The Particulars of Romans 14

 

Chorus
[340] Awake, for it has come tossing torches in hand,
Iacchos, Oh Iacchos, [And here]
the light-bringing star of our nocturnal rite.
Now the meadow brightly burns
Old men's knees start to sway.
They shake away their pains
and the long cycles of ancient years
Through your holy rite.
Beaming with your torch,
lead forth to the flowering stretch of marsh
the youth that makes your choruses, o blessed one!

Aristophanes Frogs 354. Chorus
Let him be mute and stand aside from our sacred dances
who has no experience of mystical language, or has not cleansed his mind
Who never has seen and never has danced in the rites of the noble Muses
Nor ever has been inducted into the Bacchic mysteries of beef-eating Cratinus
Or who takes delight in foolish words when doing this is ill-timed,
Whoever does not eliminate hateful factionalism, and is disagreeable to the citizens,
but kindles and fans civil strife, in his thirst for private advantage:
Whoever takes bribes when guiding the state through the midst of a storm
Or betrays our forts or our ships, smuggles contraband from Aegina
As Thorycion did, that wretched collector of taxes 

Plus Kakodaimon in the text. A. possessed by an evil genius. Aristophanes Knights 112
Aristophanes Clouds 105 This is a thinking-shop of wise spirits. There dwell men who in speaking of the heavens persuade people that it is an oven, and that it encompasses us, and that we are the embers. These men teach, if one give them money, to conquer in speaking, right or wrong...Bah! They are rogues; I know them. You mean the quacks, the pale-faced wretches, the bare-footed fellows, of whose numbers are the miserable Socrates and Chaerephon.

Sending pads and sails and pitch to Epidauros,
Or persuades anyone to send supplies to the enemies' ships,
Or defiles Hecate's shrine, while singing dithyrambs,
Or any politician who bites off the pay of the poets [and rhetors]
For being ridiculed in the ancestral rites of Dionysus.
All these I warn, and twice I warn, and thrice I warn again,
stand aside from our mystical dances; but as for you: arouse the song
and the night-long dances, that belong to our festival here.

bômolochos [lochaô]

Used with

geloios or geloiss , a, on,

Arouse:

aneg-eirô ,

Mustês , ou, ho, ( [mueô] )

Molp-ê , hê, ( [melpô] )

Od. 6.101  Homer Odyssey 6. Then when they had had their joy of food, she and her handmaids, [100] they threw off their head-gear and fell to playing at ball, and white-armed Nausicaa was leader in the song.1 And even as Artemis, the archer, roves over the mountains, along the ridges of lofty Taygetus or Erymanthus, joying in the pursuit of boars and swift deer, [105] and with her sport the wood-nymphs, the daughters of Zeus who bears the aegis, and Leto is glad at heart--high above them all Artemis holds her head and brows, and easily may she be known, though all are fair--so amid her handmaidens shone the maid unwed

Od.1.152  Homer Odyssey 1.[150] Now after the wooers had put from them the desire of food and drink, their hearts turned to other things, to song and to dance; for these things are the crown of a feast. And a herald put the beautiful lyre in the hands of Phemius, who sang perforce among the wooers; [155] and he struck the chords in prelude2 to his sweet lay. But Telemachus spoke to flashing-eyed Athena, holding his head close, that the others might not hear: “Dear stranger, wilt thou be wroth with me for the word that I shall say? These men care for things like these, the lyre and song, [160] full easily, seeing that without atonement they devour the livelihood of another, of a man whose white bones, it may be, rot in the rain as they lie upon the mainland, or the wave rolls them in the sea. Were they to see him returned to Ithaca, they would all pray to be swifter of foot,

Pi.O.10.84  Pindar, Olympian 10.[75] The lovely light of the moon's beautiful face lit up the evening [76] and in the delightful festivities the whole precinct rang with a song in praise of victory. Even now we will follow the first beginnings, and as a namesake song of proud victory, we will shout of the thunder [80] and the fire-wrought shaft of Zeus who rouses the thunder-clap, the burning bolt that suits omnipotence. Swelling music will answer the reed-pipe in songs [85][85] which have come to light beside famous Dirce, after a long time, but like a long-desired child from the wife of a man who has already reached the opposite of youth, who fills his father's mind with the warmth of love; since his wealth falling into the hands of a stranger who is master of another home [90] is the most hateful thing to a dying man. [91] And, Hagesidamus, when a man with fine achievements but no songs reaches the house of Hades, he has spent his strength and his breath in vain and gained only a short-lived delight with his effort. But on you the soft-singing lyre and the sweet flute scatter grace [95] and the Pierian daughters of Zeus nurture your wide fame.

6.97  Pinar, Olympian 6.  Now rouse your companions, Aeneas, first to shout the praises of Hera Parthenia, and then to know whether we have truly escaped the ancient reproach [90] of men's speech, “Boeotian pig.” For you are a faithful herald, a message-stick of the lovely-haired Muses, a sweet mixing-bowl of loud-sounding songs. [92] Tell them to remember Syracuse and Ortygia, which Hieron rules with his pure scepter and with good counsels, [95] while he attends on the worship of Demeter of the red feet, and on the festival of her daughter with her white horses, and on the might of Aetnaean Zeus. The sweet-voiced lyres and music are familiar with Hieron. May time not creep up and disturb his prosperity, but may he with loving friendliness welcome the victory-procession of Hagesias

Molpe Klange A. klangi Ibyc.56 : ( [klazô] ):--any sharp sound, e.g. twang of the bow, Il.1.49; scream of birds, esp. cranes, to which are compared confused cries of a throng, 3.3, Od.11.605, cf. Il.2.100, 10.523; grunting of swine, Od. 14.412; later, howling of wolves and lions, h.Hom.14.4, cf. 27.8; hissing of serpents, Pi.Dith.2.18 (pl.), A.Th.381 (pl.); baying of dogs, X.Cyn.4.5, etc.; also, of musical instruments, Telest.4, Mnesim.4.57 (anap.); of song, S.Tr.208 (lyr.); k. aêdoneios (leg. -onios) Nicom. Trag.1; k. dusphatos, of Cassandra's prophecies, A.Ag.1152 (lyr.); of the scream of the Harpies, A.R.2.269.

Surinx

     Introduction:  Some believe that Romans 14 is the answer to all the physical division that we have had and shall have in the body of Christ. "Romans 14 shows us how to have unity even amid doctrinal difference and deviation," they say. Some are using Romans 14 in such a way as to present a contradiction (cp. Romans 14: 1, 15: 1-3; I Jn. 1: 7, 2 Jn. 9-11, I Cor. 1: 10). Consider the particulars (Rom. 14: 2; 5; 21). The mentioned faith is subjective faith and not faith objectively viewed or "the faith" (Rom. 14: 22, 23, cp. Jude 3). Let us now focus on the nature of the particulars of Romans 14 (we shall also borrow from similar texts, I Corinthians 8 and 10).

I. Any particulars today that can even be considered as similar to those of Romans 14 must meet the following criteria.

  1. The particular is a personal opinion as opposed to expressed mandatory doctrine taught in scripture (Rom. 14: 1, 3, cp. 2 Jn. 9).

  2. The matter must be acceptable to God either way, present or absent (Rom 14:3)

  3. The one who eats is not to regard with contempt the one who does not eat, and the one who does not eat is not to judge the one who eats, for God has accepted him (Rom. 14: 3, cp. 2 Jn. 9-11, Rom. 16: 17, 18). .

  4. The particular can be done "for the Lord" (Rom 14: 6).

  5. We are not made necessarily spiritually better or worse before God for the belief/practice (cp. I Cor. 8: 8).

  6. It is in the realm of liberty (1 Cor 8: 9, we are allowed to eat "flesh," krea, vs. 13, cp. Rom. 14: 2).

  7. It is a lawful thing (cp.1 Cor 10: 23).

  8. It can be done (or refrained from) to the glory of God (cp.1 Cor 10: 31).

II. Any particular that does not meet the description of the particulars of Romans 14 cannot be arbitrarily inserted into the climate being discussed.

    A. The observance of context and the harmony of related teaching found in the remote context must be considered as part of any responsible exegesis and hermeneutic process.

    B. The view based on Romans 14 that damnable error may be fellowship and that those teaching such error must be tolerated is part of the "new hermeneutic."

III. The Bible is explicit as to how unity and fellowship are experienced.

    A. Unity is based on two or more believing and practicing the doctrine of Christ (Eph. 4: 1-6, I Cor. 1: 10, 2 Jn. 9-11).

    B. Any doctrinal or moral deviation from the teaching of Christ calls for rebuke and the possible severance of fellowship (cp. Gal. 2: 11-14).

     Conclusion:  The too often view encountered that Romans 14 shows us how to have unity in the presence of pernicious error is nothing but a false doctrine. Not only is it false teaching, but it rather than effecting unity actually creates a climate of division for all who know and love the truth (cp. I Tim. 1: 3).  (Preachers: for additional study of Romans 14, click on, "Romans 14, an Overview" and "An Exchange on Romans 14.")

LUKE.7.HTML

Delicately has Jesus pointing to a similar word:

 G5172 truphē troo-fay' From (to break up or [figuratively] enfeeble, especially the MIND and body by indulgence); effeminacy, that is, luxury or debauchery: delicately, riot

Now Iamblichus (De Mysteries, III.ix) goes into the matter of the so-called Corybantic and Bacchic 'frenzies' produced by musical instruments in the Mysteries of Ceres and Bacchus; and in his Life of Pythagoras (xxv) he, further, tells us that:
"Farther still, the whole Pythagoric school produced by certain appropriate songs, what they called exartysis, or adaptation; synarmoge, or elegance of manners; and epaphe, or contact, usefully conducting the dispositions of the soul to passions contrary to those which it before possessed.
"The Orphic creeds werse the basis of the Pythagorean brotherhood, which flourished in southern Italy beginning in the 6th century BC. The Pythagoreans were aristocratic fraternities that sometimes had a political scope. Their main achievements, however, lay in the fields of music, geometry, and astronomy. They discovered that these subjects could be explained by numbers and ratios. Combining Orphic eschatology (the study of the last things, especially death and afterlife) with their discoveries,




 

Eating of Meats Abomination-Desolation.html

Iamblichus.html

interpreters 6 conditions.

 

The Christian in Pagan Society

E.M. Blaiklock, Litt. D.

Professor of Classics Auckland University College, New Zealand

http://www.biblicalstudies.org.uk/article_pagan_blaiklock.html

Bacchanalia also called DIONYSIA, in Greco-Roman religion, any of the several festivals of Bacchus (Dionysus), the wine god. They probably originated as rites of fertility gods. The most famous of the Greek Dionysia were in Attica and included the Little, or Rustic, Dionysia, characterized by simple, oldfashioned rites;

the Lenaea, which included a festal procession and dramatic performances;
the Anthesteria, essentially a drinking feast; the City, or Great, Dionysia,

accompanied by dramatic performances in the theatre of Dionysus, which was the most famous of all; and the Oschophoria ("Carrying of the Grape Clusters").

Introduced into Rome from lower Italy, the Bacchanalia were at first held in secret, attended by women only, on three days of the year. Later, admission was extended to men, and celebrations took place as often as five times a month. The reputation of these festivals as orgies led in 186 BC to a decree of the Roman Senate that prohibited the Bacchanalia throughout Italy, except in certain special cases. Nevertheless, Bacchanalia long continued in the south of Italy.

The prevailing doctrine of ethos, as explained by ancient Greek philosophers such as Plato and Aristotle,
was based on the belief that music has a direct effect upon the soul and actions of mankind.

As a result, the Greek political and social systems were intertwined with music, which had a primary role in the dramas of Aeschylus, Sophocles, Euripides, and Aristophanes.





"In cultic action music was used in preparation for prophecy. Julius Firmicus Maternus refers to this fact in his remarks on an African cult.

With the air full of flute music,
the priests would put on women's clothing and
then call on the goddess so that,
filled with a wicked spirit, they might predict the future to foolish men.

Bacchae or Bacchantes By Euripides

PENTHEUS: How bold our Bacchanal is growing! a very master in this wordy strife!
DIONYSUS: Tell me what I am to suffer; what is the grievous doom thou wilt inflict upon me?
PENTHEUS: First will I shear off thy dainty tresses.
DIONYSUS: My locks are sacred; for the god I let them grow.

They say there came a stranger hither, a trickster and a sorcerer, from Lydia's land, with golden hair and perfumed locks, the flush of wine upon his face, and in his eyes each grace that Aphrodite gives; by day and night he lingers in our maidens' company

on the plea of teaching Bacchic mysteries.

Here is something on Echion:

THOUGH I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. 1 Corinthians 13:1

And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. 1 Corinthians 13:2

Once let me catch him within these walls, and I will put an end to his thyrsus-beating and his waving of his tresses, for I will cut his head from his body.

Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? 1 Cor 11:14

One who falls into the charismatic prophesying would first loosen and then shake her hair violently. This was an expression of freedom:

For this cause ought the woman to have power on her head because of the angels. 1Co.11:10

"Anon in their midst thy mother uprose and cried aloud to wake them from their sleep, when she heard the lowing of my horned kine. And up they started to their feet, brushing from their eyes sleep's quickening dew, a wondrous sight of grace and modesty, young and old and maidens yet unwed.

First o'er their shoulders they let stream their hair; then all did gird their fawn-skins up, who hitherto had left the fastenings loose, girdling the dappled hides with snakes that licked their cheeks.

We liked his speech, and placed ourselves in hidden ambush among the leafy thickets; they at the appointed time began to wave the thyrsus for their Bacchic rites, calling on Iacchus (Iacchus or Bacchus, honored by all, deviser of our festal song and dance - (worship facilitator), the Bromian god, the son of Zeus, in united chorus, and the whole mount and the wild creatures re-echoed their cry; all nature stirred as they rushed on.

Already, look you! the presumption of these Bacchantes is upon us, swift as fire, a sad disgrace in the eyes of all Hellas. No time for hesitation now! away to the Electra gate! order a muster of all my men-at-arms, of those that mount fleet steeds, of all who brandish light bucklers,

of archers too that make the bowstring twang; for I will march against the Bacchanals.
By Heaven this passes all, if we are to be thus treated by women.


 

"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).

"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'." "The Catholic Johannes Quasten in Pagan and Christian Music tells it like it is)

"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
..........[tabering with one's hands or upon one's breast]
..........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.

 

lawful http://bible.crosswalk.com/Commentaries/RobertsonsWordPictures/rwp.cgi?book=1co&chapter=006&verse=012&next=013&prev=011

http://bible.crosswalk.com/Commentaries/JamiesonFaussetBrown/jfb.cgi?book=1co&chapter=006

http://bible.crosswalk.com/Commentaries/WesleysExplanatoryNotes/wes.cgi?book=1co&chapter=006

2 Cor 11:9 And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself.

Hustereo (g5302) hoos-ter-eh'-o; from 5306; to be later, i.e. (by impl.) to be inferior; gen. to fall short (be deficient): - come behind (short), be destitute, fail, lack, suffer need, (be in) want, be the worse.

1Th.4:12

That ye may walk honestly toward them that are without, and that ye may have lack of nothing.

1Co.8:8 But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse.

Ph.4:12

I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need.

Heb.11:37

They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented;

 

 

 

 

 

In Romans 15 Paul will define the synagogue as a "school of the Bible" and has no ceremonial rituals. People have their own beliefs about foods and drink but the kingdom of God is not concerned with foods. However, the feasts of the pagans were usually religious in nature.

I think that Mr. Soule was basically saying what Paul said in Romans 14.

1Accept him whose faith is weak, without passing judgment on disputable matters. 2One man's faith allows him to eat everything, but another man, whose faith is weak, eats only vegetables

There are different translations but some of them deliberately lie. Paul is saying that they are NOT accepted in the sense of letting them DISPUTE.

I need to repeat this and go to Acts 24:14 where Paul GAVE AN APPROVED EXAMPLE of his own actions which were like those of Jesus who STOOD UP to read and SAT DOWN to dialog.

Paul was EXCLUDING those things connected to the intake and outlet of the body. The ekklesia as a school of the Bible specificially excludes these diversities. Thomas Campbell promoted local "societies" where church was A SCHOOL OF CHRIST and worship was READING and internally MUSING the Bible.

That is what Paul INCLUDED and also EXCLUDED anything not beyond doubt.

Rom 14:1 HIM that is weak in the faith receive ye, but not to doubtful disputations.

Astheneo (g770) as-then-eh'-o; from 772; to be feeble (in any sense): - be diseased, impotent folk (man), (be) sick, (be, be made) weak.

Some people are doctrinally weak and some are infirm: all history of music and modern medical science knows that any AROSAL in the "school" causes your assemblies to do more harm than good (1 Cor 11:17f)

Acts 24:12 And they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city:

Raise up is:

Poieo (g4160) to make or do (in a very wide application, more or less direct): - exercise, fulfil, gain, give, have, hold, * raising up, * secure, shew, * shoot out, spend, take, tarry, / transgress the law, work, yield. Comp. 4238.

Ro.15:26 For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.

Ro.13:14 But put ye on the Lord Jesus Christ,
and make not provision for the flesh, to fulfil the lusts thereof.

Poieô

3. of sacrifices, festivals, etc., celebrate, p. hira Hdt.9.19 , cf. 2.49 (Act. and Pass.); p. tên thusian tôi Poseidôni X.HG4.5.1 ; p. Isthmia ib.4.5.2; têi theôi heortên dêmotelê p. Th.2.15 ; pannuchida p. Pl.R.328a ; p. sabbata observe the Sabbath, LXXEx.31.16; p. taphas, of a public funeral, Pl. Mx.234b; p. eparên SIG38.30 (Teos, v B.C.); also of political assemblies, p. ekklêsian Ar.Eq.746 , Th.1.139; p. mustêria Id.6.28 (Pass.); xullogon sphôn autôn Id.1.67 :--Med., agorên poiêsato Il.8.2 ; ên thusiên tis poiêtai Hdt.6.57 (v.l.); dêmosiai taphas epoiêsanto Th.2.34 ; p. agôna Id.4.91 ; p. ekklêsian tois Graixi peri misthou Ar.Ach.169 .

Celebro

I. To go to a place or person in great numbers or often, to frequent, to fill (syn. frequento; class.)

A. To go in great numbers to a celebration; hence, in gen., to celebrate, solemnize, keep a festival:

II 2. procure, p. adeian te kai kathodon tini Th.8.76 ; ho nomos p. tên klêronomian tisi Is.11.1 ; logos argurion tôi legonti p. gets him money, D.10.76:--Med., procure for oneself, gain, kleos autêi poieit' Od.2.126 ; adeian Th.6.60 ; timôrian apo tinôn Id.1.25 ; ton bion apo geôrgias X.Oec.6.11 , cf. Th.1.5.

3. of sacrifices, festivals, etc., celebrate, p. hira Hdt.9.19 , cf. 2.49 (Act. and Pass.); p. tên thusian tôi Poseidôni X.HG4.5.1 ; p. Isthmia ib.4.5.2; têi theôi heortên dêmotelê p. Th.2.15 ; pannuchida p. Pl.R.328a ; p. sabbata observe the Sabbath, LXXEx.31.16; p. taphas, of a public funeral, Pl. Mx.234b; p. eparên SIG38.30 (Teos, v B.C.); also of political assemblies, p. ekklêsian Ar.Eq.746 , Th.1.139; p. mustêria Id.6.28 (Pass.); xullogon sphôn autôn Id.1.67 :--Med., agorên poiêsato Il.8.2 ; ên thusiên tis poiêtai Hdt.6.57 (v.l.); dêmosiai taphas epoiêsanto Th.2.34 ; p. agôna Id.4.91 ; p. ekklêsian tois Graixi peri misthou Ar.Ach.169 .

4. of war and peace, polemon p. cause or give rise to a war, polemon hêmin ant' eirênês pros Aakedaimonious p. Is.11.48 ; but p. poiêsomenoi about to make war (on one's own part)

Anaireô,

aeirô , Ep., Ion., and poet.; airô

For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me. Rom 15:3

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) ah'ee-ro; a prim. verb; to lift; by impl. to take up or away; figurative to raise the voice, keep in suspense (the mind); spec. to sail away (i.e. weigh anchor); by Heb. [comp. 5375] to expiate sin: - away with, bear (up), carry, lift up, loose, make to doubt, put away, remove, take (away, up).

Let all bitterness, and wrath, and anger, and clamor, and evil speaking, be put away from you, with all malice: Ep.4:31

Dialegomai (g1256) dee-al-eg'-om-ahee; mid. from 1223 and 3004; to say thoroughly, i.e. discuss (in argument or exhortation): - dispute, preach (unto), reason (with), speak.

Rom 14:2 For one believeth that he may eat all things: another, who is weak, eateth herbs.

Paul usually informs all of the churches about eating foods sacrificed to idols.

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1 Cor. 10:7 Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play.

"The triumphal hymn of Moses had unquestionably a religious character about it; but the employment of music in religious services, though idolatrous, is more distinctly marked in the festivities which attended the erection of the golden calf." (Smith's Bible Dictionary, Music, p. 589).

Rom 14:17 For the kingdom of God is not meat and drink;
............ but righteousness, and peace, and joy in the Holy Ghost.

Rom 14:18 For he that in these things
............ serveth Christ is acceptable to God,
............ and approved of men.

Rom 14:19 Let us therefore
............ follow after the things which make for peace,
............ and things wherewith one may edify another.

ANYONE who destroys the UNITY made possible by UNISON use of SCRIPTURE violates Romans 14.

Anyone who does ANYTHING not connected to EDUCATION destroys the UNITY.

Romans 14 OUTLAWS the common "musical" religions in ROME which had to be suppressed by the Government. Romans DOES NOT let YOU impose any MUSIC into the CLASS ROOM. Is that simple or What.

Paul jumps into Romans 15 outlawing SELF PLEASING and demanding pleasing to EDIFICATION which means EDUCATION. Paul OUTLAWS all things but EDUCATION.

 

 

 

The SELF PLEASING destroys the peace, means CREATING MENTAL ECITEMENT and is quite identical to the effect of a SISTER WORD meaning SINGING or MAKING MUSIC which is connected to a Brother word meaning HERESY.

God always connects MUSIC to Satan, warriors, prostitutes and Sodomites.

Jesus connects PERFORMANCE to the word HYPOCRITE: the ONLY hypocrites in the mind of Christ are those who PERFORM MOUTH religion because no one is going to attend EXCEPT to be entertained.

Making MUSIC in the face of a Holy God is CONDEMNED for anyone who can read.

 

That needs no proving: performing musicians say "WATCH JESUS" but they know and all fools know that they are saying "WATCH ME perform my idolatry of talent."

"We know that all of the Israelites brought Egyptian gods and practices with them and it is not far-fetched to think that Miriam, who had not yet been exposed to the Covenant, was part of the consciousness-altering rhythms and which was part of a priestly myth-play brought to destructive consummation at Mount Sinai as the golden calf was called back into action.

This "rising up to play" involved eating, drinking, nakedness and musical worship. The goddess, Hathor, is the best candidate for the Mother Goddess of the Mount Sinai idolatry. Here priestesses or prophetesses were highly trained with musical instruments, cultic songs and be able to join in the religious dance.

"Music and drugs were co-consiprators in religious ecstasy. They may have used some product of the sycamore fig which both intoxicated and induced an altered state of consciousness. The ergo of barley was well known. Anton Marks

"Rising up to Play" was playing instruments in a ritual drama and was mocking Jehovah God as they rejected Him and worshiped Apis. Elsewhere we see that this was seduction, the theme of all ancient worship with music:

"They sat down to eat and drink and rose up to play. They practiced rites in which they made themselves naked, perhaps similar to those which were carried out by naked Babylonian priests." (Woodrow, p. 158)

"In the New Testament there is nowhere any emphasis laid on the musical form of the hymns; and in particular none on instrumental accompaniment whereas this is significantly paganism." (Delling, Gerhard, Worship in the New Testament, trans. Percy Scott Phil. Westminster press, 1962, p. 86).

The MARK is that baptized believers having received A holy spirit can read the word SPEAK and not have Satan translate it as SANG. Isn't that the wildest exactly reproduction of the FALL FROM GRACE at the Red Sea and at Mount Sinai?

1 Cor. 10:8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.

 

 

 

 

 

Rom 14:3 Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him.

Rom 14:4 Who art thou that judgest another mans servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.

Rom 14:5 One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.

Rom 14:6 He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks.

Rom 14:7 For none of us liveth to himself,
............ and no man dieth to himself.

Rom 14:8 For whether we live,
............ we live unto the Lord; and
............ whether we die,
............ we die unto the Lord:
............ whether we live therefore, or die, we are the Lords.

Rom 14:9 For to this end Christ both died, and rose, and revived,
............ that he might be Lord both of the dead and living.

Rom 14:10 But why dost thou judge thy brother?
............ or why dost thou set at nought thy brother?
............ for we shall all stand before the judgment seat of Christ.

Rom 14:11 For it is written,
............As I live, saith the Lord,
............every knee shall bow to me, and
............every tongue shall confess to God.

Rom 14:12 So then every one of us shall give account of himself to God.

Rom 14:13 Let us not therefore judge one another any more:
............ but judge this rather,
............ that no man put a stumblingblock
............ or an occasion to fall in his brothers way.

G2919 krino kree'-no Properly to distinguish, that is, decide (mentally or judicially); by implication to try, condemn, punish:--avenge, conclude, condemn, damn, decree, determine, esteem, judge, go to (sue at the) law, ordain, call in question, sentence to, think.

 

 

Rom 14:14 I know, and am persuaded by the Lord Jesus,
............ that there is nothing unclean of itself:
............ but to him that esteemeth any thing to be unclean, to him it is unclean.

Rom 14:15 But if thy brother be grieved with thy meat,
............ now walkest thou not charitably. Destroy not him with thy meat,
............ for whom Christ died.

Rom 14:16 Let not then your good be evil spoken of:

Rom 14:17 For the kingdom of God is not meat and drink;
............ but righteousness, and peace, and joy in the Holy Ghost.

Rom 14:18 For he that in these things
............ serveth Christ is acceptable to God,
............ and approved of men.

Rom 14:19 Let us therefore
............ follow after the things which make for peace,
............ and things wherewith one may edify another.

Rom 14:20 For meat destroy not the work of God.
............ All things indeed are pure;
............ but it is evil for that man who eateth with offence.

Rom 14:21 It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak.

 

 

Rom 14:22 Hast thou faith?
............ have it to thyself before God.
............ Happy is he that condemneth not himself
............ in that thing which he alloweth.

Rom 14:23 And he that doubteth is damned if he eat,
............ because he eateth not of faith:
............ for whatsoever is not of faith is sin.

 

 

 Pay for the Ekklesiastikos Misthos 

ekklêsi-astikos , ê, on,
A. of or for the ekklêsia, e. pinax register of voters, D.44.35 ; hai e. psêphoi Plu.Cor.14 ; to e. [argurion] pay received for sitting in the ekklêsia at Athens and elsewhere, Sch.Ar.Eq.51 (also misthos ekklêsiastikos Luc.Dem.Enc.25 , etc.), cf. Michel466(Iasos, iii B.C.) ; ta e. IG22.1272 .
II. clerical, Cat.Cod.Astr.7.216, Cod.Just.1.2.17.4. Adv. -kôs Just.Nov.83.1 .

Aristophanes, Knighhts 40 [40] I will begin then. We have a very brutal master, a perfect glutton for beans, and most bad-tempered; it's Demos of the Pnyx, an intolerable old man and half deaf. The beginning of last month he bought a slave, a Paphlagonian tanner, [45] an arrant rogue, the incarnation of calumny. This man of leather knows his old master thoroughly; he plays the fawning cur, flatters, cajoles, wheedles, and dupes him at will with little scraps of leavings, which he allows him to get. [50] “Dear Demos,” he will say, “try a single case and you will have done enough; then take your bath, eat, swallow and devour; here are three obols.” Then the Paphlagonian filches from one of us what we have prepared and makes a present of it to our old man. The other day I [55] had just kneaded a Spartan cake at Pylos, the cunning rogue came behind my back, sneaked it and offered the cake, which was my invention, in his own name. He keeps us at a distance and suffers none but himself to wait upon the master; 

[60] when Demos is dining, he keeps close to his side with a thong in his hand and puts the orators to flight. He keeps singing oracles to him, so that the old man now thinks of nothing but the Sibyl. Then, when he sees him thoroughly obfuscated, he uses all his cunning and piles up lies and calumnies against the household; then [65] we are scourged and the Paphlagonian runs about among the slaves to demand contributions with threats and gathers them in with both hands. He will say, “You see how I have had Hylas beaten! Either content me or die at once!” We are forced to give, for otherwise [70] the old man tramples on us and makes us crap forth all our body contains. To Nicias There must be an end to it, friend. Let us see! what can be done? Who will get us out of this mess?