publications, Philadelphia, Pennsylvania, 1842, pg. 55.
Instrumental music was not generally introduced in the Protestant churches until
the 1800's. It was not introduced in the Presbyterian church until 1864. In
1860, the Free Methodists banned it. When it was introduced in denominations, it
consistently caused division and conflict because it was not part of New
Testament worship.
Instrumental Music in the Restoration Movement
After the beginning of the Protestant Reformation, many kept studying and
looking for what was authorized by Scripture. The result led to what some call
the "Restoration Movement." Those in this movement shared the goal of rejecting
all man-made doctrines and simply being Christians. Alexander and Thomas
Campbell and Barton W. Stone, who had a Presbyterian background, were
influential leaders in this movement. They accepted the same view toward
Biblical authority as Zwingli and Calvin. Their goal was to follow God's
commands completely without adding to or taking away from the Scriptures in any
area. The result of this view towards Biblical authority caused them to reject
the use of instruments in worship.
Four Principles accepted within the Restoration Movement
1.
The acknowledgment of the New Testament Scriptures as the only authority for
rule and faith and practice among Christians.
2.
Renunciation of all human creeds and acceptance of the commands and examples of
Jesus as the only creed binding upon Christians.
3.
The restoration of the apostolic or New Testament concept of the church in the
minds of men. We must conform our worship and our lives after the divine pattern
that is revealed in the Bible.
4.
The union of all Christians on the basis of only the Bible.
The attitude of the men involved in the Restoration Movement towards
instrumental music can be seen in their writings:
"Instrumental music in worship] was well adapted to churches founded on the
Jewish pattern of things and practicing infant sprinkling. That all persons
singing who have no spiritual discernment, taste or relish for spiritual
meditation, consolations and sympathies of renewed hearts should call for such
an aid is but natural. So to those who have no real devotion and spirituality in
them, and whose animal nature flags under the opposition or the oppression of
church service I think that instrumental music would... be an essential
prerequisite to fire up their souls to even animal devotion. But I presume, that
to all spiritually-minded Christians, such aid would be as a cow bell in a
concert." Alexander Campbell, recorded in Robert Richardson's biography,
Memoirs of Alexander Campbell, Vol. 2.
"Instrumental music is permissible for a church under the following conditions:
When a church never had or has lost the Spirit of Christ.
If a church has a preacher who never had or has lost the Spirit of Christ, who
has become a dry, prosing and lifeless preacher.
If a church only intends being a fashionable society, a mere place of amusements
and secular entertainment and abandoning the idea of religion and worship.
If a church has within it a large number of dishonest and corrupt men.
If a church has given up all idea of trying to convert the world." Ben
Franklin, editor of American Christian Review, 1860.
"We cannot, therefore, by any possibility, know that a certain element of
worship is acceptable to God in the Christian dispensation, when the Scriptures
which speak of that dispensation are silent in reference to it. To introduce any
such element is unscriptural and presumptuous. It is will worship, if any such
thing as will worship can exist. On this ground we condemn the burning of
incense, the lighting of candles, the wearing of priestly robes, and the reading
of printed prayers. On the same ground we condemn instrumental music." J.W.
McGarvey, The Millennial Harbinger, 1864, pp. 511-513.
"Neither he [Paul] nor any other apostle, nor the Lord Jesus, nor any of the
disciples for five hundred years, used instruments. This too, in the face of the
fact that the Jews had used instruments in the days of their prosperity and that
the Greeks and heathen nations all used them in their worship. They were dropped
out with such emphasis that they were not taken up till the middle of the Dark
Ages, and came in as part of the order of the Roman Catholic Church. It seems
there cannot be doubt but that the use of instrumental music in connection with
the worship of God, whether used as a part of the worship or as an attraction
accompaniment, is unauthorized by God and violates the oft-repeated prohibition
to add nothing to, take nothing from, the commandments of the Lord. It destroys
the difference between the clean and the unclean, the holy and unholy, counts
the blood of the Son of God unclean, and tramples under foot the authority of
the Son of God. They have not been authorized by God or sanctified with the
blood of his Son." David Lipscomb, editor of the Gospel Advocate.
For 50 years the Restoration movement remained united. Beginning with two
congregations of less than 100, in 50 years, it grew to over 400,000. It grew to
become the fourth largest religious group in the United States.
The unity was shattered between 1860 - 1900 by two issues, missionary societies
and instrumental music. The heart of both issues concerned differences in views
toward authority. With both issues, some were saying, "The Bible doesn't say you
can't!" while others were trying to be faithful to what the Bible taught
concerning these matters.
The first time instrumental music was used among the Restoration movement was in
1860. The church in Midway, KY began using a melodian in its worship. Their
preacher, L. L. Pinkerton, said that the singing was so bad that it would scare
the rats out of the church building and the melodian was needed to help their
singing. This was the same time period instruments were beginning to be
introduced among the Presbyterians, Baptists, Methodists and other denominations
(the same was happening with the missionary societies).
Christians failed to learn from the example given of the Jews when they wanted
to be like others about them.
"Look, you are old, and your sons do not walk in your ways. Now make for us a
king to judge us like all the nations." (1 Sam. 8:5)
The men of Israel began to look at the other nations for guidance concerning
their nation, rather than the Word of God. Rather than seeking the will of God,
they began to seek their own will. The next few verses reveal what the true
problem was. They were not submissive to their God.
"But the thing displeased Samuel when they said, 'Give us a king to judge us.'
So Samuel prayed to the Lord. And the Lord said to Samuel, 'Heed the voice of
the people in all that they say to you; for they have not rejected you, but they
have rejected Me, that I should not reign over them'." (1 Samuel 8:6-7)
In the same manner, God's people wanted to be like the other religious groups
about them. Instead of examining the revealed will of God in the Scriptures,
they turned to the denominations for guidance in what they desired. At first,
there was controversy among the churches, and then division. Those opposed to
the instruments believed it was not authorized. Others were going to have it
anyway. Many had to leave congregations they helped to build for conscience'
sake.
J. W. Harding, father of James Harding who Harding School is named after, was a
preacher and elder at the Court Street Church of Christ in Winchester, KY for
twenty years. He helped establish this congregation in 1887. He and fifteen
others were driven off by those wanting to bring in the organ. A delegation was
sent to Harding with the following ultimatum:
"We love you, Brother Harding, and you know that we do. But if it must come to a
choice between you and the organ, we will have the organ."
This expresses the attitude even today. When it comes to a choice between what
God authorizes in the Scriptures and the organ, many are saying, "We will have
the organ."
A story told by Mrs. Louise Canby Hockaday, who was a young woman when
instruments caused division at the 17th and Olive Church, also reveals the
attitudes among some who claimed to be disciples of Jesus:
"By a majority of more than two to one, the church that met in the chapel of
Thorpe Spring Christian College found its members bitterly opposed to the
adoption of the organ in the fall of 1895. When members came to services on a
Saturday night to hear W. M. Davis, minister of the First Christian Church in
Dallas who was to begin an evangelistic effort, they found the instrument inside
waiting to be used.
When services were ready to begin, a Miss Bertha Mason took her seat to play. A.
J. Clark... led a fervent prayer. He followed this by reading a document which
he had prepared. The lights proved too dim for his old eyes, so he asked Pleas
Taylor to complete the reading. It was a petition signed by 230 members of the
congregation, asking the instrument not be used. After the reading, Addison
merely looked to the organist and said, 'Play on, Miss Bertha.' The majority of
the congregation walked out. Only a few attended the succeeding days of the
meeting which closed in failure."
This was a display of the attitude of Uzziah in 2 Chronicles 26.
"We don't care if it is not authorized. We don't care what division it may
cause, we are going to have it anyway! 'Play on, Miss Bertha!'"
After the fighting had climaxed, approximately five sixths of the congregations
accepted instruments in worship while one sixth remained non-instrumental.
Who was responsible for this division? Those who introduced the instrument or
those who opposed it? Suppose one wanted to introduce a lamb to the Lord's
supper and we opposed it and it divided the church. Who would be responsible?
Those who introduced it or those who opposed it?
Once the authority of the Scriptures was rejected, there was no limit to the
changes men would bring into their religion. Many of those who rejected the
authority of God with the instrumental music, are now as far gone as some of the
most liberal denominations. Their rejection of the authority of God's Word
concerning instrumental music led to involvement in church sponsored
entertainment and social activities, to even a rejection of the inspiration of
the Scriptures.
Those who later rejected the authority of the Scriptures with the issue over
human institutions decades later are following the same path.
The Shifting Defenses of Instrumental Music
Those who accept instrumental music have tried to defend their practice from
Scripture. It is interesting to see how the tactics have changed in debates
through the years.
In 1920, O. E. Payne claimed that instrumental music is required by the
Greek word "psallo".
In 1923, Ira Boswell claimed that instrumental music is permitted by the
Greek word "psallo."
In the 1950's, Julian Hunt claimed that instrumental music was only an aid
to worship, rather than an addition. This was an admission that nothing is said
about it in the New Testament. He claimed he was not really adding to the Word.
In 1985, Don DeWelt claimed that congregational singing is not authorized by
the Scriptures. Therefore, if churches can have unauthorized congregational
singing, other churches can have unauthorized instrumental music. This was an
admission of the lack of authority for instruments. However, just because one
group may be involved in an authorized practice, doesn't permit someone else to
do wrong.
In 1987, Given O. Blakely claimed that no authority is needed for worship.
He is no longer pretending to follow the authority of God. This is a total
rejection of the idea of following a pattern. Some call this a "New
Hermeneutics".
Men may rationalize all they want. They can talk about what they feel, think
or desire. It still comes down to our view towards the authority of God's Word.
Are we going to strive to do our best not to add to or take away from God's
Word, or are we free to change it as we see fit?
Conclusion
The context of Colossians 3:16 is the unity that Christians must have.
"And so, as those who have been chosen of God, holy and beloved, put on a
heart of compassion, kindness, humility, gentleness and patience; bearing with
one another, and forgiving each other, whoever has a complaint against anyone;
just as the Lord forgave you, so also should you. And beyond all these things
put on love, which is the perfect bond of unity. And let the peace of Christ
rule in your hearts, to which indeed you were called in one body; and be
thankful. 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." (Colossians 3:12-15)
Those who brought in instruments have divided the church instead of uniting
it. They have divided the church by their insistence of adding to the Word of
God. The only way instruments can be justified in worship to God is by including
them by the authority of man.
"Whoever transgresses and does not abide in the doctrine of Christ does not
have God. He who abides in the doctrine of Christ has both the Father and the
Son. If anyone comes to you and does not bring this doctrine, do not receive him
into your house nor greet him; for he who greets him shares in his evil deeds."
(2 John 9-11)
Music in the New Testament
"And after singing a hymn, they went out to the Mount of Olives." (Matthew
26:30)
"But about midnight Paul and Silas were praying and singing hymns of praise
to God, and the prisoners were listening to them." (Acts 16:25)
"and for the Gentiles to glorify God for His mercy; as it is written,
'Therefore I will give praise to Thee among the Gentiles, And I will sing to Thy
name.'" (Romans 15:9)
"What is the outcome then? I shall pray with the spirit and I shall pray
with the mind also; I shall sing with the spirit and I shall sing with the mind
also." (1 Corinthians 14:15)
"Speaking to one another in psalms and hymns and spiritual songs, singing and
making melody with your heart to the Lord." (Ephesians 5:19)
"Let the word of Christ richly dwell within you, with all wisdom teaching
and admonishing one another with psalms and hymns and spiritual songs, singing
with thankfulness in your hearts to God." (Colossians 3:16)
"...I will proclaim Thy name to My brethren, In the midst of the
congregation I will sing Thy praise." (Hebrews 2:12)
"Through Him then, let us continually offer up a sacrifice of praise to God,
that is, the fruit of lips that give thanks to His name." (Hebrews 13:15)
"Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him
sing praises." (James 5:13)
Summary of The Passages
- We are told to sing.
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We are told what to sing: psalms, hymns and spiritual songs.
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We are told how to sing: with the understanding, with the spirit, in our
heart and with grace.
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We are told why to sing: teach, admonish, give thanks, praise God and
express cheer.
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We are not told where to sing. We are not limited in location, but are to
sing anywhere.
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Instrumental music is not mentioned.
Click Here:
Instrumental Music In Worship - Part 1 ("Instrumental Music And The Authority Of
The Scriptures")