Singing

	"Speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord," Paul encourages in Ephesians 5:19. 
	In past studies we have discussed two elements of worship: prayer and giving.  This time let's examine a third aspect of worship: singing.
	Unfortunately, the religious world has created such confusion that we have to devote time to disposing of false ideas before we can go on to the positive characteristics of each item of worship. Contrary to current practices, the New Testament does not authorize instrumental music in worship.  And the early Christians opposed its introduction.  
	By definition, "a cappella" means vocal music without instrumental accompaniment.  But the term literally means, "as in the chapel."  So this musical term was born from the fact that instrumental music was not used in the church.
	There is agreement among historians that the early church rejected instrumental music (Waddey, 1981, pp.48-49).  As we do each time we pursue this discussion, we want to mention that historians and theologians do not determine doctrine.  But we can read what historians have to say in order to determine what practices were followed.  And those who study biblical languages can help us understand what various words mean. 
	"Many centuries were to pass before instruments accompanied the sung melodies," Kurt Pahlen notes in his book, Music of the World (Waddey, 1981, p. 48).
	"Only singing, however, and no playing of instruments, was permitted in the early church," another writer agrees in the book, Music, History and Ideas (Waddey, 1981, p. 48).
	"There can be no doubt," Emil Nauman writes in The History of Music, that originally the music of the divine service was everywhere entirely of a vocal nature" (Waddey, 1981, 48).
	"At first," John Kurtz states in Church History, "church music was simple, artless, recitative.  But the rivalry of heretics forced the orthodox church to pay greater attention to the requirements of art.  Chrysostom had to declaim against the secularization of church music.  More lasting was the opposition to the introduction of instrumental accompaniment" (Waddey, 1981, p. 48).
	As this author points out, the music was changed to create a better show and thus attract more people.
	"All the music employed in the services of the early Christians was vocal," Frank London says in Evolution of Church Music (Waddey, 1981, p. 48). 
	"Ambrose expresses his scorn for those who would play with the lyre and psaltery instead of singing hymns and psalms;" Edward Dickinson reports in Music in the History of the Western Church, "and Augustine adjures believers not to turn their heart to theatrical instruments" (Waddey, 1981, pp. 48-49).
	"The religious guides of the early Christians," Dickinson continues, "felt that there would be an incongruity, and even profanity, in the use of the sensuous nerve-exciting effects of instrumental sound in their mystical, spiritual worship.  Their high religious and moral enthusiasm needed no aid from external stimulus; the pure vocal utterance was the more proper expression of their faith" (Waddey, 1981, p. 49).
	"Music in churches is as ancient as the apostles," Joseph Bingham proposes in his Works, "but instrumental music not so. The use of the instrument, indeed is much more ancient, but not in church service" (Waddey, 1981, p. 49).
	There is no doubt that, during our visit to a first-century worship, we would not hear any kind of instrumental music.  This realization has been shared by many throughout the ages.
	"Musical instruments in celebrating the praises of God would  be no more suitable than the burning of incense, the lighting of lamps, the restoration of the other shadows of the law," John Calvin concluded.  "The Papists, therefore, have foolishly borrowed this, as well as many other things, from the Jews" (Brownlow, 1945, p. 180).
	"Music as a science, I esteem and admire:" Methodist commentator Adam Clark stated, "but instruments of music in the house of God I abominate and abhor.  This is the abuse of music; and here I register my protest against all such corruptions in the worship of the Author of Christianity" (Brownlow, 1945, p. 180).
	"I have no objection to instruments of music, in our chapels," Clark quotes John Wesley, "provided they are neither heard nor seen" (Brownlow, 1945, pp. 180-181).
	According to McClintock & Strong's Encyclopedia, Martin Luther called the organ "an ensign of Baal" and John Knox referred to it as a "chest of whistles."  Charles H. Spurgeon, a famous Baptist preacher, did not have instrumental music during the 20 years he preached in London (Brownlow, 1945, p. 181).
	"And do not get drunk with wine," Paul instructs in Ephesians 5:18-19, "for that is dissipation, but be filled with the Spirit, speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord."
	"Let your songs be," Church of England scholars Conybeare and Howson observe in their commentary on this passage, "not the drinking songs of heathen feasts, but psalms and hymns; and their accompaniment, not the music of the lyre, but the melody of the heart" (Brownlow, 1945, p. 181).
	The early worship did not include instrumental music.

	The early worship did not include instrumental music.  In fact, early Christians opposed its introduction.  
	"But the Bible doesn't prohibit it," some are quick to suggest.  Is this really the attitude that we should have?  Are we going to try to get away with anything we can?  Besides, this approach is false for two reasons.  How many of those who make this statement would be willing to make its natural application and use coffee and doughnuts for the Lord' Supper?  The Bible doesn't say we can't.  Actually, that's the second problem with this approach.  The Bible does say we can't use it.  When one thing is specified, it excludes others.  When God tells Noah to use Gopher wood for the ark, does He have to say, "Don't use pine"?  When God specifies that a certain fire must be used in the tabernacle, does He have to make it clear that other fires are not to be used?  Two sons of Aaron seem to be the originators of the "He didn't tell us we couldn't" philosophy.
	"Now Nadab and Abihu, the sons of Aaron," we read in Leviticus 10:1-2, "took their respective firepans, and after putting fire in them, placed incense on it and offered strange fire before the Lord, which He had not commanded them.  And fire came out from the presence of the Lord and consumed them, and they died before the Lord."
	This is not the kind of company that I would like to keep.
	When we think about, it is strange that those today who refuse to use instrumental music in worship are called upon to defend their stand.  There is no need to defend a practice which comes from the Bible and is supported by early church history.  Instead, those who want to use instrumental music in worship should be called upon to defend their insistence on adding it to God's pattern.  Why do religious groups use instrumental music?  The only reason that I have heard is because "it sounds good."  Never mind that people are generally more impressed when they hear acappella music than when they hear an organ blaring.   Is "it sounds good" the way we should decide our religious practices?  And to whom does it sound good?  Is it to God?  Does some mechanical noise sound better to God than the human voice?  Does He judge beauty the same way we do?
	When God rejects Saul as king of Israel, He sends Samuel to the house of Jesse to select and anoint a new monarch.  Samuel is sure that God has chosen the oldest brother because he is such an impressive young man.
	"Then it came about when they entered," the account reads in 1 Samuel 16:6-7, "that he looked at Eliab and thought, 'Surely the Lord's anointed is before Him.'  But the Lord said to Samuel, 'Do not look at his appearance or at the height of his stature, because I have rejected him; for God {sees} not as man sees, for man looks at the outward appearance, but the Lord looks at the heart.'" 
	Do we really believe that God is impressed by musical instruments?  When it comes right down to it, instrumental music is often used for its entertainment value.  This seems to be especially true today as organs and pianos are giving way to bands and vocal performers.  Who is the worship for, anyway?  This brings us to the positive aspect of our discussion.  What is the purpose of singing in worship?
	"Speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord," we have already read from Ephesians 5:19.
	Through singing, we speak to each other.  And we make melody with our hearts to God.
	"Let the word of Christ richly dwell within you," Paul instructs in Colossians 3:16, "with all wisdom teaching and admonishing one another with psalms {and} hymns {and} spiritual songs, singing with thankfulness in your hearts to God."
	The purpose of singing is to teach and admonish one another.  Singing is the avenue through which our hearts expresse thankfulness to God.
	Friends, let's get back to worshipping God His way.  Let's offer humble prayers from humble hearts.  Let's give, not from compulsion, but from grateful and generous hearts.  And let's teach and admonish one another by singing with thankfulness in our hearts to God.  Let's stop trying to entertain one another and start speaking to one through psalms, hymns and spiritual songs.
	"God is spirit," Jesus instructs in John 4:24, "and those who worship Him must worship in spirit and truth."
	Singing is an important part of our worship.  Let's sing with the spirit.  And let's sing with the truth so that we may be set free.

Brownlow, Leroy (1945), Why I Am a Member of the Church of Christ (Fort Worth: Brownlow).

Waddey, John, ed. (1981), Introducing the Church of Christ (Fort Worth:
     Star Bible Publications).

Unless otherwise noted, "Scripture taken from the NEW AMERICAN STANDARD BIBLE(R), (C) Copyright 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977 by The Lockman Foundation. Used by permission." (www.lockman.org)