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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.
