Music in Worship – Old Testament

Music in Worship – Old Testament
“He then stationed the Levites in the house of the Lord with cymbals, with harps and with lyres, according to the command of David and of Gad the king’s seer, and of Nathan the prophet; for the command was from the Lord through His prophets. ” (2 Chronicles 29:25, NAS) Added by David? (Unauthorized) Expedient? Authorized for Temple Worship? Numbers 10 mentions two silver trumpets to be blown in connection with burnt offerings, however this seemed to serve as more of a call to worship than actual music during the worship It would seem that music did not become part of Old Testament worship until the building of the Tabernacle. This leads us to ask the question, why was this change made Was it an authorized change in the commands regulating worship? Was it an expedient? Was this an unauthorized addition by David?

“Woe to those who are at ease in Zion …Those who recline on beds of ivory And sprawl on their couches, And eat lambs from the flock And calves from the midst of the stall, Who improvise to the sound of the harp, And like David have composed songs for themselves, ” (Amos 6:1–5, NAS) Added by David? (Unauthorized) Some would cite Amos 6:5 to indicate that David sinned in putting the instruments into the temple, however an examination of the text would show us that it was the sinful attitude of the people that was being condemned – they were living like Kings at ease while calamity was coming upon them because of their sins

“The sons of the Levites carried the ark of God on their shoulders with the poles thereon, as Moses had commanded according to the word of the Lord. Then David spoke to the chiefs of the Levites to appoint their relatives the singers, with instruments of music, harps, lyres, loud-sounding cymbals, to raise sounds of joy. ” (1 Chronicles 15:15–16, NAS) Added by David? (Unauthorized) Moving the ark The point here is that David was very careful after the events concerning Uzzah not to violate the commandments of God concerning the moving of the ark, and yet he has music played on a variety of instruments while doing so Would God have allowed this to go unpunished if it indeed was sinful???

“The priests stood at their posts, and the Levites also, with the instruments of music to the Lord, which King David had made for giving praise to the Lord—“for His lovingkindness is everlasting”—whenever he gave praise by their means, while the priests on the other side blew trumpets; and all Israel was standing. ” (2 Chronicles 7:6, NAS) Added by David? (Unauthorized) Inauguration of the temple Notice vs 1-3 – God showed His pleasure over the events of this chapter; would He have done so if these things were unauthorized?

“He then stationed the Levites in the house of the Lord with cymbals, with harps and with lyres, according to the command of David and of Gad the king’s seer, and of Nathan the prophet; for the command was from the Lord through His prophets. ” (2 Chronicles 29:25, NAS) Added by David? (Unauthorized) Expedient Hezekiah’s Passover Expedients are liberties, things left up to us to decide, (meeting times, song books, carpet color, order of services, etc.). In order for a thing to be a liberty we cannot have a command concerning it (baptism is not an expedient it is commanded to us therefore we have no liberty in this matter) In order for David to have been acting on the basis of expediency the only commands regarding music in the O.T. would have had to have been general i.e. not specifying the source (singing or instrument)

“also for the divisions of the priests and the Levites and for all the work of the service of the house of the Lord and for all the utensils of service in the house of the Lord… All this,” said David, “the Lord made me understand in writing by His hand upon me, all the details of this pattern.” (1 Chronicles 28:13,19, NAS) Added by David? (Unauthorized) Expedient Authorized for temple worship Instructions regarding all things used in temple worship Expedients are liberties, things left up to us to decide, (meeting times, song books, carpet color, order of services, etc.). In order for a thing to be a liberty we cannot have a command concerning it (baptism is not an expedient it is commanded to us therefore we have no liberty in this matter) In order for David to have been acting on the basis of expediency the only commands regarding music in the O.T. would have had to have been general i.e. not specifying the source (singing or instrument)

“He then stationed the Levites in the house of the Lord with cymbals, with harps and with lyres, according to the command of David and of Gad the king’s seer, and of Nathan the prophet; for the command was from the Lord through His prophets.” (2 Chronicles 29:25, NAS) Specific Authority Specific Persons Hezekiah’s Passover 2Chron 29:25 is a strong argument against the use of instruments in New Testament Worship Hezekiah included inst. Because he had a clear command from God to do so Specific Persons authorized to play

Specific Authority “The Levites stood with the musical instruments of David, and the priests with the trumpets. ” (2 Chronicles 29:26, NAS) Specific Persons Specific Means 2Chron 29:25 is a strong argument against the use of instruments in New Testament Worship Hezekiah included inst. Because he had a clear command from God to do so Specific instruments authorized to be played “He then stationed the Levites in the house of the Lord with cymbals, with harps and with lyres, according to the command of David and of Gad the king’s seer, and of Nathan the prophet; for the command was from the Lord through His prophets. ” (2 Chronicles 29:25, NAS)

“Then Hezekiah gave the order to offer the burnt offering on the altar. When the burnt offering began, the song to the Lord also began with the trumpets, accompanied by the instruments of David, king of Israel. ” (2 Chronicles 29:27, NAS) Specific Authority Specific Persons Specific Means Specific Purpose 2Chron 29:25 is a strong argument against the use of instruments in New Testament Worship Hezekiah included inst. Because he had a clear command from God to do so Specific purpose for the playing of the instruments

Music in Worship – New Testament
Psallo “speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; ” (Ephesians 5:19, NAS) Let’s examine the New Testament teaching on music and apply the same principles that Hezekiah/David applied to Old Testament worship

Music in Worship – New Testament
Psallo “speaking to one another in psalms and hymns and spiritual songs, singing and psallo with your heart to the Lord; ” (Ephesians 5:19, NAS) “to pluck” (Strong’s) “to play on a stringed instrument; to sing to music” (Mounce) Let’s examine the New Testament teaching on music and apply the same principles that Hezekiah/David applied to Old Testament worship

Psallo translates three different Hebrew words: Nagan which means “to play” and never “to sing. Shir which means ”to sing” and never “to play.” Zamar which means “to sing” with or w/o an instrument. Psallo was changing in meaning by the 1st Century. “speaking to one another in psalms and hymns and spiritual songs, singing and psallo with your heart to the Lord; ” (Ephesians 5:19, NAS) By the first century the term psallo was coming to have more the meaning of sing and less “to play”

Specific Authority “…be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; ” (Ephesians 5:18–19, NAS) “to play” and never “to sing.” Speaking – laleo (g3281) literally to talk Sing – ado (g 103) literally to sing

Specific Authority “…be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; ” (Ephesians 5:18–19, NAS) “to play” and never “to sing.” “to sing” with or w/o an instrument. “be filled with the Spirit” – this passage is an apostolic command that is fulfilled, in this context, by the actions listed below i.e. there is no option in this context. Whatever psallo means we must do

Specific Authority “…be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; ” (Ephesians 5:18–19, NAS) “to play” and never “to sing.” “to sing” with or w/o an instrument. “to sing” and never “to play.” The passage employs a rhetorical device the emphasizes the similarities in the repetition rather than implying differences

“He then stationed the Levites in the house of the Lord with cymbals, with harps and with lyres, according to the command of David and of Gad the king’s seer, and of Nathan the prophet; for the command was from the Lord through His prophets. ” (2 Chronicles 29:25, NAS) “So then do not be foolish, but understand what the will of the Lord is...speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; ” (Ephesians 5:17–19, NAS) Just as surely as Hezekiah and David used certain instruments at certain times for certain purposes because the command was from the Lord, we are bound to worship God with singing because that is the “will of the Lord”

“And do not get drunk with wine, for that is dissipation, but be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father; and be subject to one another in the fear of Christ. ” (Ephesians 5:18–21, NAS) The Bible plainly teaches that we must worship God in spirit and in truth. (John 4:24.) To worship God in truth is to worship God in harmony with his word, for all of God’s word is truth. (Psalm 33:4; 119:160; John 17:17.) It is evident, then, that if we are to worship God it must be in harmony with his word. With this in mind let us examine Ephesians 5:19 in order to determine what Cod would have us to do in worship. The Context Ephesians 5:19 is not, by itself, a complete sentence or thought, but is rather a part of verses 18-21, which form a complete sentence and thought. In verse l8 Paul commanded the Christians in Ephesus to “be not drunk with wine … but be filled with the Spirit.” These two commands, one negative and one positive, appear as follows in the Greek New Testament: (1) Me methuskesthe (literally “not be you drunk”) is a present passive imperative verb, second person plural. (2) Plerousthe (literally “be you filled”) is also a present passive imperative verb, second person plural. These two commands/verbs form the basis for the remaining construction and thought of this passage. They are followed by five successive participles: (1) Lalountes (speaking, v. 19), a present active participle (imperative sense), nominative, masculine, second person plural. (2) Adontes (singing, v. 19), also a present active participle (imperative sense), nominative, masculine second person plural. (3) Psallontes (making melody, v.19), also a present active participle (imperative sense), nominative, masculine, second person plural. (4) Eucharistountes (giving thanks, v. 20), also a present active participle (imperative sense), nominative, masculine, second person plural. (5) Hupotassomenoi (submitting yourselves, v. 21), a present passive participle (imperative sense), nominative, masculine second person plural. The Construction It is essential to note that both the leading verbs and the following five participles are all imperative. With regard to such, note the following statements by Greek grammarians and commentators: (1) J. Gresham Machen says “The imperative mood is used in commands Prohibition (the negative of a command) is expressed by present imperative with me or by the aorist subjunctive with me.“ (p. 180.) (2) Ray Summers notes: “It (i.e., imperative mood-jla) is the mood which expresses action which is to be realized by the exercise of the will of one person upon that of another.” (p. 112.) He also notes that it is used in the following ways: (1) cohortative-positive command, (2) prohibitive-negative command, (3) entreaty, and (4) to grant permission. (p.113.) (3) Ernest DeWitt Burton states: “The imperative mood is used in commands and exhortations . . entreaties and petitions ... to express consent to purpose an hypothesis.” (p. 80, cf. also William Hershey Davis, p.170.) (4) William Sanford Lasor says: “The imperative mood is the mood of commands and prohibitions, of exhortations entreaties and the like. Since a command is generally directed to the person or persons spoken to, it is usually in the 2nd person. Metanoesate /Repent’ (Acts 2:38).” (B-148.) (5) John Eadie, with reference to the use of the participles following the two leading verbs, says: “The participle (referring to lalountes-jla) is connected in syntax with plerousthe, for this ‘speaking’ is the result of spiritual fulness.” (in. loc., p. 399.) In summary: (1) Ephesians 5:18-21 contains two present imperative verbs followed by five present imperative participles, thus indicating commands. (2) Both the verbs and the participles are second person plural, thus affecting all who come within the scope of this passage. (3) The verbs and the participles are syntactically related. (4) The participles “carry out” the thoughts of the leading verbs by explaining how it is that the commands contained within those verbs are to be fulfilled. (5) The use of the imperative mood indicates that someone is seeking to bring the will of another into conformity with his own will. God, therefore, through the inspiration of the Holy Spirit and the instrumentality of Paul, is seeking for us to bring our wills into conformity with his will concerning the subjects herein discussed. Because the issue concerning instrumental music has almost without exception centered around the meaning of the term psallontes it is only fitting to focus our present discussion there. Many of the efforts to determine the meaning of psallontes have, according to the average student, involved complicated and confusing linguistic, lexical, and etymological studies. It seems, however, in light of the information presented, that another, perhaps simpler, tack is also feasible. The general discussion concerning the meaning of this term has centered around the acts of “singing” and “playing.” These two acts, either singly, or in some combination, have been set forth as the only possibilities for the true meaning of psallontes. It must be the case, therefore, that the meaning of psallontes is either: (1) singing only or (2) playing only, or (3) singing and playing, or (4) singing or playing. No other possible combinations exist. The meaning must be one of these four. We can begin our considerations by ruling out two of the possibilities. First, psallontes can not possibly mean playing only. The reasoning for such is as follows: (1) The present imperative second person plural construction of the verbs and participles in this passage demand that whatever actions are under consideration must be performed by all parties under consideration. (2) To contend that playing only is the meaning of psallontes is inconsistent with the meaning of lalountes, which demands speaking, and adontes, which demands singing. (3) Furthermore, I know of no one who even contends for such a claim, nor do I know of any one who attempts to implement the practice of such. No “instrumental church” demands that all of its members play musical instruments in worship. Second, psallontes cannot possibly mean singing and playing. The reasoning is as follows: (1) Unless all participants are playing organs or pianos or any other instrument which allows the user to be free to sing at the same time as play, then this meaning is absurd. It is physically impossible to both play and sing, at the same time, any musical instrument which requires the use of the mouth. Louis Armstrong, great musician though he was, stopped singing to play, and stopped playing to sing. If psallontes means that both singing and playing is necessary, then it is imperative that all participants in worship learn to play some instrument which allows such activity. (2) This contention is made even more absurd when we realize that the command to psallontes was made to the first century church. Where is the passage (either biblical or secular) which demonstrates that all of the early Christians worshipped by both singing and playing, thus fulfilling the meaning of psallontes? (3) Furthermore, I know of no one who demands the practice of singing and playing by all in the Lord’s church today. The only remaining alternatives of the original four are singing only and singing or playing. Let us consider singing or playing first. The command to sing or play, if such were the meaning of psallontes in Ephesians 5:19, would entail the following: (1) It would be an imperative command, as indicated by the lead verbs as well as by the participles which follow. (2) It would be applicable to all those who come under the scope of Ephesians 5:19, for both the lead verbs and the participles are second person plural. (3) It would involve a choice of either singing or playing by all parties involved. If this were the meaning of psallontes, then each participant in worship would be free to choose either singing or playing. The problem comes, however, when we realize that the occurrence of psallontes is not isolated from the lead verbs and the other four participles. Note some of the difficulties involved in contending that psallontes means sing or play. (1) How is it possible for every person to either sing or play, thus following the will of the Lord (if such is the meaning of psallontes), when they are also commanded to speak (lalountes) and to sing (adontes)? If someone (in following the alleged meaning of psallontes as permitting either singing or playing) decided to play, how could that person play without singing and be pleasing to God when the imperative participles lalountes and adontes demand speaking and singing? (2) Furthermore, how can the actions of one who decides to play conform with the actions of those who decide to sing? If the terms under consideration are second person plural, thus applying to all who come within the scope of Ephesians 5:19, then how are they all obeying the commands of the Lord if some are performing one action and some another? (3) In examining this passage, why is it the case that some will contend that psallontes carries with it the meaning of “this or that” and not contend that one or more of the other four participles also means “this or that?” Can lalountes (speaking) mean “speaking or something else?” Can adontes (singing) mean “singing or something else?” If psallontes can have an either/or meaning, surely other imperative participles can! Yet no one contends for an either/or meaning for any other participle in this passage. (4) This special pleading is most unusual. Where is there another example of an imperative verb or participle carrying with it the command to do “either this or that?” “Repentance” and “baptism” in Acts 2:38 are both imperative verbs. Where is the person that will contend that “repentance” and “baptism” have either/or meanings? (5) Not only is the contention that psallontes involves an either/or command without precedent in the New Testament, it is also most unusual that it involves a choice of two actions which are qualitatively different. Singing and playing are not varying degrees of the same action. Singing is not playing and playing is not singing. They are distinctly different. Why would God give an either/or command in the first place? And, if he did, why would he give a choice between two entirely different actions? (6) If psallontes carries with it an either/or meaning in Ephesians 5:19, does it carry the same meaning in Romans 15:9, 1 Corinthians 14:15 (where it occurs twice), or James 5:13? Did Paul in 1 Corinthians 14:15 really intend “I will sing or play with the spirit, and I will sing or play with the understanding?” I think not. (7) Furthermore, psallontes is said to be done “in your heart.” Playing does not occur in the heart, but the action required by psallontes must. Only one possibility remains. The participle psallontes can mean nothing else but to sing only. “Singing only” is in harmony with lalountes (speaking) and adontes (singing), both of which demand all involved to use their voices in praise to God, thus being filled with the Spirit. Conclusion If we must act in harmony with Bible authority in worship, then it is possible to know and obey God’s commands that relate to worship. If God has commanded us to psallontes, then we must be able to understand God’s intention … else God expects us to do something that we can not know, and therefore, can not do. Of the four possibilities discussed with reference to the meaning of psallontes, only one, singing only, is possible. Let us therefore sing, “making melody” in our hearts by following God’s commands to worship without the use of mechanical instruments of music. [This article originally appeared on the “In-Depth Bible Studies” page (p. 529) of the Gospel Advocate, September 6, It was submitted by the author, but edited for length — the reference resources were longer in the original — by Guy N. Woods, then editor of that periodical.] DAVID DEUSTER: Editor/Webmaster Our Good Fight contact | | aim - ourgoodfight

Each phrase from verse 19 on modifies the two original commands
Music in Worship – Old Testament “And do not get drunk with wine, for that is dissipation, but be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father; and be subject to one another in the fear of Christ. ” (Ephesians 5:18–21, NAS) Each phrase from verse 19 on modifies the two original commands Just as surely as Hezekiah and David used certain instruments at certain times for certain purposes because the command was from the Lord, we are bound to worship God with singing because that is the “will of the Lord”

Music in Worship – Old Testament “And do not get drunk with wine, for that is dissipation, but be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father; and be subject to one another in the fear of Christ. ” (Ephesians 5:18–20, NAS) Each phrase from verse 19 on modifies the two original commands Just as surely as Hezekiah and David used certain instruments at certain times for certain purposes because the command was from the Lord, we are bound to worship God with singing because that is the “will of the Lord”

Music in Worship – Old Testament “And do not get drunk with wine, for that is dissipation, but be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father; and be subject to one another in the fear of Christ. ” (Ephesians 5:18–21, NAS) Each phrase from verse 19 on modifies the two original commands An Assault on Unity (1) How is it possible for every person to either sing or play, thus following the will of the Lord (if such is the meaning of psallontes), when they are also commanded to speak (lalountes) and to sing (adontes)? If someone (in following the alleged meaning of psallontes as permitting either singing or playing) decided to play, how could that person play without singing and be pleasing to God when the imperative participles lalountes and adontes demand speaking and singing? (2) Furthermore, how can the actions of one who decides to play conform with the actions of those who decide to sing? If the terms under consideration are second person plural, thus applying to all who come within the scope of Ephesians 5:19, then how are they all obeying the commands of the Lord if some are performing one action and some another? (3) In examining this passage, why is it the case that some will contend that psallontes carries with it the meaning of “this or that” and not contend that one or more of the other four participles also means “this or that?” Can lalountes (speaking) mean “speaking or something else?” Can adontes (singing) mean “singing or something else?” If psallontes can have an either/or meaning, surely other imperative participles can! Yet no one contends for an either/or meaning for any other participle in this passage.

Can a musical instrument:
Expedient or Alteration? Can a musical instrument: Speak? Sing? Make melody in its heart? Express Gratitude? “So then do not be foolish, but understand what the will of the Lord is… but be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father; ” (Ephesians 5:17–20, NAS) What part of this command can a mechanical instrument aid in?

Expedient or Alteration? Can a musical instrument: Teach? Admonish? Aid in obedience to the commands of the Lord? “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. Whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the Father. ” (Colossians 3:16–17, NAS) In order for a thing to be expedient it must first be lawful Secondly it cannot change the command, but aid in its fulfillment A method cannot use a method (the power lines do not employ a method, or tool, to transmit electricity, they are the method by which electricity is transmitted) singing etc is the method by which we demonstrate that we are filled by the Spirit

Expedient or Alteration? Can a musical instrument: Understand? Give Praise? “and for the Gentiles to glorify God for His mercy; as it is written, “Therefore I will give praise to You among the Gentiles, And I will sing to Your name.” ” (Romans 15:9, NAS) In order for a thing to be expedient it must first be lawful Secondly it cannot change the command, but aid in its fulfillment A method cannot use a method (the power lines do not employ a method, or tool, to transmit electricity, they are the method by which electricity is transmitted) singing etc is the method by which we demonstrate that we are filled by the Spirit

Expedient or Alteration? Can a musical instrument: Understand? Give Praise? Encourage Brother/Sister? “Is anyone among you suffering? Then he must pray. Is anyone cheerful? He is to sing praises. ” (James 5:13, NAS) In order for a thing to be expedient it must first be lawful Secondly it cannot change the command, but aid in its fulfillment A method cannot use a method (the power lines do not employ a method, or tool, to transmit electricity, they are the method by which electricity is transmitted) singing etc is the method by which we demonstrate that we are filled by the Spirit

Music in Worship – Old Testament

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Music in Worship – Old Testament

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