ORIGEN, De Principiis CHAP. V. 0N RATI0NAL NATURES - Babylon Whore

Lucifer the Musical Prostitute: She was cast down to be a show and a mockery because she was elated because of her beauty and was corrupted. She came equipped with musical instruments but they would go with her into hell and rest upon a bed of maggots.

Our notes in red.


Book I.V.1-5

1. After the dissertation, which we have briefly conducted to the best of our ability, regarding the Father, Son, and Holy Spirit, it follows that we offer a few remarks upon the subject of rational natures, and on their species and orders, or on the offices as well of holy as of malignant powers, and also on those which occupy an intermediate position between these good and evil powers, and as yet are placed in a state of struggle and trial. For we find in holy Scripture numerous names of certain orders and offices, not only of holy beings, but also of those of an opposite description, which we shall bring before us, in the first place; and the meaning of which we shall endeavour, in the second place, to the best of our ability, to ascertain.

There are certain holy angels of God whom Paul terns "ministering spirits, sent forth to minister for them who shall be heirs of salvation." (Heb. 1:14)

In the writings also of St. Paul himself we find him designating them, from some unknown source, as thrones, and dominions, and principalities, and powers (Col. 1:16) and after this enumeration, as if knowing that there were still other rational offices and orders besides those which he had named, he says of the Saviour: "

Who is above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come." (Eph. 1:21)

From which he shows that there were certain beings besides those which he had mentioned, which may be named indeed in this world, but were not now enumerated by him, and perhaps were not known by any other individual, and that there were others which may not be named in this world, but will be named in the world to come.

2. Then, in the next place, we must know that every being which is endowed with reason, and transgresses its statutes and limitations,

is undoubtedly involved in sin by swerving from rectitude and justice.

Every rational creature, therefore, is capable of earning praise and censure: of praise, if, in conformity to that reason which he possesses, he advance to better things; of censure, if he fall away from the plan and course of rectitude, for which reason he is justly liable to pains and penalties.

And this also is to be held as applying to the devil himself, and those who are with him, and are called his angels. Now the titles of these beings have to be explained, that we may know what they are of whom we have to speak. The name, then, of Devil, and Satan, and Wicked One, who is also described as Enemy of God, is mentioned in many passages of Scripture.

Moreover, certain angels of the devil are mentioned, and also a prince of this world, who, whether the devil himself or some one else, is not yet clearly manifest. There are also certain princes of this world spoken of as possessing a kind of wisdom which will come to nought;

but whether these are those princes who are also the principalities with whom we have to wrestle, or other beings, seems to be a point on which it is not easy for any one to pronounce.

After the principalities, certain powers also are named with whom we have to wrestle, and carry on a struggle even against the princes of this world and the rulers of this darkness.

Certain spiritual powers of wickedness also, in heavenly places, are spoken of by Paul himself. What, moreover, are we to say of those wicked and unclean spirits mentioned in the Gospel?

Then we have certain heavenly beings called by a similar name, but which are said to bend the knee, or to be about to bend the knee, at the name of Jesus; nay, even things on earth and things under the earth, which Paul enumerates in order. And certainly, in a place where we have been discussing the subject of rational natures, it is not proper to be silent regarding ourselves,

who are human beings, and are called rational animals; nay, even this point is not to be idly passed over, that even of us human beings

certain different orders are mentioned in the words, "The portion of the Lord is His people Jacob; Israel is the cord of His inheritance." (Deut. 22:9)

Other nations, moreover, are called a part of the angels; since "when the Most High divided the nations, and dispersed the sons of Adam, He fixed the boundaries of the nations according to the number of the angels of God." (Deut. 22:8) And therefore, with other rational natures, we must also thoroughly examine the reason of the human soul.

3. After the enumeration, then, of so many and so important names of orders and offices, underlying which it is certain that there are personal existences, let us inquire whether God, the creator and founder of all things, created certain of them holy and happy, so that they could admit no element at all of an opposite kind,

and certain others so that they were made capable both of virtue and vice; or whether we are to suppose that He created some so as to be altogether incapable of virtue, and others again altogether incapable of wickedness, but with the power of abiding only in a state of happiness and others again such as to be capable of either condition.

In order, now, that our first inquiry may begin with the names themselves, let us consider whether the holy angels, from the period of their first existence, have always been holy and are holy still, and will be holy, and have never either admitted or had the power to admit any occasion of sin.

Then in the next place, let us consider whether those who are called holy principalities began from the moment of their creation by God to exercise power over some who were made subject to them, and whether these latter were created of such a nature, and formed for the very purpose of being subject and subordinate.

In like manner, also, whether those which are called powers were created of such a nature and for the express purpose of exercising power, or whether their arriving at that power and dignity is a reward and desert of their virtue. Moreover, also, whether those which are called thrones or seats gained that stability of happiness at the same time with their coming forth into being, so as to have that possession from the will of the Creator alone; or whether those which are called dominions had their dominion conferred on them, not as a reward for their proficiency, but as the peculiar privilege of their creation, so that it is some thing which is in a certain degree inseparable from them, and natural.

Now, if we adopt the view that the holy angels, and the holy powers and the blessed seats, and the glorious virtues and the magnificent dominions, are to be regarded as possessing those powers and dignities and glories in virtue of their nature, it will doubtless appear to follow that those beings which have been mentioned as holding offices of an opposite kind must be regarded in the same manner; so that those principalities with whom we have to struggle are to be viewed, not as having received that spirit of opposition and resistance to all good at a later period, or a falling away from good through the freedom of the will, but as having had it in themselves as the essence of their being from the beginning of their existence.

In like manner also will it be the case with the powers and virtues, in none of which was wickedness subsequent or posterior to their first existence. Those also whom the apostle termed rulers and princes of the darkness of this world, are said, with respect to their rule and occupation of darkness, to fall not from perversity of intention, but from the necessity of their creation.

Logical reasoning will compel us to take the same view with regard to wicked and malignant spirits and unclean demons. But if to entertain this view regarding malignant and opposing powers seem to be absurd, as it is certainly absurd that the cause of their wickedness should be removed from the purpose of their own will, and ascribed of necessity to their Creator, why should we not also be obliged to make a similar confession regarding the good and holy powers, that, viz., the good which is in them is not theirs by essential being,

which we have manifestly shown to be the case with Christ and the Holy Spirit alone, as undoubtedly with the Father also?

For it was proved that there was nothing compound in the nature of the Trinity, so that these qualities might seem to belong to it as accidental consequences.

From which it folìows, that in the case of every creature it is a result of his own works and movements, that those powers which appear either to hold sway over others or to exercise power or dominion, have been preferred to and placed over those whom they are said to govern or exercise power over, and not in consequence of a peculiar privilege inherent in their constitutions, but on account of merit.

4. But that we may not appear to build our assertions on subjects of such importance and difficulty on the ground of inference alone, or to require the assent of our hearers to what is only conjectural, let us see whether we can obtain any declarations from holy Scripture, by the authority of which these positions may be more credibly maintained. And, firstly, we shall adduce what holy Scripture contains regarding wicked powers; we shall next continue our investigation with regard to the others, as the Lord shall be pleased to enlighten us, that in matters of such difficulty we may ascertain what is nearest to the truth, or what ought to be our opinions agreeably to the standard of religion.

Now we find in the prophet Ezekiel two prophecies written to the prince of Tyre, the former of which might appear to any one, before he heard the second also,

to be spoken of some man who was prince of the Tyrians. In the meantime, therefore, we shall take nothing from that first prophecy;

but as the second is manifestly of such a kind as cannot be at all understood of a man,

but of some superior power which had fallen away from a higher position, and had been reduced to a lower and worse condition, we shall from it take an illustration, by which it may be demonstrated with the utmost clearness, that those opposing and malignant powers

were not formed or created so by nature, but fell from a better to a worse position,

and were converted into wicked beings; that those blessed powers also were not of such a nature

as to be unable to admit what was opposed to them if they were so inclined and became negligent, and did not guard most carefully the blessedness of thelr condition.

For if it is related that he who is called the prince of Tyre was amongst the saints, and was without stain, and was placed in the paradise of God, and adorned also with a crown of comeliness and beauty, is it to be supposed that such an one could be in any degree inferior to any of the saints?

For he is described as having been adorned with a crown of comeliness and beauty, and as having walked stainless in the paradise of God: and how can any one suppose that such a being was not one of those holy and blessed powers which, as being placed in a state of happiness, we must believe to be endowed with no other honour than this? But let us see what we are taught by the words of the prophecy themselves.

In the KJV, Ezekiel reads:

Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created. Ezekiel 28:13

In classical literature and on tombstons, and in the book of Revelation the harp was symbolic of one who had no earthly responsibility. However, with Lucifer his beauty and talent caused him/her to be lifted up so that he made giving attention to his music a way to steal honor from God.

The tabrets is:

Toph (h8596) tofe; from 8608 contr.; a tambourine: - tabret, timbrel.

Taphaph (h8608) taw-faf'; a prim. root; to drum, i. e. play (as) on the tambourine: - taber, play with timbrels.

The singers went before, the players on instruments followed after; among them were the damsels playing with timbrels. Ps.68:25

As well the singers as the players on instruments shall be there: all my springs are in thee. Psalm 87:7

The players are:

Chalal (h2490) khaw-lal'; a prim. root [comp. 2470]; prop. to bore, i. e. (by impl.) to wound, to dissolve; fig. to profane (a person, place or thing), to break (one's word), to begin (as if by an "opening wedge"); denom. (from 2485) to play (the flute): - begin (* men began), defile, * break, defile, * eat (as common things), * first, * gather the grape thereof, * take inheritance, pipe, player on instruments, pollute, (cast as) profane (self), prostitute, slay (slain), sorrow, stain, wound.

Hebrew Dictionary linked to Strong Numbers Chalal (h2490) an instroctor/ of distance/space, start, commence; to redeem, to desecrate, make void, to create a cavity, vacuum, hollow, an empty space; a hollow/vacuum as a means to trap or bring together, nature; a vault, to make hollow: to wound, pierce, define, violate, make vulgar, wounded, slain, dead, the action of resisting: to break, disregard; violating instruction, to arrange/ an order of instruction; to assign, to pipe, play pipes

Isaiah shows that this was a sign and means of ignoring the Words of God:

And the harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the work of the Lord,

neither consider the operation of his hands. Isaiah 5:12

"The word of the LORD " says the prophet, "came to me, saying, Son of man, take up a lamentation over the prince of Tyre, and say to him, Thus saith the Lord GOD, Thou hast been the seal of a similitude, and a crown of comeliness among the delights of paradise; thou wert adorned with every good stone or gem, and wert clothed with sardonyx, and topaz, and emerald, and carbuncle, and sapphire, and jasper, set in gold and silver, and with agate, amethyst, and chrysolite, and beryl, and onyx: with gold also didst thou fill thy treasures, and thy storehouses within thee.

From the day when thou wert created along with the cherubim, I placed thee in the holy mount of God. Thou wert in the midst of the fiery stones: thou wert stainless in thy days, from the day when thou wert created, until iniquities were found in thee: from the greatness of thy trade, thou didst fill thy storehouses with iniquity, and didst sin, and wert wounded from the mount of God.

And a cherub drove thee forth from the midst of the burning stones; and thy heart was elated because of thy comeliness, thy discipline was corrupted along with thy beauty: on account of the multitude of thy sins, I cast thee forth to the earth before kings;

I gave thee for a show and a mockery on account of the multitude of thy sins, and of thine iniquities:

because of thy trade thou hast polluted thy holy places. And I shall bring forth fire from the midst of thee, and it shall devour thee, and I shall give thee for ashes and cinders on the earth in the sight of all who see thee: and all who know thee among the nations shall mourn over thee. Thou hast been made destruction, and thou shalt exist no longer for ever." (Ezek. 28:11-19)

Will you then say, "I am a god," in the presence of those who kill you? You will be but a man, not a god, in the hands of those who slay you Eze 28:9

Chalal (h2490) khaw-lal'; a prim. root [comp. 2470]; prop. to bore, i. e. (by impl.) to wound, to dissolve; fig. to profane (a person, place or thing), to break (one's word), to begin (as if by an "opening wedge"); denom. (from 2485) to play (the flute): - begin (* men began), defile, * break, defile, * eat (as common things), * first, * gather the grape thereof, * take inheritance, pipe, player on instruments, pollute, (cast as) profane (self), prostitute, slay (slain), sorrow, stain, wound.

Topheth which stands for the everlasting fires of hell was once "the king's music grove" where the image of Molech stood. There, they burned babies in the red hot arms of the idol with tabrets or tambourines, harps and all kinds of musical instruments. The screams pleased Molech who then gave the priests a secret message which was translated out of the screams.

Seeing, then, that such are the words of the prophet, who is there that on hearing, "Thou wert a seal of a similitude, and a crown of comeliness among the delights of paradise," or that "From the day when thou wert created with the cherubim, I placed thee in the holy mount of God," can so enfeeble the meaning as to suppose that this language is used of some man or saint, not to say the prince of Tyre?

Or what fiery stones can he imagine in the midst of which any man could live? Or who could be supposed to be stainless from the very day of his creation, and wickedness being afterwards discovered in him, it be said of him then that he was cast forth upon the earth?

For the meaning of this is, that He who was not yet on the earth is said to be cast forth upon it: whose holy places also are said to be polluted. We have shown, then, that what we have quoted regarding the prince of Tyre from the prophet Ezekiel refers to an adverse power, and by it it is most clearly proved that that power was formerly holy and happy; from which state of happiness it fell from the time that iniquity was found in it, and was hurled to the earth, and was not such by nature and creation.

For though we walk in the flesh, we do not war after the flesh: 2 Cor 10:3

(For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) 2 Cor 10: 4

Casting down imaginations, and every high thing that

exalteth itself against the knowledge of God,
and
bringing into captivity every thought to the obedience of Christ; 2 Cor 10: 5

The Greek literal weapon--

hoplizo (g3695) hop-lid'-zo; from 3696; to equip (with weapons [mid. and figurative.]): - arm self.

Hoplon (g3696) hop'-lon; prob. from a prim. hepo , (to be busy about); an implement or utensil or tool (lit. or fig., espec. offensive for war): - armour, instrument, weapon

By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left, 2 Cor 6:7

Or in Hebrew:

Keliy (h3627) kel-ee'; from 3615;... vessel or weapon): - armour ([-bearee]), artillery, bag, carriage, instrument, jewel, psaltery, sack, stuff, thing, tool, vessel, ware, weapon, / whatsoever.

That chant (scatter words like tongues) to the sound of the viol, and invent to themselves instruments of musick, like David; Am.6:5

We are of the opinion, therefore, that these words are spoken of a certain angel who had received the office of governing the nation of the Tyrians, and to whom also their souls had been entrusted to be taken care of. But what Tyre, or what souls of Tyrians, we ought to understand, whether that Tyre which is situated within the boundaries of the province of Phoenicia, or some other of which this one which we know on earth is the model; and the souls of the Tyrians,

whether they are those of the former or those which belong to that Tyre which is spiritually understood, does not seem to be a matter requiring examination in this place; lest perhaps we should appear to investigate subjects of so much mystery and importance in a cursory manner, whereas they demand a labour and work of their own.

In real life, the king of Tyre used musical prostitutes to take away personal liberty from the Israelites and Egyptians and spiritual liberties and life from those who "traded" with him/her:

The harlot queen of Tyre fell because she used her natural talents to seduce people through a combination of religion and commerce. She pyied her trade with any one seeking her goods:

At that time Tyre will be forgotten for seventy years, the span of a king's life. But at the end of these seventy years, it will happen to Tyre as in the song of the prostitute: Isaiah 23:15

Take up a harp, walk through the city, O prostitute forgotten; play the harp well, sing many a song, so that you will be remembered." Isaiah 23:16

At the end of seventy years, the LORD will deal with Tyre. She will return to her hire as a prostitute and will ply her trade with all the kingdoms on the face of the earth. Isaiah 23:17

Here is the story of Wen Amon (Wen Amun) who came to buy cedar but the prince of Tyre tried to cheat him out of what he had just bought by having him killed while under the influence of a singing girl.

5. Again, we are taught as follows by the prophet Isaiah regarding another opposing power. The prophet says, "

How is Lucifer, who used to arise in the morning, fallen from heaven! He who assailed all nations is broken and beaten to the ground. Thou indeed saidst in thy heart,

I shall ascend into heaven;
above the stars of heaven shall I place my throne;
I shall sit upon a lofty mountain,
above the lofty mountains which are towards the north;
I shall ascend above the clouds;
I shall be like the Most High.

In one way or another the "gods" were personified as "wandering stars" or planets, the moon or the sun. For instance, when Israel rose up to play in musical idolatry at Mount Sinai God took away the covenant of Grace and turned them over to worship the Starry Host (Acts 7). Stephen made the Jewish clergy understand that the temple was one such site and John in Revelation identifies Jerusalem as Sodom.

Their "play" was the worship of Osiris-Isis under the symbol of the golden calf. Play means to "sing, dance and play instruments" and more. Its evil derives from the fact that music throughout the Old Testament is a symbol of telling God: "We will not listen to your Words."

Molech was one such image at Jerusalem and Remphan or Chiun or Saturn was the symbol of the musical idolaters in the north at Gerezim (Amos 5, 6) which stole God's words from the people so that they died literally and spiritually (Amos 8 and Isaiah 5).

Now shalt thou be brought down to the lower world, and to the foundations of the earth. They who see thee shall be amazed at thee, and shall say, This is the man who harassed the whole earth, who moved kings, who made the whole world a desert, who destroyed cities, and did not unloose those who were in chains. All the kings of the nations have slept in honour, every one in his own house; but thou shalt be cast forth on the mountains, accursed with the many dead who have been pierced through with swords, and have descended to the lower world.

Hell from beneath is moved for thee to meet thee at thy coming: it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations. Isa 14:9

All they shall speak and say unto thee, Art thou also become weak as we? art thou become like unto us? Isa 14:10

Thy pomp is brought down to the grave, and the noise of thy viols: the worm is spread under thee, and the worms (maggots of purple) cover thee. Isa 14:11

How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! Isa 14:12

For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: Isa 14:13

I will ascend above the heights of the clouds; I will be like the most High. Isa 14:14

Yet thou shalt be brought down to hell, to the sides of the pit. Isa 14:15

Prepare slaughter for his children for the iniquity of their fathers; that they do not rise, nor possess the land, nor fill the face of the world with cities. Isa 14:21

As a garment clotted with blood, and stained, will not be clean;
neither shalt thou be clean,
because, thou hast destroyed my land and slain my people;
thou shalt not remain for ever, most wicked seed.
Prepare thy sons for death on account of the sins of thy father,

lest they rise again and inherit the earth, and fill the earth with wars. And I shall rise against them, saith the LORD of hosts, and I shall cause their name to perish, and their remains, and their seed." (Isa. 14:12-22)

For I will rise up against them, saith the Lord of hosts, and cut off from Babylon the name, and remnant, and son, and nephew, saith the Lord. Isa 14:22

In addition, both the literal Babylonians and Tyrians would cease but in the end time the spiritual Babylon Harlot will rise again (Reve 18) and again:

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

Before the king/queen harlot Lucifer church goes back into Sheol God tells the Israelites and Egyptians how the Assyrians will meet their doom as a warning which neither heeded:

That I will break the Assyrian in my land, and upon my mountains tread him under foot: then shall his yoke depart from off them, and his burden depart from off their shoulders. Isa 14:25

This is the purpose that is purposed upon the whole earth: and this is the hand that is stretched out upon all the nations. Isa 14:26

For the Lord of hosts hath purposed, and who shall disannul it? and his hand is stretched out, and who shall turn it back? Isa 14:27

Click for this account in the Septuagint (LXX)

Must ye always rejoice, and go into my holy places continually, as they that keep a feast? and must ye go with a pipe, as those that rejoice into the mountain of the Lord, to the God of Israel Isaiah 30:29 LXX

and the Lord shall make his glorious voice to be heard and the wrath of his arm, to make a display with wrath and anger and devouring flame: he shall lighten terribly, and his wrath shall be as water and violent hail. Isaiah 30:30 LXX

For by the voice of the Lord the Assyrians shall be overcome, even by the stroke where with he shall smite them. Isaiah 30:31 LXX

And it shall happen to him from every side, that they from whom their hope of assistance was, in which he trusted, themselves shall war against him in turn with drums and with harp. Isaiah 30:32 LXX

For thou shalt be required before thy time: has it been prepared for thee also to reign? nay, God has prepared for thee a deep trench, wood piled fire and much wood: the wrath of the Lord shall be as a trench kindled with sulphur. Isaiah 30:33 LXX

Most evidently by these words is he shown to have fallen from heaven, who formerly was Lucifer, and who used to arise in the morning. For if, as some think, he was a nature of darkness, how is Lucifer said to have existed before? Or how could he arise in the morning, who had in himself nothing of the light? Nay, even the Saviour himself teaches us, saying of the devil,

"Behold, see Satan fallen from heaven like lightning." (Luke 10:18)

For at one time he was lightning. Moreover our Lord, who is the truth, compared the power of his own glorious advent to lightning, in the words, "For as the lightning shineth from the light of heaven even to its height again, so will he coming of the Son of man be." (Matt. 24:27) And notvithstanding He compares him to lightning,

and says that he fell from heaven,
that He might show by this that he had been at one time in heaven,
and had had a place among the saints,
and had enjoyed a share in that light
in which all the saints participate,
by which they are made angels of light,
and by which the apostles are termed by the Lord "the light of the world." (John 12:31, 16:11)

In his manner, then, did that being once exist as light before he went astray, and fell to this place, and had his glory turned into dust, which is peculiarly the mark of the wicked, as the prophet also says;

whence, too, he was called the prince of this world, i.e., of an earthly habitation: for he exercised power over those who were obedient to his wickedness, since "the whole of this world "--for I term this place of earth, world--"lieth in the wicked one," (I John 5:19) and in this apostate.

That he is an apostate, i.e., a fugitive, even the Lord in the book of Job says, "Thou wilt take with a hook the apostate dragon," i.e., a fugitive. (Job 40:20)
........... Now it is certain that by the dragon is understood the devil himself.

If then they are called opposing powers, and are said to have been once without stain, while spot less purity exists in the essential being of none save the Father, Son, and Holy Spirit, but is an accidental quality in every created thing; and since that which is accidental may also fall away and since those opposite powers once were spotless, and were once among those which still remain unstained, it is evident from all this that one is pure either by essence or nature, and that no one was by nature polluted. And the consequence of this is, that it lies within ourselves and in our own actions to possess either happiness or holiness; or by sloth and negligence to fall from happiness into wickedness and ruin, to such degree that, through too great proficiency, so speak, in wickedness (if a man be guilty of great neglect), he may descend even to the state in which he will be changed into what is called an "opposing power."

Johannes Quasten in Music and Worship in Pagan and Christian Antiquity, page 83 notes that:

"Thus, according to Jerome, there is an arrogance in the singing of women that cannot be harmonized with the Christian idea of the position of women. The whole complexity of this question is connected with the problem of the religious emancipation of women, which became very difficult on account of the attitude of the heretics toward the matter.

To understand the exclusion of women from singing at the liturgy, the attitude of Christianity with regard to the singing of women outside the liturgy, in private life, must also be considered. In antiquity' , women musicians and singers had a very bad reputation. The flutists, harpists and singers at banquets were courtesans. In Lucian of Samosata's Dialogues of a Courtesun we hear almost exclusively of women musicians and singers. Sallust writes of Sempronia:

She played the cithara and danced more elegantly than was becoming to an upright woman, and she could do many other things which minister to voluptuousness.

It is little wonder, then, that Christianity showed a great aversion toward any participation of married women and virgins in profane music and song. Arnobius identifies the harpists and the courtesans with one another. He asks:

Has God created souls for this, that women should become harlots, sambucists and harpists in order to surrender their bodies to lust

Commodian tells the Christian virgin: "You transgress the law when you go about among musicians.'' Jerome, a prominent opponent of worldly song on the part of women, tells the young girl in his Epistula ad Laetam to be ignorant of cantica mundi. The world of organ, flute, Iyre and cithara should remain closed to the Christian maiden. No pleasure should be taken in a friend "who limpidly sings a sweet song,'' for "the sweetness of the voice wounds the soul through the ear.''

Basil of Caesarea thought it a pitiable sight for pious eyes to find a woman singing at the Iyre rather than weaving. This strictness lasted a long time. In the East a synod of decreed that Christian parents from that time on should no longer permit their daughters to learn secular music. In W. Riedel we read among the Commandments of the Fathers, Superiors and Masters that:

Christians are not allowed to teach their daughters singing, the playing of instruments or similar things because, according to their religion, it is neither good nor becoming."

The harlot queen of Tyre fell because she used her natural talents to seduce people through a combination of religion and commerce. She pyied her trade with any one seeking her goods:

At that time Tyre will be forgotten for seventy years, the span of a king's life. But at the end of these seventy years, it will happen to Tyre as in the song of the prostitute: Isaiah 23:15

Take up a harp, walk through the city, O prostitute forgotten; play the harp well, sing many a song, so that you will be remembered." Isaiah 23:16

At the end of seventy years, the LORD will deal with Tyre. She will return to her hire as a prostitute and will ply her trade with all the kingdoms on the face of the earth. Isaiah 23:17

Of the king of Babylon who is identified with the woman whore Lucifer:

Thy pomp is brought down to the grave, and the noise of thy viols: the worm (maggots) is spread under thee, and the worms cover thee. Isaiah 14:11

And in the book of Revelation, she will meet her ultimate doom:

The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing, Revelation 18:15

And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls Revelation 18:16

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. Revelation 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; Revelation 18:22

Earlier, Amos had warned of the influence of the Cows of Bashan:

And the songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence. Amos 8:3

Howl, fir tree; for the cedar is fallen; because the mighty are spoiled: howl, O ye oaks of Bashan; for the forest of the vintage is come down. Zecharian 11:2

Zephaniah records another example of those who worshiped the stars under various names:

And them that worship the host of heaven upon the housetops; and them that worship and that swear by the Lord, and that swear by Malcham; Zephaniah 1:5

And them that are turned back from the Lord; and those that have not sought the Lord, nor enquired for him. Zephaniah 1:6

Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid his guests. Zephaniah 1:7

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 at all in the midst of it. Hab 2:19

But the Lord is in his holy temple: let all the earth keep silence before him. Hab 2:20

And it shall come to pass in the day of the Lords sacrifice, that I will punish the princes, and the kings children, and all such as are clothed with strange (traveling prostitutes) apparel. Zephaniah 1:8

In the same day also will I punish all those that leap on the threshold, which fill their masters houses with violence and deceit. Zephaniah 1:9

And it shall come to pass in that day, saith the Lord, that there shall be the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills. Zephaniah 1:10

Howl, ye inhabitants of Maktesh (dell in Jerusalem, place of grinding in prostitution), for all the merchant people are cut down; all they that bear silver are cut off. Zephaniah 1:11

And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled (curdled) on their lees (wine dregs): that say in their heart, The Lord will not do good, neither will he do evil. Zephaniah 1:12

This was the practice at Passover. The house was searched with a candle in silence to look for leaven. Paul uses this example to show that each participant in the Lord's Supper must search their own heart. This is not possible with a band playing.

Perhaps Lucifer will rise again in the end times. She will be identified now, as then, as a musical prostitute. However, this must surely come to pass before Christ comes again to blow the trumpet. Those involved with worshiping their own talent and sound will not hear because they refused to hold thy peace in the presence of the Lord God.

Of the end-time Babylonian whore:

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. Revelation 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; Revelation 18:22

For true and righteous are his judgments; for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand. Revelation 19:2

Corrupt is the Greek:

Phtheiro (g5351) fthi'-ro; prob. strength. (to pine or waste): prop. to shrivel or wither, i.e. to spoil (by any process) or (gen.) to ruin (espec. fig. by mor. influences, to deprave): - corrupt (self), defile, destroy

Phthoggos (g5353) fthong'-gos; from 5350; utterance, i.e. a musical note (vocal or instrumental): - sound.

Chalal (h2490) khaw-lal'; a prim. root [comp. 2470]; prop. to bore, i. e. (by impl.) to wound, to dissolve; fig. to profane (a person, place or thing), to break (one's word), to begin (as if by an "opening wedge"); denom. (from 2485) to play (the flute): - begin (* men began), defile, * break, defile, * eat (as common things), * first, * gather the grape thereof, * take inheritance, pipe, player on instruments, pollute, (cast as) profane (self), prostitute, slay (slain), sorrow, stain, wound.

Naga (h5060) naw-gah'; a prim. root; prop. to touch, i. e. lay the hand upon (for any purpose; euphemism, to lie with a woman); by impl. to reach (fig. to arrive, acquire); violently, to strike (punish, defeat, destroy, etc.): - beat, (* be able to) bring (down), cast, come (nigh), draw near (nigh), get up, happen, join, near, plague, reach (up), smite, strike, touch.

Nagas (h5065) naw-gas'; a prim. root; to drive (an animal, a workman, a debtor, an army); by impl. to tax, harass, tyrannize: - distress, driver, exact (-or), oppress (-or), * raiser of taxes, taskmaster.

He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. Isaiah 53:7

Nagash (h5065) naw-gash'; a prim. root; to be or come (causat. bring) near (for any purpose); euphem. to lie with a woman; as an enemy, to attack; relig. to worship; causat. to present; fig. to adduce an argument; by reversal, to stand back: - (make to)

H2470 is used interchangeably with h5059:

Nagan (h5059) naw-gan'; a prim. root; prop. to thrum, i. e. beat a tune with the fingers; espec. to play on a stringed instrument; hence (gen.) to make music: - player on instruments, sing to the stringed instruments, melody, ministrel, play (-er, -ing..

Taphas (h8610) taw-fas'; a prim. root; to manipulate, i. e. seize; chiefly to capture, wield; spec. to overlay; fig. to use unwarrantably: - catch, handle, (lay, take) hold (on, over), stop, * surely, surprise, take.

And his brothers name was Jubal: he was the father of all such as handle the harp and organ. Gen 4:21

Taphaph (h8608) taw-faf'; a prim. root; to drum, i. e. play (as) on the tambourine: - taber, play with timbrels.

That thy foot may be dipped in the blood of thine enemies, and the tongue of thy dogs in the same. Ps 68:23

They have seen thy goings, O God; even the goings of my God, my King, in the sanctuary. Ps 68:24

The singers went before, the players (h5059) on instruments followed after; among them were the damsels playing with timbrels. Ps.68:25

And Huzzab shall be led away captive, she shall be brought up, and her maids shall lead her as with the voice of doves, tabering upon their breasts. Nah 2:7

Lead is: Nahag (h5090) naw-hag'; a prim. root; to drive forth (a person, an animal or chariot), i. e. lead, carry away; reflex. to proceed (i. e. impel or guide oneself); also (from the panting induced by effort), to sigh: - acquaint, bring (away), carry away, drive (away), lead (away, forth), (be) guide, lead (away, forth).

Topheth (h8611) to'-feth; from the base of 8608; a smiting, i. e. (fig.) contempt: - tabret. (tambourine)

He hath made me also a byword of the people; and aforetime I was as a tabret. Job 17:6

God has made me a byword to everyone, a man in whose face people spit. Job 17:6NIV

Topheth (h8612) to'-feth; the same as 8611; Topheth, a place near Jerus.: - Tophet, Topheth.

And the houses of Jerusalem, and the houses of the kings of Judah, shall be defiled as the place of Tophet, because of all the houses upon whose roofs they have burned incense unto all the host of heaven, and have poured out drink offerings unto other gods. Jer 19:13

Zamar (h2168) zaw-mar'; a prim. root [comp. 2167, 5568, 6785]; to trim (a vine): - prune.

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

Zamar (h2167) zaw-mar'; a prim. root [perh. ident. with 2167 through the idea of striking with the fingers]; prop. to touch the strings or parts of a musical instrument, i. e. play upon it; to make music, accompanied by the voice; hence to celebrate in song and music: - give praise, sing forth praises, psalms.

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

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

Then did I beat them small as the dust (the background to literal melody in Greek) before the wind: I did cast them out as the dirt in the streets. Psalm 18: 42 (2 Sam 22:43)

Shachaq (h7833) shaw-khak'; a prim. root; to comminate (by trituration or attrition): - beat, wear.

Sachaq (h78323) saw-khak'; a prim. root; to laugh (in pleasure or detraction); by impl. to play: - deride, have in derision, laugh, make merry, mock (-er), play, rejoice, (laugh to) scorn, be in (make) sport.

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

Psocho (g5597) pso'-kho; prol. from the same base as 5567; to triturate (grind to a fine powder), i.e. (by anal.) to rub out (kernels from husks with the fingers or hand): - rub

Psallo (g5567) psal'-lo; prob. strengthened from psao , (to rub or touch the surface; comp. 5597); to twitch or twang, i.e. to play on a stringed instrument (celebrate the divine worship with music and accompanying odes): - make melody, sing (psalms)

Psomion (g5596) pso-mee'-on; dim. from a der. of the base of 5597; a crumb or morsel (as if rubbed off), i.e. a mouthful: - sop.

And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly. John 13:27

The Hebrew word which carries similar meaning is:

Chalal (h2490) khaw-lal'; a prim. root [comp. 2470]; prop. to bore, i. e. (by impl.) to wound, to dissolve; fig. to profane (a person, place or thing), to break (one's word), to begin (as if by an "opening wedge"); denom. (from 2485) to play (the flute): - begin (* men began), defile, * break, defile, * eat (as common things), * first, * gather the grape thereof, * take inheritance, pipe, player on instruments, pollute, (cast as) profane (self), prostitute, slay (slain), sorrow, stain, wound.

Heaven help them if they really do call a Holy God to settle on their lees in their wineskin worship!

Fathers Index

Musical Worship Index

Home Page

E-Mail

Counter added 1.13.05 11:15 p 1845

personal injury

Hit Counter