Escaping God's grace Into legalism With Music

Legalism is any overt action performed to achieve some spiritual power with God or mankind. Musical Facilitators or Manipulators work "to bring people into the presence of God." This may be attempting to worship God by human hands.

NOMOS as LAW which plagued Israel after their musical idolatry at Mount Sinai was the musical presentation of the laws of Apollo or the Abaddon or Apollyon in the book of Revelation.

The end time musical "worship" is defined by John as that of the "holy harlot" who is defined as Lucifer or the "singing and harp playing prostitute" in the garden of Eden and of the king or queen of Babylon who went into "hell" with his still-living harpists and their harps.

See another summary of music "as worship." Musical words such as MUSICA or CANTUS speak of inflicting people in order to control their actions. For instance, there is a clear link between CHARISMATIC and pederasty.

Music and ritual are "borrowed" from the Old Testament sacrificial system which was just to remind Israel of their fatal sin with music and idolatry at Mount Sinai. Levitical musicians organized under the king of the nation and the 'commanders of the army' are the legalistic authority for musical worship teams to try, like Nimrod, to "revive people with external means."

This "religion" or worship is the Greek threskia and identifies the form attributed to Orpheus and the Lesbian musicians. The goal was to create ANXIETY which was not religious but an imposed burden. In the Old Testament when God sings a BURDEN it is a doom:

THE burden of Damascus. Behold, Damascus is taken away from being a city, and it shall be a ruinous heap. Isa 17:1

A burden is:

Massa (h4853) mas-saw'; from 5375; a burden; spec. tribute, or (abstr.) porterage; fig. an utterance, chiefly a doom, espec. singing; mental, desire: - burden, carry away, prophecy, * they set, song, tribute.

Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, Eze.24:25

THE burden of the word of the Lord for Israel, saith the Lord, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him. Zech 12:1

Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem. Zech 12:2

And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it. Zech 12:3

Ro.15:1 WE then that are strong ought to bear the infirmities of the weak, and not to PLEASE ourselves.

Aresko (g700) ar-es'-ko; prob. from 142 (through the idea of exciting emotion); to be agreeable (or by impl. to seek to be so): - please.

Areskô I. of pers. only, make good, make amends, spondas theois aresasthai make full drink-offerings to the gods, please, satisfy, be Lord and Master.

IV. areskei is used impers. to express the opinion or resolution of a public body, also of prevailing opinions; ta areskonta the dogmas of philosophers

please, satisfy, despozô 2. c. gen., to be lord or master of, h.Cer.365, Hdt.3.142 as law-term, to be the legal proprietor,

Nasa (h5347) accept, advance, arise, (able to, [armour], suffer to) bear (-er, up), bring (forth), burn, carry (away), cast, contain, desire, ease, exact, exalt (self), extol... utterly, wear, yield

Airo (h142) ah'ee-ro; a prim. verb; to lift; by impl. to take up or away; fig. to raise (the voice), keep in suspense (the mind); spec. to sail away (i.e. weigh anchor); by Heb. [comp. 5375] to expiate sin: - away with, bear (up), carry, lift up, loose, make to doubt, put away, remove, take (away, up).

The burden in Greek includes:

Phortizo (g5412) for-tid'-zo; to load up (as a vessel or animal), figurative: to overburden with ceremony or spiritual anxiety: - lade, be heavy laden. (Lots of "invoices")

Phoros (g5411) for'-os; from 5342; a load (as borne,) i.e. (fig.) a tax (prop. an individ. assessment on persons or property; whereas 5056 is usually a gen. toll on goods or travel): - tribute.

epôidos , on, epaidô

A. singing to or over, using songs or charms to heal wounds, epôidoi muthoi Pl.Lg.903b .
b. Subst., enchanter, e. kai goês E.Hipp. 1038 (but goês e. Ba.234): c. gen., a charm for or against,
c. c. dat., assisting, profitable,
2. Pass., sung to music, phônai Plu.2.622d ; fit for singing, poiêtikên e. parechein S.E.M.6.16 .

2. epôidos, ho, verse or passage returning at intervals, in Alcaics and Sapphics, D.H.Comp.19 ; chorus, burden,

Euripides, Bacchae Pentheus

[215] I happened to be at a distance from this land, when I heard of strange evils throughout this city, that the women have left our homes in contrived Bacchic rites, and rush about in the shadowy mountains, honoring with dances [220] this new deity Dionysus, whoever he is. I hear that mixing-bowls stand full in the midst of their assemblies, and that they each creep off different ways into secrecy to serve the beds of men, on the pretext that they are Maenads worshipping; [225] but they consider Aphrodite before Bacchus.

As many of them as I have caught, servants keep in the public strongholds with their hands bound, and as many as are absent I will hunt from the mountains, [I mean Ino and Agave, who bore me to Echion, and [230] Autonoe, the mother of Actaeon.] And having bound them in iron fetters, I will soon stop them from this ill-working revelry. And they say that some stranger has come, a sorcerer, a conjuror from the Lydian land, [235] fragrant in hair with golden curls, having in his eyes the wine-dark graces of Aphrodite. He is with the young girls day and night, alluring them with joyful mysteries. If I catch him within this house, [240] I will stop him from making a noise with the thyrsos and shaking his hair, by cutting his head off.

"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 Click to see Music and the Feminine connection)

Spurgeon, Commentary on Psalm 42

"Praise the Lord with the harp. Israel was at school, and used childish things to help her to learn; but in these days when Jesus gives us spiritual food, one can make melody without strings and pipes. We do not need them. They would hinder rather than help our praise. Sing unto him. This is the and best music. No instrument like the human voice.

What a degradation to supplant the intelligent song of the whole congregation by the theatrical prettiness of a quartet, bellows, and pipes. We might as well pray by machinery as praise by it. (Charles )

Charles Spurgeon Psalm 149 Ver. 3. Let them sing praises unto him with the timbrel and harp. They who from hence urge the use of music in religious worship, must, by the same rule, introduce dancing, for they went together, as in David's dancing before the ark (Jud 21:21). But whereas many Scriptures in the New Testament keep up singing as a gospel ordinance, none provide for the keeping up of music and dancing; the gospel canon for Psalmody is to "sing with the spirit and with the understanding." --Matthew Henry.

The toph or tambourine or Tabret gave its name to Topheth which had once been king Solomon's Music Grove. This word came to stand for HELL just outside of Jerusalem also called SODOM.

Ver. 3. Timbrel. The toph was employed by David in all the festivities of religion (2Sa 6:5). The occasions on which it was used were mostly joyful and those who played upon it were generally females (Ps 68:25), as was the case among most ancient nations, and is so at the present day in the East.

2 Sam 6:5 And David and all the house of Israel played before the Lord
............ on all manner of instruments made of fir wood,
............ even on harps, and on psalteries, and on timbrels,
............ and on cornets, and on cymbals.

The usages of the modern East might adequately illustrate all the scriptural allusions to this instrument, but happily we have more ancient and very valuable illustration from the monuments of Egypt. In these we find that the tambourine was a favourite instrument, both on sacred and festive occasions. There were three kinds, differing, no doubt, in sound as well as in form; one was circular, another square or oblong, and the third consisted of two squares separated by a bar. They were all beaten by the land, and often used as an accompaniment to the harp and other instruments. The tambourine was usually played by females, who are represented as dancing to its sound without the accompaniment of any other instrument. --John Kitto.

epôidos , on, epaidô

A. singing to or over, using songs or charms to heal wounds, epôidoi muthoi Pl.Lg.903b .

b. Subst., enchanter, e. kai goês E.Hipp. 1038 (but goês e. Ba.234): c. gen., a charm for or against, ethusen hautou paida epôidon Thrêikiôn aêmatôn A.Ag.1418 ; e. tôn toioutôn one to charm away such fears, Pl.Phd.78a.

c. c. dat., assisting, profitable, e. gignesthai neois pros aretên Id.Lg.671a ; duspraxiai lêphtheis e. esti tôi peirômenôi Trag.Adesp.364.4 .

2. Pass., sung to music, phônai Plu.2.622d ; fit for singing, poiêtikên e. parechein S.E.M.6.16 .

b. sung or said after, morphês epôidon called after this form, E. Hec.1272.

II. in Metre, as Subst.,

1. epôidos, hê, Sch.metr. Pi.O.4 (ho, Gal.UP17.3, dub. in D.H.Comp.19), epode, part of a lyric ode sung after the strophe and antistrophe, ib.26, Gal. l.c., Sch.metr. Pi.l.c., etc.

2. epôidos, ho, verse or passage returning at intervals, in Alcaics and Sapphics, D.H.Comp.19 ; chorus, burden, refrain, Ph. 1.312 : metaph., ho koinos hapasês adoleschias e. the 'old story', Plu.2.507e.

b. shorter verse of a couplet, as in the metres invented by Archilochus, Hermog.Inv.4.4 : hence of short poems written in such metres, epôidoi Heph. Poëm.7.2 ; epôida Plu.2.1141a .

After the "burdens" were removed by Jesus, Paul redefined what we call "music." He demanded that we fill up with the Word of Jesus (Spirit) and teach one another with inspired Biblical resources. The internal effect would be "singing and making melody in the heart and directed to God."

Refusing to "go beyond that which is written" and affirm and fellowship (worship with) those who add mechanical devices is, in the upside-down world of the Post-Modern world, legalism.

However, because rejecting "doctrine" blinds eyes and plugs ears, we propose to show (without a story line or plot or conclusion) that adding any form of external ritual directed to the senses of sight, smell and sound in the belief that people can be "revived" by these toilsome acts is true legalism.

And further, this legalism is not a sign of faith and accepting the grace of Christ's one-time acts, but a sign of the loss of faith and grace as an end-time sign of the rejection of Scripture "as it has been delivered to us." Music as enchantment power has always been at the root of many ancient myths. However,

"Based on the concept of an organic pattern in the life course of civilization, a morphology of history: the idea that every culture has its period of youth, its period of culmination, its years then of beginning to totter with age and of striving to hold itself together by means of rational planning, projects, and organization, only finally to terminate in decrepitude, petrification... and no more life.

Moreover, in this view of Spengler's, we were at present on the point of passing from what he called the period of Culture to Civilization,
which is to say, from our periods of youthful, spontaneous, and wonderful creativity to those of

uncertainty and anxiety,
contrived programs, and the beginning of the end."

(Campbell, Joseph, Myths to Live By, p. 84)

Music is appropriated from Jewish Legalism by the authority of Post-Modern theology. This new period of "civilization" puts its "trust" in "just the fact of Jesus" while claiming their own "direct assignment from God" to be new Christs. This frees them from "doctrine" or the teachings of the outmoded Jesus or Paul.

As a result of this repudiation of scripture, God is repudiated and the only thing left is to "play" or pretend to move the worshipers into God's presence by manipulating their human senses. However,

"Jingling, banging, and rattling accompanied heathen cults, and the frenzying shawms of a dozen ecstatic cries intoxicated the masses. Amid this euphoric farewell feast of a dying civilization, the voices of nonconformists were emerging from places of Jewish and early Christian worship ..." (Encyclopaedia Judaica, 1971 ed., s.v. "Music")

This frenzy of anxiety is the result of escaping God's grace into neo-legalism or ceremonial legalism.

Knowing this first, that no prophecy of the scripture is of any private interpretation. 2 Pe.1:20

Epilusis (g1955) ep-il'-oo-sis; from 1956; explanation, i.e. application: - interpretation.

Epiluo (g1956) ep-ee-loo'-o; from 1909 and 3089; to solve further, i.e. (fig.) to explain, decide: - determine, expound.

The Scriptures speak for themselves and in SCHOOL they should be "taught as they have been taught." There is no handle by which professional scholars, speakers or musicians can get closer access than the non- professional to help God. That is why the Greek world honored the herald because "he delivered the message as it had been delivered to him." However, Jesus fired the DOCTORS OF THE LAW because they "take away the key to knowledge" by presuming superior authority. That is why they are identified as PARASITES.

rhythmice- , e-s, f., = rhuthmikê, sc. technê, the art of observing rhythm: rhythmice est ars omnis in numeris, Mart. Cap. 9, § 969 .

musica , ae, and mu-si(ce- , e-s, f., = mousikê, the art of music, music; acc. to the notions of the ancients, also every higher kind of artistic or scientific culture or pursuit: musicam Damone aut Aristoxeno tractante? etc., Cic. de Or. 3, 33, 132 : socci et cothurni,i. e. comic and dramatic poetry, Aus. Ep. 10, 43 : musice antiquis temporibus tantum venerationis habuit, ut, Quint. 1, 10, 9

exêgêtikos , ê, on, of or for narrative, Diom. p.428K.: Comp. Adv. -ôteron Antig.Mir.60 .

2. explanatory, Hermog.Id.1.6, Alex. Aphr. in Metaph.358.13, S.E. M.9.132, etc. Adv. -kôs ib.7.28.

II. exêgêtika (sc. biblia), ta, title of work on religious rites by Anticlides, Plu.Nic.23: -kon, to, work by Timosthenes, Sch.A.R.3.847

Similar meaning:

exe-ge-ti(ce , es, f., = exêgêtikê, the art of interpretation, exegesis, Diom. 2, p. 421 P.

magice- , e-s, f., = magikê (sc. technê), the magic art, magic, sorcery (post-Aug.): pariter utrasque artes effloruisse, medicinam [p. 1097] dico magicenque, Plin. 30, 1, 2, § 10; 30, 1, 2, § 7: magices factio, id. 30, 1, 2, § 11 .

factio , o-nis, f. [id.] II. (Acc. to facio, II. B.; lit., a taking part or siding with any one; hence concr.) A company of persons associated or acting together, a class, order, sect, faction, party (syn.: pars, partes, causa, rebellio, perduellio, seditio).

exêgêsis [from exêgeomai]

I. a statement, narrative, Thuc.
II. explanation, interpretation, Plat.

hermên-euma , atos, to, interpretation, explanation, in pl., E.Ph.470, HF1137, Ph.2.300.

symbol, monument, Nêrêidos gamôn E.Andr.46 .

epithesis , eôs, hê, setting on its base, tou andriantos

laying or putting on, application
application of epithets, tas e. poieisthai Arist.Rh.1405b22 .
imposition of increased burdens, Cat.Cod.Astr.7.134
setting upon, attack, Antipho 2.2.13; This was imposing an extra tax when the nation was NOT at war.

Primarily because of advertising and ritualistic religion the world suffers and is oppressed and burdened down by spiritual anxiety. However, it is a mark of a Christian not to jump around trying to find or connect with God. A Christian does not get excited about programs dedicated to the body because he has the "peace" of Jesus. He or she does not travel from sea to sea looking for some magical scheme which will force the body of Christ to grow at our speed.

These anxiety-driven and anxiety-producing programs and "worship" rituals are sure signs that they have not yet "turned to the Lord." Paul gives us permission -- on our own - to:

Rejoice in the Lord always. I will say it again: Rejoice! (be calm) Let your gentleness be evident to all. The Lord is near. Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. And the peace (quietness, rest) of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus. Philippians 4:4-7

Performance worship is a primary proof that we have not allowed Jesus to remove the burden from our lives:

At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise (sophos) and prudent, and hast revealed them unto babes. Matt 11:25

The sOPHISts are the OPHIS or serpents, soothsayers and musicians of Revelatio. The prudent are those who seek spiritual truth from their own wiseheart. Hid means to conceal. Peter promised A holy spirit only at baptism in Acts 2:38 and A pure conscience or consiousness in 1 Peter 3:21.

Even so, Father; for so it seemed good in thy sight. Matt 11: 26

God the Father in Christ delivered the Spirit word to Jesus the Son. Because God abandoned even the Majesty and Glory of full deity and laid them aside, as it were, on His throne. That means that those who SEEK to know God on their own will AUTOMATICALLY refuse to listen to the Suffering Servant.

God in Christ

All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. Matt 11: 27

Paul finally grasped that to reveal Christ one had to take on the role of suffering servant and "know" Christ. He then

The Holy Spirit is to God what our spirit is to us and
The Holy Spirit is the Mind of Christ

But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. 1 Cor 2:10

For what man (singular) knoweth the things of a man,
........... save the spirit of man which is in him?

even so the things of God knoweth no man,
........... but the Spirit of God. 1 Cor 2:11

Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. 1 Cor 2:12

For who hath known the mind of the Lord, that he may instruct him?
........... But we have the mind of Christ. 1 Cor 2:16

Therefore, by removing all priestly classes Jesus invites us to "come boldly before the throne of grace"

Come unto me all ye that labor and are heavy laden, and I will give you rest. Matt 11: 28

Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. Matt 11: 29

Zugos (g2218) dzoo-gos'; from the root of zeugnumi , (to join, espec. by a "yoke"); a coupling, i.e. (fig.) servitude (a law or obligation); also (lit.) the beam of the balance (as connecting the scales): - pair of balances, yoke

For my yoke is easy, and my burden is light. Matt 11: 30

Clement Stromata: For he confesses that he is not worthy to baptize so great a Power; for it behooves those, who purify others, to free the soul from the body and its sins, as the foot from the thong.

Perhaps also this signified the final exertion of the Saviour's power toward us-the immediate, I mean-that by His presence, concealed in the enigma of prophecy, in as much as he, by pointing out to sight Him that had been prophesied of, and indicating the Presence which had come, walking forth into the light, loosed the latchet of the oracles of the [old] economy, by unveiling the meaning of the symbols.

And the observances practised by the Romans in the case of wills have a place here; those balances and small coins to denote justice, and freeing of slaves, and rubbing of the ears. For these observances are, that things may be transacted with justice; and those for the dispensing of honour; and the last, that he who happens to be near, as if a burden were imposed on him, should stand and hear and take the post of mediator.

Music and The Burden of Spiritual Anxiety

The first explicit mention of musical instruments in the Bible relates to the "Children of Cain" who used the magical, soothsaying or enchanting methods like those of Babylonia reads:

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

Like his ancestor, Cain, and his inventor of polygamy father Lamech, Jubal handled musical instruments without authority:

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.

Jubal or Genun in most early traditions is said to have been indwelled by Satan while still a youth. He was taught how to invent and play musical instruments and organize mix-sex choirs. The purpose was to seduce the holy Sethites into their "worship." From this early literature it is clear that the power of music is sexual power or authority.

The word which came to stand for hell itself or eternal burning "where the worm dieth not" is related to the tambourines and other musical instruments:

Topheth (h8611) to'-feth; from the base of 8608; a smiting, i. e. (fig.) contempt: - tabret. (stands for the king's music grove which became the place of burning children to the sound of musical instruments)

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

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. Na.2:7

A similar word defines the musical Levites organized by king David and "the commanders of the army."

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.

You may doubt that. However, when Solomon built the temple by selling Israelite cities into slavery trading them for cedar he also used slave labor and drove them with the musical Levites:

And the men did the work faithfully: and the overseers of them were Jahath and Obadiah, the Levites, of the sons of Merari; and Zechariah and Meshullam, of the sons of the Kohathites, to set it forward; and other of the Levites, all that could skill of instruments of musick. 2 Chron 34:12

Also they were over the bearers of burdens, and were overseers of all that wrought the work in any manner of service: and of the Levites there were scribes, and officers, and porters. 2 Chr 34:13

Service is not a pleasant "worship" service:

Abodah (h5656) ab-o-daw'; or abowdah ab-o-daw'; from 5647; work of any kind: - act, bondage, / bondservant, effect, labour, ministering (-try), office, service (-ile, -itude), tillage, use, work, * wrought

Abad (h5647) aw-bad'; a prim. root; to work (in any sense); by impl. to serve, till, (caus.) enslave, etc.: - * be, keep in bondage, be bondmen, bond-service, compel, do, dress, ear, execute, / husbandman, keep, labour (-ing man), bring to pass, (cause to, make to) serve (-ing, self), (be, become) servant (-s), do (use) service, till (-er), transgress [from margin], (set a) work, be wrought, worshipper.

A sound-alike word is:

Abaddown (h11) ab-ad-done'; intens. from 6; abstr. a perishing; concr. Hades: - destruction.

We know that Apollo (Abaddon, Apollyon) unleashes the LOCUSTS who are the muses released from Sheol.

Nacach (g5329) naw-tsakh'; a prim. root; prop. to glitter from afar, i. e. to be eminent (as a superintendent, espec. of the Temple services and its music); also (as denom. from 5331), to be permanent: - excel, chief musician (singer), oversee (-r), set forward.

"Among the Temple prophets officiating in liturgies were the Levitical guilds and singers: the "sons" of Asaph, Heman, Jeduthun, who are said to "prophesy with lyres, with harps, and with cymbals" (I Chronicles). Britannica Members

Acaph (h623) aw-sawf'; from 622; collector; Asaph, the name of three Isr., and of the family of the first: - Asaph.

Acaph (h622) aw-saf'; a prim. root; to gather for any purpose; hence to receive, take away, i. e. remove (destroy, leave behind, put up, restore, etc.): - assemble, bring, consume, destroy, fetch, gather (in, together, up again), * generally, get (him), lose, put all together, receive, recover [another from leprosy], (be) rereward, * surely, take (away, into, up), * utterly, withdraw.

When David ran for his life he tried to get help from Achish the king of GATH. Achish threw up the lying, boast song of the women serving the returning warriors and asked:

And the servants of Achish said unto him, Is not this David the king of the land? did they not sing one to another of him in dances, saying, Saul hath slain his thousands, and David his ten thousands? 1 Samuel 21:11

And David laid up these words in his heart, and was sore afraid of Achish the king of Gath. 1 Samuel 21:12

And he changed his behaviour before them, and feigned himself mad in their hands, and scrabbled on the doors of the gate, and let his spittle fall down upon his beard. 1 Samuel 21:13

Feiging himself MAD was a form of PRAISE:

Halal (h1984) haw-lal'; a prim. root; to be clear originally of sound, but usually of color; to shine; hence to make a show, to boast; and thus to be clamorously foolish; to rave; causat. to celebrate; also to stultify: - (make) boast (self), celebrate, commend, (deal, make), fool (- ish, -ly), glory, give [light], be (make, feign self) mad (against), give in marriage, [sing, be worthy of] praise, rage, renowned, shine.

Heylel (h1966) hay-lale'; from 1984 (in the sense of brightness); the morning-star: - lucifer.

Then said Achish unto his servants, Lo, ye see the man is mad: wherefore then have ye brought him to me? 1 Samuel 21:14

Have I need of mad men, that ye have brought this fellow to play the mad man in my presence? shall this fellow come into my house? 1 Samuel 21:15

Mad is:

Shaga (h7696) shaw-gah'; a prim. root; to rave through insanity: - (be, play the) mad (man).

The Lord hath made thee priest in the stead of Jehoiada the priest, that ye should be officers in the house of the Lord,

for every man that is mad, and maketh himself a prophet, that thou shouldest put him in prison, and in the stocks. Jer 29:26

Shaga (h7696) shaw-gah'; a prim. root; to rave through insanity: - (be, play the) mad (man).

The days of visitation are come, the days of recompence are come; Israel shall know it: the prophet is a fool, the spiritual man is mad, for the multitude of thine iniquity, and the great hatred. Ho 9:7

Naba (g5012) naw-baw'; a prim. root; to prophesy, i. e. speak (or sing) by inspiration (in prediction or simple discourse): - prophesy (- ing), make self of prophet.

Later, when most of the kings made the temple into a "like the nations temple" with music and idolatry Isaiah warned:

As for my people, children are their oppressors, and women rule over them. O my people, they which lead thee cause thee to err, and destroy the way of thy paths. Isa 3:12

Therefore, Isaiah prophesied of Jesus by saying:

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. Is.53:7

Oppressed is from the Hebrew:

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.

The burden Jesus died to remove was:

Phortizo (h5412) for-tid'-zo; from 5414; to load up (prop. as aa vessel or animal), i.e. (fig.) to overburden with ceremony (or spiritual anxiety): - lade, be heavy laden.

Phoros (h5411) for'-os; from 5342; a load (as borne,) i.e. (fig.) a tax (prop. an individ. assessment on persons or property; whereas 5056 is usually a gen. toll on goods or travel): - tribute.

Naga (h5060) naw-gah'; a prim. root; prop. to touch, i. e. lay the hand upon (for any purpose; euphem., 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.

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..

Afflicted is from the Hebrew:

Anah (h6031) aw-naw'; a prim. root [possibly rather ident. with 6030 through the idea of looking down or browbeating]; to depress lit. or fig., trans. or intrans. (in various applications, as follow): - abase self, afflict (-ion, self), answer [by mistake for 6030], chasten self, deal hardly with, defile, exercise, force, gentleness, humble (self), hurt, ravish, sing [by mistake for 6030], speak [by mistake for 6030], submit self, weaken, * in any wise.

Anah (h6030) aw-naw'; a prim. root; prop. to eye or (gen.) to heed, i. e. pay attention; by impl. to respond; by extens. to begin to speak; spec. to sing, shout, testify, announce: - give account, afflict [by mistake for 6030], (cause to, give) answer, bring low [by mistake for 6030], cry, hear, Leannoth, lift up, say, * scholar, (give a) shout, sing (together by course), speak, testify, utter, (bear) witness. See also 1042, 1043.

We know that Jesus condemned the Jewish clergy as musical children playing their instruments and trying to force him to bow to them by dancing the choral dance and singing the song devoted to Dionysus or Bacchus. They "mocked" Him as they oppressed Him all of the way to the cross.

These people thought that they could induce an artificial oppression and force God to "take knowledge" that they had moved themselves into His presence. This was the common complaint of the ancient clergy as they asked God:

Wherefore have we fasted, say they, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours. Is.58:3

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.

Nagash (h5066) -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) approach (nigh), bring (forth, hither, near), (cause to) come (hither, near, nigh)

The Greek Cantus shows that MUSIC is used to induce PANIC which is sold as "spiritual" by modern pseudo-scholars:

Cantus , u-s, m. [id.] , the production of melodious sound, a musical utterance or expression, either with voice or instrument; hence, song, singing, playing, music (while carmen is prop. the contents or substance of the song, etc.; cf.: qui enim cantus moderata- oratione dulcior invenire potest? Quod carmen artificiosa- conclusione aptius? Cic. de Or. 2, 8, 34 ).

2. With instruments, a playing, music: in nervorum vocumque cantibus, Cic. Tusc. 1, 2, 4 ; id. Rosc. Am. 46, 134: citharae, Hor. C. 3, 1, 20 : horribili stridebat tibia cantu, Cat. 64, 264: Querulae tibiae, Of an actor: tardiores tibicinis modos et cantus remissiores facere, Cic. de Or. 1, 60, 254 .--

Queruus , a, um, adj. [queror] .

I. Lit., full of complaints, complaining, querulous (mostly poet.; not in Cic.): (senex) difficilis, querulus, laudator temporis acti, Hor. A. P. 173 : ululatus, Ov. H. 5, 73 : dolor, id. Tr. 3, 8, 32 : vox, id. A. A. 2, 308 : fastus, Mart. 12, 75, 7 : calamitas, Curt. 5, 5, 12 : libelli rusticorum, Plin. Ep. 9, 15, 1 : nec querulus essem, id. Pan. 4, 9, 21 .--

II. Poet., transf., of animals and things, softly complaining, uttering a plaintive sound, murmuring, cooing, warbling, chirping, etc.: querulae cicadae, Verg. G. 3, 328 ; cf.: nidus volucrum, Ov. Med. Fac. 77 : rana, Col. 10, 12 : capella, Mart. 7, 31, 3 : fetus suis, Petr. 133 : chorda, Ov. Am. 2, 4, 27 : tibia, Hor. C. 3, 7, 30 : tuba, Prop. 4 (5), 3, 20.

Capella is a SHE GOAT

Cicadae are the Locusts or Muses of Apollo.

Horribilis horri(bi(lis , e, adj. [horreo] , terrible, fearful, dreadful, horrible (freq. and class.).

Spectacuum (contr. specta-clum , Prop. 4 (5), 8, 21 and 56), i, n. [specto], a show, sight, spectacle (class.).

Of course, God through Isaiah and Ezekiel told them why they could not find Him even when He was at arm's reach. This is true because you cannot hear God with the mouth wide open.

Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Is.29:13

And Ezekiel connected the mouth devotion with music to the sexual impulse in all ancient religions of the senses. Ezekiel could not expect any better treatement at the sense worshipers than they tried to push onto God. Therefore, He told Ezekiel that:

My people come to you, as they usually do,

and sit before you to listen to your words,
but they do not put them into practice.

With their mouths they express devotion,

but their hearts are greedy for unjust gain. Ezek 33:31

Indeed, to them you are nothing more than one who sings love (amorous) songs

with a beautiful voice
and plays an instrument well,

for they hear your words
but do not put them into practice. Ezek 33:32

The roots of musical performance and musical instruments run so deeply into paganism that one "pastor" agrees that they were all originally "the devil's instruments" but God saw their advantage and allowed them! For instance, as the Jews would go into Babylonian Captivity we are introduced to another musical instrument which also has bitter Hebrew roots.

That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of musick, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up: Daniel 3:5

Dachavah (h1761) dakh-av-aw'; from the equiv. of 1760; prob. a musical instrument (as being struck): - instrument of music.

Then the king went to his palace, and passed the night fasting: neither were instruments of musick brought before him: and his sleep went from him. Daniel 6:18

Consistent with all musical terms in the Bible, this instrument was named after its power to force people into slavery. The instrument is derived from:

Dachah (h1760) daw-khaw'; or dachach (Jer. 23:12), daw-khakh'; a prim. root; to push down: - chase, drive away (on), overthrow, outcast, * sore, thrust, totter

We understand both the instrument and its intended use from Jeremiah who wrote:

Wherefore their way shall be unto them as slippery ways in the darkness: they shall be driven on, and fall therein: for I will bring evil upon them, even the year of their visitation, saith the Lord. Je.23:12

The music made was "melody" derived from Zamar but then melody in Greek means "to grind to a powder." When the Jews were forced to worship in Babylon we quote again:

That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of musick, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up: Daniel 3:5

However, God was going to come and rescue the outcasts and downcasts:

And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Is.11:12

The Lord God, which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him. Is.56:8

Of God, Isaiah wrote--

He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. Is.53:11

In addition to loading the people of God down with their own burdens, Jesus pronounced:

Woe unto you, lawyers for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered. Luke11:52

When Jesus came He was assaulted by the musical "game-playing" children who wanted Him to grieve and lament to prove that they had defeated him or triumphed over him. Of the poor, oppressed lambs "laden" down by the nomos or doctors of the law, Jesus delivered a primary bit of good news of the gospel is that Christ takes away the burdens laden on the backs of people used by the clergy as pack animals.

Come unto me all ye that labor and are heavy laden, and I will give you rest. Matthew 11:28

Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. Matthew 11:29

For my yoke is easy, and my burden is light. Matthew 11:30

And he said, Woe unto you also, ye lawyers for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers. Lu.11:46

Labor is:

Kopiao (g2872) kop-ee-ah'-o; from a der. of 2873; to feel fatigue; by impl. to work hard: - (bestow) labour, toil, be wearied.

Kopos (g2873) kop'-os; from 2875; a cut, i.e. (by anal.) toil (as reducing the strength), lit. or fig.; by impl. pains: - labour, / trouble, weariness.

Kopria (g2874) kop-ree'-ah; from kopros , (ordure; perh. akin to 2875); manure: - dung (-hill)

Kopto (g2875) kop'-to; a prim. verb; to "chop"; spec. to beat the breast in grief: - cut down, lament, mourn, (be-) wail. Comp. the base of 5114.

The Lawyers fed the law: All pagan law connected to APOLLO (Apollyon) and the MUSES who are the "locusts" in Revelation 18. He calls all of the religious performers SORCERERS. The MUSIC is the MARK that God has removed the CANDLES.

MUSIC AND THE LAWS OF SATAN.

Nomos (g3551) nom'-os; to parcel out, especially food or grazing to animals; law through the idea of prescriptive usage, regulation of law or Gospel...

Nomos , ho, ( [nemô] ) can mean "the Law of God" without respect to MOSES.

A. that which is in habitual practice, use or possession, not in Hom. (cf. J.Ap.2.15), though read by Zenod. in Od.1.3.

I. usage, custom, [Mousai] melpontai pantôn te nomous kai êthea kedna Hes.Th.66n. archaios aristos

The Words: Mousai melpontai mean

Mousa 1 [*maô]

I. the Muse, in pl. the Muses, goddesses of song, music, poetry, dancing, the drama, and all fine arts, Hom.: the names of the nine were Clio, Euterpe, Thalia, Melpomene, Terpsichore, Erato, Polymnia or Polyhymnia, Urania, and Calliope, Hes.,

II. mousa, as appellat., music, song, Pind., Trag.:--also eloquence, Eur.:--in pl. arts, accomplishments, Ar., Plat.

And the prophets shall become wind (spirit), and the word is not in them: thus shall it be done unto them Jeremiah 5:13

Word is: Daber (h1699) do'-ber; from 1696 (in its original sense); a pasture (from its arrangement of the flock): - fold, manner.

Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them Isaiah 5:11

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

Therefore my people are gone into captivity, because they have no knowledge: and their honourable men are famished, and their multitude dried up with thirst. Isaiah 5:13

Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it. Isaiah 5:14

And the mean man shall be brought down, and the mighty man shall be humbled, and the eyes of the lofty shall be humbled: Isaiah 5:15

But the Lord of hosts shall be exalted in judgment, and God that is holy shall be sanctified in righteousness. Isaiah 5:16

Then shall the lambs feed after their manner, and the waste places of the fat ones shall strangers eat. Is.5:17

The Words: Mousai melpontai mean

Melpô to sing or CELEBRATE. This "arousal singing" was always associated with Phoibos who was the BRIGHT ONE who is also Lucifer and Zoe. He competed with the Pythian spirit Paul cast out of the little TRAFFICING girl USED by men.

MUSICAL melody does not include PSALLO used by false religionists to really practice the MELODY associated with the Devil.

II. melody, strain, oida d' ornichôn nomôs pantôn Alcm.67 ; n. hippios Pi.O. 1.101 ; Apollôn hageito pantoiôn n. Id.N.5.25 ; n. polemikoi Th.5.69 ; epêlalaxan Arai ton oxun n. A.Th.952 (lyr.); krektoi n. S.Fr. 463 , cf. AP9.584: metaph., tous Haidou n. S.Fr.861 .

Pindar, Odes 5. The most beautiful chorus of Muses sang gladly for the Aeacids on Mt. Pelion, and among them Apollo, sweeping the seven-tongued lyre with a golden plectrum, [25][25] led all types of strains. And the Muses began with a prelude to Zeus, then sang first of divine Thetis and of Peleus; how Hippolyte, the opulent daughter of Cretheus, wanted to trap him with deceit

plêk-tron A. anything to strike with: 1. instrument for striking the lyre, plectrum,

2. esp. a type of early melody created by Terpander for the lyre as an accompaniment to Epic texts, n. orthios Hdt.1.24 ; n. Boiôtios S.Fr.966 ; n. kitharôidikoi Ar.Ra.1282 , cf. Pl.Lg.700d, Arist.Po.1447b26, Pr.918b13, etc.; also for the flute, n. aulôidikos Plu.2.1132d ; without sung text, n. aulêtikos ib.1133d, cf. 138b, Poll.4.79; later, composition including both words and melody, e.g. Tim.Pers.

Rhapso-dus Epic verses were originally sung to musical accompaniment, but after the time of Terpander, as lyric poetry became more independently cultivated, the accompaniment of stringed instruments fell into disuse; and then gradually, instead of a song-like recitation, a simple declamation, in which the rhapsodist held a branch of bay in his hand, came to be generally adopted. This had happened even before the time of Plato and Aristotle (see especially Plato's Ion).

As in earlier times the singers moved from place to place, in order to get a hearing at the courts of princes or before festive gatherings, so the rhapsodists also led an unsettled and wandering life.

At the time of Christ external melody did not include instruments. However, the word had be so defined and Paul defined the MELODY as "striking the heart strings"

The ceremonial legalists -- with music in the above example -- load you down like pack animals. The clearest fact about most complex music which "sounds good" is that it is a drug high created by first creating spiritual anxiety.

Religionists (not Christians) deliberately use music as mind manipulation. However, it is not to get you to bow down to Jesus but to see the musical worship team "at the center" replacing Christ and His Word. Because music is often used to attract "seekers" but sometimes to pay for the new temple, it used musical worship teams which are "authorized" by the Levitical Teams which we noted were to oppress and not to improve the spiritual health of the Jews.

It is an acknowledged fact that "musical worship teams" are needed to "lead you into the presence of God" or connect you with God. This is the clearest proof of spiritual anxiety by the performers who ignore Paul's insistence that "He is not far from all of us." He isn't lost, friends.

The "burden" of Jesus is not being a "pack animal" for the ceremonial legalistic performers but just going along with Jesus and allowing Him to carry the burden which, in Greek, is:

Phortion (g5413) for-tee'-on; dimin. of 5414; an invoice (as part of freight), i.e. (fig.) a task or service: - burden.

The Jewish clergy (who took away the key to knowledge) treated the people like mules and piled on more and more programs and rituals which, science fully knows, just creates endorphins or "morphine-like" drugs and creates spiritual anxiety--"do this and God will not chastise you and you will prove your worth to the institution." "Don't pick up sticks or psallo the grain on the Sabbath or we will have to have a party at the foot of a Roman cross." The burden Jesus absolutely removed, others want to tie around our necks is the planned anziety which the clergy imposed upon the "worshipers" to force them to conform even if it emotionally damaged them.

Does loud preaching or singing work? Certainly, on many. By rousing the group, spiritual anxiety is created and the pagan soothsayer could sell that as "spirituality." It has always been that way.

Many self-doubting sermons and musical worship teams have anxiety as their most important product. That is why they come out. However, this is a violation of a direct command of Jesus and repeated by Paul:

Take therefore no thought (do not be anxious) for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof. Mt.6:34

Religionists feel that to justify ungodly gain they must make you anxious or you will not GIVE and you will not ATTEND. The whole structure of preaching and music is the burden which is "spiritual anxiety created by religious ritual."

Jesus didn't tell people not to do the impossible. We all worry. However, He demanded that we not be overly concerned over those things beyond our control:

And he said unto his disciples, Therefore I say unto you,
........... Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on. Lk 12:22
........... The life is more than meat, and the body is more than raiment. Lk12:23

Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. Ph.4:6

While it may sound "spiritual," science knows fully well that that music is effective by creating endorphins or morphine-like drugs. After a short period (very short for some of us) the grating, abrading nature of "show and tell" begins to short-circuit our nerve-endings and we feel like fleeing--but the low bass or the "booming" nails our feet to the floor in appeasement. Later, that which seemed so spiritual (like LSD), turns and rends the people and "your assemblies do more harm than good" (1Cor 11:17).

However, Jesus said that if we are not willing to leave the war-like rituals of family and city and follow Him "outside the gate" then we will just have to continue to be some rabbi's pack mule. When we give it up and follow Him, He removes this burden and "church" will be quiet, peaceful and no one will "lay a guilt trip" on you and then fail to lift the burden.

Because he knows that he is assualting God's people "able to instruct one another" he is forced to feed them fermenting wine (song or sermon) from his now-open wineskin:

For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. Hab 2:14

Woe unto him that giveth his neighbour drink, that puttest thy bottle to him, and makest him drunken also, that thou mayest look on their nakedness Hab 2:15

Thou art filled with shame for glory: drink thou also, and let thy foreskin be uncovered: the cup of the Lords right hand shall be turned unto thee, and shameful spewing shall be on thy glory. Hab 2:16

The loud speaker or singer believes that his self-induced hypnotic trance is enthusiasm and he believes that this means that god is within. He doesn't even know that Philo coined this word to describe those afflicted, as in Corinth, with enthus o mania - just momentary insanity.

Plato Cratylus had Socrates saying:

euphrosune is named as every one may see,
from the soul moving (pheresthai) in harmony with nature;

Epithumia is really e epi ton thumon iousa dunamis, the power which enters into the soul; thumos (passion) is called from the rushing (thuseos) and boiling of the soul; imeros (desire) denotes the stream (rous) which most draws the soul dia ten esin tes roes- because flowing with desire (iemenos), and expresses a longing after things and violent attraction of the soul to them, and is termed imeros from possessing this power;

Pothos (longing) is expressive of the desire of that which is not present but absent, and in another place (pou); this is the reason why the name pothos is applied to things absent, as imeros is to things present; eros (love) is so called because flowing in (esron) from without; the stream is not inherent, but is an influence introduced through the eyes, and from flowing in was called esros (influx) in the old time when they used o (short) for o (long), and is called eros, now that o (long) is substituted for o (short). But why do you not give me another word?

Her. What do you think of doxa (opinion), and that class of words?

Soc. Doxa is either derived from dioxis (pursuit), and expresses the march of the soul in the pursuit of knowledge,

or from the shooting of a bow (toxon); the latter is more likely, and is confirmed by oiesis (thinking), which is only oisis (moving), and implies the movement of the soul to the essential nature of each thing-

just as boule (counsel) has to do with shooting (bole);

and boulesthai (to wish) combines the notion of aiming and deliberating- all these words seem to follow doxa, and all involve the idea of shooting,

just as aboulia, absence of counsel, on the other hand, is a mishap, or missing, or mistaking of the mark, or aim, or proposal, or object.

Loud music from living or dead idols, often musical instruments, was sold to the fools as the voice of the gods or demons. However, God warned:

What profiteth the graven image that the maker thereof hath graven it; the molten image, and a teacher of lies, that the maker of his work trusteth therein, to make dumb idols? Hab 2:18

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

What Jesus has to give is rest, freedom from spiritual anxiety of religious ceremonies--

Anapausis (g372) an-ap'-ow-sis; from 373; intermission; by impl. recreation: - rest.

Anapauo (g373) an-up-ow'-o; from 303 and 3973; (reflex.) to repose (lit. or fig. [be exempt], remain); by impl. to refresh: - take ease, refresh, (give, take) rest.

Jesus did His praying (even hymning to Himself) in quiet places. This word is made up of two parts:

To "take your peace," or "come apart from the milling crowd and smell the roses." After all, the new disciples are "outside the gates" and walled off from the rituals.

Pauo (g3973) pow'-o; a prim. verb ("pause"); to stop (trans. or intrans.), i.e. restrain, quit, desist, come to an end: - cease, leave, refrain.

If anxiety--real or artificially created by music and noise--is our concern then we truly fret over our salvation. There is, throughout Scripture and ancient writings, an insecure feeling which only music could soothe. It could first soothe Saul and then drive him into raving "prophesying" as a sign of judgment that he had no interest in God's Word.

Our burden is just the ship's bill of lading. It certifies that Jesus Christ has taken the burden of religious ritual and ritualizers off our backs and has given us the authority to excise them like a doctor removes a wart.

The Colossians, Ephesians and all of the churches had a rabble of men trading slavery for food. They wanted to drag the people back under the bondage or burdens of religious rituals, usually with music. The message in Corinthians 11-14 makes this clear to open eyes.

To counteract all of the clergy-induced burden, Jesus defined worship not to be a time or place but "in spirit" or in the mind or inner person as they devote themselves to truth.

Kenneth Sublett Comments Welcome

Fred Peatross: Clapping and Raising hands.

Heredotus and Hand Clapping: Background to Mount Sinai

Hand Clapping to Replace the Amen: Rubel Shelly

Escaping God's Grace into Legalism: the Musical Burden

Christ Died To Give us Rest

Musical Worship Index

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