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Son of man, prophesy against
the shepherds of Israel, prophesy, and say unto them,
Thus saith the
Lord God unto the shepherds;
Woe be to the shepherds of Israel
that do feed themselves
should not the shepherds feed the
flocks? Ezek 34:2
The MARK
or RESULT of MUSIC in Amos and Isaiah
Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed:
but ye feed
not the flock. Ezek
34:3
The diseased have ye not strengthened,
neither have ye healed that which was sick,
neither have ye
bound up that which was broken,
neither have ye
brought again that which was driven away,
neither have ye sought that which was
lost;
but with force and with cruelty have
ye ruled them. Ezek 34:4
And they were scattered,
because there is no shepherd:
and they became meat to all the beasts of the field,
when they were scattered. Ezek 34:5
BEFORE LOOKING AT THE ABSOLUTE MARK OF THE DOG AND WOLF
INVADING THE FLOCK:
All of the ancients, including Israel demanded that males
perform the musical rituals but they must perform the role of
women: that's what David did in his dirty dance with the
girls.
The Pope's Eunuchs [beginning of
text]
One of the vices which
the Spaniards had brought to Italy in the 16 century
along with the Borgia family and the Spanish Roman
Emperors was the falsetto singer. There were artists who
could sing falsetto with distinction, but as the opera
gained in popularity in Italy the practice began of emasculating boys with good voices and
retaining them as male soprani or,
as the Italians, with
their usual lack of Christian reticence about sex called
them, the castrati. They were in every opera in the 18th century,
but foreign visitors were never reconciled to them. The
famous English weekly,
The Spectator, wrote
about "the shrill
celestial whine of eunuchs," and by the end of the 18th century they
began to fade out of the opera-house
"The trained musicians which eventually appear
around the time of David and Solomon mark a
distinctive change in the history of Jewish music.
Before this time much of the music was made by women." (Zondervan Pict., Music
p. 313).
"Before the
establishment of the kingdom under Saul, it was the women who, as in every young
civilization, played a major part in the performance of
music. Such figures as Miriam, Deborah, Jephtha's daughter, and
the women hailing the young hero David have become almost
archetypes of female musicians. Characteristic of
all these cases is the familiar picture of a female
chorus, dancing and singing,
accompanied by frenzied drum-beating. This is the scene
known to the entire Near East, and not even the severe
rule of Islam could wholly suppress this age-old
practice." (Int Dict of the Bible, Music, p. 457).
Ancient literature
from Babylonian tablets and beyond agree with Johannes Quasten.
In Music and Worship
in Pagan and Christian Antiquity, beginning on page 41 He
uses many of the church Fathers and Classical resources
we also rely upon:
"Philodemus
considered it paradoxical that music should be
regarded as veneration of the gods while musicians were paid for
performing this so-called veneration. Again,
Philodemus held as self deceptive the view that music
mediated religious ecstasy. He saw the entire
condition induced by the noise of cymbals and
tambourines as a disturbance of the spirit.
He found it
significant that, on the whole, only women and
effeminate men fell into this folly.
Accordingly, nothing of value
could be attributed to music; it was no more than a slave of the sensation of pleasure, which
satisfied much in the same way that food and drink
did.
"Similar opinions may
be found in the writings of Philo. On one occasion he spoke
of the Jewish "Feast of Fasting," used by the Greeks for
the Day of Atonement:"
"Now, many a man from the false
religions, which are not ashamed of criticising what is noble, will ask: how can there
be a feast without carousing and overeating, without the pleasant
company of hosts and guests, without quantities of unmixed wine, without richly set
tables and highly stacked provisions of everything
that pertains to a banquet, without pageantry and
jokes,
bantering and
merry-making to the accompaniment of flutes and citharas, the sound of drums and cymbals and other effeminate and frivolous music of every king,
enkindling
unbridled lusts with the help of the sense of
hearing. For in and through the same
[pleasures] those persons openly seek
their joy, for what true joy is their they do
not know.
"Women's singing was a
vital part of all pagan worship. In very early times women
became priestly singers of the gods in the temple.
"Women and girls from the different ranks
of society were proud to enter the service of the gods as singers and musicians. The understanding of this
service was universal: these singers constituted the 'harem of the gods'." (End of Quasten)
And thou say in
thine heart, My power and the might of mine
hand hath gotten me this wealth.
Deuteronomy 8:17
And it shall be,
if thou do at all forget the Lord thy God,
and walk after other gods, and serve them, and worship them, I testify against
you this day that ye shall surely perish. Deuteronomy 8:19
Like
the nations the LORD destroyed
before you, so you will be destroyed for not obeying
the LORD your God. Deuteronomy 8:20
"Indeed not before David's time do professional musicians appear in the Bible. From
where did they come?
Considering
the apparent connection of professional musicians with
the institution
of Monarchy, we must bear in mind that in the
neighboring countries, Egypt and Assyria, the professional musician was an old and familiar
figure. It seems that the midrash alludes to an ancient tradition when it
relates that King Solomon's Egyptian wife, daughter of
the Pharaoh, carried in her dowry a thousand foreign
instruments.
Yet an instrument is
of no use without a musician able to play it.
Hence, we may assume
that the systematic
import
and subsequent training of professional musicians took place in the era of David and
Solomon."
(Interpreters Dictionary of the Bible, p. 457).
"The trained musicians
which eventually appear around the time of David and
Solomon mark
a distinctive
change in the history of Jewish music. Before this time much of
the music was made by women." (Zondervan Pict., Music p.
313).
"There is
incontrovertible archaeological evidence for the
antiquity of the musical guilds themselves. The Phoenicians (Canaanites) outshone their
contemporaries in music, and the Israelites were early
influenced by them.
Musical
guilds of the Hebrews may be traced back in some
instances,
to old
Canaanite
families whose designations, such
as Hemen the Ezrahite (I Chron. 2:6),
became a part of later Hebrew family names." (Unger,
Merril, Archaeology and the Old Testament, Zondervan, P.
216-7)
Al Maxey: The
same could be said for differing brethren in Christ as
they approach the serious task of seeking to understand
the writings of the inspired revelation of God. Their
individual backgrounds, as well as their interpretive
methodologies, will often play a significant role
in their understanding and application of the teachings
of the Bible. To suggest, as some have, that, because
their interpretations differ, one must be
sincere and honest, while the other is not, is
unconscionable. If Romans 14 demonstrates anything,
it demonstrates that devoted disciples do at
times arrive at completely opposite understandings of
the will of God. This chapter also demonstrates that our
Father, thanks be to His marvelous grace, judges the
nature of our hearts in such matters far more
than He does the nature of our hermeneutic.
Peter outlawed "private interpretation" or "further
expounding." First, he left us a memory of his eye-- and
ear-- witness of the risen Christ. Christ through the
prophets and apostles wrote in pretty clear text. The
direct command is to PREACH the Word by READING the Word. No
preacher can be a co-Jesus. CORRUPTING THE WORD is
"selling learning at retail" which also means "adultery.
2 Peter 2 clearly DEFINES the polluters of the Word.
kapēl-euō ,
A.
to be a retail-dealer, drive a petty trade,
Hdt.1.155, 2.35, Isoc.2.1, Nymphod.21, IG11(2).161
A16 (Delos, iii B.
C.), BGU1024 vii 23
(iv A. D.); di' apsukhou boras sitois kapēleu' drive a trade,
chaffer with your vegetable food, E.Hipp.953.
CYRUS IS TOLD HOW TO EMASCULATE THE MALES
Hdt.
1.155 [3] “O
King, what you say is reasonable. But do not ever yield to
anger, or destroy an ancient city that is innocent both of
the former and of the present offense. For the former I am
responsible, and bear the punishment on my head; while
Pactyes, in whose charge you left Sardis,
does this present wrong; let him, then, pay the penalty.
[4] Grant, then, forgiveness to the Lydians,
and to make sure of their never
rebelling against thee, or alarming thee more,
send and forbid them to keep any
weapons of war,
command them to wear tunics under their cloaks, and to
put buskins upon their legs,
......
....and
make them bring
up their sons to cithern-playing (Kitharizein), singing (psallein),
...
.......and shop-keeping (Hucksterism). So wilt thou soon see them
become
women instead of men,
and there will be no more fear of their revolting from
thee
II.
c. acc., sell by retail, “ton herpin” Hippon.51.
2.
metaph., k. ta prēgmata, of Darius, Hdt.3.89; k. ta mathēmata sell
learning by retail, hawk it about,
Pl. Prt.313d;
“k. ton logon tou theou” 2 Ep.Cor.2.17;
so eoiken ou kapēleusein makhēn will not peddle
in war, i. e. fight half-heartedly, A.Th. 545;
“k. tē Khariti tēn amoibēn” Epicur.Sent.Vat.39;
k. tēn politeian traffic in
grants of citizenship, D.C.60.17;
k. tēs hōras anthos or tēn hōran, of prostitutes,
Ph.2.394,576;
eirēnēn pros Rhōmaious Khrusiou k. Hdn.6.7.9;
tukhē kapēleuousa . . ton bion playing tricks
with life, corrupting it, AP9.180 (Pall.).
In fact, Paul OUTLAWS doubtful disputations which includes
anything that comes out of human opinion or preferences: THAT
would imply that people think they are C0-rulers or regulators
of the laws of worship.
Romans XV. 1 debemus
autem nos firmiores imbecillitates infirmorum sustinere et non nobis placere
Sustinere I.
to hold up, hold upright, uphold,
to bear up, keep up,
support, sustain 1.To
sustain, support, maintain, by
food, money, or other means (maintain, preserve with dignity of
a citizen II.
Concr., the citizens united in a community, the
body - politic, the state, and as this
consists of one city and its territory, or of several
cities, it differs from urbs, i.e. the compass of the
dwellings of the collected citizens;
Imbecillitas Caes. B. G. 7, 77, 9
Caes. B. G. 7, 77, 9 Caesar, Gallic War 7.77.
LXXVII. But those who were blockaded at Alesia , the day
being past, on which they had expected auxiliaries from
their countrymen, and all their corn being consumed ignorant
of what was going on among the Aedui, convened an assembly
[Concilium Pastorium] and deliberated
on the exigency of their situation. After various opinions
had been expressed among them, some of which proposed a
surrender, others a sally, while their strength would
support it, the speech of Critognatus ought not to be
omitted for its singular and detestable cruelty.
Concilium is the same as Latin ecclesia
or Greek sulloge or synagogue. I.a
collection of people, an association, gathering, union,
meeting A.An assembly for
consultation pastorum pasco 2.To
feed, nourish, maintain, support, 3.To
cherish, cultivate, let grow, feed
4. Of animals, to graze,
browse (poet.): pascentes capellae,Verg. E. 3, 96
Verg. E. 3, 96 Virgil, Mario
MENALCAS
O every way
unhappy sheep, unhappy flock! while he
still courts Neaera, fearing lest her choice
should fall on me, this hireling shepherd
here
wrings hourly twice their udders, from the flock
filching the life-juice, from the lambs their milk.
DAMOETAS
“My Muse, although she be but country-bred,
is loved by Pollio: O Pierian Maids,
pray you, a heifer for your reader feed!”
DAMOETAS
“Pollio himself too doth new verses make:
feed ye a bull now ripe to butt with horn,
and scatter with his hooves the flying sand.”
DAMOETAS
“Pollio himself too doth new verses make:
feed ye a bull now ripe to butt with horn,
and scatter with his hooves the flying sand.
Outlawed: Placeo to please, to be pleasing or agreeable, to be welcome, acceptable, to satisfy (class.).
1. In scenic lang., of
players or pieces presented, to please, find favor, give satisfaction: scenico placenti
Rom. 8:8 So then they that are in the
flesh cannot please God.
Rom. 8:9 But ye are not in the flesh, but in the
Spirit,
if so be that the
Spirit of God dwell in you.
Now if any man
have not the Spirit of Christ, he is
none of his.
Outlawed:
Scaenicus I. of or belonging to
the stage, scenic, dramatic, ORGANA, theatrical
I. Lit.: poëtae, dramatic poets, ludi, stage-plays,
theatrical representations, : fabula, a drama,
2. Placere sibi, to be pleased or satisfied with
one's self, to flatter one's self, to pride or
plume one's self
I. Lit.: poëtae, dramatic
poets, ludi, stage-plays,
theatrical representations, : fabula, a drama, organa, Suet. Ner. 44 :
coronae, id. ib. 53 : habitus, id. ib. 38 :
gestus, Cic. de Or. 3, 59, 220 : modulatio
Comedy. Orator
Poi-êtês II. composer of a poem, author, p. kômôidias Pl.Lg.935e ; p.
kainôn dramatôn, b. composer of
music, 2. author of a speech
Outlawed: Organum Vitr. 10, 1.--Of musical
instruments, a pipe,. Gen. 4, 21; id. 2
Par. 34, 12 et saep.--Of hydraulic engines, an
organ, water-organ: organa hydraulica,
Gen 4:21 And his
brother's name was Jubal: he was the father
of all such as handle the harp and organ.
H8610
manipulate, figuratively to use
unwarrantably:--catch,
handle,
(lay,
take)
hold
(on,
over),
stop,
X
surely,
surprise,
take.
H8608 taphaph to drum, that is, play (as)
on the tambourine:taber, play with
timbrels.H8611
tôpheth to'-feth From the base of H8608 ; a smiting, that is, (figuratively) contempt:--tabret. MEANING
HELL
Outlawed: Modulatio. In partic., a
rhythmical measure, modulation; hence, singing and
playing, melody, in poetry and music, Quint. 9, 4, 139:
modulatione produci aut corripi (verba), id. 9, 4,
89 : modulatio pedum, id. 1, 6, 2 : scenica, id. 11, 3, 57 :
vocis, melody, id. 11, 3, 59 : musica, Aus. Ep. 25, 13 .
Clement of Alexandria: "After having paid
reverence to the discourse about God, they leave within [at church] what
they have heard. And outside they foolishly amuse
themselves with impious playing, and amatory
quavering (feminine vibrato), occupied with
flute-playing, and dancing,
and intoxication, and all kinds of trash.
[2] unusquisque vestrum proximo suo
placeat in bonum ad aedificationem [3]
etenim Christus non sibi placuit sed sicut scriptum est inproperia inproperantium
tibi ceciderunt super me
LOQUOR I. inf. loquier,
Naev. ap. Gell. 1, 24, 2), v. dep. n. and a. [Sanscr.
lap-, to talk, whisper; Gr. lak-,
elakon, laskô], to speak, talk, say (in the lang. of
common life, in the tone of conversation; cf.
Quint. 9, 4, 10; 11, 3, 45).
1. To speak out, to say, tell, talk about, mention,
utter, name: A. To speak, declare, show, indicate or
express clearly:
Aedificatio III. Fig., building
up, instructing, edification.
(a). Absol.: loquitur ad aedificationem, Vulg. 1
Cor. 14, 3 ; 14, 26.--
(b). With gen.: ad aedificationem Ecclesiae
[church], Vulg. 1
Cor. 14, 12 ; ib. Eph. 4, 12.
See
our
review
of
Jay
Guin to see that Paul OUTLAWS human opinions
along with discussing diets which disturbed church members in
the marketplaces. In Romans 15 Paul followed Christ's
"pattern" for the Church in the wilderness: we are NOT to seek
self pleasure which parses to all of the hypocritic arts and
crafts: in Ezekiel 33 entertaining preachers, singers and
instrument players.
Al Maxey: Nevertheless,
one's hermeneutic is important, as it
will form the basis for that disciple's understanding of
God's Word. An inferior hermeneutic will inevitably lead
to an inferior theology. Thus, it behooves us to
seek out and utilize the best interpretive process
available. Many within the Stone-Campbell Movement,
especially those within the more conservative wing of
the Churches of Christ, have embraced what has
come to be called the CENI hermeneutic (the letters of
which simply refer to Command, Example,
and Necessary Inference). The principle
underlying this approach to understanding Scripture is
largely regulative in nature, in that it seeks to
perceive and establish laws to be bound upon the people
of God as conditions of salvation and terms of
fellowship. I do not believe this to be the best
methodology available to us.
In fact the Bible demands the right for GOD to linform us
about our faith and practice: it was the abandoned Jews who
performed "worship" or service meaning hard bondage. The
Qahal, synagogue or Church of Christ in the Wilderness met for
instruction only and "vocal or instrumental rejoicing was
outlawed." You don't let the children play in Bible Class.
The
the
Synagogue or Church in the wilderness: the only
authorized change was the Lord's Supper to show forth or
evangelize. The godly elder and Jesus stood up to preach
by READING the Word and had the uncommon decency to sit down
and discuss any unclear passage. Preaching and singing
was imposed only after Constantine gave them a pay day for the
first time in history. Of course, that attracted all of the
rabble.
In 2 Peter 1 Peter left us the example (written) of Christ for
our "memory" since no one since the Prophets and apostles had
a single word to add. In fact,
Isaiah 55
gives us the FREE WATER OF THE WORD. And in
Isaiah
58 we are forbidden to seek our own pleasure or SPEAK OUT
OWN WORDS: we can contribute nothing to God.
Peter outlaws PRIVATE INTERPRETATION which means "further
expounding." God is God and we are not: we have nothing to the
cross to bring.
In
2
Peter
2
Paul
defines
the MUSICAL or performing arts as CORRUPTING.
Al Maxey: Indeed,
I
feel it to be fatally flawed as employed by its
proponents, and believe the adherents of this
hermeneutic have left the One Body horribly
fragmented into countless feuding factions in the wake
of their differing deductions and assumptions which they
far too frequently feel compelled to bind as universal
law. But such is the inevitable outcome of employing the
Regulative Principle.
God
invented CENI or the Regulative Principle: it
fills the Bible, Church Fathers, and all founders of
denominations.
Isa. 8:19 And when
they shall say unto you,
Seek unto them that have familiar
spirits,
and unto wizards
that peep, and that mutter:
should not a people
seek unto their God? for the living to the dead?
[19] et cum dixerint ad vos quaerite a pythonibus et a divinis qui stridunt in incantationibus suis numquid non populus a Deo suo requirit pro vivis a mortuis
To the law and to the
testimony:
if they
speak not according to this word,
it is
because there is no light in them. Isa 8:2
In-canto , āvi, ātum, 1,
v. a. and n. *
II. In partic.
A. To say
over,
mutter,
or
chant a magic formula against some one: QVI
MALVM CARMEN INCANTASSET, Fragm. XII. Tab. ap.
Plin. 28, 2, 4, §
17.—
B. Transf.
2. To
bewitch,
enchant: “
quaesisti, quod mihi emolumentum fuerit incantandi (sc. illam)?”
App. Mag. p. 305: “
incantata mulier,”
id. ib.: “
pileum vetitis artibus,”
Amm. 14, 7, 7.
vincŭlo , āvi,
ātum, 1, v. a. id.,
I. to
fetter,
bind,
chain: “
multa animalia redimiculis gaudent, et phalerari sibi magis quam vinculari videntur,”
Ambros. in Psa. 118,
Serm. 3, 6;
Cael. Aur.
Tard. 4, 8, 108.
vincŭlum ,
or (also in class. prose), contr.,
vinclum , i,
n. id.,
I. that
with which any thing is bound, a
band, bond, rope, cord,
fetter, tie (cf.: catena,
manica, compes).
Incantātĭo , ōnis, f.
id.,
Strīdō to make a
shrill noise, sound harshly, creak, hiss, grate, whiz,
whistle, rattle, buzz: stridentia tinguunt Aera lacu, V.: cruor stridit, hisses, O.: belua Lernae Horrendum stridens, V.: horrendā nocte (striges), O.: mare refluentibus undis, V.: aquilone rudentes, O.: videres Stridere secretā aure susurros, buzz, H.
Al Maxey: Perhaps
some
of the greatest, and certainly some of the most godly
and biblical, advice ever given comes from the pen of
brother Thomas Campbell. Near the end of 1809 a document
was distributed known as his Declaration and Address.
Notice just a couple of the many propositions contained
in this lengthy and historically significant document:
Proposition Five —- "That with
respect to the commands and ordinances of our Lord
Jesus Christ, where the Scriptures are silent as to
the express time or manner of performance, if any such
there be, no human authority has power to interfere,
in order to supply the supposed deficiency by making
laws for the Church; nor can anything more be required
of Christians in such cases, but only that they
observe these commands and ordinances as will
evidently answer the declared and obvious end of their
institution. Much less has any human authority power
to impose new commands or ordinances upon the Church,
which our Lord Jesus Christ has not enjoined. Nothing
ought to be received into the faith or worship of the
Church, or be made a term of communion among
Christians, that is not as old as the New Testament
Everyone knows that
Jesus didn't COMMAND instruments but repudiated them if you
grasp that He called the Scribes and Pharisees HYPOCRITES by
speaking of MOUTH worship and by naming falkse preachers,
singers and instrument players: the extreme example of
NOTHING. The CENI is
Matt. 28:20 Teaching them to observe all things WHATSOEVER
I have COMMANDED you:
and, lo, I am with you alway, even unto the end of the
world. Amen.
2 Peter
1 outlaws "private interpretation" or "further
expounding" of anything: He commands the
prophets by Christ and the prophecies made more perfect by
Jesus, left as OUR MEMORY and the way to MARK false
teachers. He points directly to rhetoric and all of the
HYPOCRITIC arts identified in Ezekiel 33
2
Peter 2 them MARKS the false teachers with CORRUPTION
including all of the hypocritic arts.
Proposition 5. That
with respect to the COMMANDS and ORDINANCES of our Lord Jesus Christ,
where the Scriptures are silent as to the express time or
manner of performance, if any such there be,
no HUMAN authority has power to interfere,
in order to supply the supposed deficiency by making laws for
the Church;
nor can anything more be required of Christians in such
cases,
but only that they so observe these COMMANDS and ORDINANCES
as will evidently answer the declared and obvious end of
their institution.
Much less has
any [16] human authority
power to IMPOSE new commands or ORDINANCES upon
the Church,
which our Lord Jesus Christ has NOT ENJOINED
Nothing ought to be
received into the faith or worship of the Church,
or be made a TERM OF COMMUNION among Christians,
that is not as old as the New Testament.
The direct command, approved example of Jesus
and until the year 373 did not IMPOSE any kind of Eastern
"singing" which would not be tuneful. That is because the
DIRECT COMMAND is to use "that which is written" or the
Word of Christ for our edification which means EDUCATION.
Congregational unison singing of rewritten metrical
Psalms (only) came after John Calvin. I am not aware that
this caused the discord introduced in the midst of the
"awakenings" fueled by witchcraft.
Because of His experience in the Seceder Presbyterians
we know that nothing Thomas or Alexander can be twisted to
endorse the use of instruments. Therefore, CONGREGATIONAL
SINGING was not IMPOSED as an ORDANCE uponn any church:
the use of the organ (onlly they promised) was IMPOSED by
physical force in some places. Therefore, Al Maxey cannot
use the Declaration and Address to impose ANYTHING.
CATHOLIC
"For almost a thousand years
Gregorian chant, without any instrumental or harmonic
addition was the only music used in connection with the
liturgy. The organ, in its primitive and rude form, was
the first, and for a long time the sole, instrument used
to accompany the chant. The church has never encouraged
and at most only tolerated the use of instruments.
Total
Declaration and Address
11. That (in some
instances)
a partial
neglect of the expressly revealed will of God,
and (in others) an assumed authority
for making the approbation of human opinions and human
inventions a term of communion,
by INTRODUCING them into the constitution, faith, or
WORSHIP of the Church,
are, and have
been, the immediate, obvious, and
universally-acknowledged causes,
of all the
corruptions and divisions that ever have taken place in
the Church of Go
12. That all that is
necessary to the highest state of perfection and purity
of the Church upon earth is,
first, that none be received
as members but such as having that due measure of
Scriptural self-knowledge described above, do
profess their faith in Christ
and obedience to him in all things according to the
Scriptures;
nor, secondly, that any be retained in
her communion longer than they continue to manifest
the reality of their profession by their temper and
conduct.
Thirdly, that her ministers, duly and Scripturally qualified,
inculcate none other things than
those very articles of faith and holiness expressly revealed and enjoined in the word
of God.
Lastly, that in all their
administrations they keep close by the observance of
all Divine ordinances, after the example of the
primitive Church, exhibited in the New Testament; without any additions whatsoever of human
opinions or inventions of men.
13. Lastly. That if
any circumstantials indispensably necessary to the
observance of Divine ordinances be not found upon the
page of express
revelation, such, and such only,
as are absolutely
necessary for this purpose should be adopted under the
title of human expedients, without any pretense to a
more sacred origin,
so that any
subsequent alteration or difference in the
observance of these things might produce no contention
nor division in the Church.
Because the Churh of Christ did not INTRODUCE or IMPOSE
anything, it is fuzzy logic to blame those who refuse to be
treated as the Declaration and common decency forbids.
Al Maxey:
Proposition Six
—- "That although inferences and deductions from
Scripture premises, when fairly inferred, may be truly
called the doctrine of God's holy word, yet are they
not formally binding upon the consciences of
Christians farther than they perceive the connection,
and evidently see that they are so; for their faith
must not stand in the wisdom of men, but in the power
and veracity of God. Therefore, no such deductions can
be made terms of communion, but do properly belong to
the after and progressive edification of the Church.
Hence, it is evident that no such deductions or
inferential truths ought to have any place in the
Church's confession."
Paul outlawed every
of private opinion which did not edify. Doubtful
disputations means that "we don't discuss your private
opinions about food or your old worship." Rather, we use
one MIND and one MOUTH (tongues are human) to teach "that
which is written FOR OUR LEARNING." No human
composition of musicla machine can TEACH.
Hab. 2:19 Woe unto him that saith to the
wood, Awake; to the dumb stone,
Arise, it shall
teach! Behold, it is laid over with gold and silver,
and there is no
breath (spirit) at all in the midst of it.
Hab. 2:20 But the LORD is in his holy temple:
let all the earth
keep silence before him.
Because Christ OUTLAWED
"vocal or instrumental rejoicing" for the Church in the
wilderness where HIS is "preacher" through His word; and
because no synagogue ever had "any kind of praise service,"
and because singing was not IMPOSED as an act until 373 NOT
adopting instruments has all of the CENI and REGULATIVE
principle directly on its side. You cannot even
hallucinate the use of instruments if you understand that
the Spirit connects them with evil people from the 'singing
and harp-playing prostitute in the garden of Eden to the end
time Babylon mother of harlots (Rev 17) who USES lusted
after FRUITS (same as in Amos) as slick speakers, singers
and instrument players. John called them SORCERERS and says
they will be cast into the lake of fire along with the DOGS
and WOLVES.
THE CENI
OR REGULATIVE PRINCIPLE FROM GOD AND SUPPORTED BY ALL
HISTORIC SCHOLARS.
Al Maxey: Do
our human inferences, assumptions and deductions have a
place in our study and interpretation of Scripture? Yes,
they do. I don't think anyone would deny that. There are
many things we assume and infer in our
quest to better understand His will for our lives. These
personal insights will have great bearing on our own
individual convictions, and others may well share
those same insights and convictions. Such agreement is
indeed comforting to us, and helps to confirm our
beliefs and understandings.
Where
too
many have failed, however, is in their further
assumption that their assumptions are in some way more
insightful than those of their brethren with whom they
differ. Their inferences, therefore, become the Standard
by which all others are measured with regard to fitness
for fellowship. As Campbell clearly noted, that is
giving far more authoritative weight to human
assumptions and deductions than is warranted. Such is
the failing of this regulative approach to biblical
interpretation and application.
That's a subject for remedial reading: Campbell etall insists
that YOU don't have any authority to INFER and IMPOSE anything
on me which I must SUBMIT TO ro get cast out of the
synagogue. Al must think that the wicked Church of
Christ IMPOSED congregational singing. That never offends or
sows discord.
It
is
rather pointless, and even irresponsible, however, to
"curse the darkness" if one is unprepared or unwilling
to "light a candle." In other words, if it is one’s
belief that the Regulative Principle, which is the
spirit of the CENI hermeneutic, is flawed, then
what does one have to offer in its place? If one
criticizes a particular hermeneutic, one must be willing
to offer a reasonable, rational, responsible
alternative. Such an alternative, I believe, could be
characterized as the Reflective Principle.
Rather than perusing Scripture for laws to regulate
every aspect of our lives, we ponder Scripture so as to
ascertain those guiding principles for Grace-centered,
Jesus-focused, Spirit-filled living.
An Alternative: Reflective, not
Regulative
In
view
of the growing dissatisfaction with CENI, and its
Regulative Principle, many concerned brethren have been
increasingly reflecting upon what would constitute a better
interpretive methodology. My proffered approach is
nothing new; it has been around for a good long time,
and is used effectively and frequently by others within
the universal One Body of Jesus Christ. It can
be characterized in the following skeletal sketch: Biblical
— Non-Biblical — Anti-Biblical — Beneficial. Let
me address each of these aspects of this model and then
make an application.
BIBLICAL
— It is my conviction that the Bible is a divine
revelation of the nature of our Father; an inspired
guide as to how to order our lives in accord with His
will. Are there commands given by God in this
revelation, this divine "storyline set in history" (as
Rubel Shelly characterized it), that are to be obeyed by
mankind? Absolutely! And willful disobedience can prove
very costly. Few disciples, regardless of their
hermeneutic, discount God's clear commands.
But
much of the guidance revealed from above through this
written revelation speaks more to the hearts and minds
of His devoted disciples. Rather than a legalistic
"check list," our God provides guiding principles
which may be legitimately applied by reflectiveeither
expression of benevolence would be acceptable to God.
Thus, it is the principle that is clearly seen
to be eternal, not the method of application.
The
very first matter to be determined in the reflective
approach is: Is this matter Biblical? What this
simply signifies is — can this matter be found within
the pages of the Bible? Does the Lord, at some point
within the pages of Scripture, specifically
address the issue, question, practice or doctrine? If He
does — if the Lord has spoken — then all we need
do is heed and obey. Thus, the first
Al Maxey: NON-BIBLICAL
—- Not everything we face as disciples of Christ,
however, can be found clearly addressed in the Bible.
Indeed, some matters are never mentioned at all. These
would fall into the realm of the "NON-Biblical." This
simply means they are not to be found anywhere
in the Bible. It does NOT thereby suggest that
they are wrong or sinful or "unauthorized" or forever
forbidden (the "silence excludes" fallacy). It
simply means the Bible is silent about them. This says nothing
either for or against them. Such biblical absence
neither prescribes nor proscribes the item in question.
Thus, one can neither condemn nor condone something
simply by virtue of its absence alone.
Silence EXCLUDES the presumptious for imposing THEIR
opinion on others: Al's agenda is to shame churches of
Christ into the use of instruments.
Then the word
of the Lord came unto me, saying, Jer 13:8
Thus saith the Lord,
After this manner will I mar
the pride of Judah, and the great
pride of Jerusalem. Jer 13:9
This evil people, which refuse to
hear my words,
........which walk in the imagination
of their heart, [twisted]
........and walk after other gods, to serve
them,
........and to worship them, shall even be as this
girdle, which is good for nothing. Jer 13:10
For as the girdle cleaveth to the
loins of a man,
........ so have I caused to cleave unto me
........ the whole
house of Israel
and
........ the whole
house of Judah, saith the Lord;
that they might be unto me for a people,
and for a name, and for a praise,
and for a glory:
........ but they would
not hear.
Jer 13:11
Irenaeus (ca. 150)
Against Heresies 3.1.1
“We have learned from none others the plan of our
salvation, than from those through whom the
gospel has come down to us, which they did at one time
proclaim in public, and, at a later period, by the will of
God, handed down to us in the Scriptures, to be
the ground and pillar of our faith.”
Clement of Alexandria (d. 215)
The Stromata, 7:16
“But those who are ready to toil in the most excellent pursuits,
will not desist from the search after truth, till they get
the demonstration from the Scriptures themselves.”
Gregory of Nyssa (d.ca, 395)
“On the Holy Trinity”, NPNF, p. 327
“Let the inspired Scriptures then be our umpire,
and the vote of truth will be given to those whose dogmas
are found to agree with the Divine words.”
Athanasius (c. 296–373)
Against the Heathen, 1:3
“The holy and inspired Scriptures are fully sufficient
for the proclamation of the truth.”
Basil the Great (ca.329–379)
On the Holy Spirit, 7.16
“We are not content simply because this is the tradition
of the Fathers. What is important is that the Fathers
followed the meaning of the Scripture.”
Ambrose (340–397 A.D.)
On the Duties of the Clergy, 1:23:102
“For how can we adopt those things which we do not
find in the holy Scriptures?”
St. Augustine (354–430)
De unitate ecclesiae, 10
“Neither dare one agree with catholic bishops if
by chance they err in anything, but the result that their
opinion
is against the canonical Scriptures of God.”
Thomas Aquinas (1225–1274)
Summa Theologiae, Question 1, art. 8
“For our faith rests on the revelation made to the
Prophets and Apostles who wrote the
canonical books.”
Balaam demonstrated
a high ethical standard when he said:
'Even if Balak gave me his palace filled
with silver and gold,.
I could not do anything of my own
accord, good or bad,
to go beyond the
command of the LORD--
and I must say only what the LORD says'? Num 24:13
Al Maxey: ANTI-BIBLICAL
—- Just because something isn't mentioned in the pages
of the Bible does not necessarily mean it is acceptable
to go ahead and do it. Nor may we forbid
it on silence alone. When God's inspired Word offers no
specific statement on a matter, we must then begin
seeking further clarification by asking some very
pointed questions. This, again, is key to the reflective
process. Does this action, attitude, issue or practice
violate any known principles or inspired advice given to
us in Scripture? Is there anything in God's Word
that would clearly point to the fact that this matter is
"Anti-Biblical" in nature or focus? If there is,
then it must be rejected as being in opposition to God's
will for our lives.
BENEFICIAL
—- There are many things not mentioned in the
Bible, however, that are also not opposed to
biblical principles and teachings. If the Bible is
silent on some matter, and it can't be clearly shown to
be in opposition to guiding biblical principles, does
that mean we can then go ahead and do as we please with
regard to such? No, not at all. The fact is, sometimes
even good things can have a bad effect. Thus, in
determining our actions and attitudes reflectively, we
must ask yet another question of that which is
"Non-Biblical" but not "Anti-Biblical" — would
this practice or action be Beneficial to the
cause of Christ and the Body of Christ? Will it help
or hinder us in the fulfilling of our godly
purpose in life? Is it beneficial or detrimental to the
growth and edification of the congregation of believers?
The
apostle
Paul spoke of this very matter in Romans 14 when he urged us to
examine (reflect upon) our actions, practices and
motives carefully, and not allow a good thing to have a
bad result. "Do not let what is for you a good thing be
spoken of as evil" (vs. 16). Rather, we are to pursue the
things which make for peace and the building up of the
body of Christ, even if that means backing off of what
may, in different circumstances, be good and acceptable
(vs. 19-20). Paul demonstrated his use
of this Reflective Principle when he wrote the
saints in Corinth, "Everything is permissible, but not
everything is helpful. Everything is permissible, but
not everything builds up" (1 Corinthians 10:23). In a very
similar statement (1 Corinthians 6:12), Paul adds
that we must be careful lest we allow such matters to
become masters over us, rather than being master over
them. These matters are in our control, and thus we must
exercise good judgment.
disciples in different
ways given the circumstances of one's immediate
environment. For example, demonstrating a benevolent
spirit might differ dramatically from New York to New
Guinea, and yet step in a responsible hermeneutic is to
determine if God has spoken!
Application
Let's
notice a practical application of the Reflective
Principle. Is the use of instruments, as either an aid
or accompaniment to singing in a worship assembly,
a practice approved or disapproved by God under the new
covenant in Christ? More simply put: If Bertha tinkles
the ivories in a corner of the auditorium on Sunday
morning as we sing praises to God, are we all sinning
and in danger of eternal damnation? This particular
issue has divided brethren for generations, and I
blame, in large part, the Regulative
Principle
for such heart-breaking schism.
Then you blame God. If you don't keep pretending to be
superior to the Word of God and 2,000 years of clear evidence
then you will not create a SCHISM by
IMPOSING
something not DIRECTLY COMMANDED.
Let's
examine
the matter reflectively. Is the use of
instruments in corporate worship (as an aid or
accompaniment to singing praises unto God) a practice
that can be said to be "Biblical"? The answer is YES.
The practice is clearly found in Scripture. The redeemed
of God under the old covenant practiced such for
centuries, and with the obvious approval of God.
Indeed, God even commanded 2 Chronicles 29:25 — "the command
was from the Lord through His prophets").
Al cannot find a single example at
any time in the Bible where God's people assembled for
"congregational singing with instrumental
accompaniment." That wouldl
violate Christ's direct commands for the
synagogue.
If after almost 300 years Hezekiah
decides to conduct his own Plague Stopping Exorcism to
EXCISE the Musical Assyrians who had polluted the
Temple. And the Levites stand in RANKS
(military, you see) and do nothing during all of the
blood atoning sacrifices. And THEN Hezekiah had
another bright idea: He would make a BURNT OFFERING
for Israel--trying to appease the already damned
"instrumental" sect of Israel. To signal this
BURN GOATS the Levites (an old infant burning cult)
made a noise with the instruments DAVID HAD COMMANDED.
Then, people look back and see this sacrifice which
Christ said WAS NOT COMMANDED as the PATTERNISM for
commanding a Christian School of the Word to do
it. I would be utterly ashamed.
One would think that a professional Bible teacher
would have run into some of those oops! passages.
Acts 7 where Stephen lets the Jews in on the secret
that God did not command the king, kingdom, temple or
anything that went along with it. In fact, he
tells them that "God turned them over to worship the
starry host" and sentenced them to return to beyond
Babylon. In fact again, he says that this is the
same Amos story people never believed. See what
happened when people engage in musical madness in
the front of a holy God who does not judge by what He
hears or Sees (Isaiah 11). Or see what Christ
Who spoke through the PROPHETS and not by
the "lying pen of the Scribes" said about it. In
fact, Jesus called the Scribes and Pharisees,
hypocrites: In the Ezekiel 33 example he names slick
preachers (for pay), singers and instrument players.
In fact the primary meaning of a hypocrite worked from
"silence."
Stand in the gate of the Lords house [courts], and proclaim there this
word, and say, Hear the word of the Lord, all ye of
Judah, that enter in at these gates to worship the Lord. Jeremiah 7:2
Shachah (h7812) shaw-khaw'; a
prim. root; to depress, i. e. prostrate (espec.
reflex. in homage to royalty or God): - bow (self)
down, crouch, fall down (flat), humbly beseech, do
(make) obeisance, do reverence, make to stoop,
worship.
Thus saith the Lord of
hosts, the God of Israel,
Amend your ways and
your doings,
and I will cause you
to dwell in this place. Jeremiah 7:3
Trust ye not in lying words, saying, The temple of the
Lord, The temple of the Lord,
The temple of the
Lord, are these. Jeremiah 7:4
For if ye throughly amend
your ways and your doings;
if ye thoroughly execute judgment between a man and his
neighbour; Jeremiah 7:5
If ye oppress not the stranger, the
fatherless, and the widow,
and shed not innocent
blood in this place,
neither walk after
other gods to your hurt: Jeremiah 7:6
Then will I cause you to
dwell in this place, in the land that I gave to your
fathers, for ever and ever. Jeremiah 7:7
Behold, ye trust in lying words, that cannot profit.
Jeremiah 7:8
> Thus
saith the Lord of hosts, the God of Israel;
Put your burnt
offerings unto your sacrifices, and eat flesh. Jeremiah 7:21
21. Put ...
burnt offerings unto ... sacrifices ... eat flesh--Add the former (which the
law required to be wholly burnt) to the
latter (which were burnt only in part), and "eat flesh" even
off the holocausts or burnt offerings.
As far as I am concerned, saith Jehovah, you may do
with one and the other alike. I will have
neither (Isa
1:11 Ho 8:13 Am 5:21,22).
> For I spake NOT unto your
fathers, nor commanded them
in the day that I
brought them out of the land of Egypt,
concerning burnt offerings or
sacrifices: Jeremiah 7:22
Some people are so simple that they
might say that WE can be rightous AND burn innocent
animals without tainting either. They say, "If
we add instruments we are STILL singing."
> But this
thing
commanded I them, saying,
Obey my
voice, and I will be your God, and ye shall
be my people:
and walk ye in
all the ways that I have commanded you,
that it may be
well unto you. Jeremiah 7:23
God hath not said, thou shalt not sing
and play instruments and pretend that you are
worshiping Me.
> But they HEARKENED
NOT,
nor inclined their ear,
but walked in
the counsels and in the imagination of
their evil heart,
and went
backward, and not forward. Jeremiah 7:24
Cyril of Alexandria, Commentary on John,
That the Pharisees puffed
up unto strange boasting,
were wont to pretend
that the Divine Word
was with them and
in them,
and therefore
foolishly affirmed that they had advanced to marvellous
wisdom,
the Spirit Itself will
testify,
since Christ says by the
Prophet Jeremiah
unto them,
How do ye say, WE
are wise, and the word of the Lord is with us?
For nought
to the scribes
became their lying
pen;
the wise
men were ashamed,
were dismayed and taken;
what wisdom is in them? because they
rejected the word of the Lord.
For how are they not taken rejecting the Living and Hypostatic Word of God, receiving not the faith to
Him-ward,
but dishonouring the
Impress of God the
Father, and refusing to behold His most
true Form (so to say)
through His God-befitting
Authority and Power?
Or say, 1 Corinthians 10 where Paul
said that they worshipped demons when they rose up to
play. Play? what means Play. Well, play is
specificially profaning the rest day devoted to God by
singing, dancing, playing instruments and playing with
one another because of the music-induced lust.
Or say, Romans 10 when Paul speaks of sending across
the sea when they HAD the Word of God preached by
Moses.
Or say, 2 Corinthians 3 where the people refused to
listen to God who commanded them NOT to engage in
musical rituals (Exodus 31) and the--working from
"silence" because Moses hadn't told them yet--in
Exodus 32 they DID IT. For that affront
they lost The Book of the Covenant of Grace and were
abandoned to the Law of Moses. But, stranger, Moses
still didn't commanded any musical instruments when
God ABANDONED them to animal sacrifices.
Al Maxey: The
Psalms are filled with examples of such (see Psalms 149 and 150, just to mention a couple).
BUT
... has God spoken about the practice, one way or the
other, in the New Covenant writings? Has He changed
His thinking with regard to what may or may not
accompany or aid our singing of psalms, hymns and
spiritual songs? We know He desires for our expression
of praise to come from the heart (Ephesians 5:19; Colossians 3:16), but that is
nothing new. He always has!
Is
the
matter, therefore, "NON-Biblical" with respect to the
writings of the New Testament? Well, not entirely. We
know that near the end of the First Century, in the Revelation
given to John, mention is made of musical instruments in
the courts of heaven (Revelation 5:8). This, of course,
is merely a symbol, but it shows that God was using the
symbol of a harp to convey the idea of praise
unto Him. It seems odd that He would employ the symbol
of an instrument of music to denote heavenly
praise, if the actual use of such an instrument on earth
in praise to Him would cause one to be lost! Didn't
Jesus teach us to pray, "Thy will be done on earth as it
is in heaven" (Matthew 6:10)?
ALL OF THE "SOUNDS LIKE" IN REVELATION ARE SOUNDS OF TERROR
AND JUDGMENT.
Nietzsche Tragedy
In these Greek festivals, for the first time nature achieves its
artistic jubilee. In them, for the first time,
the tearing apart of the principii individuationis [the
individualizing principle] becomes an artistic
phenomenon.
Here that dreadful witches' potion of lust
and cruelty was without power. The strange
mixture and ambiguity in the emotions of the Dionysian
celebrant remind him, as healing potions remind him of deadly poison, of that sense that pain awakens joy, that the jubilation in his chest rips out cries of
agony.
From the most sublime joy echoes
the cry of horror or the longingly plaintive lament over an irreparable
loss. In those
Greek festivals it was as if a sentimental feature of
nature is breaking
out, as if nature
has to sigh over her
dismemberment into separate individuals.
The language of song and poetry of such a doubly defined celebrant was
for the Homeric Greek world something new and unheard of.
Dionysian music especially awoke in
that world fear and terror. If music was apparently already known
as an Apollonian art, this music, strictly
speaking, was a rhythmic pattern like the sound of waves, whose artistic power had developed for
presenting Apollonian states of mind. The music of
Apollo was Doric architecture expressed in sound, but
only in intimate tones, characteristic of the cithara [a
traditional stringed instrument}. The un-Apollonian character of
Dionysian music keeps such an element of gentle caution
at a distance, and with that turns music generally into
emotionally disturbing
tonal power, a
unified stream of melody, and the totally incomparable
world of harmony.
"In the Apocalypse,
no doubt, we read of " harpers harping with their harps;" but the book where this
occurs, is a symbolical book; and it would be absurd
to understand it in any other than a symbolical sense.
"If the "harpers" are to be understood
literally; the offering of "incense," referred to in that
book, must be understood literally too.
"The beast with the seven
heads and ten horns, must be a literal beast; and the woman that sits on the back
of it, must be a literal woman.
"Who, in his
senses, would contend for such a principle of
interpretation in regard to these? But this must be
contended for, and maintained, before any argument
can be drawn from the "harpers" of the Book of
Revelation, in favour of the use of instrumental
music in the Gospel Church.
However, Scripture is usually inspired
to warn Christians against pagan practices:
Note that the
144,000 are on the Earth:
AND I looked, and, lo,
a Lamb stood on the mount Sion, and with him an hundred
forty and four thousand, having his Fathers name written in their foreheads. Rev 14:1
What they heard was
from heaven--in the atmosphere over Zion.
And I heard a
voice from heaven,
as the voice of many waters, and
as the
voice of a great thunder:
and I heard the voice of harpers harping with their harps: Rev 14:2
And I heard a sound from heaven
..........like the roar of rushing waters
and
..........like a loud peal of thunder. The
sound I heard was
..........like that of harpists playing their harps. Rev 14:2NIV
And I heard a voice
from heaven
..........like the sound of many waters
and
..........like the sound of loud thunder; the voice I heard was
..........like the sound of harpers playing on their harps Revelation
14:2RSV
Keladeo sound as
flowing water 2. of persons, shout aloud,
atar keladēsan Akhaioi, in applause. keladeonti amphi Kinuran phamai” Pi.P.2.15:
c. acc. cogn., “k. humnous” lSound of the
grasshopper, ring bells, of the flute, sing of, celebrate
loudly.
There
is
nothing to support the voice "of harpers harping with
their harps in either Latin or Greek.
We
have noted that when you hear these SOUNDSthe next angel
sounds a warning that you should PREACH THE GOSPEL: time
is short.
Click
for Harps In Revelation which would be
JUDGMENTAL SOUNDS even to a simple simon.
THESE SOUNDS POINT TO THE
UNDERSTANDING OF DIOTREPHES as well as the
sounds of judgment.
-Echeion ( [êchos] ) drum,
gong, tambourine, as head-dress,; used for stage-thunder, as sounding-boards in
the theatre,
II. in the lyre, = chalkôma, apptly. a metallic
sounding-plate
2. Adj. êcheion organon sounding instrument,
Plut. Crass. 23 But when
they were near the Romans and the signal was raised by
their commander, first of all they filled the plain with
the sound of a deep and terrifying roar. [7] For the Parthians do not
incite themselves to battle with horns or trumpets, but
they have hollow drums of distended hide, covered
with bronze bells, and on these they beat all at once in
many quarters, and the instruments give forth a low and
dismal tone, a blend of wild beast's roar and harsh
thunder peal.
They had rightly
judged that, of all the senses,
hearing is the one
most apt to confound the soul,
soonest rouses its
emotions,
and most effectively
unseats the judgment.
And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could
learn that song but the hundred and forty and four
thousand, which were redeemed from the earth. Rev
14:3
And I saw another
angel fly in the midst of heaven,
..........having the everlasting gospel to preach unto them that dwell on the earth,
..........and to every nation,
and kindred, and tongue, and people, Rev 14:6
INSTRUMENTAL NOISE is always the
MARK or SOUND of Judgment and NOT Spiritual
worship.
Saying [not singing] with a loud voice, Fear
God, and give glory to him;
..........for the hour of his judgment is come:
..........and worship him that made heaven, and earth, and the sea,
..........and the fountains of waters. Rev 14:7
Proskuneo (g4352) pros-koo-neh'-o;
from 4314 and a prob. der. of 2965 (mean. to kiss,
like a dog licking his master's hand); to fawn or
crouch to, i.e. (lit. or fig.) prostrate oneself in
homage (do reverence to, adore): - worship.
For whatsoever
things were written aforetime were written for our learning, that we through
patience and comfort of the scriptures might have
hope. Rom 15:4
Now the God of
patience and consolation grant you to be likeminded
one toward another according to Christ Jesus: Rom
15:5
That ye may with
one mind and one mouth glorify God, even the Father of our
Lord Jesus Christ. Rom 15:6
Docazo (g1392) dox-ad'-zo;
from 1391; to render (or esteem) glorious (in a wide
application): - (make) glorify (-ious), full of
(have) glory, honour, magnify.
Rev. 14:8 And there followed another angel, saying,
Babylon is
fallen, is fallen, that great city,
because she made all
nations drink [enchantment] of the wine of the wrath of
her fornication.
Al Maxey: The
early disciples also met frequently in the temple courts
during the early years, and at times even continued to
make vows and offer sacrifices in the temple (and did so
without sin). Instruments
obviously were used in some of these proceedings.
Further, the early disciples sang
psalms, some of which actually spoke of
instruments used acceptably in praise. Again,
wouldn't it be rather odd for a believer to be able to
acceptably sing Psalm 150 in the assembly, but
if that believer actually practiced what he
sang he would be lost?
NOT EVEN THE TRIBE OF LEVI--CURSED BY THEIR FATHER--WAS
PERMITTED TO BE NEAR OR IN ANY HOLY PLACE.
At Mount Sinai God turned the Civil-Military-Clergy complex
over to worship the starry host and THAT is who they
worshipped.
Christ ordained the Qahal, synagogue or Chruch of Christ in
the Wilderness for the godly people. They would never be
inside the camp or gates when the Levites smade loud exorcism
noisies never called music.
Al Maxey: No, I
don't think we can really say God is silent on
the matter. And yet, on the other hand, He nowhere in
the NT writings ever said, "Thou shalt use instruments
in the worship assembly" or "Thou shalt NOT use
instruments in the worship assembly." Thus, with
regard to specific instruction on the matter, this is
indeed a "NON-Biblical" matter. In the NT writings there
is NOTHING said specifically one way or the
other.
CHRIST SPOKE ONLY THROUGH THE PROPHETS TO REPUDIATE
SACRIFICES AND DEFINE THE PATTERN FOR THE FUTURE REST HE
WOULD BRING.
Isaiah 30 shows the sights and sounds
of God driving His enemies into "hell."
Must ye always rejoice, and go into my holy places continually,
as they that keep a feast? and must ye go with a pipe,
as those that
rejoice into the mountain of the Lord, to the God of
Israel Isaiah 30:29 LXX
and the Lord shall make his glorious voice to be heard and the wrath of his arm,
to make a display with wrath and anger and devouring flame:
he shall lighten terribly, and his wrath shall be as water and violent hail. Isaiah 30:30 LXX
For by the voice of the
Lord the Assyrians shall be overcome,
even by the stroke where with he shall smite
them. Isaiah 30:31 LXX
And it shall happen to
him from every side, that they from whom their hope of
assistance was,
in which he trusted,
themselves shall
war against him in turn
with drums and with harp. Isaiah 30:32 LXX
Tumultus . Of
thunder, storm, etc.: “tremendo Juppiter ipse ruens tumultu,” i. e. the roar
of thunder, tempest
1. In milit. lang., a sudden or impending
war, civil war, insurrection, tumult,
sedition, rebellion:
2. Excitement, anxiety: S.
Disturbance, disquietude, agitation,
tumult of the mind or feelings: “tumultus Mentis,” Hor. C. 2, 16, 10;
B. Of speech, confusion, disorder:
“sermonis,”
Hor. Carm. 2.16
For ease the Mede, with
quiver gay:
For ease rude Thrace, in
battle cruel:
Can purple buy it, Grosphus? Nay,
Nor gold, nor jewel.
No pomp, no lictor clears the way
'Mid rabble-routs of troublous feelings, [mind]
Nor quells the cares that sport and play
Round gilded ceilings....
With double dyes; a small domain,
The soul that breathed in Grecian harping, [Carmena A muse Mousa]
My portion these; and high disdain
Of ribald carping.
Ezek. 26:12 And they shall make a spoil of thy riches,
and make a prey of thy
merchandise: and they shall break down thy walls,
and destroy thy
pleasant houses: and they shall lay thy stones and thy
timber
and thy dust in the
midst of the water.
Ezek. 26:13 And I will cause the noise of thy songs to
cease;
and the sound of
thy harps shall be no more heard.
Ezek. 26:14 And I will make thee like the top of a rock:
thou shalt be a place
to spread nets upon; thou shalt be built no more:
for I the LORD have
spoken it, saith the Lord GOD.
Ezek. 26:15 Thus saith the Lord GOD to Tyrus;
Shall not the isles shake
at the sound of thy fall,
when the wounded cry,
when the slaughter is made in the midst of thee?
h2491 from 2490
pierced, play the flute, pollute, prostitute, profane
Al Maxey: Therefore,
we
must
ask
the
question:
Would such a practice of using instrumental
accompaniment be "ANTI-Biblical"? Is there anything
about this practice that would constitute sinful
rebellion against God and His revealed teaching
elsewhere in Scripture? To this I would have to answer
NO. I find absolutely no teaching anywhere in the Bible
that even hints at divine disapproval of such a
practice. There is not one single verse, in
either OT or NT writings, that even remotely suggests
such a practice is sinful or an abomination to God.
Thus, I think one would be very hard-pressed to produce
biblical evidence condemning such a practice as
sinful in the sight of our heavenly Father.
Would
such
a practice, however, be "Beneficial" to the body of
Christ Jesus? Here we come down to the nitty-gritty of
the matter! This is where individual and corporate
preferences and perceptions come to bear on the subject.
Frankly, there are some individuals and congregations
who genuinely believe that since the NT writings don't
specifically say the early disciples used instruments,
they are therefore sinful. If that is their
conviction, then they should live by it (Romans 14:22-23). "Let each man be
fully convinced in his own mind" (Romans 14:5). In such a
congregation, therefore, it would NOT be "Beneficial"
for that group to employ instruments of music in
their worship. If someone were to later come into their
group and try to introduce such a practice
without first persuading the church that the practice is
not sinful, that person would NOT be acting in a
benevolent, godly manner toward these brethren who
honestly held to a differing conviction, and who were
merely seeking to worship their God according to their
own perception of His will. Such a person would be
putting a stumbling block before them — an unloving
act.
There
are
other groups of disciples, however, in other
congregations, where just the opposite would be the
case. They are edified and built up in their
faith by such instrumental accompaniment.
They do not regard such to be "unauthorized" or
sinful in God's sight, and indeed are convicted, based
upon their own honest study of the Word, that God is
glorified by such expressions of heartfelt praise. They
too sing praises unto God from the depths of
their hearts, as Paul urged, and they are no less
accepted and approved by their God in their
expressions of worship than are those disciples in the
previous group.
First, the concept of Praise
Singing is the world's OLDEST profession. It always
believed that it could achieve whatever it
praised. It also encouraged the "gods" to make
sure that they didn't fail to "produce fertility"
again this year. That is why praise worship always had
a fertility or sexual content.
Second, we know that "there was no praise service in
the synagogue" because it was A School of the Wor
(only) and the UNIQUE worship word in the New
Testament means to give heed to the Word of God. That
is the only way you can GLORIFY God. Again, because He
is God, He gets to make all of the decisions:
After excluding any private opinion being
imposed in what Paul calls "synagogue" he defined it
inclusively and exclusively the same way Christ commanded
it for the Church of Christ in the Wilderness and never
changed His Mind.
Rom. 15:1 We then that are strong ought to bear the
infirmities of the weak,
and not to please
ourselves. (creating mental excitement which destroys the
REST and the LEARNING)
Rom. 15:2 Let every one of us please his neighbour for his
good to edification. (Education)
Rom. 15:3 For even Christ pleased not himself;
but, as it is
written, The reproaches of them that reproached thee fell
on me.
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.
Rom. 15:5 Now the God of patience and consolation
grant you to be
likeminded one toward another according to Christ Jesus:
Rom. 15:6 That ye may with ONE MIND and one mouth
glorify God,
even the Father of
our Lord Jesus Christ.
Romans
15.6 hina homothumadon en heni stomati doxazēte ton theon kai patera tou kuriou hēmōn Iēsou Khristou.
Stoma 2. esp.
the mouth as the organ of speech, “deka men glōssai, deka de stomat'” 2.489,
That commands UNISON SPEAKING which was cantillation or
rhymic prose because you cannnot sing the BIBLE since God
made sure none of it is metrical and YOU cannot change it.
Rom. 15:7 Wherefore receive ye one another,
as Christ also
received us to the glory of God.
Al Maxey: For
someone to condemn or judge them for their differing
conviction, or to look down on them or refuse to have
fellowship with them or to view them as anything less
than beloved brethren in Christ, would be for that
person to be in violation of Paul's teaching in Romans 14.
Those
who
sing a cappella, as well as those who sing with
accompaniment, BOTH sing from the heart to their
God. Thus, "who are you to judge the servant of
another? To his own master he stands or falls; and stand
he will, for the Lord is able to make him stand" (Romans 14:4). Paul continues,
"Therefore let us not judge one another anymore, but
rather determine this — not to put an obstacle or a
stumbling block in a brother's way. I know and am
convinced in the Lord Jesus that nothing is unclean in
itself; but to him who thinks anything to be unclean, to
him it is unclean" (Romans 14:13-14).
Therefore,
guidance
for
our
actions
and
attitudes,
in
this
matter,
comes
from our answer to the question: Does this BENEFIT these
particular disciples in this particular place at this
particular time? If the practice is not
"Anti-Biblical," and if it DOES benefit the brethren,
then it should be deemed acceptable. If God is
glorified, if brethren are built up, if the cause of
Christ is furthered, if the lost are attracted to the
light, then the practice should be approved. The mere
fact of biblical "silence" on some practice is NOT
prohibitive (contrary to the teaching of the Regulative
Principle, with its attendant “law of silence”).
This latter hermeneutic leads to alienation from
one’s brethren; the reflective approach,
however, leads to greater acceptance among God's
children … and that constitutes a better way.
CONCLUSION
In
all
we do, God must be ultimately glorified. In all we do,
we must subjugate our own human desires to the greater
good of those around us (both saved and lost). In all we
do, we must assure that HIS purpose is served by
our actions and attitudes, and that we do not knowingly
array ourselves against Him or His Word. The Father
expects His children to be mature, discerning loving
sons and daughters. He does not follow us around with a
rule book and a switch! He guides us by His precepts
and principles; He does not enslave us to rigid
rules and regulations. We are, after all,
free in Christ. But with freedom comes responsibility.
We are to exercise good judgment. We are to be
reflective and discerning. We are to show love and
consideration for others.
Christ made certain that He would
not need any help in defining how that is to be
accomplished; Click
for the patternism which excludes all of we who
are not God.
HO, every one that
thirsteth,
come ye to the waters,
and he that hath no money;
come ye, buy, and eat; yea,
come, buy wine and milk WITHOUT
MONEY
and WITHOUT PRICE. Isa 55:1
Wherefore DO YOU SPEND MONEY
for that which is not bread?
and
your labour for that which satisfieth not?
hearken diligently unto me,
and eat ye that which is good,
and
let your soul delight itself in fatness. Isa 55:2
Incline your ear, and come unto me:
hear, and your soul shall live;
and
I will make
an everlasting covenant with you,
even
the sure mercies of David. Isa 55:3
Seek ye
the Lord while he may be found,
call ye upon him while he is
near: Isa 55:6
Let the wicked forsake his way, and
the
unrighteous [forsake] man his thoughts:
and
let him return unto
the Lord,
and
he will have mercy upon him;
and
to our God, for he will abundantly pardon. Isa 55:7
Is. 55:8 For my thoughts are not your thoughts,
neither are your ways
my ways, saith the LORD.
Is. 55:9 For as the heavens are higher than the earth,
so are my ways higher
than your ways,
and my thoughts than
your thoughts.
Is. 55:10 For as the rain cometh down, and the snow from
heaven,
and returneth not
thither, but watereth the earth, and maketh it bring forth
and bud,
that it may give seed
to the sower, and bread to the eater:
Is. 55:11 So shall MY word be that goeth forth out of my
mouth:
it shall not return
unto me void,
but it shall
accomplish that which I please,
and it shall prosper
in the thing whereto I sent it.
Is. 55:12 For ye shall go out with joy, and be led forth
with peace:
the mountains and the
hills shall break forth before you into singing,
and all the trees of
the field shall clap their hands.
Is. 55:13 Instead of the thorn shall come up the fir tree,
and instead of the
brier shall come up the myrtle tree:
and it shall be to the
LORD for a name,
for an everlasting
sign that shall not be cut off.
THEN AS THE WAY TO KEEP THE MERCHANDISERS OF THAT FREE WORD
SILENT ON THE REST DAY:
If thou turn away thy foot from the sabbath,
from doing
thy pleasure on my holy day; and call the sabbath a
delight,
the holy of the Lord, honourable; and shalt honour him,
- not doing
thine own ways,
- nor finding
thine own pleasure,
- nor speaking
thine own words: Isa 58:13
TO MAKE CERTAIN THAT WE ARE NOT BAITED AND SWITCHED
Rom. 15:3 For even Christ pleased
not himself; but, as it is written,
The reproaches of
them that reproached thee fell on me.
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.
Rom. 15:5 Now the God of patience and consolation
grant you to be
likeminded one toward another according to Christ Jesus:
Rom. 15:6 That ye may with one mind and one
mouth GLORIFY GOD
even the Father of
our Lord Jesus Christ.
Al Maxey: Yes,
we must live by our own convictions (some of which will
be influenced by our inferences), but we have no right
to compelinfallible than theirs. Thus,
let us grant to others the same freedom to grow in
understanding and knowledge that we claim for ourselves.
We are all flawed, fallible fellow travelers through
life; none of us has yet arrived at perfection of
perception. Let us, then, be loving and generous with
our brothers and sisters in Christ, and let us accept
one another, differing convictions and all. In so doing,
we further the cause of unity and break down the
sectarian barriers that separate us.
