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Published Articles These articles were printed in the: THE WORLD EVANGELIST
What's The Big Issue? (Instrumental Music in Worship) A study of Ephesians 5:19 & Colossians 3:16 Many, myself included, enjoy listening to musical instruments. Although I have never mastered the skill, my wife and both of my children are very proficient at playing their chosen instrument. Yet, instruments of music, along with choirs and quartets, will not be heard in our worship assemblies. Their absence is due not to the lack of space, finances or interest. The music of the church is non-instrumental and congregational by design. Patterned after the apostles' doctrine (Acts 2:42), it is in these inspired guidelines that no room is found for the instrument in Christian worship. Churches of Christ are, among other things, noted for historically refusing to worship with instrumental accompaniment. As this generation re-examines the music question, three common ways to address it emerge. A Non-Issue There are those who have decided that the presence or absence of instrumental music in worship simply does not matter. For them it is like gathering on Sunday evenings at 5:30 rather than 6:00, or having Sunday morning Bible classes either before or after the worship hour. It is an opinion resting on personal preference. As such the topic should be dismissed as a non-issue. But consider the scope of this judgment. An individual's personal conclusion about what constitutes acceptable worship must be transferred to God so that it can be established that God does not care how He is worshipped in song, with or without an instrument. To do that it must be concluded that the governing passages (Ephesians 5:19; Colossians 3:16) are non-specific. Only then can musical instruments be employed without violating these clear commands to sing. Such is a dangerous and presumptuous manipulation of Scripture and alleged divine intentions. If instrumental music in worship is a non-issue, it is interesting to note the negative impact it's initial introduction has provoked. Paul's prediction of departure from apostolic doctrine (2 Timothy 4:1-4) was being fulfilled before the introduction of the instrument created division first within the Catholic Church, then Protestant denominations and finally restoration churches. It is amazing that a "non-issue" can create so much real division. The fact is that this issue, among others, results in a direct attack on Jesus' prayer for unity (John 17:20-21). The instrument, not congregational singing, creates division which hinders the church's ability to reach the lost. To lightly dismiss any study of this issue is to turn a blind eye to its devastating blow to Jesus' plea for unity. It deserves to be seriously studied as a real issue. A Temporary Issue Others seem to say that it should be tolerated as a temporary issue. History can be cited to show that although initially resisted, instrumental music was gradually accepted by the Catholic Church and officially adopted in A.D. 666. Although Martin Luther, John Calvin, John Wesley and well-known Bible scholars of the Baptist, Methodist and Presbyterian Churches rejected it, instrumental music was gradually accepted into the worship of denominational church that followed the teachings of these men. The melodeon was first introduced into the churches of Christ at Midway, KY in 1860. Their singing was so bad the preacher, L. L. Pinkerton, said it was scaring the rats away. That congregation, and the entire brotherhood, was torn apart by its introduction. History does teach that if proponents push long and hard enough they will find a path of acceptance for the instrument. A twist on this is indicated in the November 1999 issue of The Christian Chronicle in which Ron Cook, "a former teacher and elder" at a congregation that had begun using the instrument, made some observations regarding instrumental worship. The article states that he "predicts that the music issue will fade away once young churchgoers, awash daily in music, become church leaders" ... "Instrumental music is already a part of youth events that happen at churches." "Teenagers love Christian music. It's inevitable" (p. 14). It is true that if instrumental music is cast as a non-issue long enough an uninformed generation will change the dynamics of what they understand as acceptable worship. Even so, God's concept of acceptable worship will remain unchanged. This reinforces the need to continue teaching to every generation what God has revealed about the church's worship in song. As long as God's word is accurately taught and obediently accepted such predictions can never come true. The pushing will fail. The waiting will be in vain. It is important to note that a temporary issue rests on changing culture and interests. Of great concern should be that this issue is being decided by some based on what is appealing, pleasant and what makes the worshipper feel good rather than what God has said about the kind of worship He will accept. This misses the point that the church and its worship rests on the unchanging patterns revealed by God (Act 2:42) and that God, not man, is the true audience. An Issue of Obedience In contrast to the approaches above, if one's purpose is pleasing and praising God in worship the instrumental music question becomes an issue of obedience. Efforts to justify the instrument leap to the extremes of logic and mishandling of scripture resulting only in shifting the focus of worship from God to the worshipper who usurps authority to define by his tastes and interests the nature of worship. A quick review of some familiar arguments illustrates the problems encountered by straining to avoid obeying what is a clearly stated aspect of worship. 1. Instrumental music was used in the Old Testament. It is clear that instrumental music had a role in the sacrificial system of the Jewish temple worship. It is also clear that that worship system came to an end at the cross (Colossians 2:14-17). Those following Christ are governed by a new and better testament (Hebrews 8:6, 13; 9:15), that is an all-sufficient guide to acceptable life and worship (2 Peter 1:3). That all-sufficiency is denied when authority for part of Christian worship is sought in the Old Testament. A failure to discern under which covenant one lives results in a failure to "properly divide the word of truth" (2 Timothy 2:15). Not only is the premise false, it is racked with inconsistency when proponents reach back for instrumental music while rejecting other elements of Old Testament worship. 2. Instrumental music is found in Heaven. Some look for instrumental support in the mention of harps and trumpets in the book of Revelation, a book of obvious symbols. The task of finding authority for instruments in New Testament worship requires that first the instruments in Revelation must be established as literal. But then why would residents of heaven defile themselves with manmade instruments? Next it must be established that these instruments were actually played. In some cases what proponents claim as evidence of musical instruments is only a voice described by the sound of an instrument (1:10; 14:2). Finally it must be shown that the presence of instrumental music in heaven authorizes its use in the church. This also is a false premise since both Jesus and Paul recognize that some things necessary in the church age will have no place in heaven (Matthew 22:30 and 1 Corinthians 15:50). 3. The Greek language permits the use of the instrument. The Greek word "psallo", translated "making melody" in Ephesians 5:19, is said to have the meaning of "to pluck the strings" of a harp. This, it is alleged, permits the use of instrumental music in Christian worship. Amazingly, those who most stringently use this argument violate the basic rule of context. They assume no instrument is mentioned while Paul, very specifically, identifies the instrument being used as the heart. That this is the proper meaning is clear, not because modern interpreters and experts in the Greek language confirm it, but because it was confirmed by ancient experts in Greek. How did the church understand this verse? They worshipped for centuries without the use of instruments, choosing rather simply to sing as they were instructed. In Instrumental Music and New Testament Worship James D. Bales quotes Clement of Alexandria's statement that the "one instrument of peace, the Word alone by which we honor God, is what we employ. We no longer employ the ancient psaltery, and trumpet, and timbrel, the flute" (p.356-7). A multitude of secular and church historians agree that only vocal music was used in Christian worship. The use of the modern English as "a cappella", which is universally understood as singing without instrumental accompaniment, further supports the fact that the church did not use instrumental music in worship. 4. Instrumental music is just an aid to singing. It is accepted that the use of books and pitchpipes, which although not mentioned in scripture, assist in carrying out the command to sing. Likewise, some claim, musical instruments serve the same purpose. The former are true aids since the end result is vocal music, complying with the commands of scripture. Instrumental music, however, results in a different kind of music, mechanical, a kind without sanction in the New Testament. 5. The New Testament is silent about instrumental music in worship. This argument is based on the assumption that anything not specifically forbidden is acceptable. Justification is sought in a concept that fails in every other area of life. Such arguments would be rejected if used by a child to a parent, an offender to a police officer or an employee to an employer who understands that a specific command eliminates all unstated options. The writer of Hebrews shows that arguing from silence is not a valid method of interpreting the Bible (7:13-14). The fact is that there are limits to what can honestly be called acceptable spiritual worship. Dan Chambers, in his book Showtime! Worship in the Age of Show Business, relates how a religious organization staged a wrestling match between ministers in an effort to enhance attendance (p. 34). It is hard to imagine how such a stunt could ever be characterized as either "scriptural" or "spiritual worship." Consistent with the first two approaches, if the focus in worship is on ourselves anything we want could be introduced. If the focus is on pleasing God one is constrained to follow a different path resulting from an honest study of His revealed will. Our challenge regarding worship is to rightly divide God's truth from scripture (2 Timothy 2:15) and then faithfully comply (John 14:15). Our goal is to draw closer to the apostolic doctrine (Acts 2:42) and its acceptable worship and keep a safe distance from the traditions of men (Matthew 15:8-9) and its vain worship. Our obligation to God is to obey rather than explain away His clearly stated desire in worship. While being constrained to please God we have no obligation to cater to the changing tastes of potential worshipers. A reporter once asked a safari guide if it was true that jungle animals won't hurt you if you carry a torch. He responded, "That depends on how fast you carry it." Straying from God's stated will is dangerous no matter how fast one runs. In our quest for New Testament Christianity the safe ground to occupy on this issue is clear. The church is justified in refusing to adopt instrumental music in worship. There is no doubt that a cappella, congregational singing satisfies the demands of Ephesians 5:19 and Colossians. 3:16 and is acceptable to God. There is no evidence that Ephesians 5:19 and Colossians. 3:16 are generic instructions permitting anything as long as singing is included. There is overwhelming evidence that God demands obedience to inspired instruction for worship (Cain & Able, Nadab & Abihu, etc.) as in other areas of life (Eve, King Saul, etc.). This issue is important because we are called to unity based on the teachings of Christ (1 Corinthians 1:10), a unity threatened by any departure from God's revealed will. Secondly, the methods used to decide this issue effect how other issues (baptism, church government, leadership roles) are understood. I am confident that the church will continue to struggle with this issue because it is doubtful that its proponents will tire of demanding its acceptance. In this study the church must keep in mind that no matter how the issue is approached and the arguments posed, the time will come when each must give account before God (2 Corinthians 5:10). Then the latest trends of contemporary culture or the personal preferences of empowered leaders will count for nothing. All will then be judged by the apostles' doctrine (John 12:48; Revelation 20:11-2). The issue then will be if the authority of God in the New Testament scriptures was rejected or embraced in joyous and obedient faith. David Bragg Cape Girardeau, MO September, 2001 A Study of Job 2:9-10 Creation bears the “fingerprint” of its Creator. Even without biblical evidence, one would be a fool to deny that there is a plan to nature. So why are there so many “fools”? Because to accept a plan is to acknowledge a Planner. Certainly God does exist. Without a doubt our wonderful God cares deeply about His creation, especially that special part of creation made in His own image, humanity. Unquestionably God has a plan for the human race. The concept of this compassionate care and planning is referred to as His providence. 1. What is Providence? Providence is defined as “foreseeing and providing for wants; foresight; the care which God exercises over His creatures.” Three Bible principles help us to qualify what is revealed in scripture about God’s awesome providence: a. All natural laws were set in place by God to provide for and sustain the physical aspects of creation (i.e. Mat. 5:45 – if you jump off a bell tower you WILL hit the ground in about 2 seconds and every part of your body will have a sharper appreciation of the law of gravity). These natural laws will not be suspended. b. God has used miraculous means to accomplish His will regarding mankind’s spiritual needs (i.e. Gal. 4:4 – he healed the sick; calmed the sea; raised the dead, all CONTRARY to the laws of nature). c. God, from Adam onward, has endowed humans with a free will to choose between right and wrong, good and evil, and ultimately heaven or hell (i.e. Acts 2:40; Phil. 2:12). God has fixed certain natural laws through which our day-to-day world functions. Within those laws we live while choosing to believe in the One who was not bound by them. 2. What Does God’s Providence Mean to Me? Two approaches to divine providence are found in Job: a. When hardship hit, Job’s wife, pointed an accusing finger to God, urged Job to revile God and end his misery (2:9). A faulty understanding of God’s providence can lead us to blame God when bad things happen to us. Dr. Earl West tells of J. W. McGarvey, a noted preacher and teacher of the Restoration Movement, counseling a grieving lady who lost her only son in the Civil War. She was seeking advice from the scholarly McGarvey when she asked, “Where was God when my son was dying?” Like Job’s wife, her grief and doubt led her to blame God for her sorrow. In Job, Satan knew that faith is most sorely tested at the very point where God’s omniscient (all-knowing) nature seems to collide with His benevolent (all loving) nature. There is little interest in divine providence unless one is tested. We can often talk about those who must bear difficult burdens in life and describe their suffering as “providentially hindered”, but when have we heard someone described as “providentially blessed”? In the face of difficulty, Job’s wife turned away from God in anger. b. In contrast, Job, who, while not denying the possibility of God’s hand in his suffering, realized that only God could deliver him (2:10). So Job could trust God’s providence even though he could not fully understand God’s purpose. In fact, he NEVER understood what we are told of Satan’s challenge before God in chapters 1 & 2. But Job refused to let what he knew about God to be shaken by what he did not know about his current suffering. Job had no control over his misfortune. But he DID have control over how he reacted. His faith in God, and His providence, produced Job’s legendary patience (Job. 13:15; Jas. 5:10-11 -- Rom. 8:28). And in the end Job’s even greater blessings (Job. 42:12)! The story is told of the longstanding “coming of age” tradition among certain Native Americans. On his thirteenth birthday the young brave is blindfolded and escorted deep into the forest and abandoned. When he removes the blindfold in the darkness he finds himself alone. Through the night he hears all the frightening sounds of the unknown. Bus as the day begins to break and the light begins to reveal his surrounds he finds not far away, his own father, armed and standing guard, just as he had been all night long. This seems to be the confident faith of Job. No matter what happened he knew that his Father was near. 3. What Does Providence Mean to God? Do you remember McGarvey and the distraught mother? What could he tell her about God seemingly abandoning her in the hour of her son’s need? His simple reply was, “I would suspect that He was in the same place He was on the day His Son died.” To God, providence is first seen on a much grander scale than man usually thinks. God sent His Son to die on the cross for those lost in sin. Those found “in Christ” will be saved. We get “in to Christ” only through baptism (Gal. 3:27) through which God adds us to Christ’s body, the church (Acts 2:47), of which He is the Savior (Eph. 5:23). God’s general providence sweeps away all lines of distinction except one – obedient faith. God has clearly stated what He wants (1 Tim. 2:4). In His providence He leaves the choice up to you. How would you feel if someone loved you so much that, even though you let them face times of great suffering, their faith in you was not destroyed? They still loved you with all their heart. God knew that, even when severely tested, Job would not compromise his values or deliberately sin against God (Job 1:1). No matter what obstacle may be put in your way, you can remain pure, you can overcome temptation, you can remain true to God. But, when you suffer hardship, you are freely blessed by God to blame God, like Job's wife. But God has faith in you that, no matter what burdens you must bear in this life, they will be forgotten in heaven when the God you trusted will keep His promise as, through His providence, He will wipe all tears from your eyes forever (Rev. 21: 4). David Bragg Cape Girardeau, MO November 2001
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David Bragg
Memoirs of a Martyr
"For God so loved the world that He gave His only
begotten Son" |
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