Truth Magazine

By Mike Willis

The use of mechanical instruments of music in worship was not a part of the worship of the early church. When were they introduced into the church’s worship? The church historians tell us when mechanical instruments became a part of the worship of the churches:

The use of organs in churches is ascribed to Pope Vitalian (657-672). Constantine Copronymos sent an organ with other presents to King Pepin of France in 767. Charlemagne received one as a present from the Caliph Haroun al Rashid, and had it put up in the cathedral of Aixla-Chapelle . . . . The attitude of the churches toward the organ varies. It shared to some extent the fate of images except that it never was an object of worship . . . . The Greek church disapproved the use of organs. The Latin church introduced it pretty generally, but not without the protest of eminent men, so that even in the Council of Trent a motion was made, though not carried, to prohibit the organ at least in the mass (Schaff, History of the Christian Church, Vol. 4, p. 439). (For further verification of these facts concerning the introduction of the organ in worship, see American Encyclopedia, Vol. 12, p. 688 and Chamber’s Encyclopedia, Vol. 7, p. 112.)

In view of the controversies over the use of instrumental music in worship which have been so violent in the British and American Protestant churches, it is an interesting question whether instruments were employed by the primitive Christians. We know that instruments performed an important function in the Hebrew temple service and in the ceremonies of the Greeks. At this point, however, a break was made with all previous practice, and although the lyre and flute were sometimes employed by the Greek converts, as a general rule, the use of instruments in worship was condemned. Many of the fathers, speaking of religious song, make no mention of instruments; others like Clement of Alexandria and St. Chrysostom, refer to them only to denounce them (Edwin Dickinson, History of Music in the Western Church, p. 54).

Although mechanical instruments of music were available for use in the first century (they were used in the worship of both the Jews and Greeks), the early church chose not to use them. Through the years, as mechanical instruments of music were introduced into the worship of the various denominations, well-known religious leaders protested their use.

Thomas Acquinas (Catholic scholar of the 13th century): Our church does not use musical instruments, as harps and psalteries, to praise God withal, that she may not seem to Judaize (Bingham’s Antiquities, Vol. 11, p. 483).

John Calvin (Presbyterian founder): Musical instruments, in celebrating the praises of God would be no more suitable than the burning of incense, the lighting up of lamps, and the restoration of the other shadows of the law. The papists, therefore, have foolishly borrowed this, as well as many other things, from the Jews. Men who are fond of outward pomp may delight in that noise; but the simplicity which God recommends to us by the apostle is far from pleasing to Him (Commentary on Psa. 33 and on 1 Sam. 18:1-9).

John Girardeau (Presbyterian): It has thus been proved, by an appeal to historical facts, that the church, although lapsing more and more into defection from the truth and into a corruption of apostolic practice, had no instrumental music for twelve hundred years; and that the Calvinistic Reformed Church ejected it from its services as an element of Popery, even the Church of England having come very nigh to its extrusion from her worship. The historical argument, therefore, combines with the Scriptural and the confessional to raise a solemn and powerful protest against its employment by the Presbyterian Church. It is heresy in the sphere of worship (Instrumental Music, p. 179).

John Wesley (Methodist founder): I have no objection to instruments of music in our chapels, provided they are neither heard nor seen (Clarke’s Commentary, Vol. 4, p. 684).

The testimony of history is that the use of mechanical instruments of music in worship was introduced in the worship of the church many years after the first century and over the protest of many leaders. The use of mechanical instruments of music in worship was not a part of the worship of the church of the New Testament. Though instruments of music were available, the early church chose not to use them.

Attempts to Defend Mechanical Instruments in Worship

The fact that mechanical instruments of music were not used in the worship of the church until later years would be meaningless if scriptural authority can be produced to show that God approved their use in worship. Through the years, there have been many attempts to defend the use of mechanical instruments of music in worship. Let us examine those arguments.

1. David used instruments of music in the Old Testament. Without a doubt, mechanical instruments of music were used in the Old Testament period of worship. Psalm 150 commanded the use of trumpet, psaltery, harp, timbrel, dance, stringed instruments, organs, and cymbals in the praise of God. Many other passages could be added to demonstrate that mechanical instruments were used in the worship of the Old Testament. These two facts need to be considered with reference to this point:

(a) If the usage of mechanical instruments of music in worship in the Old Testament proves that they can be used today, anything else used in worship in the Old Testament can also be used today. During the Old Testament era, the following things were also practiced:

Burning Incense (Lev. 10:1-2)

Observance of the Day of Atonement (Lev. 16)

Daily animal sacrifices (Num. 28:1-6)

Observance of the Sabbath day (Ex. 20:8)

A separate priesthood (Lev.)

In addition to this, the Old Testament allowed the practice of polygamy, commanded Levirate marriage, and many other things which would not be accepted today. In Galatians 5:3, Paul wrote, “For I testify again to every man that is circumcised, that he is a debtor to do the whole law.” The Old Testament is not a religious smorgasbord from which Christians can pick and choose items to add to religious worship according to their personal taste. If a man is going to accept the Old Testament as his authority for one item, Paul said he is “debtor to do the whole law.” One must practice either all of the Old Testament or none of it.

(b) Mechanical instruments of music were not added to the worship of the Old Testament as a matter of personal preference at the whim of the Old Testament saints. The mechanical instruments of music were added by divine commandment.

And he set the Levites in the house of the Lord with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king’s seer, and Nathan the prophet: for so was the commandment of the Lord by his prophets (1 Chron. 29:25).

The Lord commanded mechanical instruments of music in the Old Testament. Where is the similar commandment for them to be used in New Testament worship?

(2) The Bible does not say not to use mechanical instruments of music in worship. There is no express condemnation of mechanical instruments in worship. However, the Bible is not a book designed to list everything to which the Lord would object. Can you image what a book the Bible would be if the Lord had to tell us everything not to do? For example, the Lord would have had to say, “Thou shalt not put potatoes, peas, carrots, lettuce, tomatoes, etc. on the Lord’s supper.” If the Lord omitted telling us any item, one could argue, “The Lord did not say, ‘Thou shalt not use seaweed in observing the Lord’s supper.”‘ The nature of positive, divine authority is that the Lord tells us what to do. By telling us to use unleavened bread and fruit of the vine in observing the Lord’s supper, the Lord prohibited the usage of anything else. Perhaps this chart will help:

Command	Specific	Addition
1. Passover lamb (Ex. 12:1ff)	male lamb, one year old,   without blemish	another kind of animal:   pig, goat, cat
2. For Naaman to be cleansed of leprosy (2 Kgs. 5)	dip 7 times in   Jordan River	another river:   Abanah, Pharpar
3. Items on the Lord’s table   (1 Cor. 11)	unleavened bread   fruit of the vine	another kind of food:   corn, peas
4. Music (Eph. 5:19)	singing	another kind of music: instrumental

When God specified the kind of animal to be used in a given sacrifice, that eliminated every other kind of animal. When God specified that Naarnan dip seven times in the Jordan River to be cleansed of his leprosy, that eliminated every other river. When God specified the items to be used on the Lord’s table, that eliminated every other kind of item which might be used. When God specified the kind of music to be used in His worship-singing, that eliminated every other kind of music. Hence, the Lord does not have to say “thou shalt not. . . ” in order for mechanical instruments of music in worship to be unauthorized.

Too, there are many other religious practices which many people condemn for which there is no “thou shalt not.” Here are a few of them:

A separate priesthood

A pope

Sprinkling or pouring for baptism

Religious celebration of Easter, Christmas, etc.

Burning incense and candles

Use of holy water

Ecclesiastical synods, councils, associations, etc.

If the argument which says “The Lord did not say, ‘Thou shalt not use instrumental music… proves that one can use mechanical instruments of music in worship, then the same argument will prove that each of the above (and many other things not mentioned above) is also acceptable.

(This series will be concluded in the next issue of Guardian of Truth.)

Guardian of Truth XXIX: 19, pp. 578, 598-599
October 3, 1985

By Daniel N. Madrigal

After talking about the Christian race in verse 1 of Hebrews 12, the Hebrew writer proceeds to admonish in verse 2, “Looking unto Jesus the author and perfecter of our faith, who for the joy that was set before him endured the cross, despising shame, and hath sat down at the right hand of the throne of God.”

Although it is helpful to look to the patriarchs of the past such as those mentioned in Hebrews 11 who had faith, it is necessary to keep our eyes firmly fixed on Jesus. “For hereunto were ye called: because Christ also suffered for you, leaving you an example, that ye should follow his steps” (1 Pet. 2:21). There are numerous reasons why it is necessary to keep looking unto Jesus; the following are just a few:

For Salvation From Sin

First of all, we must look unto Jesus for salvation from sin. In John 14:6, Jesus said, “I am the way, the truth, and the life, no man cometh unto the Father but by me.” Just as we see those in Numbers 21, who were bitten by the fiery serpents because of their sin and had to look unto the brazen serpent that Moses lifted up, we must look unto Jesus who has been lifted up, being nailed to the cross. John 3:14 says, “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up.” It is important that we understand the significance of His sacrifice. It is a gross misapplication when somebody tries to compare the demonstrations of Gandhi, or Martin Luther King, Jr. to the life and crucifixion of Jesus Christ. Great men as they might have been, with sacrifice and martyrdom ending their lives, they did not die for the remission of all of mankind’s sins. “For there is one God, one mediator between God and man, himself man Christ Jesus, who gave himself a ransom for all; the testimony to be borne it is own times” (1 Tim. 2:5,6). “But God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his own blood, shall we be saved from the wrath of God through him” (Rom. 5:8,9).

In Times Of Temptation

We should also be looking unto Jesus in times of temptation. In Matthew 4:1-11, we have the account of the temptation of Jesus. Notice that He wasn’t tempted before His fast, but after. It was during a period of great physical need in His life. If ever there was a time that Jesus was going to sin, this was the time-a time when He was hungering after 40 days without food.

In contrast to this, the story of Jacob and Esau is found in Genesis chapter 25. Here we read in verses 30-33:

and Esau said to Jacob, feed me, I pray thee, with that same red pottage, for I am faint: therefore was his name called Edom. And Jacob said, Sell me first thy birthright. And Esau said, Behold I am about to die: and what profit shall the birthright do to me? . . . and he sold his birthright unto Jacob.

Here was somebody who probably had not eaten since breakfast. He was tempted with food to sell his birthright, and he did. Jesus, however, endured temptation using the word of God even after 40 days without food. “For we have not a high priest that cannot be touched with the feeling of our infirmities; but one that hath in all points been tempted like as we are, yet without sin” (Heb. 4:15). “For that he himself hath suffered being tempted he is able to succor them that are tempted” (Heb. 2:18).

When we are tempted, we need to look unto Jesus, who endured temptation. “There hath no temptation taken you but such as man can bear: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation make also the way of escape, that ye may be able to endure it” (1 Cor. 10:13). James says that the man who endures temptation is blessed and that he will receive the crown of life (Jas. 1:12). Where are you looking when you are tempted — on the world, or on Jesus?

As One Who Did His Father’s Will

We need to also look unto Jesus as one who did His Father’s will. The night before His betrayal, while in the garden of Gethsemane, Jesus prayed, “Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done” (Lk. 22:42). Here was a time when it would have been easiest for Jesus to throw up His arms in disgust and anxiety and say, “I give up.” However, He remained faithful to do His Father’s will:

Jesus saith unto them, my meat is to do the will of him that sent me, and to accomplish his work… I can of myself do nothing: as I hear, I judge: and my judgment is righteous; because I seek not mine own will, but the will of him that sent me . . . For I am come down from heaven, not to do mine own will, but the will of him that sent me (Jn. 4:34; 5:30; 6:38).

There are those who know God’s will but fail to do it because of heartaches or suffering that they may experience. Some may have to give up jobs in order to do His will. Some may have to sever their marriage relationship because of being unscripturally married. Some may have to suffer different forms of persecution in order, or because of, their service unto God. These must listen unto the words of Jesus when He said, “Whosoever shall do the will of my Father who is in heaven, he is my brother, and sister, and mother” (Mt. 12:50). Yes, we need to look unto Jesus as one who did His Father’s will. He is our perfect example.

As One Who Prayed

We sing the song “Sweet Hour of Prayer” and we read in the Bible of our need to pray. Nobody could be a more perfect example of one who prayed than Jesus. We then, must look unto Him as one who prayed. In Matthew 6:9-13, we have recorded the model prayer that Jesus prayed for Himself when in great need. Many times we see Jesus going away by Himself to pray. “He went up into the mountain apart to pray: and when even was come, he was there alone” (Mt. 14:23). 1 find it difficult at times to pray by myself with others around to disturb. It is important for us to get off by ourselves to pray unto God. Jesus recognized this need, and so must we.

It is also noteworthy that Jesus prayed for others. In Luke 22:32 we see Him praying for Peter that his faith fail not, because as He said in verse 31, “Satan asked to have you, that he might sift you as wheat.”

I pray for them: I pray not for the world, but for those who thou hast given me; for they are thine: . . . I pray not that thou shouldest take them from the world, but that thou shouldest keep them from the evil one . . . Neither for these only do I pray, but for them also that should believe on me through their word” (Jn. 17:9, 15, 20).

We are told in 1 Thessalonians 5:17 to “pray without ceasing. ” In other words, do as Jesus did, for Jesus left us an “ample by praying with regularity for His own needs, as well as for those of others. Let us look unto Jesus as one who prayed.

As One Who Taught

Teaching the gospel to those who are lost is absolutely necessary if the church is to continue, and to be pleasing to God. In Matthew 28:20 Jesus commands us to teach. But Jesus did not command us to do something He did not do Himself. No, Jesus left us an example in this area as well. It would then be wise for us to look unto Jesus as one who taught. In Acts 1:1 we read, “The former treatise I made, O Theophilus, concerning all that Jesus began both to do and to teach. ” It is a well known fact, to any who have taken the time to read the gospels, that Jesus went about doing good and teaching. He was and is, the master teacher. His teaching was the kind that astonished. “And they were astonished at his teaching; for his word was with authority” (Lk. 4:32).

The Christian is admonished to “sanctify in their hearts Christ as Lord: being ready always to give answer to every man that asketh you a reason concerning the hope that is in you, yet with meekness and fear” (1 Pet. 3:15). This can only effectively be done if we “study to show thyself approved int6–God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Tim. 2:15). Our teaching ought to be frequent, and it ought to be with boldness and authority, since Jesus is our authority. Such was characteristic of those in the first century, and it can be with us as well, if we will just look unto Jesus.

Conclusion

We can be improved people if we make it our practice to look unto Jesus in these areas, as well as others. The person who wants to be saved eternally can be by looking unto Jesus. The person who wants to know how to overcome temptation can find out by looking unto Jesus. The one who is interested in doing the will of God can know how by looking unto Jesus. The person who says he doesn’t know how to pray can learn by looking unto Jesus. And the Christian who is timid to teach can be encouraged to action by looking unto Jesus. But we must remember that it is important to keep our eyes firmly fixed on Jesus, for the moment we begin to turn away, we will begin to sink. “And he said, come. And Peter went down from the boat, and walked upon the waters to come to Jesus. But when he saw the wind, he was afraid; and beginning to sink, he cried out, saying, Lord, save me.”

Guardian of Truth XXIX: 19, pp. 577, 597
October 3, 1985

By Bill Hall

What kind of people were the Christians of the first century? Were they “super-Christians,” totally dedicated, so devoted to the Lord that they would put twentieth century Christians to shame? We tend to think so. And if we look only at the Christians of Jerusalem before the church was scattered, our conclusions will be well founded. But by the time Paul wrote the letter to the Philippians, the churches of his day were much like those of our day. His description of those with whom he was associated is given in this verse: “For all seek their own, not the things which are Jesus Christ’s” (Phil. 2:21).

There were notable exceptions, however, among Paul’s associates, men and women whose devotion to the Lord and love for their brethren serve as wonderful examples. Paul himself was one: “Yea, and if I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all” (Phil. 2:17). Timothy was another: “For I have no man like-minded, who will naturally care for your state” (Phil. 2:20). Epaphroditus was yet another: “Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me” (Phil. 2:30). Not regarding his life! There is the real test of brotherly love. This is the love manifested by Paul, Timothy, and Epaphroditus. These did not regard their own lives when their brothers and sisters were in need. The love which they manifested is the love required of all: “Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren” (1 Jn. 3:16).

The phrase, “Love . . . seeketh not her own” (1 Cor. 13:4,5), suddenly takes on new meaning. Love does not just send a card to the sick, or prepare a dish for the bereaved. Love does not just do repair work for a widow, or carry a fruit basket to the aged. These are all good works and are manifestations of love. We do not mean to minimize the value of such works. But real love, if the occasion arises, goes beyond such acts of service. Real love does not seek to preserve even her own life. Real love willingly lays down her life for the brethren. Love gives more than material things; love gives herself.

Few Christians of the first century had that kind of love. And when we observe the selfishness, the petty jealousy, the

greed, the desire for pre-eminence, the gossip, the backbiting, feuding, and quarreling that are characteristic of brethren of our day, we are sure that few have that kind of love today. Aquila and Priscilla once “laid down their necks” for Paul (Rom. 16:3,4). Let the reader make a list of the Christians of his acquaintance for whom he would lay down his neck! It is easy to think that we would die for the Lord if our faith were so tested, but “he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen” (1 Jn. 4:20)?

Doctrinal error that threatens the salvation of God’s people must be fought. Sin must be corrected. But we have little doubt that many of the problems that trouble the church today result from our being like the “all” who “seek their own” rather than like those who “regard not their lives” for the sake of brethren.

How is this love developed? The same chapter of Philippians provides the answer: “Let this mind be in you, which was also in Christ Jesus” (Phil. 2:5). Here is the great goal of Christians — becoming “conformed to the image of His Son.” When we reach that goal, we will have found maturity in all aspects of Christianity, and we will have learned to love others as God would have us to love, even to willingness to die for them.

Guardian of Truth XXIX: 19, pp. 580-581
October 3, 1985

By Hoyt H. Houchen

Question: In what way and to what extent does the providence of God operate on behalf of His children today?

Reply: Providence is defined as: “divine guidance or care: God conceived as the power sustaining and guiding human destiny” (Webster’s Ninth New Collegiate Dictionary, p. 948).

We believe the Bible teaches that God rules in the affairs of men. He did so in the Old Testament, as is seen in several examples. One of the outstanding ones is Joseph. In the story of the exemplary young man, we see that Jehovah was with him and prospered him even after his brothers sold him and he was later cast into prison in Egypt. “But Jehovah was with Joseph, and showed kindness unto him, and gave him favor in the sight of the keeper of the prison” (Gen. 39:21). Then we read in verse 23, “The keeper of the prison looked not to anything that was under his hand, because Jehovah was with him; and that which he did, Jehovah made it to prosper.” Joseph was mindful that God had a purpose in all that had befallen him because of his brethren. Joseph addressed his brethren years later after the death of their father Jacob, “And as for you, you meant evil against me, but God meant it for good, to bring to pass, as it is this, to save much people alive” (Gen. 50:20).

The name of God does not appear in the book of Esther; nevertheless, we are made mindful of His activity throughout the book. Mordecai, Esther’s cousin, said to her, “And who knoweth whether thou art not come to the kingdom for such a time as this?” (4:4) God’s providence ruled in the day of this queen, enabling the Jews to be delivered from the hands of their enemies.

In the Old Testament, God even. used enemy nations of Israel to accomplish His purpose. He sent Assyria to punish Israel (Isa. 10:1-14); Babylon was used to bring about the downfall of Assyria (Jer. 50:17,18), and the Medes and Persians were raised up to take vengeance upon the Babylonians (Jer. 51:11,12). God said of Cyrus, king of Persia, “He is my shepherd, and shall perform all my pleasure. . .” (Isa. 44:28). Again, we read in Isaiah 45:1, “Thus saith Jehovah to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him. . . . ” Should it be argued that God’s intervention in nations was in the Old Testament and does not take place today, we should consider that it is said of Jesus Christ in Revelation 1:5, “who is the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth.”

We are to pray for our civil rulers. “I exhort therefore, first of all, that supplications, prayers, intercessions, thanksgivings, be made for all men; for kings and all that are in high place; that we may lead a tranquil and quiet life in all godliness and gravity” (1 Tim. 2:1,2). If God does not rule or guide in the affairs of men, then why are we to pray for our rulers? We do not know how God intervenes, but our inability to understand it does not nullify the fact that He does. We cannot accept the position of the Deist who believes that God set the universe in order and then stepped aside for it to run by itself as a wound clock. God continues to operate, thus caring for mankind. Some cannot accept this because they equate providence with miracles. In contrast to providence, however, miracles are supernatural; they are signs and wonders (Acts 2:22) which supercede natural law. Providence works within God’s laws of nature. Notwithstanding the fact that God could perform miracles as He did in the past if- He chooses to do so., He works within His own laws. It is reasonable that God, who created the world, continues to direct it.

That God does have a hand in civil government is evident, in that He has ordained civil government (Rom. 13:1) and it is “a minister of God, an avenger for wrath to him that doeth evil” (v.4).

God provides for His children which is providence (see definition above). Jesus said, “But seek ye first his kingdom, and his righteousness; and all these things shall be added unto you” (Matt. 6:33). “These things” include food, shelter and clothing (v.25). Such provisions are not obtained without effort upon our part; for Paul wrote, “If any will not work, neither let him eat” (2 Thess. 3:10). But we can be assured that God will provide for our needs if we faithfully serve Him and do our part.

We cannot always determine the method and the extent of God’s providence, but we can be assured that His hand is actively engaged in the affairs of men. He works in our behalf, and we have the assurance that “if God is for us, who is against us?” (Rom. 8:31)

Guardian of Truth XXIX: 19, p. 581
October 3, 1985