July 18, 2004

Cawson St. Church of Christ

Mural Worthey

Hopewell, Virginia

Introduction

The value of presenting both the positive and negative aspects of these things ordained of God is that it helps us to present the whole picture. Before presenting some errors and abuses of singing, I want to sound a positive note. We are capable of good singing. We need to emphasize the value of edifying singing. Almost everyone enjoys and is blest by the faith expressed in song. Like the Babylonians of old, people are demanding of us that we sing our songs of Zion. (Psalm 137:1-4.) There is nothing that lifts the spirit when we are weary like singing. We should encourage one another to sing.

We experienced a time period when singing schools were conducted over the brotherhood and emphasis was placed upon good singing. Now that fad is gone and we are waiting for something else to gain our attention. But singing is too important in the corporate worship to be so treated. We should not waver in our interest of "seeking to excel" in this grace. Paul wrote, "Seek that you may excel to the edifying of the church." (1 Cor. 14:12.)

Paul asked, "How is it then, brethren? When you come together, every one of your hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying." (1 Cor. 14:26.)

There was obviously a lot of confusion among the Corinthians during worship. Paul said repeatedly that all things should be done with edification of the believers in mind. But he also added, "God is not the author of confusion, but of peace as in all churches of the saints." (14:33.) Some of the reasons for confusion are: prophets were not exercising self-control (14:32); too many prophets were speaking (14:29); tongue speakers were speaking without any interpretation (14:28); women were asking questions in the public assembly about what was going on (14:34-35); too many wanted to teach (14:26); and too many wanted to teach new songs (14:26).

We have a schedule for the services for song leaders. Can you imagine what confusion would result if no one was selected and two or three or four wanted to lead some songs at every service? We need to be co-operative and supportive of one another. We should not want to be seen and heard when we assemble.

The psalmist wrote, "Serve the Lord with gladness and come before his presence with singing . . . Enter into his courts with thanksgiving and into his courts with praise. Be thankful unto him and bless his name." (Psalm 100:2,4.) "O, sing unto the Lord a new song; for he hath done marvelous things." (Psalm 98:1.) "I will sing of mercy and judgement; unto thee, O Lord, will I sing." (Psalm 101:1.)

James wrote, "Is any among you afflicted? Let him pray. Is any merry? Let him sing psalms." (James 5:13.)

As enjoyable as singing is, I have been amazed at the number of people in churches who just do not participate. It may be that they do not think that they sing well. But everyone needs to participate in singing. It is one of the few things in worship that we can all do at the same time. I know one member of the church who refused to sing. A song leader told him that he should be singing. He then refused to sing even the more.

In many of our assemblies, probably only about half of the number present sing in worship. What if the same people refused to participate in the other parts of worship? Why not refuse to partake of the Lord’s Supper? If everyone sang, how edifying our singing would be!

We become so familiar with our own style and tradition of singing that we think this form is the only acceptable style of singing. The Bible does not specify many things about our singing. For example: 1) it does not say who should write the songs, 2) what measure and beat to use in singing them, 3) what sources can be used to compose the songs (some contend that only Bible verses can be song for it to be scriptural), 4) song leaders are not discussed—their qualifications, etc.

Our four-part harmony is very different from singing in the Jewish and early Christian period. There is nothing wrong with chanting, or repeating lines song by the leader, or question and answer form of singing, as in "O Listen to Our Wondrous Story." (Who saved us from eternal loss? Who but God’s Son upon the cross? What did He do? He died for you. Where is He now? In heaven interceding.) The Bible gives us only a general description by saying "psalms, hymns and spiritual songs." (Col. 3:16, Eph. 5:19.)

We will discuss the problem of instruments of music in a moment, but for now, we should not focus on that matter exclusively. The New Testament does not address the use of instruments directly. One of the best arguments against instruments of music is good vocal singing. Mediocrity in singing comes about because we simply lower the standard of excellence. The standard is based upon what we do not do, instead of what we do. Paul said that we should seek to excel to the edifying of the church. (1 Cor. 14:12.) If edification has not occurred, we have failed. If we think that we have done all of God’s will concerning singing by not using instruments, we have misunderstood. No one should assume that they have played a good game of basketball just because they committed no errors. There is the matter of how many points were scored! What did we do positively?

The New Testament places the emphasis upon the heart and spiritual worship in song. Listen to these words: "What is it then? I will pray with the spirit and I will pray with the understanding also. I will sing with the spirit and I will sing with the understanding also." (1 Cor. 14:15.) In addition, all of our worship should be "in spirit and in truth." (John 4:24.) This statement occurs in the context of Jesus’ conversation with the Samaritan woman at Jacob’s well. He contrasted the worship of the Jews in Jerusalem to worshippers under the New Covenant.

Jesus said, "Woman, believe me, the hour comes, when you shall neither in this mountain, nor yet at Jerusalem, worship the Father. You worship you know not what. We know what we worship; for salvation is of the Jews. But the hour comes, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeks such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth." (John 4:21-24.) Jesus said that true worshippers will worship God this way—"in spirit in truth." The question naturally arises, What makes this different from the worship of the Jews in the temple in Jerusalem? Did they not worship in spirit and in truth, if that phrase means "according to right attitude and emotion (spirit) and right way (truth)?" Surely, Jewish worship included both these descriptions.

Much more is involved in worshipping God in spirit and in truth. We should worship in the right way and with our whole hearts. But there is something distinctly different about worship under the New Covenant than under the Old. We know that the ordinances under the first covenant were types and shadows of the real to come. Paul wrote concerning things under the old covenant, "which are a shadow of things to come, but the body is of Christ." (Col. 2:17.) The Hebrew writer said, "Which was a figure for the time then present, in which were offered both gifts and sacrifices that could not make him that did the service perfect, as pertaining to the conscience, which stood only in meats and drinks and divers washings and carnal ordinances, imposed on them until the time of reformation." (Heb. 9:10.) This means that our ordinances and worship in contrast to those of the old covenant is the opposite of types, shadows, and carnal. It is therefore real, spiritual and able to satisfy the conscience before God. Jesus just said that God is Spirit; so our worship must be in spirit. It is in tune with the very nature of God Himself. Our worship is in truth because it is not according to types and shadows but according to reality. Reality is a good synonym for truth. This definition of in spirit and in truth makes the contrast between Jewish worship and Christian worship.

We come to the most contentious aspect of this act of worship. Many religious people just cannot understand why we do not use mechanical instruments of music. We must insist that we do believe in music. There are two kinds or ways of making music. One is by the use of human elements, which include the mind, vocal cords and emotion. It includes the heart of man communicating with God. The second way to make music is by mechanical methods. Man has made the mechanical, but God made the human method. God made the human eye; man has made cameras that can only approximate what God created. The human eye is a million times more complex than a mechanical camera. So also is the human voice in comparison to mechanical instruments.

Here are some reasons that I believe that are sufficient to reject the use of mechanical instruments of music:

1. If they were commanded, then you could not sing without them. We know that Jesus and the apostles in the upper room, Paul and Silas in the jail in Philippi, and others sang without instruments of music. So can we so sing.
2. New Covenant worship, in spirit and in truth, stands opposed to using mechanical instruments in worship. It is out of harmony with spiritual worship.
3. The use of instruments is a source of much confusion in worship and division. If you think that we have some problems with our vocal singing, the problems are compounded in churches that use instruments. Some now, in order to try to reduce those problems, hire musicians who are not even members of their congregation to come and play for them during their worship.
4. Many over the centuries have considered this subject of whether they should use instruments of music in worship. Major religious bodies have concluded that we should not use them. The non-use of instruments goes all the way back to the old Jewish tabernacle, to the synagogue worship, to the early church for the first several centuries, the Greek Orthodox Church, Jewish synagogues and conservative Protestant churches. Many religious leaders are on record as having said that they are opposed to the use of them in worship. The primary reasons given are they are opposed to the nature of New Testament worship and the early Christians did not use them.
5. It is recorded in church history that instruments were not generally used in worship until about 670 AD. (The American Encyclopedia, Vol. 12, 688.)

How we worship God is important. We should not carelessly approach God in any way that we desire. The history of both testaments shows that this is an important subject. However, this does not give us the green light to strain at gnats and swallow camels. Some things are obviously more important than others. There are weightier matters of the Law that we should not neglect while paying so much attention to insignificant matters. This naturally raises the question, How do we know what is important in religion?

There are many instances and examples in Scripture that reveal the importance of what we do in worship. The letters of the New Testament to churches on this subject indicate the importance of all things being done decently and in order. The deaths of Nadab and Abihu cry out that it matters what we do. (Lev. 10:1f.) Jesus’ words that the temple (God’s house) should be a place of prayer, but they had turned it into a den of thieves. (Luke 19:46.) Jesus’ words to the Samaritan woman about true worshippers and the nature of God let us know that God seeks such worshippers. (John 4:23-24.) We should be reverend and humble in approaching God. Yes, He is our Father, but He is not our buddy or daddy. We should say, "Our Father which art in heaven, hallowed be thy name." (Matt. 6:9.)