Titus 1 Ordaining Elders

Should preachers ordain elders meaning "select" for themselves. This question popped up this morning and as always the case when a disciple goes looking after quicky answers strong meat tends to attract you more than who is the dominant person.  Conclusion: Paul said do NOT select elders who are tolerant of rhetoricians, singers, musicians or actors.  Because the Patternism Cult intended to "restructure" happy churches and force them to hire performance preachers--actors, musicians--and set up "musical worship teams' with or without instruments, the text tends to make fools of us all.

The Qahal, synagogue or Church of Christ (the Rock) was ordained in the wilderness after Israel fell into musical idolatry at Mount Sinai. It had a singular role: while the people rested they could read and rehearse the Word of God as it was presented by Moses to the elders.

God abandoned specificially the tribe of Levi to "worship the starry host" which was quarantined to one place behind closed gates.  The Levites under the King and dommanders of the army were commanded to STAND IN RANKS during animal sacrifices and execute any of the godly people who came near any holy thing or into any holy place.  As prophesiers they performed as SOOSTHSAYERS with instrumental accompaniment. This continued until Judah went into captivity.

The purpose of God is to teach the ANTITHESIS to the THESIS of all pagan worship which worshipped the creature and not the creator.

Ephesians 4 says that God specificially intended that elders PREVENT anything from invading the church which would interfere with the inclusive and exclusive role to "teach that which is written for our learning."

The Evil people however would mock and repudiate Christ because as the SON sent into God's Vineyard the Civil-Military-Clergy would understand that their PLACE and their LAW would no longer provide a way to perform religious observations to eat up the living of even the widows.  The Smiting and Mocking of Jesus would be with the use of "music to make the lambs dumb before the slaughter.

Isaiah 50.  Rhetoric, singing and playing instruments is defined as the hypocritic arts in Isaiah and Ezekiel. Therefore, anything which causes people to take their eye and ear off Jesus through the prophets and apostles is an act of violence.

Isaiah 55 has Christ establishing the inclusive and exclusive role of the ekklesia or synagogue or Christ.  The Word of God is like FREE WATER and it cannot be sold: Christ guards against that by making certain that most songs and sermons are NOT His Words. Christ identifies HIS Words as the only carriers of His Spirit (John 6:63).

Not even civil society tolerated what "worship" centers love:

Plat. Laws 936c There shall be no beggar in our State; and if anyone attempts to beg, and to collect a livelihood by ceaseless [making Poieo meter, hymns] prayers, the market-stewards shall expel him from the market, and the Board of city-stewards from the city, and from any other district he shall be driven across the border by the country-stewards, to the end that the land may be wholly purged of such a creature. If a slave, male or female, do any injury to another man's goods,

Isaiah 58 makes that such an absolute that He forbids seeking your own pleasure (Music has entertaining value but is defined as sorcery) or speaking YOUR OWN WORDS.

Paul defined that clearly in Romans 14-15.

For those seeking to escape captivity under those Paul outlawed, I have added links ot word definitions and to Greek literature which makes out conclusions confirmed.

poi-ēsis , eōs, h(, A. fabrication, creation, production, “mimēsis represent by means of art, dramatic poetry, bombastis songs

Lactantius The Origin of Evil and Idolatry
Men are possessed with so great a fondness for representations,  that those things which are true are now esteemed of less value: they are delighted, in fact, with gold, and jewels, and ivory.

The beauty and brilliancy of these things dazzle their eyes, and they think that there is no religion where these do not shine.  And thus, under pretence of worshipping the gods, avarice and desire are worshipped. For they believe that the gods love whatever they themselves desire, whatever it is, on account of which thefts and robberies and murders daily rage, on account of which wars overthrow nations and cities throughout the whole world.

Therefore they consecrate their spoils and plunder to the gods, who must undoubtedly be weak, and destitute of the highest excellence, if they are subject to desires.  Lactanius, Divine Institutes, Book II. Of the Origin of Error.

CHRIST ORDAINED ELDERS AND DEACONS AS THE ONLY CONTINUING WORKS IN THE CHURCH: their role was to make certain that the Isaiah Pattern is not violated.

The qualifications fo the elders as the sole pastor-teachers in the local congregation must be understood within the context of the enemies of God: if you don't know your enemy you will probably cease being a spiritual warrior and become and effete lover.  We know lots about Crete.

HISTORY AND LEGENDS IDENFIFY AN EVIL, CROOKED RACE: CAIN WAS OF THAT WICKED ONE.

Hebrews 11:13 These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them,
        and confessed that they were strangers and pilgrims on the earth.
1Peter 2:11 Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts,
        which war against the soul; 

Those whom God abandoned to worship the starry host were quarantined WITHING the gates. The musical instruments made noise and warned any godly person that they had better be outside the gates or they would be executed.

FALSE PREACHERS USE THE LEVITES: SOOTHSAYERS WITH INSTRUMENTAL ACCOMPANIMENT to usurp the role of the Elders-Deacons.

Isaiah 57:3 But draw near hither, ye sons of the sorceress, the seed of the adulterer and the whore.

Soothsayers: Anan (h6049) aw-nan'; a prim. root; to cover; used only as denom. from 6051, to cloud over; fig. to act covertly, i. e. practise magic: - * bring, enchanter, Meonemin, observe (-r of) times, soothsayer, sorcerer.

Manteuomai (g3132) mant-yoo'-om-ahee; from a der. of 3105 (mean. a prophet, as supposed to rave through inspiration); to divine, i.e. utter spells under pretence of foretelling: - by soothsaying.

Gad who spoke to David was a seer or stargazer:

"From mantis, a seer, diviner. The word is allied to mainomai, "to rave," and mania, "fury" displayed by those who were possessed by an evil spirit represented by the pagan god or goddess while delivering their oracular message." Vine

CHRIST WARNS ELDERS AGAINST LETTING PEOPLE "SPORT"

Isaiah 57:4 Against whom do ye sport yourselves? against whom make ye a wide mouth, and draw out the tongue? are ye not children of transgression, a seed of falsehood,

Lūdo , si, sum to play, play at a game of some kind:
A. To sport, play with any thing, to practise as a pastime, amuse one's self with any thing:
Esp., to play on an instrument of music, to make or compose music or song: “ludere quae vellem calamo
“quod tenerae cantent, lusit tua musa, puellae,” id. Am. 3, 1, 27: “coloni Versibus incomptis ludunt,” Verg. G. 2, 386: “carmina pastorum,”
B. To sport, dally, wanton (cf. "amorous play, to imitate work, make believe work,

Anag (h6026) aw-nag'; a prim. root; to be soft or pliable, i. e. (fig.) effeminate or luxurious: - delicate (-ness), (have) delight (self), sport self.

Empaizô , fut. - mock at, mock, tini 

2. euphem. in mal. part., LXXJd. 19.25.

Isaiah 57:5 Enflaming yourselves with idols under every green tree, slaying the children in the valleys under the clifts of the rocks?

The godly people attended synagogue OUTSIDE the city gate and never participated in "worship."

Hebrews 13:11 For the bodies of those beasts,
        whose blood is brought into the sanctuary by the high priest for sin,
        are burned without the camp.
Hebrews 13:12 Wherefore Jesus also, that he might sanctify the people with his own blood, s
        uffered without the gate.
Hebrews 13:14 For here have we no continuing city, but we seek one to come.
Hebrews 13:15 By him therefore let us
        offer the sacrifice of praise to God continually, that is,
        the fruit of our lips giving thanks to his name.

That seems like a clear direct command: and Christ supplies the fruit.

Isaiah 57:19 I create the fruit of the lips; Peace, peace to him that is far off, a
        nd to him that is near, saith the LORD; and I will heal him.
Isaiah 57:20 But the wicked are like the troubled sea,
        when it cannot rest, whose waters cast up mire and dirt.

WARNING FOR THE END TIME: THE BABYLON MOTHER OF WHORES AND APOLLYON

As Scripture and tradition affirm that we are pilgrims and aliens, And Jesus said that He would not even PRAY for the World. God ordained Jesus of Nazareth as Lord and Christ to "seek and save the lost." The pattern of the limited commission and the meaning of an evangelist proves that Christ ordained men to go looking for LOST SHEEP and when the TEST of obedience in baptism is rejected the evangelists moves on like any good reaper.

Verg. A. 3.90 Scarce had I spoke when sudden trembling through the laurels ran and smote the holy portals; far and wide the mighty ridges of the mountain shook, and from the opening shrine the tripod moaned. Prostrate to earth we fall, as on our ears this utterance breaks: “O breed of iron men, ye sons of Dardanus! the self-same land where bloomed at first your far-descended stem shall to its bounteous bosom draw ye home. Seek out your ancient Mother! There at last Aeneas' race shall reign on every shore, and his sons' sons, and all their house to be.” So Phoebus {Abaddon} spoke; and mighty joy uprose from all my thronging people, who would know where Phoebus' city lay, and whitherward the god ordained the wandering tribe's return. Then spake my father, pondering olden days and sacred memories of heroes gone: “Hear, chiefs and princes, what your hopes shall be! The Isle of Crete, abode of lofty Jove, rests in the middle sea. Thence Ida soars; there is the cradle of our race. It boasts a hundred cities, seats of fruitful power. Thence our chief sire, if duly I recall the olden tale, King Teucer sprung, who first touched on the Trojan shore, and chose his seat of kingly power. There was no Ilium then nor towered Pergama; in lowly vales their dwelling; hence the ancient worship given to the Protectress of Mount Cybele, mother of Gods, what time in Ida's grove the brazen Corybantic cymbals clang, or sacred silence guards her mystery, and lions yoked her royal chariot draw. Up, then, and follow the behests divine! Pour offering to the winds, and point your keels unto that realm of Minos. It is near. If Jove but bless, the third day's dawn should see our ships at Cretan land.” So, having said,     he slew the victims for each altar's praise. A bull to Neptune, and a bull to thee, o beauteous Apollo! A black lamb unto the clouds and storms; but fleece of snow to the mild zephyrs was our offering.

Phoebus , i, m., = Phoibos (the radiant), I. a poetical appellation of Apollo as the god of light: “quae mihi Phoebus Apollo Praedixit,” Verg. A. 3, 251; Hor. C. S. 62; Prop. 1, 2, 27.—Poet. for the sun: “dum rediens fugat astra Phoebus,” Hor. C. 3, 21, 24: “Phoebi pallidus orbis,” Ov. R. Am. 256; id. M. 2, 110: “tristior iccirco nox est, quam tempora Phoebi,”   A. Phoe-bēĭus , a, um, adj., Phœbean, Apollinean: “juvenis,” i. e. Æsculapius, Stat. S. 3, 4, 6: “anguis,” of Æsculapius, Ov. M. 15, 742: “ictus,” of the sun, id. ib. 5, 389: ales, the raven, so called because metamorphosed by Apollo, Stat. S. 2, 4, 17: “oscen,” Aus. Idyll. 11, 15: “Idmon,” son of Phœbus, Val. Fl. 1, 228: “Circe,” daughter of Sol, Petr. 135.— B. Phoe-bēus , a, um, adj., Phœbean, Apollinean: “carmina,” Lucr. 2, 504: “lampas,” the sun, Verg. A. 4, 6: “virgo,” Daphne, Ov. P. 2, 2, 82: “laurus,” id. Tr. 4, 2, 51: “Rhodos,” where the worship of Apollo prevailed, id. M. 7, 365: “lyra,” id. H. 16, 180: “sortes,” oracle, id. M. 3, 130: “tripodes,” id. A. A. 3, 789: “Phoebeā morbos pellere arte,” id. F. 3, 827.— C. Phoebas , ădis, f., a priestess of Apollo; hence the inspired one, the prophetess, Ov. Am. 2, 8, 12; id. Tr. 2, 400; Luc. 5, 128; 165. Ăpollo , ĭnis (earlier Ăpello , like hemo for homo, Paul. ex Fest. p. 22 Müll.; I. gen. APOLONES, Inscr. Orell. 1433, like salutes, v. salus; dat. APOLLONI, Corp. Inscr. III. 567, APOLENEI, ib. I. 167, APOLONE, Inscr. Ritschl, Epigr. Suppl. 3, p. 3; abl. APOLONE; the gen. Apollōnis etc., is often found in MSS., as in Cic. Tusc. 1, 47, 114, and even Apollŏnis is found in Plaut. Men. 5, 2, 119; Neue, Formenl. I. p. 165), m., = Apollōn, Apollo, son of Jupiter and Latona, twinbrother of Diana, and god of the sun. On account of his omniscience, god of divination; on account of his lightnings (belē), god of archery (hence represented with quiver and dart), and of the pestilence caused by heat; but, since his priests were the first physicians, also god of the healing art; and since he communicated oracles in verse, god of poetry and music, presiding over the Muses, etc.; cf. Hor. C. S. 61 sq. In more ancient times, represented as a protecting deity, by a conical pillar in the streets and highways (Apollo Agyieus, v. Agyieus and Müll. Denkm. 2). In the class. period of the arts, represented with weapons, the cithara, a crown of laurel, etc., with hair commonly flowing down upon his neck, but sometimes collected together and fastened up (akersekomēs), as a blooming youth (meirakion); cf. “Müll. Archaeol. §§ 359 and 360. The laurel-tree was sacred to him,” Phaedr. 3, 17, 3; Ov. F. 6, 91; “hence, arbor Phoebi,” the laurel-tree, id. ib. 3, 139; cf. arbor.—After the battle at Actium, Augustus there consecrated a temple to Apollo; “hence, Apollo Actiacus,” Ov. M. 13, 715, and Actius Phoebus, Prop. 5, 6, 67 (cf. Strabo, 10, 451, and v. Actium and Actius): Pythius Apollo, Naev. ap. Macr. S. 6, 5: crinitus Apollo, Enn. ap. Cic. Ac. 2, 28, 89: “dignos et Apolline crines,” Ov. M. 3, 421: “flavus Apollo,” id. Am. 1, 15, 35: “Apollinis nomen est Graecum, quem solem esse volunt,” Cic. N. D. 2, 27, 68: “Apollinem Delium,” Cic. Verr. 1, 18, 48; Verg. A. 4, 162: “Apollinem morbos depellere,” Caes. B. G. 6, 17; Verg. E. 6, 73; Hor. C. 1, 7, 28: “magnus Apollo,” Verg. E. 3, 104: “formosus,” id. ib. 4, 53: “pulcher,” id. A. 3, 119: “vates Apollo,” Val. Fl. 4, 445: “oraculum Apollinis,” Cic. Am. 2, 7.—Hence,

The Earth Mother was forever the enemy of any new system: The Dove on Jesus was to prove that He was the Son of a Father and not the daughter of a mother.  She is also the Babylon mother of harlongs in Revelation 17 who uses "lusted after fruits" as rhetoricians, singers and instrument players.  John calls the SORCERERS and so does all recorded history.

An ancient civilization on the island Crete in the Mediterranean Sea also held the labrys in high standing. Little was known about the Minoan civilization. The Minoan society, although possessing both a king and queen near its end, was predominantly matriarchal. Their religion centered around a bare-breasted Great Goddess who is believed to have been a protector of women. This goddess is often shown holding snakes in her hands, a symbol of fertility and agriculture, and surrounded by female worshippers with double axes which were used for tilling soil. Preserved frescos from the time period also tend to show more girls than boys, usually in such dangerous sports as bull jumping (bulls were also a reoccurring theme in Minoan art).

The labrys was resurrected as a female symbol in the 1970s by a number of lesbian and feminist organizations. It's popularity grew when articles about its origins were published in feminist literature of the time. Today, the labrys has been superseded by other symbols, but can still be seen adorning jewelry and women's specialty stores Source

GUARDING THE FLOCK OF IDENTIFIED PILGRIMS IS THE ELDER'S ONLY DUTY.

Titus 1:1 Paul, a servant of God, and an apostle of Jesus Christ,
        according to THE FAITH of God’s elect,
        and the acknowledging of THE TRUTH which is after godliness;

The Faith is The Gospel which is obeyed by obedience at baptism: only those are the elect.

Eklekt-os , ē, on, A. picked out, select, 
2.  choice, pure,

The Runners are ELECTED because they have been trained and capable. Thuc. 6.100 and some men picked from the light troops and armed for the purpose, to run suddenly as fast as they could to the counterwork, while the rest of the army advanced in two divisions

epigignōskō , A. look upon, witness, observe b. . show favour to, prosōpon ib.De.16.19.
recognize an obligation, undertake to discharge or deliver

Titus 1:2 In hope of eternal life, which God, that cannot lie,
        PROMISED before the world began;

Titus 1:3 But hath in due times manifested his WORD through preaching,
        which is committed unto me according to the commandment of God our Saviour;

Ephesians 4:21 If so be that ye have heard him, and HAVE BEEN taught by him,
        as the truth is in Jesus:

Colossians 2:7 Rooted and built up in him,
        and stablished in THE FAITH, as ye have HAVE BEEN taught
        abounding therein with thanksgiving.
2Thessalonians 2:15 Therefore, brethren, stand fast,
        and hold the traditions which ye HAVE BEEN taught,
        whether by WORD, or our EPISTLE.

If Christ in the Prophets and Jesus Who made the prophecies more perfect did NOT teach it then it would be blasphemy to say that God DID NOT say that they could impose their own will

Epagg-ellō , proclaim by authority, announce, notify publically, give orders, commands, order one to do, send them orders, demand, require. Ar.Lys.1049  cause proclamation to be made, Hdt.2.121.z.
4. promise, offer, “xeinois deipna” Pi.P.4.31; “theois eukhas” A.Ch.213:—more freq. in Med., promise unasked (opp. hupiskhneomai) or offer of one's free will, “e. ti es tēn dōreēn toisi adelpheoisi” Hdt.3.135; promise

Grace: is a promise God made by His Command: we did think it up.
Opposite: hupiskhneomai  take upon oneself, i. e. undertake to do

Aristoph. Lys. 1049
CHORUS.
Athenians, it's not our intention
To sow political dissension
By giving any scandal mention;
But on the contrary to promote good feeling in the state
By word and deed. We've had enough calamities of late.
So let a man or woman but divulge
They need a trifle, say,
Two minas, three or four,
I've purses here that bulge.
There's only one condition made
(Indulge my whim in this I pray)—
When Peace is signed once more,
On no account am I to be repaid.

Aristot. Nic. Eth. 1180b.20
But possibly it may seem that political science is unlike the other sciences and faculties. In these the persons who impart a knowledge of the faculty are the same as those who practice it, for instance physicians and painters; but in politics the sophists, who profess to teach the science, never practice it.

MANY or MOST are called but FEW ARE CHOSEN. Those who obey and endure are the elect.

James 1.[12] Blessed is the man who endures temptation, for when he has been approved, he will receive the crown of life, which the Lord promised to those who love him.

To qualify for receiving the WORDS of Christ in an inspired sense, Jesus Christ the Spirit said that Paul would have to SEE Him and HEAR His Voice. Since Jesus appeard to Paul to make him an apostle "last of all" there can be no future revelation. Therefore, selecting elders was not based on scholarship but on the simple ability to transfer the Words of Christ with no pretensions to power to aid it.

HOW IS THE SPIRIT MINISTERED: Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. 2Co.3:6

THE LAW: But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: 2 Cor. 3:7

THE FAITH, THE GOSPEL, THE SPIRIT: How shall not the ministration of the spirit be rather glorious? 2 Cor. 3:8

For if the ministration of condemnation be glory,
        much more doth the ministration of righteousness exceed in glory. 2 Cor. 3:9
For even that which was made glorious had no glory in this respect,
        by reason of the glory that excelleth. 2 Cor. 3:10
For if that which is done away was glorious,
        much more that which remaineth is glorious. 2 Cor. 3:11
Seeing then that we have such hope,
        we use great plainness of speech: 2 Cor. 3:12
And not as Moses, which put a vail over his face,
        that the children of Israel could not stedfastly look to the end of that which is abolished: 2 Cor. 3:13

But their minds were blinded: for until this day remaineth
.........the same vail untaken away
.........in the READING of the old testament;
.........which vail is done away in Christ. 2 Cor. 3:14

But even unto this day, when Moses is READ, the vail is upon their heart. 2 Cor. 3:15
Nevertheless, when it shall turn to the Lord, the vail shall be taken away. 2 Cor. 3:16
Now the Lord IS that Spirit: and where the Spirit OF the Lord is, there is liberty. 2 Cor. 3:17
But we all, with open face beholding as in a glass the glory of the Lord,
        are changed into the same image from glory to glory,
        even as by the Spirit of the Lord. 2 Cor. 3:18

HOW IS THE SPIRIT MINISTERED: Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. 2Co.3:6

THE LAW: But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: 2 Cor. 3:7

THE FAITH, THE GOSPEL, THE SPIRIT: How shall not the ministration of the spirit be rather glorious? 2 Cor. 3:8

For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. 2 Cor. 3:9
For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. 2 Cor. 3:10
For if that which is done away was glorious, much more that which remaineth is glorious. 2 Cor. 3:11
Seeing then that we have such hope, we use great plainness of speech: 2 Cor. 3:12
And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: 2 Cor. 3:13

But their minds were blinded: for until this day remaineth
.........the same vail untaken away
.........in the reading of the old testament;
.........which vail is done away in Christ. 2 Cor. 3:14

But even unto this day, when Moses is read, the vail is upon their heart. 2 Cor. 3:15
Nevertheless, when it shall turn to the Lord, the vail shall be taken away. 2 Cor. 3:16
Now the Lord IS that Spirit: and where the Spirit OF the Lord is, there is liberty. 2 Cor. 3:17
But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. 2 Cor. 3:18

Titus 1:4 To Titus, mine own son after THE common faith:
        Grace, mercy, and peace, 
        from God the Father and [One God]
        the Lord Jesus Christ our Saviour.  
                [One Jesus whom GOD MADE TO BE both Lord and Christ]  

Titus 1:5 For this cause left I thee in Crete,
        that thou shouldes
        set in order the things that are wanting, and ordain elders in every city,
                as I had appointed thee:

Titus was to ordain elders which was to "point out" those who were already qualified. As the text will make plain, the role is fairly simple if they are faithful to speak that which has been taught with no authority to go beyond that.

Titus was to return to all of the churches and SET DOWN or identify those Paul had decided should be the pastor-teachers or elders. The word does not mean that Titus had the guidance of Christ or the experience to SELECT deacons and elders.

G2525 kathistēmi kath-is'-tay-mee From G2596 and G2476 ;
        to place down (permanently), that is, (figuratively) to designate,
        constitute, convoy:—appoint, be, conduct, make, ordain, set.

kathistēmi II. set in order, array, of soldiers, set forth 

Paul's part was known to Titus:

G1299 diatassō dee-at-as'-so From G1223 and G5021 ;
        to arrange thoroughly, that is, (specifically) institute, prescribe, etc.:—
        appoint, command, give, (set in) order, ordain.

diatassō appoint to separate offices, make arrangements, arrange for oneself. Make testamentary dispositons. Will

Titus 1:6 If any be blameless, the husband of one wife,
        having faithful children not accused of riot or unruly.

Titus 1:7 For a bishop must be blameless, as the steward of God;
        not selfwilled, not soon angry, not given to wine, no striker,
        not given to filthy lucre;

Anegkletos giving no grounds for dispute

Plat. Laws 737a [737a] but if the foundation be rotten, the subsequent political operations will prove by no means easy for any State. This difficulty, as we say, we avoid; it is better, however, that we should explain the means by which, if we had not actually avoided it, we might have found a way of escape. Be it explained, then, that that means consists in renouncing avarice by the aid of justice, and that there is no way of escape, broad or narrow, other than this device. So let this stand fixed for us now as a kind of pillar of the State. The properties of the citizens must be established somehow or other on a basis that is secure from intestine disputes;

Lys [7] Why, it is evident already from what he has said that there has been no premeditation.  For we should not have gone in that way, when it was uncertain whether we should find in his house a potsherd or something to serve for killing him, but should have brought it from home as we set out. In point of fact, we admit that we went to see boys and flute-girls and were in liquor: so how is that premeditation?

Striker percussor, assassin, bandit (sicarius, interfector), “leo vulneratus percussorem novit,

Lys [7] Why, it is evident already from what he has said that there has been no premeditation.  For we should not have gone in that way, when it was uncertain whether we should find in his house a potsherd or something to serve for killing him, but should have brought it from home as we set out. In point of fact,
        Cause: we admit that we went to see boys and flute-girls
        Effect: and were in liquor: so how is that premeditation?

Aul-ētris , idos, 

A. flute-girl, Simon.178, Ar.Ach.551, X.HG2.2.23, Pl.Prt.347d,

History is agreed that people with no productive skill (parasites) learn how to manipulate people with the music-produced "Fight-Flight-Sex" impulse to disable ther rational (spiritual) mind. Paul identified being filled with wine as the cause of pagan music: to be filled with the Word (Spirit) of Christ resulted in calm speaking one to another and leaving the singing AND melody in the place of the heart.

Cause: we admit that we went to see boys and flute-girls
Effect: and were in liquor: so how is that premeditation?

Kat-auleō, A. charm by flute-playing, I will flute to you on a ghastly flute, of persons, methuôn kai katauloumenos drinking wine to the strains of the flute, pros chelônidos psophon to be played to on the flute with lyre accompaniment, subdued by a flute accompaniment,

Katep-adō ,

A. subdue by song or enchantment, tina Pl.Grg.483e, Men.80a, Plu.Dio14,

        2. sing by way of enchantment, Id.2.7.

II. to be always repeating, Ph.2.304, Anon. ap. Suid., Hld.7.10, Ach.Tat.2.19.

Katamousizō, A. charm with song,

The "psallo" word just means to pluck something with your fingers and NEVER with a plectrum. The single word for playing a stringed (only) instrument is:

Kata-psallô A.play stringed instruments to, [sumposion] kat-auleinkai k. Plu.2.713e :--usu. in Pass., have music played to one, enjoy music, ib.785e; of places, resound with music, Id.Ant.56. 2. Pass., to be buried to the sound of music, Procop.Pers.2.23. 3. metaph., katapsalletai . . hodêmiourgosis drummed out,

Plutarch, Anthony 56 of Samos there was nothing for many days' space but singing and piping, and all the theatre full of these common players, minstrels, jesters and singing-men

Horace 5.1.2 The tribes of female flute-players,1 quacks, vagrants, mimics, blackguards; 2 all this set is sorrowful and dejected on account of the death of the singer Tigellius; for he was liberal [toward them]. On the other hand, this man, dreading to be called a spendthrift, will not give a poor friend  [5]wherewithal to keep off cold and pinching hunger.

1 Ambubaiarum , "Women who played on the flute." It is derived from a Syrian word; for the people of that country usually excelled in this instrument. Pharmacopolae is a general name for all who deal in spices, essence, and perfumes.

circumfora-neus adj. [circum + forum] , around the forum, about the market - place: aes, debts (at the bankers). -- Frequenting markets: pharmacopola.

Pharmacopola, pharmakopôlês, [snake oil?] I. a vender of medicines, [musicians in Rev 18 are Pharmakea or sorcers]

2 Mendici, mimae, balatrones . The priests of Isis [mount Sinai] and Cybele were beggars by profession, and under the vail of religion were often guilty of the most criminal excesses. Mimae were players of the most debauched and dissolute kind; and balatrones, in general, signifies all scoundrels, buffoons, and parasites from sacrificial musicians.

 Another reason for ejecting any taint of performance music is that beginning with the warrior Levites and the building of the temple it has the power to produce the WORK required to keep the institution and mega-church operating.

Aristoph. Ach. 551 here a brawl about the election of a Trierarch; elsewhere pay is being distributed, the Pallas figure-heads are being regilded, crowds are surging under the market porticos, encumbered with wheat that is being measured, wine-skins, oar-leathers, garlic, olives, onions in nets; everywhere are chaplets, sprats, flute-girls, black eyes;
        in the arsenal bolts are being noisily driven home, sweeps are being made and fitted with leathers;
        we hear nothing but the sound of whistles, of flutes and fifes to encourage the work-folk.
        That is what you assuredly would have done, and would not Telephus have done the same?
        So I come to my general conclusion; we have no common sense.

2Chronicles 34:12 And the men did the work faithfully: and the overseers of them were Jahath and Obadiah, the Levites, of the sons of Merari; and Zechariah and Meshullam, of the sons of the Kohathites,
         to set it forward; and other of the Levites, all that could skill of instruments of musick.

2 Chron 34:12] qui fideliter cuncta faciebant erant autem praepositi operantium Iaath et Abdias de filiis Merari Zaccharias et Mosollam de filiis Caath qui urguebant opus omnes Levitae scientes organis canere

Urgeo (less correctly urgueo ), ursi

B. Transf.

1. To press upon (as something burdensome or compulsory).

a. To bear hard or close upon; press hard, beset (class.):
b. To weigh or bear down, to burden, oppress:
I. Trop.

A. To press, ply, urge with argument (a favorite expression of Cic.): “urgerent praeterea philosophorum greges ... instaret Academia,”

Opus , ĕris, n. Sanscr. ap-as, work; whence apuas

B.  Any result of labor.

1.  Of public works, esp. buildings: “opera, templum theatrumque,”

thĕātrum , i, n., = theatron,
I. Lit.: “num theatrum, gymnasia, porticus, etc. ... rem publicam efficiebat?” Cic. Rep. 3, 32, 44: “theatrum ut commune sit
2. Like our theatre, for the spectators assembled in a theatre, a theatrical audience:

Christ needs no musically skilled agents for playing instruments to conduct FORCED WORSHIP.

Scĭo, skilled, trained

MACHINES for doing hard slave labor and for enchantment or sorcery

orgănum , i, n., = organon, I. an implement, instrument, engine of any kind Vitr. 10, 1.—Of musical instruments, a pipe, Quint. 11, 3, 20; 9, 4, 10; Juv. 6, 3, 80; Vulg. Gen. 4, 21; id. 2 Par. 34, 12

Organon , to, (ergon, erdō)
A.  instrument, implement, tool, for making or doing a thing
3.  musical instrument, Simon.31, f.l. in A.Fr.57.1 ; ho men di' organōn ekēlei anthrōpous, of Marsyas, Pl.Smp.215c ; aneu organōn psilois logois ibid., cf. Plt.268b ; “o. polukhorda” Id.R.399c, al.; “met' ōdēs kai tinōn organōn” Phld.Mus.p.98K.; of the pipe, Melanipp.2, Telest.1.2.

Plat. Sym. 215c Why, yes, and a far more marvellous one than the satyr. His lips indeed had power to entrance mankind by means of instruments; a thing still possible today for anyone who can pipe his tunes: for the music of Olympus' flute belonged, I may tell you, to Marsyas his teacher. So that if anyone, whether a fine flute-player or paltry flute-girl, can but flute his tunes, they have no equal for exciting a ravishment, and will indicate by the divinity that is in them who are apt recipients of the deities and their sanctifications. You differ from him in one point only—that you produce the same effect with simple prose unaided by instruments. 

Ergon , Dor. wergon IG4.800 (vi B. C.), Elean wargon SIG9 (vi B.C.), to : (erdō, OE.
1. in Il. mostly of works or deeds of war, “polemēia e.” Il.2.338, al., Od.12.116 ;
a. c. gen. pers., it is his business, his proper work,

Căno , cĕcĭni, cantum (ancient

I.  Neutr., to utter melodious notes, to sing, sound, play.

A. Of men: “si absurde canat,

C. Transf., of the instruments by which, or (poet.) of the places in which, the sounds are produced, to sound, resound: “canentes tibiae,” Cic. N. D. 2, 8, 22: “maestae cecinere tubae,”

Xen. Hell. 2.2.23 [23] After this Lysander sailed into Piraeus, the exiles returned, and the Peloponnesians with great enthusiasm began to tear down the walls to the music of flute-girls, thinking that that day was the beginning of freedom for Greece.

Plat. Prot. 347c [347c] But if he does not mind, let us talk no more of poems and verses, but consider the points on which I questioned you at first, Protagoras, and on which I should be glad to reach, with your help, a conclusion. For it seems to me that arguing about poetry is comparable to the wine-parties of common market-folk. These people, owing to their inability to carry on a familiar conversation over their wine by means of their own voices and discussions—
[347d] such is their lack of education—put a premium on flute-girls by hiring the extraneous voice of the flute at a high price, and carry on their intercourse by means of its utterance.
        But where the party consists of thorough gentlemen who have had a proper education,
        you will see neither flute-girls nor dancing-girls nor harp-girls,
        but only the company contenting themselves with their own conversation,
        and none of these fooleries and frolics—
                each speaking and listening decently in his turn,

Lys. 4 8 [8] In no wise, to my thinking. But this man takes his love-sickness in an opposite fashion to the rest of us: he wants to have it both ways—to avoid paying up the money and to have the woman as well. And then, with his passion inflamed by the woman, he is excessively hasty of hand and the worse for liquor, and one is forced to defend oneself. As to her, sometimes it is I, and sometimes he, for whom she professes affection, wishing to be loved by both.

 1 i.e., the half of the woman's price contributed by the speaker.

Cŭpĭdus Desirous of money, avaricious, covetous, Devoted to a party, favoring any one, partial: eager, greedy, lustful, passionate. Contentious strife (with weapons or words) 1. Labored, formal speech (opp. talk, conversation): “contentio disceptationibus tribuatur judiciorum ... sermo in circulis, etc.,” Cic. Off. 1, 37, 132; 2, 14, 48 Heine ad loc.; cf.: sermo est oratio remissa et finitima cottidianae locutioni; “contentio est oratio acris,

Aiskhro-kerdēs , es,

A. sordidly greedy of gain, Hdt.1.187, E.Andr.451, And.4.32 (Sup.), cf. Pl.R.408c, Arist.EN1122a8, etc. Adv. “-dōs” 1 Ep.Pet.5.2.

Hdt. 1.187 Taking the money of the dead
Andoc. 4 32  You regard as misers those who are niggardly and close-fisted; but you are mistaken. It is the spendthrift, with his endless wants, who stoops lowest to fill his pockets. In fact, it will be a public disgrace, if you show tolerance towards a man who has achieved his success only with the help of your money, when in ostracizing Callias, son of Didymius, who won victories at all the great games by his personal prowess, you took no account whatsoever of his achievement, although it was by his own efforts that he brought glory to Athens.

1 Peter 5.2 Shepherd the flock of God which is among you, exercising the oversight, not under compulsion, but voluntarily, not for dishonest gain, but willingly;   

Titus 1:8 But a lover of hospitality, a lover of good men, sober, just, holy, temperate;

sōphrōn A. of sound mind, discreet, prudent  Not Aphrodisios

Plat. Crat. 411e [411e] therefore the soul's desire for generation is declared by the giver of the name neoesis; for in antiquity the name was not noēsis, but two epsilons had to be spoken instead of the eta. Sōphrosunē (self-restraint) is sōtēria (salvation) of phronēsis (wisdom), which we have just been discussing.
Hom. Od. 4.147 [155] Then Peisistratus, son of Nestor, answered him:“Menelaus, son of Atreus, fostered of Zeus, leader of hosts, his son indeed this youth is, as thou sayest. But he is of prudent mind and feels shame at heart thus on his first coming to make a show of forward words [160] in the presence of thee, in whose voice we both take delight as in a god's.
Xen. Mem. 4.3.2 In the first place, then, he tried to make his companions prudent towards the gods. Accordingly he discoursed on this topic at various times, as those who were present used to relate. The following conversation between him and Euthydemus I heard myself.

II. in Att., esp. having control over the sensual desires, temperate, self-controlled, chaste

Hedone A. enjoyment, pleasure, first in Simon.71, S.l.c., Hdt.1.24, al.; prop. of sensual pleasures
3. Pl., desires after pleasure, pleasant lusts, demegorea. WEDDING SONGS TO HYMEN, THE GOD OF MARRIAGE

dēmēgoreō dēmēgoros

I. to speak in the assembly, Lat. concionari, Ar., etc.: Pass., ta dedēmēgorēmena public speeches, Dem.

II. to make popular speeches, to speak rhetorically, use clap-trap, Plat., etc. Wedding songs to Hymen the god of marriage

[4] Abandoned to this extremity, Arion asked that, since they had made up their minds, they would let him stand on the half-deck in all his regalia and sing; and he promised that after he had sung he would do himself in. [5] The men, pleased at the thought of hearing the best singer in the world, drew away toward the waist of the vessel from the stern. Arion, putting on all his regalia and taking his lyre, stood up on the half-deck and sang the “Stirring Song,”² and when the song was finished he threw himself into the sea, as he was with all his regalia.
        2 The orthios nomos was a high-pitched (and apparently very well-known) song or hymn in honor of Apollo.

Aeschin. 3 4
The popular leaders [, confident in their ability to carry the popular assembly by appeal to the passions of the masses, bring cases there in the form of impeachments, etc., which ought to go to the courts, to be decided under the laws.

OPPOSITE Mania II. enthusiasm, inspired frenzy, “m. Dionusou para” E.Ba.305; “apo Mousōn katokōkhē te kai m.” Pl.Phdr. 245a;

Plat. Phaedrus 245a ills is found. And a third kind of possession and madness comes from the Muses. This takes hold upon a gentle and pure soul, arouses it and inspires it to songs and other poetry, and thus by adorning countless deeds of the ancients educates later generations. But he who without the divine madness comes to the doors of the Muses, confident that he will be a good poet by art, meets with no success, and the poetry of the sane man vanishes into nothingness before that of the inspired madmen.

Plat. Phaedrus 265b Socrates
And we made four divisions of the divine madness, ascribing them to four gods,
        saying that prophecy [mania] was inspired by Apollo,
        the mystic madness by Dionysus,
        the poetic by the Muses,
        and the madness of love, inspired by Aphrodite and Eros,
        we said was the best.
We described the passion of love
        in some sort of figurative manner,
        expressing some truth, perhaps,
        and perhaps being led away in another direction,
        and after composing a somewhat
[265c] plausible discourse, we chanted a sportive and mythic hymn in meet and pious strain to the honor of your lord and mine, Phaedrus, Love, the guardian of beautiful boys.

II. in Att., esp. having control over the sensual desires, temperate, self-controlled, chaste

Hedone A. enjoyment, pleasure, first in Simon.71, S.l.c., Hdt.1.24, al.; prop. of sensual pleasures
3. Pl., desires after pleasure, pleasant lusts, demegorea.

Self-Pleasure is what Paul outlawed so the synagogue could be held.

Rom 15:1 We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.

Aresko (g700) ar-es'-ko; prob. from 142 (through the idea of exciting emotion); to be agreeable (or by impl. to seek to be so): - please.   

Airo (g142) to take up or away; fig. to raise (the voice), keep in suspense (the mind); spec. to sail away (i.e. weigh anchor); 

Rom 15: 4 For whatsoever things WERE WRITTEN aforetime were written for our LEARNING, that we through patience and comfort of the scriptures might have hope.

SOBER is the opposite of:

dēmēgoreō dēmēgoros 1. to speak in the assembly, Lat. concionari, Ar., etc.: Pass., ta dedēmēgorēmena public speeches, 
II. to make popular speeches, to speak rhetorically, use clap-trap, Plat., etc. Wedding songs to Hymen the god of marriage

Hdt.1.24 [4] Abandoned to this extremity, Arion asked that, since they had made up their minds, they would let him stand on the half-deck in all his regalia and sing; and he promised that after he had sung he would do himself in. [5] The men, pleased at the thought of hearing the best singer in the world, drew away toward the waist of the vessel from the stern. Arion, putting on all his regalia and taking his lyre, stood up on the half-deck and sang the “Stirring Song,”² and when the song was finished he threw himself into the sea, as he was with all his regalia.
        2 The orthios nomos [Traditional Law] was a high-pitched (and apparently very well-known)
            song or hymn in honor of Apollo. [Abaddon, Apollyon]

Orthios , a, on,II. f the voice, high-pitched, shrill,  “orthia salpiggos ēkhō”  salp-igx , iggos, hē, A. war-trumpet, “hote t' iakhe salpigx” Il.18.219; “s. hē hiera” Aon various salpigges, Tursēnikē” A.Eu.568, E. Ph.1378, Heracl.831; hupai salpiggos by sound of trumpet, Roaring Sea,

Hom. Il. 18.219 Clear as the trumpet's voice when it soundeth aloud [220] beneath the press of murderous foemen that beleaguer a city, so clear was then the voice of the son of Aeacus. And when they heard the brazen voice of the son of Aeacus the hearts of all were dismayed
Eur. Phoen. 1378 When the Tuscan trumpet, like a torch, blew the signal for the bloody battle, they darted wildly against one another; [1380] like boars whetting their savage tusks, they joined battle, their beards wet with foam

No person who believes that they have the right to ammend the Will of God can be an elder: it is not an option because such a person cannot be an elder in the Scripturals sense.

Titus 1:9 Holding fast the faithful word
        AS HE HAS BEEN TAUGHT  (CENI)
        that he may be able by sound doctrine
        both to exhort and to convince the gainsayers.

Paul defined the ekklesia as identical to the synagogue as a school of the Word of God.

Acts 15:21 For Moses of old time hath in every city
        them that preach him,
        being read in the synagogues every sabbath day.

1Tim. 4:11 These things command and teach.
1Tim. 4:12 Let no man despise thy youth;
        but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.
1Tim. 4:13 Till I come, give attendance to [Public] reading, to exhortation, to doctrine.

1Tim. 4:14 Neglect not the gift that is in thee, which was given thee by prophecy [teaching],
        with the laying on of the hands of the presbytery.
1Tim. 4:15 Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all.
1Tim. 4:16 Take heed unto thyself,
        and unto the doctrine; continue in them:
        for in doing this thou shalt both save thyself, and them that hear thee.

SATAN'S ROLE IS TO MAKE YOU TO FEARFUL OF TELLING FALSE TEACHERS THAT THEY ARE FALSE TEACHERS.

Those violating all of the ocmmands make it perfectly clear that if you DISPUTE their views and even quote Scripture then YOU are not a loving person.  However, Paul said that we do not wage war with carnal weapons or lifeless instruments. When people tell lies to God and About God the word CONVINCE means to go at them tooth and claw.

Elders need to take off the gloves for those who sow massive discord.

Convince Elegkho cross-examine, question, disgrace, put to shame, muthon e. treat a speech with contempt, Il.9.522; e. tina put one to shame, Od. 21.424
 2. test, bring to the proof, bring convincing proof, refute, confute, bring convincing proof,  b. put right, correct, prove by a reductio ad impossibile, 5. get the better of,
6. expose, “tina lērounta” Pl.Tht.171d, cf. X.Mem.1.7.2, M.Ant.1.17; betray a weakness, Democr.222. Plat. Theaet. 171d  Xen. Mem. 1.7.2

P. 11 But at last, with the help of Ares, he killed his mother and laid Aegisthus low in blood. My friends, I was whirled off the track at a shifting fork in the road, although I had been traveling on a straight path before. Or did some wind throw me off course, [40] like a skiff on the sea? Muse, it is your task, if you undertook to lend your voice for silver, to let it flit now this way, now that: now to the father, who was a Pythian victor, now to his son Thrasydaeus. [45] Their joyfulness and renown shine brightly. With their chariots they were victorious long ago; they captured the swift radiance of the famous games at Olympia with their horses. And at Pytho, when they entered the naked footrace, they put to shame [50] the Hellenic host with their speed. May I desire fine things from the gods, seeking what is possible at my time of life. For I have found that those of middle rank in a city flourish with longer prosperity, and I find fault with the lot of tyrannies. I am intent upon common excellences. The evil workings of envy are warded off,

Plat. Theaet. 171d [171d] is wiser than we, and if, for example, he should emerge from the ground, here at our feet, if only as far as the neck, he would prove abundantly that I was making a fool of myself by my talk, in all probability, and you by agreeing with me; then he would sink down and be off at a run. But we, I suppose, must depend on ourselves, such as we are, and must say just what we think. And so now must we not say that everybody would agree that some men are wiser and some more ignorant than others? 

Theodorus
Yes, I think at least we must. 

Socrates And do you think his doctrine might stand most firmly in the form in which we sketched it when defending Protagoras,

Xen. Mem. 1.7.2 “Suppose a bad flute-player wants to be thought a good one, let us note what he must do. Must he not imitate good players in the accessories of the art? First, as they wear fine clothes and travel with many attendants, he must do the same. Further, seeing that they win the applause of crowds, he must provide himself with a large claque. But, of course, he must never accept an engagement, or he will promptly expose himself to ridicule as an incompetent player and an impostor to boot. And so, what with incurring heavy expense and gaining nothing, and bringing disgrace on himself as well, he will make his life burdensome, unprofitable and ridiculous.

Genesis 31.37 [37] Now that you have felt around in all my stuff, what have you found of all your household stuff? Set it here before my relatives and your relatives, that they may judge between us two Judico 

Gainsayers

Jude quoting The Book of Enoch:

But these speak evil of those things which they know not: but what they know naturally, as brute (unreasonable) beasts, in those things they corrupt themselves. Jude 1:10

Woe unto them for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core. Jude 1:11

G2226 zōon dzo'-on Neuter of a derivative of G2198 ; a live thing, that is, an animal:—beast. contemptuously, hopōs hē khōra tou toioutou zōou kathara gignētai may be free from this kind of animal (i.e. beggars), Pl.Lg. 936c; z. ponēron

Ponēros , III. in moral sense, worthless, knavish, phēmē, bios, zoē, A.Ch.1045,

zōē  ! . living, i.e. one's substance, property II. zōē,= “graus” 11, the scum on milk, Eust.906.52; zoē: to epanō tou melitos,

Hdt. 4.112 When the Amazons perceived that the youths meant them no harm, they let them be; but every day the two camps drew nearer to each other. Now the young men, like the Amazons, had nothing but their arms and their horses, and lived as did the women, by hunting and plunder.

thēr-euō , in an erotic sense, rhetoric. Hunt after with metron

Metron II. metre, Ar.Nu.638, 641, etc.; opp. melos (music) and rhuthmos (time), Pl.Grg.502c, etc.; logous psilous eis metra tithentes putting into verse, Id.Lg.669d; “ta en metrō pepoiēmena epē” X.Mem. 1.2.21. 2. pl., verses, Pl.Ly.205a

Pind. N. 11 often they worship you, first of the gods, with libations, and often with the savor of burnt sacrifice. Lyres and songs peal among them, and Themis, who belongs to Zeus the god of hospitality, is honored with everlasting feasts.....And thus the race of mortal men is led by Fate. But no clear sign comes to mortals from Zeus. Nevertheless we embark on bold endeavors, [45] longing for many deeds, for our limbs are bound by shameless hope, while the streams of foresight lie far away. But we must hunt for due measure in our love of gain. The madness of unattainable desires is too sharp.

Aesch. Lib. 1045 [1040] I go forth a wanderer, estranged from this land, leaving this repute behind, in life or death.

Chorus
And you have done well. Therefore do not yoke your tongue to an ill-omened speech, nor let your lips give vent to evil forebodings, [1045] since you have freed the whole realm of Argos by lopping off the heads of two serpents with a fortunate stroke.

Orestes
Ah, ah! You handmaidens, look at them there: like Gorgons, wrapped in sable garments, entwined with swarming snakes! I can stay no longer.  

Plat. Laws 936c There shall be no beggar in our State; and if anyone attempts to beg, and to collect a livelihood by ceaseless [making Poieo meter, hymns] prayers, the market-stewards shall expel him from the market, and the Board of city-stewards from the city, and from any other district he shall be driven across the border by the country-stewards, to the end that the land may be wholly purged of such a creature. If a slave, male or female, do any injury to another man's goods,

Plato Republic 3 True, he said. 
And therefore when any one of these pantomimic gentlemen, who are so clever that they can imitate anything, comes to us, and makes a proposal to exhibit himself and his poetry, we will fall down and worship him as a sweet and holy and wonderful being; but we must also inform him that in our State such as he are not permitted to exist; the law will not allow them. And so when we have anointed him with myrrh, and set a garland of wool upon his head, we shall send him away to another city. For we mean to employ for our souls' health the rougher and severer poet or story-teller, who will imitate the style of the virtuous only, and will follow those models which we prescribed at first when we began the education of our soldiers.

Corrupt is Phtheiro to spoil, ruin by moral influences.

Gainsayers in Titus 1
Para-phtheggomai , to utter besides, to add qualifications Hyp. 3 32 adding qualifications to the constitution or the spirit of the city after being given sanctuary.

Antilego speak against, muthon a. tini tell one tale in reply to another, —speak against, gainsay, contradict  Thuc. 5.30
disputing the genuineness of a literary work. Strab. 8.6.6 disp;uting about the meaning of words such as barbarians, Hellenes.
Poieo something you make yourself: sermons, poems, songs, represent in poetry, procure for oneself gain as a cleric,

Thuc. 5.30 [2] But the Corinthians, those confederates which had refused the peace as well as they being now at Corinth (for they had sent for them before), in their answer to the Lacedaemonians did not openly allege the wrongs they had received; as that the Athenians had not restored Solium nor Anactorium nor anything else they had in this war lost; but pretended not to betray those of Thrace, for that they had in particular taken an oath to them, both when together with Potidaea they first revolted and also another afterwards. [3] And therefore, they said, they did not break the oath of their league by rejecting the peace with Athens. For having sworn unto them by the gods, they should in betraying them offend the gods. And whereas it is said ‘unless some god or hero hinder it,’ this appeareth to be a divine hindrance. [4] Thus they answered for their old oath

Muthos Stories without regard to right or wrong, either of a story which never comes to an end, or of one told to those who do not listen,  tells one tail to refute another one. Hdt. 9.41
2. fiction (opposite logos, historic truth),  Pind. O. 1

Pind. O. 1 Come, take the Dorian lyre down from its peg, if the splendor of Pisa and of Pherenicus placed your mind under the influence of sweetest thoughts, [20] when that horse ran swiftly beside the Alpheus, not needing to be spurred on in the race, and brought victory to his master, the king of Syracuse who delights in horses. His glory shines in the settlement of fine men founded by Lydian Pelops, [25] with whom the mighty holder of the earth Poseidon fell in love, when Clotho took him out of the pure cauldron, furnished with a gleaming ivory shoulder. Yes, there are many marvels, and yet I suppose the speech of mortals beyond the true account can be deceptive, stories adorned with embroidered lies; [30] and Grace, who fashions all gentle things for men, confers esteem and often contrives to make believable the unbelievable

Pind. N. 7 If someone is successful in his deeds, he casts a cause for sweet thoughts into the streams of the Muses. For those great acts of prowess dwell in deep darkness, if they lack songs, and we know of only one way to hold a mirror up to fine deeds: [15] if, by the grace of Mnemosyne with her splendid headdress, one finds a recompense for toils in glorious song. Skillful men know the wind that will come on the day after tomorrow, and they do not suffer loss through the love of gain. The rich man and the poor man alike travel together to the boundary of death. [20] And I expect that the story of Odysseus came to exceed his experiences, through the sweet songs of Homer, since there is a certain solemnity in his lies and winged artfulness, and poetic skill deceives, seducing us with stories, and the heart of the mass of men is blind. For if [25] they had been able to see the truth, then mighty Aias, in anger over the arms, would never have planted in his chest the smooth sword Theariōnos

Plat. Phaedo 61b [61b] before making sure that I had done what I ought, by obeying the dream and composing verses. So first I composed a hymn to the god whose festival it was; and after the god, considering that a poet, if he is really to be a poet, must compose myths and not speeches, since I was not a maker of myths, I took the myths of Aesop, which I had at hand and knew, and turned into verse the first I came upon. So tell Evenus that, Cebes, and bid him farewell, and tell him, if he is wise, to come after me as quickly as he can.

Isaiah 65.2 2] I have spread out my hands all the day to a rebellious people, who walk in a way that is not good, after their own thoughts;

Ekpet-annu_mi  scattered it to the winds, 2. metaph., epi kōmon ekpetastheis wholly given up to the revel, E.Cyc.497

Kōmos A. revel, carousal, merry-making, 2. concrete, band of revellers, of the procession which celebrated a victor in games, Pi.P.5.22,
II. the ode sung at one of these festive processions, Pi.P.8.20, 70, O.4.10, B.8.103; “meligaruōn tektones kōmōn” Pi.N.3.5, cf. Ar.Th.104, 988

Pind. P. 5[15] First, since you are a king of great cities, your inborn eye looks on this as a most revered prize of honor, united with your mind; [20] and you are blessed even now, because you have already earned the boast of victory with your horses from the renowned Pythian festival, and you will welcome this victory-procession of men, a delight for Apollo. And so, do not forget, when you are celebrated in song around Cyrene's sweet garden of Aphrodite,

Pi.P.8.20 Gain is most welcome, when one takes it from the home of a willing giver. [15] Violence trips up even a man of great pride, in time. Cilician Typhon with his hundred heads did not escape you, nor indeed did the king of the Giants.¹ One was subdued by the thunderbolt, the other by the bow of Apollo, who with a gracious mind welcomed the son of Xenarces on his return from Cirrha, crowned with [20] a garland of laurel from Parnassus and with Dorian victory-song. His island with her just city has not fallen far from the Graces, having attained the famous excellence of the Aeacidae; she has had perfect [25] glory from the beginning. She is praised in song for having fostered heroes who were supreme in many victory-bearing contests and in swift battles; and she is distinguished in these things even for her men. But I do not have the time to set up [30] their whole long story to the lyre and the gentle voice, for fear that satiety would come and distress us.

[65] And before, in your festival at home, you brought him a coveted gift for the pentathlon. Lord, I pray that with a willing mind I may observe a certain harmony on every step of my way. [70] Justice stands beside the sweet-singing victory procession. I pray that the gods may regard your fortunes without envy, Xenarces. For if anyone has noble achievements without long toil, to many he seems to be a skillful man among the foolish,

Sophos A. skilled in any handicraft or art, clever mostly of poets and musicians, Pi.O.1.9, P.1.42, 3.113; en kithara s. E.IT1238 (lyr.) as an exclamation of applause,
Sophia

Bacchyl. Ep. 8... singing the praises of sheep-sacrificing Pytho, and Nemea and the Isthmus. I will make my boast, laying my hand on the earth— [20] every debt of praise shines in the light of truth—no Greek, boy or man, has won more victories in his age-group. [25] Zeus, whose spear is the thunderbolt, by the banks of the silver-whirling Alpheus may you also fulfill his prayers for great god-given glory, and place on his head a gray-green wreath [30] of Aetolian olive in the famous games of Phrygian Pelops.

Pind. N. 3 Queenly Muse, our mother! I entreat you, come in the sacred month of Nemea to the much-visited Dorian island of Aegina. For beside the waters of the Asopus young men are waiting, craftsmen of honey-voiced [5] victory-songs, seeking your voice. Various deeds thirst for various things; but victory in the games loves song most of all, the most auspicious attendant of garlands and of excellence. Send an abundance of it, from my wisdom; [10] begin, divine daughter, an acceptable hymn to the ruler of the cloud-filled sky, and I will communicate it by the voices of those singers and by the lyre. The hymn will have a pleasant toil, to be the glory of the land where the ancient Myrmidons lived, whose marketplace, famous long ago, [15] Aristocleides

Aristoph. Thes. 985 Chorus

Earlier Agathon
Oh! Muse! glorify Phoebus with his golden bow, who erected [110] the walls of the city of the Simois.

Agathon's Chorus
To thee, oh Phoebus, I dedicate my most beauteous songs; to thee, the sacred victor in the poetical contests.

Agathon's Chorus
I do honor to the divine Leto and to the lyre, the mother of songs [125] of male and noble strains. The eyes of the goddess sparkle while listening to our enthusiastic chants. Honor to the powerful Phoebus! Hail! blessed son of Leto

[985] Let us form fresh measures that keep good time, and may our songs resound to the very heavens. Do thou, oh divine Bacchus, who art crowned with ivy, direct our chorus; 'tis to thee that both my hymns and my dances are dedicated.

Titus 1:10 For there are many unruly and
        vain talkers and deceivers, specially they of the circumcision:

Mataiologia (g3150) mat-ah-yol-og-ee'-ah; from 3151; random talk, i.e. babble: - vain jangling.
1 Tim 1:6 From which some having swerved have turned aside unto vain jangling;

Phrenapates a soul-deceiver Planos

1Tim. 4:1 Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;

Daimonion (g1140) dahee-mon'-ee-on; neut. of a der. of 1142; a doemonic being; by extens. a deity: - devil, god.

Daimon (g1142) dah'ee-mown; from daio, (to distribute fortunes); a doemon or supernatural spirit (of a bad nature): - devil

Theoc.2.11, o(, h(, god, goddess, of individual gods or goddesses, Il.1.222, 3.420

II. daimones, hoi, souls of men of the golden age, acting as tutelary deities, Hes.Op. 122, Thgn.1348, Phoc.15, Emp.115.5, etc.; “theōn, d., hērōōn, tōn en Haidou” Pl.R.392a:

Hadēs  I. Hades or Pluto (cf. Ploutōn), the god of the nether world, son of Kronus and Rhea, brother to Zeus,

Plouton god of the netherworld, givear of wealth.

Plat. Rep. 392a [392a] in our youth great laxity in turpitude.” “Most assuredly.” “What type of discourse remains for our definition of our prescriptions and proscriptions?” “We have declared the right way of speaking about gods and daemons and heroes and that other world.” “We have.” “Speech, then, about men would be the remainder.” “Obviously.” “It is impossible for us, my friend, to place this here.” “Why?” “Because I presume we are going to say that so it is that both poets  [392b] and writers of prose speak wrongly about men in matters of greatest moment, saying that there are many examples of men who, though unjust, are happy, and of just men who are wretched,

Rev 18:1 And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. 2 And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. [seed pickers]

1Tim. 4:2 Speaking lies in hypocrisy; having their conscience seared with a hot iron;

Hupokrinô reply, make answer II. subject to inquiry, interrogate,
2. expound, interpret, explain [outlawed by Peter as private interpretation] II. Att., speak in dialogue, hence play a part on the stage, be an actor, kômôidian, of orators and rhetoricians, represent dramatically, use histrionic arts, exaggerate, deliver a speech, declaim, of orators and rhetoricians, represent dramatically

Hupo-kritikos , ê, on, belonging to hupokrisis 2. suited for speaking or delivery, lexis -kôtatê ib. 1413b9, cf. Demetr.Eloc.193: hê -kê (sc. technê) the art of delivery

Sophia  A. cleverness or skill in handicraft and art, in music and singing, poetry or divination

Titus 1:11 Whose mouths must be stopped,
        who subvert whole houses,
        teaching things which they ought not,
        for filthy lucres sake.

LOVE OF CHRIST COMMANDS THAT THEIR MOUTHS BE STOPPED: GAGGED

Plat. Laws 936c There shall be no beggar in our State; and if anyone attempts to beg, and to collect [synagogue] a livelihood by ceaseless [making Poieo meter, hymns] prayers, the market-stewards shall expel him from the market, and the Board of city-stewards from the city, and from any other district he shall be driven across the border by the country-stewards, to the end that the land may be wholly purged of such a creature. If a slave, male or female, do any injury to another man's goods,

Aristoph. Thes. 312 Chorus
singing
May the gods deign to accept our vows and our prayers! [315] Oh! almighty Zeus, and thou, god with the golden lyre, who reignest on sacred Delos, and thou, oh, invincible virgin, Pallas, with the eyes of azure and the spear of gold, who protectest our illustrious city, [320] and thou, the daughter of the beautiful Leto, queen of the forests, who art adored under many names, hasten hither at my call. Come, thou mighty Poseidon, king of the Ocean, leave thy stormy whirlpools of Nereus; [325] come, goddesses of the seas, come, ye nymphs, who wander on the mountains. Let us unite our voices to the sounds of the golden lyre, [330] and may wisdom preside at the gathering of the noble matrons of Athens.

Plato: And therefore when any one of these pantomimic gentlemen, who are so clever that they can imitate anything, comes to us, and makes a proposal to exhibit himself and his poetry,

we will fall down and worship him as a sweet and holy and wonderful being; but we must also inform him that in our State such as he are not permitted to exist; the law will not allow them. And so when we have anointed him with myrrh, and set a garland of wool upon his head, we shall send him away to another city. For we mean to employ for our souls' health  the rougher and severer poet or story-teller, who will imitate the style of the virtuous only, and will follow those models which we prescribed at first when we began the education of our soldiers.

Epistomizo bridle, curb silence a speaker

II. . of flute-players, e. heauton phorbeia kai aulois put on the mouthpiece and flutes, Plu.2.713d;
        but ho aulos e. Id.Alc.2: hence, gag, Luc.Merc. Cond.7.

III. . throw on his face, “tina”

Plat. Gorg. 482e [482e] is fouler than suffering it; for owing to this admission he too in his turn got entangled in your argument and had his mouth stopped [epistomizō], being ashamed to say what he thought. For you, Socrates, really turn the talk into such low, popular clap-trap, while you give out that you are pursuing the truth—into stuff that is “fair,” not by nature, but by convention. Yet for the most part these two—nature and convention—are opposed to each other, so that if a man is ashamed and dares not say what he thinks, he is forced

Jesus died to free us from this! speaking, because of the crowd, common,

Phortikos hapanta mimoumenē tekhnē phortikē art that imitates with a view to any and every man is vulgar,
of an inflated rhetorical style, to discourse more like a clown than one of liberal education 2. philosopher, i. e. one who speculates on truth and reality,  -ōtatē leitourgia” most onerous, ; Epainos praise singing  mim-eomai

Mim-eomai II. of the arts, represent, express by means of imitation, of an actor, Id.R.605c, cf.Ar.Pl.291 (lyr.); of painting and music, Pl.Plt.306d; “tēn tōn melōn mimēsin tēn eu kai tēn kakōs memimēmenēn” Id.Lg.812c; of poetry, Arist.Po.1447a17, al.; of mimoi, represent, act,

Plat. Laws 812c  regarding rhythms and harmonic compositions, in order that when dealing with musical representations of a good kind or a bad, by which the soul is emotionally affected, they may be able to pick out the reproductions of the good kind and of the bad, and having rejected the latter, may produce the other in public, and charm the souls of the children by singing them, and so challenge them all to accompany them in acquiring virtue by means of these representations.

Aristot. Poet. 1447a Let us here deal with Poetry, its essence and its several species, with the characteristic function of each species and the way in which plots must be constructed if the poem is to be a success; and also with the number and character of the constituent parts of a poem, and similarly with all other matters proper to this same inquiry; and let us, as nature directs, begin first with first principles.

Epic poetry, then, and the poetry of tragic drama, and, moreover, comedy and dithyrambic poetry, and most flute-playing and harp-playing, these, speaking generally, may all be said to be "representations of life." But they differ one from another in three ways: either in using means generically different or in representing different objects or in representing objects not in the same way but in a different manner. For just as by the use both of color and form people represent many objects, making likenesses of them— [20] some having a knowledge of art and some working empirically—and just as others use the human voice; so is it also in the arts which we have mentioned, they all make their representations in rhythm and language and tune, using these means either separately or in combination. For tune and rhythm alone are employed in flute-playing and harp-playing and in any other arts which have a similar function, as, for example, pipe-playing. Rhythm alone without tune is employed by dancers in their representations, for by means of rhythmical gestures they represent both character and experiences and actions.

But the art which employs words either in bare prose or in metres,

THERE IS NO WORD FOR MUSICAL MELODY IN THE BIBLE

Melos   B. esp. musical member, phrase: hence, song, strain, lyric poetry, choral songs, opp. Epic or Dramatic verse,

Plat. Rep. 398d[398d] “have sufficient a understanding of this—that the song is composed of three things, the words, the tune, and the rhythm?” “Yes,” said he, “that much.” “And so far as it is words, it surely in no manner differs from words not sung in the requirement of conformity to the patterns and manner that we have prescribed?” “True,” he said. “And again, the music and the rhythm must follow the speech. “Of course.” “But we said we did not require dirges and lamentations in words.” “We do not.” “What, then,

The complete song includes words, rhythms, and “harmony,” that is, a pitch system of high and low notes. Harmony is also used technically of the peculiar Greek system of scales or modes. Cf. Monro, Modes of Ancient Greek Music.

The poets at first composed their own music to fit the words. When, with the further development of music, there arose the practice of distorting the words, as in a mere libretto, it provoked a storm of protest from conservatives in aesthetics and morals.

[398e] are the dirge-like modes of music? Tell me, for you are a musician.” “The mixed Lydian,” he said, “and the tense or higher Lydian, and similar modes.” “These, then,” said I, “we must do away with.
        For they are useless even to women who are to make the best of themselves, let alone to men.”
         “Assuredly.” “But again, drunkenness is a thing most unbefitting guardians, and so is softness and sloth.” “Yes.” “What, then, are the soft and convivial modes?” “There are certain Ionian and also Lydian modes

Malakos d. = pathētikos, PHib.1.54.11 (iii B.C.), 1 Ep.Cor.6.9, Vett.Val.113.22, D.L.7.173.

e. of music, soft, effeminate, “m. harmoniai” Pl.R.398e, 411a, cf. Arist.Pol.1290a28; tuned to a low pitch, opp. “suntonos, khrōma m.” Cleonid.Harm.7, etc.

Ana-trepō

III. stir up, arouse, “anatetrophas ho ti kai musē” S.Tr. 1009:—Pass., of the sea in a storm
Muo to shut the eyes 2. of persons or animals, shut the eyes, musas as a preliminary to going through what is painful

2Tim. 2:14 Of these things put them in remembrance,
        charging them before the Lord that they strive not about words to no profit,
        but to the subverting of the hearers.
2Tim. 2:15 Study to shew thyself approved unto God,
        a workman that needeth not to be ashamed,
        rightly dividing the word of truth.  [CENI]
2Tim. 2:16 But shun profane and vain babblings:
        for they will increase unto more ungodliness.

Dem. 18 296  [296] I could continue this catalogue of traitors till the sun sets. Every one of them, men of Athens, is a man of the same way of thinking in the politics of his own country as Aeschines and his friends are in ours. They too are profligates, sycophants, fiends incarnate; they have mutilated their own countries; they have pledged away their liberty in their cups, first to Philip, and now to Alexander.
        They measure their happiness by their belly and their baser parts;
        they have overthrown for ever that freedom and independence
        which to the Greeks of an earlier age were the very standard and canon of prosperity.

Plutarch.Symposium.html

You know, continued he, that some of Plato's dialogues are purely narrative, and some dramatic. The easiest of this latter sort they teach their children to speak by heart; making them to imitate the actions of those persons they represent, and to form their voice and affections to be agreeable to the words. This all the grave and well-bred men exceedingly admire; but soft and effeminate fellows, whose ears ignorance and ill-breeding hath corrupted, and who,

as Aristoxenus phraseth it, are ready to vomit when they hear excellent harmony, reject it; and no wonder, when effeminacy prevails.

Philip, perceiving some of the company uneasy at this discourse, said: Pray spare us, sir, and be not so severe upon us; for we were the first that found fault with that custom when it first began to be countenanced in Rome, and reprehended those who thought Plato fit to entertain us whilst we were making merry,

Kolax . flatterer, fawner, parasite, D.L.6.4

Aristoph. Peace 756 [755] and the terrible eyes that flashed lambent fire like those of Cynna, surrounded by a hundred lewd flatterers, who spittle-licked him to his heart's content; it had a voice like a roaring torrent, the stench of a seal, the unwashed balls of a Lamia and the arse of a camel. I did not recoil in horror at the sight of such a monster, but fought him relentlessly to win your deliverance [760] and that of the islanders.” Such are the services which should be graven in your recollection and entitle me to your thanks. Yet I have not been seen frequenting the wrestling school intoxicated with success and trying to seduce young boys; but I took all my theatrical gear and returned straight home. I pained folk but little and caused them much amusement; my conscience rebuked me for nothing.

Plat. Phaedrus 240b [240b] has mingled with most of them some temporary pleasure; so, for instance, a flatterer is a horrid creature and does great harm, yet Nature has combined with him a kind of pleasure that is not without charm, and one might find fault with a courtesan as an injurious thing, and there are many other such creatures and practices which are yet for the time being very pleasant; but a lover is not only harmful to his beloved

thērion , III. as a term of reproach, beast, creature,
The BEAST in Revelation includes a new style singer or actor.
Men. Georg.78; “hē mousikē aei ti kainon thērion tiktei”

[240c] but extremely disagreeable to live with as well. The old proverb says, “birds of a feather flock together”; that is, I suppose, equality of age leads them to similar pleasures and through similarity begets friendship; and yet even they grow tired of each other's society. Now compulsion of every kind is said to be oppressive to every one, and the lover not only is unlike his beloved, but he exercises the strongest compulsion. For he is old while his love is young, and he does not leave him day or night,

Akrōtēri-azō , circumcision, amputate, mutilate Apokopto

Gal. 5:11 And I, brethren, if I yet preach circumcision, why do I yet suffer persecution?
        then is the offence of the cross ceased.
Gal. 5:12 I would they were even cut off which trouble you.
Gal. 5:13 For, brethren, ye have been called unto liberty;
        only use not liberty for an occasion to the flesh, but by love serve one another

Titus 1:12 One of themselves, even a prophet of their own, said, The Cretians are alway liars, evil beasts, slow bellies.

Selecting elders on Crete was specificially to avoid peer selection, by taking a vote or because the man has money and standing in the community. The Cretian churches would be much like modern churches which depend wholy on men who can perform as rhetoricians, singers, musicians or actors.  

The Cretians were ahead of later churches which collected members and money by displaying relics or artifacts.  If you had a piece of the real cross you not only attracted a congregation but you were able to work miracles. For instance Jesus called the Scribes and Pharisees hypocrites and named speakers, singers and instrument players. By replacing the Words of God with their own songs and sermons they made people more evil but were able to steal the houses of widows by their own prayers or hymns.

thērion , III. as a term of reproach, beast, creature,
The BEAST in Revelation includes a new style singer or actor.
Men. Georg.78; “hē mousikē aei ti kainon thērion tiktei”

MARK: A new style of music or drama

Clement Chapter XIV.-Succession of Philosophers in Greece.

The Greeks say, that after Orpheus and Linus, and the most ancient of the poets that appeared among them, the seven, called wise, were the first that were admired for their wisdom. Of whom four were of Asia-Thales of Miletus, and Bias of Priene, Pittacus of Mitylene, and Cleobulus of Lindos; and two of Europe, Solon the Athenian, and Chilon the Lacedaemonian; and the seventh,  
some say, was Periander of Corinth; others, Anacharsis the Scythian; others, Epimenides the Cretan, whom Paul knew as a Greek prophet, whom he mentions in the Epistle to Titus, where he speaks thus:

"One of themselves, a prophet of their own, said, The Cretans are always liars, evil beasts, slow bellies. And this witness is true." 156

The cretans were liars specificially because they collected sacred artifacts such as the body of the dead Zeus. For a price they could show you his tomb:

"Your modes of acting are contrary to reason, for you make a pompous appearance in public, but hide your teaching in corners... The tombs of Olypian Zeus is shown among you, though some one says that the Cretans are liars (probably Callimachus) (Athensgoras, Ante-Nicene, Vol. II).

"Those who came after adopted the worship (of Zeus) without examination.
The Cretans always lie; for they, O king,
Have built a tomb to thee who art not dead." (p. 145)

Titus 1:13 This witness is true.
        Wherefore rebuke them sharply,
        that they may be sound in THE FAITH

Aitios the accused, the culprit,  they who have sinned against my father Hdt.4.200

apotom-os , from one who comes suddenly to the edge of a cliff, 2. metaph., severe, relentless,
Eur. Alc. 981
Chorus
Of that goddess alone there are no altars, no statue to approach, [975] and to sacrifice she pays no heed. Do not, I pray you, Lady, come with greater force than heretofore in my life. For whatever Zeus ordains, with your help he brings it to fulfillment. [980] Even the iron of the Chalybes ¹ you overcome with your violence, and there is no pity in your unrelenting heart.

Sound in the faith Elegkho  bring to proof, expose

Titus 1:14 Not giving heed to Jewish fables,
        and commandments of men,
        that turn from the truth.

The Book of The Law was added because of musical idolatry at Mount Sinai. It could not purify the conscience but was to regulate a society to protect the weak from the nobility of Civil-Military-Clergy comples: Jesus in the prophets calls them robbers and parasites. Therefore, the "concision" wanted to impose the practices of the Jews but those practices as the worship of the starry host were MYTHS.

Paul specificially outlawed "doubtful disputations" in Romans 14: this outlaws any kind of private preference or diversity. Then, In Romans 15 he again prohibited SELF PLEASURE which includes all of the hypocritic arts which divert the eyes and ears and minds.

Jewish fables abounded and many of them were contained in the books of the Old Testament: we are warned about the lying pen of the Scribes Jesus called hypocrites. They worked for the MONARCHY which was permitted only after God abandoned the nation and sentenced them to return to Babylon.  On the other hand, Christ spoke through the prophets and made the prophecies more certain: these are the CORE values commanded to be taught in the assembly.

Muthos  2. public speech, “m. andressi melēsei” Od.1.358; “muthoisin skoliois” Hes.Op.194

See more above.  There was no public speeches or sermons allowed in the synagogue: a song or sermon presumes to be able to add something important to the word of God.

Hom. Od. 1.325 [345] Then wise Telemachus answered her: “My mother, why dost thou begrudge the good minstrel to give pleasure in whatever way his heart is moved? It is not minstrels that are to blame, but Zeus, I ween, is to blame, who gives to men that live by toil,² to each one as he will. [350] With this man no one can be wroth if he sings of the evil doom of the Danaans; for men praise that song the most which comes the newest to their ears. For thyself, let thy heart and soul endure to listen; for not Odysseus alone lost [355] in Troy the day of his return, but many others likewise perished. Nay, go to thy chamber, and busy thyself with thine own tasks, the loom and the distaff, and bid thy handmaids ply their tasks; but speech shall be for men, for all, but most of all for me; since mine is the authority in the house.

Hes. WD 194 [185] Men will dishonor their parents as they grow quickly old, and will carp at them, chiding them with bitter words, hard-hearted they, not knowing the fear of the gods. They will not repay their aged parents the cost of their nurture, for might shall be their right: and one man will sack another's city. [190] There will be no favor for the man who keeps his oath or for the just or for the good; but rather men will praise the evil-doer and his violent dealing. Strength will be right, and reverence will cease to be; and the wicked will hurt the worthy man, speaking false words against him, and will swear an oath upon them. [195] Envy, foul-mouthed, delighting in evil, with scowling face, will go along with wretched men one and all. [200] And then Aidos and Nemesis  with their sweet forms wrapped in white robes, will go from the wide-pathed earth and forsake mankind to join the company of the deathless gods: and bitter sorrows will be left for mortal men, and there will be no help against evil.

 I.e.the race will so degenerate that at the last even a new-born child will show the marks of old age.

 Aidos, as a quality, is that feeling of reverence or shame which restrains men from wrong; Nemesis is the feeling of righteous indignation aroused especially by the sight of the wicked in undeserved prosperity （cf. Psalms,lxxii. 1-19）.

Psa. 72:1 Give the king thy judgments, O God, and thy righteousness unto the king’s son.
Psa. 72:2 He shall judge thy people with righteousness, and thy poor with judgment.
Psa. 72:3 The mountains shall bring peace to the people, and the little hills, by righteousness.
Psa. 72:4 He shall judge the poor of the people, 
        he shall save the children of the needy,
        and shall break in pieces the oppressor.

H6231 ‛âshaq aw-shak' A primitive root (compare H6229 ); to press upon, that is, oopress, defraud, violate, overflow:—get deceitfully, deceive, defraud, drink up, (use) oppress ([-ion], -or), do violence (wrong).

H6233 ‛ôsheq o'-shek From H6231 ; injury, fraud, (subjectively) distress, (concretely) unjust gain:—cruelly, extortion, oppression, thing [deceitfully gotten]

Psa. 72:5 They shall fear thee as long as the sun and moon endure, throughout all generations.
Psa. 72:6 He shall come down like rain upon the mown grass: as showers that water the earth.
Psa. 72:7 In his days shall the righteous flourish; and abundance of peace so long as the moon endureth.

Skolios 

Plat. Theaet. 194b [194b] and has never perceived; but it is precisely in relation to things which we know and perceive that opinion turns and twists, becoming false and true—true when it puts the proper imprints and seals fairly and squarely upon one another, and false when it applies them sideways and aslant.

Theaetetus
Well, then, Socrates, is that view not a good one?

Acts 2:40 And with many other words did he testify and exhort, saying, 
        Save yourselves from this untoward [skolios] generation.

Phil. 2:15 That ye may be blameless and harmless, the sons of God, without rebuke
        in the midst of a crooked and perverse nation,
        among whom ye shine as lights in the world;
Phil. 2:16 Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.

Why would a preacher stop in the middle of a sermon and say that a spirit just told him that time was up (12 years) and he was going to have to preach that God commanded instrumental praise and you had better not be disobedient.  He quotes from Hezekiah's plague stopping exorcism as part of a nation turned over to worship the starry host. The instruments made noise only during the burning of the goats (cappellas) for the idolatrous nation of Israel.  Of cource, the real Spirit of Christ said that God had not commanded burnt offerings and sacrifices.

Why would they WANT to impose instruments and drive away the owners? The absolute meaning of music was to make the lambs dumb before the slaughter.  If the preacher fabricates and does rhetoric and the singers write their own music the isn't the MOUTH of the victim fact made dumb?

Why do you suppose they WANT to do that?

5.4.2 Behind the anthropological predilections against the victim's perspective, there is a very practical, quasi-historical reason: namely, the victim is shunned and often killed. In the ancient world, the role of music during ritual sacrifice was often to drown out any cries from the victim. ⁽⁴⁵⁾ It is crucial that the victim not be heard. The practical mechanics of making victims means that it is unusual for the victim's perspective to survive. In the world of ancient ritual it was probably impossible.

45. The Greek verb myo means to close the mouth or shut the eyes. There is debate about whether myo plays a crucial role in the etymology of other significant words such as myth, mystery, and even music. These etymologies make sense within the Girardian hypotheses. Myth means to close ourselves to the victim and tell the tale according to the perpetrator's perspective; mystery cults are based on the silence of the victims; music derives from drowning out the voice of the victim.

3466. musth/rion musterion, moos-tay´-ree-on; from a derivative of mu/w muo (to shut the mouth); a secret or “mystery” (through the idea of silence imposed by initiation into religious rites): — mystery.

G3454 muthos moo'-thos Perhaps from the same as G3453 (through the idea of tuition); a tale, that is, fiction (“myth”):—fable.

G3453 mueō moo-eh'-o From the base of G3466 ; to initiate, that is, (by implication) to teach:—instruct.
G3451 mousikos moo-sik-os' From μουσς Mousa (a Muse); “musical”, that is, (as noun) a minstrel:—musician.
 
G3466 mustērion moos-tay'-ree-on From a derivative of μύω muō (to shut the mouth); 
        a secret or “mystery” (through the idea of silence imposed by initiation into religious rites):—mystery.

The Gospel of Thomas

In an introduction to the finds at Nag Hammadi, the distinguished Gnostic historian Elaine Pagels writes about Professor Gilles Quispel's dicovery of a complete text of the Gospel of Thomas

Then," said she, "your stepfather (for perhaps it is not allowable to censure your mother) is in haste to destroy, by that act, your chastity, your character, your hopes, and your life." To him, now surprised by such language, and inquiring what was the matter, she said (after imploring the favor and pardon of the gods and goddesses, if, compelled by her regard for him, she disclosed what ought not to be revealed) that "when in service, she had gone into that place of worship, as an attendant on her mistress;

but that, since she had obtained her liberty, she had never once gone near it: that she knew it to be the receptacle of all kinds of debaucheries; that it was well known that, for two years past, no one older than twenty had been initiated.

When any person was introduced he was delivered as a victim to the priests, who led him away to a place resounding with shouts, the sound of music, and the beating of cymbals and drums, lest his cries, while suffering violation, should be heard abroad."

She then entreated and besought him to put an end to that matter in some way or other; and not to plunge himself into a situation, where he must first suffer, and afterwards commit, every thing that was abominable. Nor did she quit him until the young man gave her his promise to keep himself clear of those rites. Gnostics believed that those who passed through initiation (as in the earlier Mysteries) and achieved Gnosis, had the right to interpret the message of Jesus in their own way.  

Titus 1:15 Unto the pure all things are pure:
        but unto them that are defiled and unbelieving is nothing pure;  (refuse to be baptized)
        but even their mind and conscience is defiled.

Those who deny this make a CONTRACT with God that they are alread saved.
Believers ASK or REQUEST the gift from God.

The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, 
        but the answer of a good conscience toward God,)
        by the resurrection of Jesus Christ: 1 Peter 3:21KJV

The word answer is also confusing but the definition and use of the word in the literature always means that baptism IS our request that God give us A good conscience which is identical to A holy spirit

And corresponding to that, baptism now saves you-- not the removal of dirt from the flesh, but an appeal to God for a good conscience-- through the resurrection of Jesus Christ, 1 Peter 3:21NAS

good conscience is:

Suneidesis (g4893) soon-i'-day-sis; from a prol. form of 4894; co- perception, i.e. moral consciousness; - conscience.

Suneido (g4894) soon-i'-do; from 4862 and 1492 [SPIRITUAL EYES]; to see completely; used (like its prim.) only in two past tenses, respectively mean. to understand or become aware, and to be conscious or (clandestinely) informed of: - consider, know, be privy, be ware of.

A GOOD CONSCIENCE is further defined:

Suneidêsis , knowledge shared with another, [as with a midwife]
2. communication, information,

Heuresis: find that, find means, be able,
Eisenenkan: carry with one, sweep along, of a river,
2. bring in for oneself, 3. bring in with one, introduce,

3. knowledge
4. consciousness, awareness... inner consciousness
5. consciousness of right or wrong doing, conscience

That does not mean that the pure can engage in impure worship rituals: it just means that if you are pure you will NOT engage in impure activities. Those who have been baptized are given A holy spirit or A pure conscience.  Those who refuse to be baptized are NOT pure.

Mark 16:15 And he said unto them, Go ye into all the world, and preach the gospel to every creature.
Mark 16:16 He that believeth and is baptized shall be saved;
        but he that believeth not shall be damned.

Apistos means "refuses to comply" with the preaching of the gospel.

Titus 1:16 They profess that they know God;
        but in works they deny him, being abominable,
        and disobedient, and unto every good work reprobate.

Proverbs 17.[15] He who justifies the wicked, and he who condemns the righteous, Both of them alike are an abomination to Yahweh. 

Epictetus, Works XLIII.

XLII. Instead of herds of oxen, endeavor to assemble flocks of friends about your house.
XLII As a wolf resembles a dog, so much does a flatterer, an adulterer, a parasite, resemble a friend. Take heed, therefore, that instead of guardian dogs, you do not inadvertently admit ravening wolves.

[All musicians were also called PARASITES and not allowed to feed on polite society]

The Deipnosophists of Athenaeus of Naucratis Book XIII: Concerning Women

"Hear, ye Styacs, vendors of twaddle, hypocritical mouthers of words who alone by yourselves gobble up everything on the platters before a wise man can get a share, and then are caught doing the very opposite of what you solemnly chant;" oglers of boys you are, and in that alone emulating the founder of your philosophy, Zeno the Phoenician, who never resorted to a woman, but always to boy-favourites.

Bdellolarunx, leech-throat, name for a greedy parasite

Mark 13:14 But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains: 

Bdelugma (g946) bdel'-oog-mah; from 948; a detestation, i.e. (spec.) idolatry: - abomination.

And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lambs book of life. Rev 21:27

GODLY ELDERS HAVE THE BIBLE AND RECORDED HISTORY ON THEIR SIDE

poi-ēsis A. fabrication, creation, production, “mimēsis represent by means of art, dramatic poetry, bombastis songs

LOOK AGAIN: THE BIBLE AND HISTORY KNOWS NO EXCEPTION.

Lactantius The Origin of Evil and Idolatry
Men are possessed with so great a fondness for representations,  that those things which are true are now esteemed of less value: they are delighted, in fact, with gold, and jewels, and ivory.

The beauty and brilliancy of these things dazzle their eyes, and they think that there is no religion where these do not shine.

And thus, under pretence of worshipping the gods, avarice and desire are worshipped. For they believe that the gods love whatever they themselves desire, whatever it is, on account of which thefts and robberies and murders daily rage, on account of which wars overthrow nations and cities throughout the whole world.

Therefore they consecrate their spoils and plunder to the gods,
        who must undoubtedly be weak, and destitute of the highest excellence,
        if they are subject to desires. 
        Lactanius, Divine Institutes, Book II. Of the Origin of Error.

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