Al Maxey Reflective or Regulative? Review

5.02.11 See Danny Dodd and Royce Ogle on Legalism

John T. Willis 2. "Sing" is vocal; "make melody" is instrumental. Psalms 33:2-3; 144:9; 149:1, 3 make this crystal clear. Amos 5:23 further verifies this reality.  People forget that God turned Israel over to worship the starry host because of musical idolatry at Mount Sinai. The Levites were under the KING and the COMMANDERS of the army: they made war and not worship. We will examine these passages in context.

Jay Guin is a good lawyer: he has come up with a new foundational authority for instrumental music.  However, his premise that God commanded the king, kingdom, temple, animal sacrifices and the associated instrumental noise is wrong: there is no historic scholarship among the church fathers that God commanded that which was the result of "firing" God and demanding a human king.

Inquiry into Two Interpretive Principles and their Application to Instrumental Accompaniment in a Worship Assembly


Christ the Spirit spoke through the Prophets
Jesus of Nazareth made these prophecies more perfect
Jesus said "my WORDS are Spirit and Life."
To speak out of your own imagination while pretending to speak for Christ is defined as blasphemy.

Some of these links have been switched on me: I will update in time Rev 11.14.10

by Al Maxey
September - December, 2010

Al Maxey: In a speech delivered on April 18, 1864 in the city of Baltimore, President Abraham Lincoln observed, “
        The shepherd drives the wolf from the sheep’s throat,
        for which the sheep thanks the shepherd as his liberator,
        while the wolf denounces him for the same act.

The Guilty Party always uses the Guilt Clause:
A rich man does wrong, and he even adds reproaches; a poor man suffers wrong, and he must add apologies Ecclesu 13:3.

"There were those saying that they could "not abide the election of a Republican President."
In which event
they would destroy the Union.

"And then, you say, the great crime of having destroyed it will be upon us!
That is cool.

A highwayman holds a pistol to my ear, and mutters through his teeth,

"Stand and deliver, or I shall kill you,
and then
you will be a murderer." Abraham Lincoln, Frost, Vol. 1, p. 274

Augustine speaks of the Guilt Clause: because he uses the harp as an illustration people say he defends the harp:

Letter LV. or Book II. of Replies to Questions of Januarius. (a.d. 400.)

In such a case we ought by all means to adopt it, especially if it be something in defence of which Scripture can be alleged: as in the singing of hymns and psalms, for which we have on record both the EXAMPLES and the PRECEPTS of the Lord and of His apostles.

In this religious exercise, so useful for inducing a devotional frame of mind and inflaming the strength of love to God, there is diversity of usage, and in Africa the members of the Church are rather too indifferent in regard to it; on which account the Donstists reproach us with our grave chanting of the divine songs of the prophets in our churches,

while they inflame their passions in their revels by the singing of psalms of human composition,
which rouse them like the stirring notes of the trumpet on the battle-field.
Does that mean that those who preach that the church Fathers defended instruments are as straight as a crooked viper? Could be.

Al Maxey: Plainly, the sheep and the wolf are not agreed upon a definition of liberty.” As clearly shown by the illustration, one's interpretation of events and words can differ greatly from that of another, and the basis of that fundamental difference often lies not so much in the subject of one's focus, but rather in the background and interpretive methodology each brings to that endeavor. The wolf, based on his experience as a wolf, has a rather clear concept in his own mind of the meaning of personal liberty. So does the sheep. So does the shepherd. It is fallacious to ascribe "falsity" to one, as opposed to the others, simply because of differing perspectives. Each is true to itself


There is no Clay Tablet, Bible, contemporaneous literature, Greek Classics, church Fathers or modern medical science or watching TV which does not agree with:

"Hebrew music... was used in the luxurious times of the later monarchy the effeminate gallants of Israel, reeking with perfumes, and stretched upon their couches of ivory, were wont at their banquets to accompany the song with the tinkling of the psaltery or guitar (Am. v1. 4-6), and amused themselves with devising musical instruments while their nation was perishing... music was the legitimate expression of mirth and gladness, and the indication of peace and prosperity." (Smith's, Music, p. 590).

"An artificial, effeminate music which should relax the soul, frittering the melody, and displacing the power and majesty of divine harmony by tricks of art, and giddy, thoughtless, heartless, souless versifying would be meet company." (Barnes, Albert, Amos, p. 303).

History of Aesthetics p.224
Poledumus launched a polemical attack

  • 1. against the allegation there there existed a specificic association between music and the soul. He stated bluntly that its effect on the soul is no different from the culinary,
  • 2. against its alleged association with the deity, since the states of ecstasy brought about through listening to music are easily explained;
  • 3. against its alleged elemental moral effects and its ability to strengthen or weaken virtue;
  • 4. against its ability to express or represent anything and characters in particular.

"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'." (Johannas Quasten) CLICK TO  BUY THE BOOK.
Music & Wiorship in Pagan and Christian Antiquity


We Lambs of God know wolves when we see them and WE don't give them the authority to have ANY OPINION at all: just none at all.

Then, only hirelings invite the wolves in to consume the flocks
. Consume in all of the pagan religions such as the Dogs and Wolves Paul EXCLUDED has a double meaning.  See Amos 5

Aldus Huxley equates all theatrical performance as emotional masturbation and insists that musical performers are perverted by their own art.  That's why people fled from the "worship teams" leading up to instruments perhaps without knowing the absolute and eternal persona invading.

"Abused as we abuse it at present, dramatic art is in no sense cathartic; it is merely a form of emotional masturbation. It is the rarest thing to find a player who has not had his character affected for the worse by the practice of his profession.

Nobody can make a habit of self-exhibition, nobody can exploit his personality for the sake of exercising a kind of hypnotic power over others, and remain untouched by the process. From Source

A man who strains himself on the stage is bound, if he is any good, to strain all the people sitting in the stalls. Bertolt Brecht

"And Euripides does likewise, in his Bacchae, citing the Lydian usages at the same time with those of Phrygia, because of their similarity:

But ye who left Mt. Tmolus (Sardis was on this mt.), fortress of Lydia,
revel-band of mine, women whom I brought from the land of barbarians as my assistants and travelling companions,

There are, it may be, so many kinds of voices in the world, and none of them is without signification. 1 Corinthians 14:10

Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me. 1 Corinthians 14:11

uplift the tambourines native to Phrygian cities, inventions of mine and mother Rhea.

And again, happy he who, blest man, initiated in the mystic rites, is pure in his life, . . . who, preserving the righteous orgies of the great mother Cybele, and brandishing the thyrsus on high, and wreathed with ivy, doth worship Dionysus.

Come, ye Bacchae, come, ye Bacchae, bringing down (double entendre) Bromius, (boisterous one) god the child of god, out of the Phrygian mountains into the broad highways of Greece.

"Come Holy Spirit, come, make us truly new creatures in Christ"

FOLLOW THE MONEY! The Double Cross.

Ezek. 22:25 There is a conspiracy of her prophets in the midst thereof,
        like a roaring lion ravening the prey; they have devoured souls;
        they have taken the treasure and precious things;
        they have made her many widows in the midst thereof.
Ezek. 22:26 Her priests have violated my law,
        and have PROFANED mine holy things:
        they have put no difference between the holy and profane,
        neither have they shewed difference between the unclean and the clean,
        and have hid their eyes from my sabbaths, and I am profaned among them

Isa 53:5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.

Wounded is H2490 châlal
khaw-lal'  (by implication) to wound, to dissolve; figuratively to profane (a person, place or thing), to break (one’s word), to begin (as if by an opening-wedge); denominatively (from H2485 ) to play (the flute): defile,break, defile, X eat (as common things), take inheritance, pipe, player on instruments, pollute, (cast as) profane (self), prostitute, slay (slain), sorrow, stain, wound.

Ezek. 22:27 Her princes in the midst thereof are like wolves ravening the prey,
        to shed blood, and to destroy souls, to get dishonest gain.

Lupus "makes people dumb" as the wolf does not care whether the number of the sheep is right or not, Verg. E. 7, 51.— of treacherous or unnatural love, Poet. ap. Pl.Phdr.241d; lukou bion zēn, i. e. live by rapine, Prov. ap. Plb.16.24.4; ek lukou stomatos, of getting a thing Lukos VI. nickname of paiderastai, AP12.250 (Strat.), cf. Pl.Phdr. 241d.  
Ezek. 22:28 And her prophets have daubed them with untempered morter,
        seeing vanity, and divining lies unto them, saying,
       Thus saith the Lord GOD, when the LORD hath not spoken.
Ezek. 22:29 The people of the land have used oppression,
        and exercised robbery, and have vexed the poor and needy:
        yea, they have oppressed the stranger wrongfully.

Vānus I.  that contains nothing, empty, void. vacant.
B.  Transf., of persons, false, lying, deceptive, delusive, untrustworthy:
orationi vanae crediderunt,idle, delusive, Cic. Rosc. Am. 40, 117:
voti vanus,” i. e. deceived, Sil. 12, 261: “turba vana sanctitudinis,

Turbafestaque confusā resonabat regia turbā,id. ib. 12, 214 et saep.— a crowd, throng, multitude, mob; a band, train, troop,

-sŏno   “qui (cornus) ad nervos resonant in cantibus,Cic. N. D. 2, 59, 149. — With dat.: “suave locus voci resonat conclusus,echoes to the voice, Hor. S. 1, 4, 76; cf.: carmina resonantia chordis Romanis, to the strings, B. Trop., to resound, re-echo: “in vocibus nostrorum oratorum recinit quiddam et resonat urbanius,Cic. Brut. 46, 171; cf. Quint. 11, 3, 30.—With dat.: “gloria virtuti resonat tamquam imago,Cic. Tusc. 3, 2,

Melody in Amos Five is:

Zimrah (h2172) zim-raw'; from 2167; a musical piece or song to be accompanied by an instrument: - melody, psalm.

Zimrah (h2173) zim-raw'; from 2167; pruned (i. e. choice) fruit: - best fruit.

> And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all. Rev 18:14

And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee; Rev 18:22

Baskets of Sumer Fruit in Amos 8; God says: "I will not again pass by them any more."

THUS hath the Lord God shewed unto me: and behold a basket of summer fruit. Amos 8:1

And he said, Amos, what seest thou? And I said, A basket of summer fruit. Then said the Lord unto me, The end is come upon my people of Israel; I will not again pass by them any more. Amos 8:2

A basket:

Keluwb (h3619) kel-oob'; from the same as 3611; a bird-trap (as furnished with a clap-stick or treadle to spring it); hence a basket (as resembling a wicker cage): - basket, cage.

As a cage is full of birds, so are their houses full of deceit: therefore they are become great, and waxen rich. Je.5:27

Keleb (h3611) keh'leb; from an unused root mean. to yelp, or else to attack; a dog; hence (by euphemism) a male prostitute: - dog.

The alarm or triumph over OUTLAWED for the Church in the Wilderness is the MARK of the Dogs attacking Jesus with mocking music.

See Psalm 22 for the mark

For dogs have compassed me: the assembly [multitude, swarm] of the wicked have inclosed me: they pierced my hands and my feet. Ps.22:16

Kuôn  II. as a word of reproach, to denote shamelessness or audacity in women, rashness, recklessness in men, Hom.
2. at Athens a nickname of the Cynics, Arist., Anth.
II. the Trag. apply the term to the ministers of the gods; the eagle is Dios ptênos kuôn Aesch.; the griffins Zênos akrageis kunes id=Aesch.; the Bacchantes Lussês k. Eur., etc


-Akragês A. not barking, akrageis kunes, of gryphons, A. Pr.803. Hsch. expl. akrages by duskheres, sklēron, oxukholon, cf. akragges (leg. akrages)“: akrokholonAB369.

-Aeschylus, Prometheus Bound And near them are their three winged sisters, the snake-haired Gorgons, loathed of mankind, [800] whom no one of mortal kind shall look upon and still draw breath. Such is the peril that I bid you to guard against. But now listen to another and a fearsome spectacle.

Isaiah 56:10 His watchmen are blind: they are all ignorant, they are all dumb dogs (keleb = male prostitutes), they cannot bark; sleeping, lying down, loving to slumber.

Isaiah 56:11 Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter.  

The Eleusinian. Thus "Bacchus was directly called upon," he says. The Sabazian worship was Sabbatic; the names Evius, or Hevius, and Luaios are identical with Hivite and Levite.  The French name Louis is the Hebrew Levi; Iacchus again is Iao or Jehovah; and Baal or Adon, like Bacchus, was a phallic god.

"Who shall ascend into the hill (the HIGH place) of the Lord?" asks the holy king David, "who shall stand in the place of his Kadushu? (Psalms xxiv. 3). Kadesh may mean in one sense to devote, hallow, sanctify, and even to initiate or to set apart;

-[265b] And we made four divisions of the divine madness, ascribing them to four gods,
        saying that prophecy was inspired by Apollo, (Abaddon, Apollyon)
        the mystic madness by Dionysus,
        the poetic by the Muses,
        and the madness of love,
                inspired by Aphrodite and Eros, we said was the best.
We described the passion of love in some sort of figurative manner,
        expressing some truth, perhaps,
        and perhaps being led away in another direction, and after composing a somewhat 

-Plato Phaedrus: [265c] plausible discourse, we chanted a sportive and mythic hymn in meet and pious strain to the honor of your lord and mine, Phaedrus, Love, the guardian of beautiful boys. 

Sportive -Propaizo sang a hymn in praise of eros [praise songs], banter, rhetoric, kuna (dogs)
II. c. acc., theous p. sing to the gods, sing in their praise or honour, Pl.Epin.980b: c. dupl. acc., humnon prosepaisamen . . ton . . Erōta sang a hymn in praise of Eros, Id.Phdr.265c.
2. banter, “tous rhētorasId.Mx.235c, cf. Euthd.285a; p. ton kuna, ton arkton

-Kuon 3. of the Cynics, “areskei toutois kunōn metamphiennusthai bionPhld.Sto.Herc. 339.8: hence, Cynic philosopher, Arist.Rh.1411a24 Outlawed for the synagogue in Romans 15. Pan is the kuōn of Cybele,Hephaistos  of the “Bakkhai, Lussas k.E.Ba.977 (lyr.); Lernas k., of the hydra, Id.HF420 (lyr.); of a great fish Rhapsoidos  

Rhapsoidos A. reciter of Epic poems, sts. applied to the bard who recited his own poem, as to Hesiod, Nicocl. ap. Sch.Pi.N.2.2 (v. infr.); but usu., professional reciters, esp. of the poems of Homer, Hdt.5.67, Pl.Ion 530c, etc.: also rh. kuōn, ironically, of the Sphinx who chanted her riddle, S.OT391. (Prob. from rhaptō, aoidē; Hes.Fr. 265 speaks of himself and Homer as en nearois humnois rhapsantes aoidēn, and Pi.N.2.2 calls Epic poets rhaptōn epeōn aoidoi: not from rhabdos (cf. “rhabdos1.6) as if rhabdōdos (Eust.6.24, rhabdōdia ib.16).)

Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter. Is.56:11

And I will appoint over them four kinds, saith the Lord: the sword to slay, and the dogs to tear, and the fowls of the heaven, and the beasts of the earth, to devour and destroy. Je.15:3

PROFANED h2490.thayer.gif 

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


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,
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)

Ezek 22:27 Her princes in the midst thereof are like wolves [YELLOW] ravening the prey,
        to shed blood, and to
destroy souls, to get dishonest gain.

Epictetus, Works XLIII.

XLII. Instead of herds of oxen, endeavor to assemble flocks of friends about your house.

XLII As a wolf resembles a dog, so much does a flatterer, an adulterer, a parasite, resemble a friend. Take heed, therefore, that instead of guardian dogs, you do not inadvertently admit ravening wolves.
[All musicians were also called PARASITES and not allowed to feed on polite society]

A dog or wolf in Paul's writings is a pederast identified in all of the PSALLO PLUCKING history.
II. Kunikos, ho, Cynic, as the followers of the philosopher Antisthenes were called, from the gymnasium ( [Kunosarges] ) where he taught, D.L.6.13; or from their resemblance to dogs in several respect
Kolax , a^kos, ho,
A. flatterer, fawner, Ar.Pax756, Lys.28.4, Pl.Phdr. 240b, etc.; tuchês kolakes Antipho Soph.65 ; pantes hoi k. thêtikoi kai hoi tapeinoi k. Arist.EN1125a1 , cf. 1108a29, Thphr.Char.2.1; parasite, Eup.159.1, Antisth. ap. D.L.6.4.
2. in later Gr., = Att. goês, Moer. p.113 P.
II. lisping pronunciation of korax, Ar.V.45.

Moichos , ho,
A. adulterer, paramour, Hippon.74, S.Fr.[1127.6], Ar.Pl. 168, Pl.Smp.191d, etc.: prov., thuran, di' hês galê kai m. ouk eiserchetai Apollod.Car.6 ; horkoi moichôn Philonid.7 ; kekarmenos moichon miai machairai having the head close shaven with a razor, as was done by way of punishment to persons taken in adultery, Ar.Ach.849.
II. generally, paramour, of a sodomite, POxy.1160.26(iii/iv A. D.). (Cf. omeichô.)
III. idolatrous person, Ep.Jac.4.4.

Parasit-os , ho,
A. one who eats at the table of another, and repays him with flattery and buffoonery, parasite, Epich.36, Arar.16, etc.; name of plays by Antiph., Alex., and Diph.; peri Parasitou, title of work by Luc.: c. gen., kenês p. trapezês AP11.346 (Autom.) : metaph., ichthus ên p. (v. opson) Luc.Lex.6.
II. of priests who had their meals at the public expense, Clitodem.11, Polem.Hist.78.
2. one who dines with a superior officer, Arist.Fr.551.
, ônos, ho, ( [lumê] )
A. destroyer, corrupter, l. emos S.Aj.573 ; gunaikôn E.Hipp.1068 ; sôtêres alla mê lumeônes [tôn Hellênôn] Isoc. 8.141, cf. 4.80; lumeôni sômatos thalassai Tim.Pers.81 ; hodouroi l., of robbers, E.Fr.260, cf. J.BJ4.3.9; phobos tôn hêdeôn l. X.Hier.6.6 ; koinos l. tês poleôs SIG799.23 (Cyzic., i A.D.); tês technês, of bad physicians, Gal.9.916; skulakas . . l. tôn poimniôn Jul.Or.2.87a ; ophin l. anthrôpinês geneseôs Id.Gal.93d .

lanthanô unnoticed.

VI. nickname of paiderastai, AP12.250 (Strat.), cf. Pl.Phdr. 241d.
paiderast-ês , ou, ho,
A. lover of boys, mostly in bad sense, Ar.Ach.265(lyr.), X.An.7.4.7, Pl. Smp.192b, Eub.130, etc.
See where Tom Burgess etal get their urge to pluck musical instruments.

[5] Therefore it was a fine saying of Antisthenes, when he heard that Ismenias was an
excellent piper:
"But he's a worthless man," said he, "otherwise he wouldn't be so good a piper."
Ezek 22:28 And her prophets have
        daubed them with untempered [Taphel, Tabret, frivolity] morter,
        seeing vanity, and divining lies [magical songs] unto them, saying,
        Thus saith the Lord God, when the Lord hath not spoken.


The "Dogs" were the Cynics recognized by their old style singing or howling to attract customers. Worship is in the PLACE of the human spirit.  When people want to do ACTS that arouse the lust of the eyes and ears you have a bad MARK:
Acts 20:29 For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock.
Acts 20:30 Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.
Acts 20:31 Therefore watch, and remember, that by the space of three years
        I ceased not to warn every one night and day with tears.
Acts 20:32 And now, brethren, I commend you to God,
        `and to the word of his grace,
                which is able to build you up,
                and to give you an inheritance among all them which are sanctified.

A common mark of those calling music to the aid of their failed mission:

Acts 20:33 I have coveted no man’s silver, or gold, or apparel.
Acts 20:34 Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me.

-Lukos  oresteroi [homosexual. snake, wolf]  to be struck dumb, of things that are not, 'pigeon's milk', Suid.; hôs l. chanôn, of vain expectation,oin humenaioi, of an impossibility, Id.Pax1076, 1112, cf. Il.22.263; hôs lukoi arn' agapôsin, of treacherous or unnatural love, Poet. ap. Pl.Phdr.241d; lukou bion zên [ZOE], i. e. live by rapine, Prov. ap. Plb.16.24.4; ek lukou stomatos, of getting a thing praeter spem, Zen.3.48; tôn ôtôn echein ton lukon 'catch a Tartar', Apollod.Car.18, cf. Plb.30.20.8; l. aeton pheugei, of the inescapable, Diogenian.6.19; l. peri phrear choreuei, of those engaged in vain pursuits, ib.21.

-Humenai-oô ,
A. sing the wedding-song, A.Pr.557 (lyr.).
2. wed, take to wife, kouras Theoc.22.179 : prov., prin ken lukos oin humenaioi
2. wed, take to wife,kourasTheoc.22.179: prov., “prin ken lukos oin humenaioiAr.Pax1076 (hex.).

-Humenai-os u^, o(, (Humēn) II. = Humēn, Hymen, the god of marriage, addressed in wedding-songs, freq. in Trag. and Com. (lyr.), “Humēn ō Umenai' anazE.Tr.314; Humēn ō Humenai' Humēn ib.331; “Humēn Humenai' ōAr.Pax1335; “Humēn ō, Humenai' ōId.Av.1736,1742; Dor. “Human ō HumenaieTheoc.18.58; hence the two are used as one word, “humēn humenaion aeidōnOpp.C.1.341.

The hieros gamos was the ultimate expression of what is termed 'temple prostitution' where a man visited a priestess in order to receive gnosis - to experience the devine for himself through the act of lovemaking. The word describing the priestess was hierodule which means 'sacred servent'. Pistis (Faith) is Sophia or Wisdom: Her daughter is called 'Eve of life' or Zoe, the 'holy spirit'. i.e. prostitution

All singers and musicians were honored to be the harem of the gods. 

Psaltôid-eô , psaltOideo, KitheraOideo,
A. sing to the harp, LXX 2 Ch.5.13.

Chor-euô dance a round or choral dance, take part in the chorus, regarded as a matter of religion, things represented in mimic dance, to celebrate marriages, things represented in mimic dance,' aulos [flute, trumpet]justeron choreuetô 

INCLUDES: paizô, 4. play on a musical instrument, 5. play amorously, II. jest, sport, 

Gregory Nazianzen

For what they worship as true, they veil as mythical. But if these things are true, they ought not to be called myths, but to be proved not to be shameful; and if they are false, they ought not to be objects of wonder; nor ought people so inconsiderately to hold the most contrary opinions about the same thing,  as if they were playing in the market-place with boys or really ill-disposed men, not engaged in discussion with men of sense, and worshippers of the Word, though despisers of this artificial plausibility.

Nor are these Thracian orgies, from which the word Worship (threskia) is said to be derived; nor rites and mysteries of Orpheus,
..........whom the Greeks admired so much for his wisdom that they devised for him a lyre which draws all things by its music.

VI. nickname of paiderastai, AP12.250 (Strat.), cf. Pl.Phdr. 241d.

Aristophanes Archarnians

Peace, profane men! Let the basket-bearer come forward, and thou Xanthias, hold the phallus well upright.

Xanthias, walk behind the basket-bearer and hold the phallus well erect; I will follow, singing the Phallic hymn; thou, wife, look on from the top of the terrace. Forward!

Oh, Phales, [god of generation, worshipped in the form of a phallus]  companion of the orgies of Bacchus, night reveller, god of adultery, friend of young men, these past six years I have not been able to invoke thee.


Here is a man truly happy. See how everything succeeds to his wish. Peacefully seated in his market, he will earn his living; ....without being accosted on the public place by any importunate fellow,

neither by Cratinus, shaven in the fashion of the debauchees, nor by this musician, who plagues us with his silly improvisations, Artemo, with his arm-pits stinking as foul as a goat, like his father before him. You will not be the butt of the villainous Pauson's jeers, nor of Lysistratus, the disgrace of the Cholargian deme, who is the incarnation of all the vices, and endures cold and hunger more than thirty days in the month.

A BOEOTIAN By Heracles! my shoulder is quite black and blue. Ismenias, put the penny-royal down there very gently, and all of you, musicians from Thebes, pipe with your bone flutes 

Plato, Symposium
[192b] they are boy-lovers, and have no natural interest in wiving and getting children, but only do these things under stress of custom; they are quite contented to live together unwedded all their days. A man of this sort is at any rate born to be a lover of boys or the willing mate of a man, eagerly greeting his own kind. 

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.

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 herpinHippon.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 theou2 Ep.Cor.2.17; so eoiken ou kapēleusein makhēn will not peddle in war, i. e. fight half-heartedly, A.Th. 545; “k. Khariti tēn amoibēnEpicur.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

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.

“My Muse, although she be but country-bred,
is loved by Pollio: O Pierian Maids,
pray you, a heifer for your reader feed!”

“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.”

“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, dramaticORGANA, 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. *
I. To sing in, with dat.: “passer incantans saepiculae (i. e. in saepicula),App. M. 8, p. 210, 26. —
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.
1. To consecrate with charms or spells: “incantata vincula,lovelcnots, Hor. S. 1, 8, 49.—
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.,
I. an enchanting, enchantment (post-class.): “magicae, Firm. Math. 5, 5: incantationum vires,Tert. Hab. Mul. 2.

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.


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 (, 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!


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,
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)?


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
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 the roar of rushing waters and a loud peal of thunder. The sound I heard was that of harpists playing their harps. Rev 14:2NIV

And I heard a voice from heaven the sound of many waters and the sound of loud thunder; the voice I heard was 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 phamaiPi.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.


-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?

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.

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,
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
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.

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
        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. 

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
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 Chris
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.


Home Page

Musical Worship Index


<img src="">