October 6, 2017

A few words for Gary by Gary Rose

Sometimes pictures do not have to say a lot to have meaning. This picture fits into that category perfectly. Consider the following....


Matthew, Chapter 5 (World English Bible)

  1 Seeing the multitudes, he went up onto the mountain. When he had sat down, his disciples came to him.  2 He opened his mouth and taught them, saying, 
  3  “Blessed are the poor in spirit, 
for theirs is the Kingdom of Heaven. 

  4  Blessed are those who mourn, 
for they shall be comforted. 

  5  Blessed are the gentle, 
for they shall inherit the earth. 

  6  Blessed are those who hunger and thirst after righteousness, 
for they shall be filled. 

  7  Blessed are the merciful, 
for they shall obtain mercy. 

  8  Blessed are the pure in heart, 
for they shall see God. 

  9  Blessed are the peacemakers, 
for they shall be called children of God. 



  10  Blessed are those who have been persecuted for righteousness’ sake, 
for theirs is the Kingdom of Heaven. 

  11  “Blessed are you when people reproach you, persecute you, and say all kinds of evil against you falsely, for my sake.   12  Rejoice, and be exceedingly glad, for great is your reward in heaven. For that is how they persecuted the prophets who were before you. 

  13  “You are the salt of the earth, but if the salt has lost its flavor, with what will it be salted? It is then good for nothing, but to be cast out and trodden under the feet of men.   14  You are the light of the world. A city located on a hill can’t be hidden.   15  Neither do you light a lamp, and put it under a measuring basket, but on a stand; and it shines to all who are in the house.   16  Even so, let your light shine before men; that they may see your good works, and glorify your Father who is in heaven. 


Christian, be what Christ wants you to be; you can summarize it anyway you want, but after seeing the dog picture, I say....

Bark lessWAG MORE!!!

Bible Reading October 6-8 by Gary Rose

Bible Reading October 6-8
(World English Bible)

Oct. 6
Psalms 138-140

Psa 138:1 I will give you thanks with my whole heart. Before the gods, I will sing praises to you.
Psa 138:2 I will bow down toward your holy temple, and give thanks to your Name for your loving kindness and for your truth; for you have exalted your Name and your Word above all.
Psa 138:3 In the day that I called, you answered me. You encouraged me with strength in my soul.
Psa 138:4 All the kings of the earth will give you thanks, Yahweh, for they have heard the words of your mouth.
Psa 138:5 Yes, they will sing of the ways of Yahweh; for great is Yahweh's glory.
Psa 138:6 For though Yahweh is high, yet he looks after the lowly; but the proud, he knows from afar.
Psa 138:7 Though I walk in the midst of trouble, you will revive me. You will stretch forth your hand against the wrath of my enemies. Your right hand will save me.
Psa 138:8 Yahweh will fulfill that which concerns me; your loving kindness, Yahweh, endures forever. Don't forsake the works of your own hands.

Psa 139:1 Yahweh, you have searched me, and you know me.
Psa 139:2 You know my sitting down and my rising up. You perceive my thoughts from afar.
Psa 139:3 You search out my path and my lying down, and are acquainted with all my ways.
Psa 139:4 For there is not a word on my tongue, but, behold, Yahweh, you know it altogether.
Psa 139:5 You hem me in behind and before. You laid your hand on me.
Psa 139:6 This knowledge is beyond me. It's lofty. I can't attain it.
Psa 139:7 Where could I go from your Spirit? Or where could I flee from your presence?
Psa 139:8 If I ascend up into heaven, you are there. If I make my bed in Sheol, behold, you are there!
Psa 139:9 If I take the wings of the dawn, and settle in the uttermost parts of the sea;
Psa 139:10 Even there your hand will lead me, and your right hand will hold me.
Psa 139:11 If I say, "Surely the darkness will overwhelm me; the light around me will be night;"
Psa 139:12 even the darkness doesn't hide from you, but the night shines as the day. The darkness is like light to you.
Psa 139:13 For you formed my inmost being. You knit me together in my mother's womb.
Psa 139:14 I will give thanks to you, for I am fearfully and wonderfully made. Your works are wonderful. My soul knows that very well.
Psa 139:15 My frame wasn't hidden from you, when I was made in secret, woven together in the depths of the earth.
Psa 139:16 Your eyes saw my body. In your book they were all written, the days that were ordained for me, when as yet there were none of them.
Psa 139:17 How precious to me are your thoughts, God! How vast is the sum of them!
Psa 139:18 If I would count them, they are more in number than the sand. When I wake up, I am still with you.
Psa 139:19 If only you, God, would kill the wicked. Get away from me, you bloodthirsty men!
Psa 139:20 For they speak against you wickedly. Your enemies take your name in vain.
Psa 139:21 Yahweh, don't I hate those who hate you? Am I not grieved with those who rise up against you?
Psa 139:22 I hate them with perfect hatred. They have become my enemies.
Psa 139:23 Search me, God, and know my heart. Try me, and know my thoughts.
Psa 139:24 See if there is any wicked way in me, and lead me in the everlasting way.

Psa 140:1 Deliver me, Yahweh, from the evil man. Preserve me from the violent man;
Psa 140:2 those who devise mischief in their hearts. They continually gather themselves together for war.
Psa 140:3 They have sharpened their tongues like a serpent. Viper's poison is under their lips. Selah.
Psa 140:4 Yahweh, keep me from the hands of the wicked. Preserve me from the violent men who have determined to trip my feet.
Psa 140:5 The proud have hidden a snare for me, they have spread the cords of a net by the path. They have set traps for me. Selah.
Psa 140:6 I said to Yahweh, "You are my God." Listen to the cry of my petitions, Yahweh.
Psa 140:7 Yahweh, the Lord, the strength of my salvation, you have covered my head in the day of battle.
Psa 140:8 Yahweh, don't grant the desires of the wicked. Don't let their evil plans succeed, or they will become proud. Selah.
Psa 140:9 As for the head of those who surround me, let the mischief of their own lips cover them.
Psa 140:10 Let burning coals fall on them. Let them be thrown into the fire, into miry pits, from where they never rise.
Psa 140:11 An evil speaker won't be established in the earth. Evil will hunt the violent man to overthrow him.
Psa 140:12 I know that Yahweh will maintain the cause of the afflicted, and justice for the needy.
Psa 140:13 Surely the righteous will give thanks to your name. The upright will dwell in your presence.

Oct. 7
Psalms 141-144

Psa 141:1 Yahweh, I have called on you. Come to me quickly! Listen to my voice when I call to you.
Psa 141:2 Let my prayer be set before you like incense; the lifting up of my hands like the evening sacrifice.
Psa 141:3 Set a watch, Yahweh, before my mouth. Keep the door of my lips.
Psa 141:4 Don't incline my heart to any evil thing, to practice deeds of wickedness with men who work iniquity. Don't let me eat of their delicacies.
Psa 141:5 Let the righteous strike me, it is kindness; let him reprove me, it is like oil on the head; don't let my head refuse it; Yet my prayer is always against evil deeds.
Psa 141:6 Their judges are thrown down by the sides of the rock. They will hear my words, for they are well spoken.
Psa 141:7 "As when one plows and breaks up the earth, our bones are scattered at the mouth of Sheol."
Psa 141:8 For my eyes are on you, Yahweh, the Lord. In you, I take refuge. Don't leave my soul destitute.
Psa 141:9 Keep me from the snare which they have laid for me, from the traps of the workers of iniquity.
Psa 141:10 Let the wicked fall together into their own nets, while I pass by.

Psa 142:1 I cry with my voice to Yahweh. With my voice, I ask Yahweh for mercy.
Psa 142:2 I pour out my complaint before him. I tell him my troubles.
Psa 142:3 When my spirit was overwhelmed within me, you knew my path. In the way in which I walk, they have hidden a snare for me.
Psa 142:4 Look on my right, and see; for there is no one who is concerned for me. Refuge has fled from me. No one cares for my soul.
Psa 142:5 I cried to you, Yahweh. I said, "You are my refuge, my portion in the land of the living."
Psa 142:6 Listen to my cry, for I am in desperate need. deliver me from my persecutors, For they are stronger than me.
Psa 142:7 Bring my soul out of prison, that I may give thanks to your name. The righteous will surround me, for you will be good to me.

Psa 143:1 Hear my prayer, Yahweh. Listen to my petitions. In your faithfulness and righteousness, relieve me.
Psa 143:2 Don't enter into judgment with your servant, for in your sight no man living is righteous.
Psa 143:3 For the enemy pursues my soul. He has struck my life down to the ground. He has made me live in dark places, as those who have been long dead.
Psa 143:4 Therefore my spirit is overwhelmed within me. My heart within me is desolate.
Psa 143:5 I remember the days of old. I meditate on all your doings. I contemplate the work of your hands.
Psa 143:6 I spread forth my hands to you. My soul thirsts for you, like a parched land. Selah.
Psa 143:7 Hurry to answer me, Yahweh. My spirit fails. Don't hide your face from me, so that I don't become like those who go down into the pit.
Psa 143:8 Cause me to hear your loving kindness in the morning, for I trust in you. Cause me to know the way in which I should walk, for I lift up my soul to you.
Psa 143:9 Deliver me, Yahweh, from my enemies. I flee to you to hide me.
Psa 143:10 Teach me to do your will, for you are my God. Your Spirit is good. Lead me in the land of uprightness.
Psa 143:11 Revive me, Yahweh, for your name's sake. In your righteousness, bring my soul out of trouble.
Psa 143:12 In your loving kindness, cut off my enemies, and destroy all those who afflict my soul, For I am your servant.

Psa 144:1 Blessed be Yahweh, my rock, who teaches my hands to war, and my fingers to battle:
Psa 144:2 my loving kindness, my fortress, my high tower, my deliverer, my shield, and he in whom I take refuge; who subdues my people under me.
Psa 144:3 Yahweh, what is man, that you care for him? Or the son of man, that you think of him?
Psa 144:4 Man is like a breath. His days are like a shadow that passes away.
Psa 144:5 Part your heavens, Yahweh, and come down. Touch the mountains, and they will smoke.
Psa 144:6 Throw out lightning, and scatter them. Send out your arrows, and rout them.
Psa 144:7 Stretch out your hand from above, rescue me, and deliver me out of great waters, out of the hands of foreigners;
Psa 144:8 whose mouths speak deceit, Whose right hand is a right hand of falsehood.
Psa 144:9 I will sing a new song to you, God. On a ten-stringed lyre, I will sing praises to you.
Psa 144:10 You are he who gives salvation to kings, who rescues David, his servant, from the deadly sword.
Psa 144:11 Rescue me, and deliver me out of the hands of foreigners, whose mouths speak deceit, whose right hand is a right hand of falsehood.
Psa 144:12 Then our sons will be like well-nurtured plants, our daughters like pillars carved to adorn a palace.
Psa 144:13 Our barns are full, filled with all kinds of provision. Our sheep bring forth thousands and ten thousands in our fields.
Psa 144:14 Our oxen will pull heavy loads. There is no breaking in, and no going away, and no outcry in our streets.
Psa 144:15 Happy are the people who are in such a situation. Happy are the people whose God is Yahweh.

Oct. 8
Psalms 145-147

Psa 145:1 I will exalt you, my God, the King. I will praise your name forever and ever.
Psa 145:2 Every day I will praise you. I will extol your name forever and ever.
Psa 145:3 Great is Yahweh, and greatly to be praised! His greatness is unsearchable.
Psa 145:4 One generation will commend your works to another, and will declare your mighty acts.
Psa 145:5 Of the glorious majesty of your honor, of your wondrous works, I will meditate.
Psa 145:6 Men will speak of the might of your awesome acts. I will declare your greatness.
Psa 145:7 They will utter the memory of your great goodness, and will sing of your righteousness.
Psa 145:8 Yahweh is gracious, merciful, slow to anger, and of great loving kindness.
Psa 145:9 Yahweh is good to all. His tender mercies are over all his works.
Psa 145:10 All your works will give thanks to you, Yahweh. Your saints will extol you.
Psa 145:11 They will speak of the glory of your kingdom, and talk about your power;
Psa 145:12 to make known to the sons of men his mighty acts, the glory of the majesty of his kingdom.
Psa 145:13 Your kingdom is an everlasting kingdom. Your dominion endures throughout all generations. Yahweh is faithful in all his words, and loving in all his deeds.
Psa 145:14 Yahweh upholds all who fall, and raises up all those who are bowed down.
Psa 145:15 The eyes of all wait for you. You give them their food in due season.
Psa 145:16 You open your hand, and satisfy the desire of every living thing.
Psa 145:17 Yahweh is righteous in all his ways, and gracious in all his works.
Psa 145:18 Yahweh is near to all those who call on him, to all who call on him in truth.
Psa 145:19 He will fulfill the desire of those who fear him. He also will hear their cry, and will save them.
Psa 145:20 Yahweh preserves all those who love him, but all the wicked he will destroy.
Psa 145:21 My mouth will speak the praise of Yahweh. Let all flesh bless his holy name forever and ever.

Psa 146:1 Praise Yah! Praise Yahweh, my soul.
Psa 146:2 While I live, I will praise Yahweh. I will sing praises to my God as long as I exist.
Psa 146:3 Don't put your trust in princes, each a son of man in whom there is no help.
Psa 146:4 His spirit departs, and he returns to the earth. In that very day, his thoughts perish.
Psa 146:5 Happy is he who has the God of Jacob for his help, whose hope is in Yahweh, his God:
Psa 146:6 who made heaven and earth, the sea, and all that is in them; who keeps truth forever;
Psa 146:7 who executes justice for the oppressed; who gives food to the hungry. Yahweh frees the prisoners.
Psa 146:8 Yahweh opens the eyes of the blind. Yahweh raises up those who are bowed down. Yahweh loves the righteous.
Psa 146:9 Yahweh preserves the foreigners. He upholds the fatherless and widow, but the way of the wicked he turns upside down.
Psa 146:10 Yahweh will reign forever; your God, O Zion, to all generations. Praise Yah!

Psa 147:1 Praise Yah, for it is good to sing praises to our God; for it is pleasant and fitting to praise him.
Psa 147:2 Yahweh builds up Jerusalem. He gathers together the outcasts of Israel.
Psa 147:3 He heals the broken in heart, and binds up their wounds.
Psa 147:4 He counts the number of the stars. He calls them all by their names.
Psa 147:5 Great is our Lord, and mighty in power. His understanding is infinite.
Psa 147:6 Yahweh upholds the humble. He brings the wicked down to the ground.
Psa 147:7 Sing to Yahweh with thanksgiving. Sing praises on the harp to our God,
Psa 147:8 who covers the sky with clouds, who prepares rain for the earth, who makes grass grow on the mountains.
Psa 147:9 He provides food for the livestock, and for the young ravens when they call.
Psa 147:10 He doesn't delight in the strength of the horse. He takes no pleasure in the legs of a man.
Psa 147:11 Yahweh takes pleasure in those who fear him, in those who hope in his loving kindness.
Psa 147:12 Praise Yahweh, Jerusalem! Praise your God, Zion!
Psa 147:13 For he has strengthened the bars of your gates. He has blessed your children within you.
Psa 147:14 He makes peace in your borders. He fills you with the finest of the wheat.
Psa 147:15 He sends out his commandment to the earth. His word runs very swiftly.
Psa 147:16 He gives snow like wool, and scatters frost like ashes.
Psa 147:17 He hurls down his hail like pebbles. Who can stand before his cold?
Psa 147:18 He sends out his word, and melts them. He causes his wind to blow, and the waters flow.
Psa 147:19 He shows his word to Jacob; his statutes and his ordinances to Israel.
Psa 147:20 He has not done this for just any nation. They don't know his ordinances. Praise Yah!


Oct. 6
Galatians 3

Gal 3:1 Foolish Galatians, who has bewitched you not to obey the truth, before whose eyes Jesus Christ was openly set forth among you as crucified?
Gal 3:2 I just want to learn this from you. Did you receive the Spirit by the works of the law, or by hearing of faith?
Gal 3:3 Are you so foolish? Having begun in the Spirit, are you now completed in the flesh?
Gal 3:4 Did you suffer so many things in vain, if it is indeed in vain?
Gal 3:5 He therefore who supplies the Spirit to you, and works miracles among you, does he do it by the works of the law, or by hearing of faith?
Gal 3:6 Even as Abraham "believed God, and it was counted to him for righteousness."
Gal 3:7 Know therefore that those who are of faith, the same are children of Abraham.
Gal 3:8 The Scripture, foreseeing that God would justify the Gentiles by faith, preached the Good News beforehand to Abraham, saying, "In you all the nations will be blessed."
Gal 3:9 So then, those who are of faith are blessed with the faithful Abraham.
Gal 3:10 For as many as are of the works of the law are under a curse. For it is written, "Cursed is everyone who doesn't continue in all things that are written in the book of the law, to do them."
Gal 3:11 Now that no man is justified by the law before God is evident, for, "The righteous will live by faith."
Gal 3:12 The law is not of faith, but, "The man who does them will live by them."
Gal 3:13 Christ redeemed us from the curse of the law, having become a curse for us. For it is written, "Cursed is everyone who hangs on a tree,"
Gal 3:14 that the blessing of Abraham might come on the Gentiles through Christ Jesus; that we might receive the promise of the Spirit through faith.
Gal 3:15 Brothers, speaking of human terms, though it is only a man's covenant, yet when it has been confirmed, no one makes it void, or adds to it.
Gal 3:16 Now the promises were spoken to Abraham and to his seed. He doesn't say, "To seeds," as of many, but as of one, "To your seed," which is Christ.
Gal 3:17 Now I say this. A covenant confirmed beforehand by God in Christ, the law, which came four hundred thirty years after, does not annul, so as to make the promise of no effect.
Gal 3:18 For if the inheritance is of the law, it is no more of promise; but God has granted it to Abraham by promise.
Gal 3:19 What then is the law? It was added because of transgressions, until the seed should come to whom the promise has been made. It was ordained through angels by the hand of a mediator.
Gal 3:20 Now a mediator is not between one, but God is one.
Gal 3:21 Is the law then against the promises of God? Certainly not! For if there had been a law given which could make alive, most certainly righteousness would have been of the law.
Gal 3:22 But the Scriptures imprisoned all things under sin, that the promise by faith in Jesus Christ might be given to those who believe.
Gal 3:23 But before faith came, we were kept in custody under the law, confined for the faith which should afterwards be revealed.
Gal 3:24 So that the law has become our tutor to bring us to Christ, that we might be justified by faith.
Gal 3:25 But now that faith has come, we are no longer under a tutor.
Gal 3:26 For you are all children of God, through faith in Christ Jesus.
Gal 3:27 For as many of you as were baptized into Christ have put on Christ.
Gal 3:28 There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus.
Gal 3:29 If you are Christ's, then you are Abraham's seed and heirs according to promise.

Oct. 7
Galatians 4

Gal 4:1 But I say that so long as the heir is a child, he is no different from a bondservant, though he is lord of all;
Gal 4:2 but is under guardians and stewards until the day appointed by the father.
Gal 4:3 So we also, when we were children, were held in bondage under the elemental principles of the world.
Gal 4:4 But when the fullness of the time came, God sent out his Son, born to a woman, born under the law,
Gal 4:5 that he might redeem those who were under the law, that we might receive the adoption of children.
Gal 4:6 And because you are children, God sent out the Spirit of his Son into your hearts, crying, "Abba, Father!"
Gal 4:7 So you are no longer a bondservant, but a son; and if a son, then an heir of God through Christ.
Gal 4:8 However at that time, not knowing God, you were in bondage to those who by nature are not gods.
Gal 4:9 But now that you have come to know God, or rather to be known by God, why do you turn back again to the weak and miserable elemental principles, to which you desire to be in bondage all over again?
Gal 4:10 You observe days, months, seasons, and years.
Gal 4:11 I am afraid for you, that I might have wasted my labor for you.
Gal 4:12 I beg you, brothers, become as I am, for I also have become as you are. You did me no wrong,
Gal 4:13 but you know that because of weakness of the flesh I preached the Good News to you the first time.
Gal 4:14 That which was a temptation to you in my flesh, you didn't despise nor reject; but you received me as an angel of God, even as Christ Jesus.
Gal 4:15 What was the blessing you enjoyed? For I testify to you that, if possible, you would have plucked out your eyes and given them to me.
Gal 4:16 So then, have I become your enemy by telling you the truth?
Gal 4:17 They zealously seek you in no good way. No, they desire to alienate you, that you may seek them.
Gal 4:18 But it is always good to be zealous in a good cause, and not only when I am present with you.
Gal 4:19 My little children, of whom I am again in travail until Christ is formed in you--
Gal 4:20 but I could wish to be present with you now, and to change my tone, for I am perplexed about you.
Gal 4:21 Tell me, you that desire to be under the law, don't you listen to the law?
Gal 4:22 For it is written that Abraham had two sons, one by the handmaid, and one by the free woman.
Gal 4:23 However, the son by the handmaid was born according to the flesh, but the son by the free woman was born through promise.
Gal 4:24 These things contain an allegory, for these are two covenants. One is from Mount Sinai, bearing children to bondage, which is Hagar.
Gal 4:25 For this Hagar is Mount Sinai in Arabia, and answers to the Jerusalem that exists now, for she is in bondage with her children.
Gal 4:26 But the Jerusalem that is above is free, which is the mother of us all.
Gal 4:27 For it is written, "Rejoice, you barren who don't bear. Break forth and shout, you that don't travail. For more are the children of the desolate than of her who has a husband."
Gal 4:28 Now we, brothers, as Isaac was, are children of promise.
Gal 4:29 But as then, he who was born according to the flesh persecuted him who was born according to the Spirit, so also it is now.
Gal 4:30 However what does the Scripture say? "Throw out the handmaid and her son, for the son of the handmaid will not inherit with the son of the free woman."
Gal 4:31 So then, brothers, we are not children of a handmaid, but of the free woman.

Oct. 8
Galatians 5

Gal 5:1 Stand firm therefore in the liberty by which Christ has made us free, and don't be entangled again with a yoke of bondage.
Gal 5:2 Behold, I, Paul, tell you that if you receive circumcision, Christ will profit you nothing.
Gal 5:3 Yes, I testify again to every man who receives circumcision, that he is a debtor to do the whole law.
Gal 5:4 You are alienated from Christ, you who desire to be justified by the law. You have fallen away from grace.
Gal 5:5 For we, through the Spirit, by faith wait for the hope of righteousness.
Gal 5:6 For in Christ Jesus neither circumcision amounts to anything, nor uncircumcision, but faith working through love.
Gal 5:7 You were running well! Who interfered with you that you should not obey the truth?
Gal 5:8 This persuasion is not from him who calls you.
Gal 5:9 A little yeast grows through the whole lump.
Gal 5:10 I have confidence toward you in the Lord that you will think no other way. But he who troubles you will bear his judgment, whoever he is.
Gal 5:11 But I, brothers, if I still preach circumcision, why am I still persecuted? Then the stumbling block of the cross has been removed.
Gal 5:12 I wish that those who disturb you would cut themselves off.
Gal 5:13 For you, brothers, were called for freedom. Only don't use your freedom for gain to the flesh, but through love be servants to one another.
Gal 5:14 For the whole law is fulfilled in one word, in this: "You shall love your neighbor as yourself."
Gal 5:15 But if you bite and devour one another, be careful that you don't consume one another.
Gal 5:16 But I say, walk by the Spirit, and you won't fulfill the lust of the flesh.
Gal 5:17 For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, that you may not do the things that you desire.
Gal 5:18 But if you are led by the Spirit, you are not under the law.
Gal 5:19 Now the works of the flesh are obvious, which are: adultery, sexual immorality, uncleanness, lustfulness,
Gal 5:20 idolatry, sorcery, hatred, strife, jealousies, outbursts of anger, rivalries, divisions, heresies,
Gal 5:21 envyings, murders, drunkenness, orgies, and things like these; of which I forewarn you, even as I also forewarned you, that those who practice such things will not inherit the Kingdom of God.
Gal 5:22 But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith,
Gal 5:23 gentleness, and self-control. Against such things there is no law.
Gal 5:24 Those who belong to Christ have crucified the flesh with its passions and lusts.
Gal 5:25 If we live by the Spirit, let's also walk by the Spirit.
Gal 5:26 Let's not become conceited, provoking one another, and envying one another.

Psallo and the Instrumental Music Controversy by Wayne Jackson

http://www.oldpaths.com/Archive/Jackson/Boyd/Wayne/1937/psallo.html

Psallo and the Instrumental Music Controversy
For more than a century the advocates of the use of instrumental music in Christian worship have contended that one of the stronger arguments in defense of that practice is to be found in the Greek word psallo. This term, found only five times in the New Testament, is rendered by the English terms “sing” (Rom. 15:9; 1 Cor. 14:15; Jas. 5:13), and “make melody” (Eph. 5:19).
It has been alleged, however, that psallo embraces the use of a mechanical instrument. In classical Greek the word meant “to strike,” as, for instance, “striking” the strings of a harp. And so, it is claimed, this concept is transferred into the New Testament.

The History of Psallo

Words have histories, and linguistic history often reveals that terms are altered in their meanings as they pass through the centuries. So it was with psallo.
The history of the Greek language extends back about fifteen centuries before Christ. The era called the “classical” period was from around 900 B.C. (the time of Homer) to the conquests of Alexander the Great (c. 330 B.C.). During this time psallo carried the basic sense of “to touch sharply, to move by touching, to pull, twitch” (Liddell, p. 1841).
Aeschylus (525-456 B.C.), the Greek playwright, used the word of “plucking hair” (Persae, p. 1062). Euripides (480-460 B.C.?), another Greek writer, spoke of “twanging” the bowstring (Bacchae, p. 784). Psallo was used of “twitching” the carpenter’s line so as to leave a mark (Anthologia Palatine, 6.103). Finally, in Plutarch the verb also could convey the sense of “plucking” the strings of an instrument (Pericles 1.6).
Surely it is obvious that in these various passages the object of what is “touched” was supplied by the context.
Scholars are aware, however, that languages change with time. In 1952, F.F. Bruce wrote: “Words are not static things. They change their meaning with the passage of time” (Vine, 1997, p. vi). This concept must be understood if one is to arrive at the meaning of psallo as used in the New Testament.
The Septuagint (LXX) is a Greek translation of the Old Testament that dates from the 3rd century B.C. In this production, psallo is used to represent three different Hebrew words. The term may be used to denote simply the playing of an instrument (1 Sam. 16:16). It may bear the sense of singing, accompanied by an instrument (as certain contexts reveal – cf. Psa. 27:6; 98:5 – Eng. versions). Or, the word may refer to vocal music alone (cf. Psa. 135:3; 138:1; 146:2).
After a detailed consideration of the use of psallo in the Greek OT, Ferguson affirms that “what is clear is that an instrument did not inhere in the word psallo in the Septuagint” (p. 7 – emp. orig.). He contends, in fact, that the “preponderance of occurrences” of psallo in the LXX refer simply to “vocal music.”
In a study of the transitional uses of psallo across the years, one thing becomes apparent. The task of the conscientious Bible student must be to determine how the verb is used in the New Testament. This is the only relevant issue.
Incidentally, if one is going to quote the classical usage of psallo, or that conveyed in the LXX (as defenders of instrumental music commonly do), then he could well argue for the playing of instruments as a pure act of worship – with no singing at all – because that sense is clearly employed at times in those bodies of literature.

Language Authorities

J. H. Thayer (1828-1901) was Professor of New Testament Criticism and Interpretation at the Divinity School of Harvard University. He also served on the revision committee that produced the American Standard Version of the New Testament.
In 1885 A Greek-English Lexicon of the New Testament was published, which reflected Thayer’s translation, revision, and enlargement of an earlier work involving the labors of C.G. Wilke and C.L.W. Grimm. In its day, Thayer’s work was the finest lexicon available, and still is of considerable value.
In discussing psallo, after commenting upon the word’s use in classical Greek, and in the Septuagint, he notes that “in the N.T. [psallo signifies] to sing a hymn, to celebrate the praises of God in song” (p. 675).
The first edition of W.E. Vine’s Expository Dictionary of New Testament Words was issued in 1940 in four volumes. In 1952 a one-volume edition was published. F.F. Bruce, Head of the Department of Biblical History and Literature at the University of Sheffield, wrote the Foreword for that production. Therein, Prof. Bruce praised Vine’s work. He stated that the “Greek scholarship was wide, accurate and up-to-date.” He noted that the author had a “thorough mastery of the classical idiom,” a “close acquaintance with the Hellenistic vernacular,” and an awareness of the influence of the Septuagint upon the New Testament.
In his popular work, Vine, in commenting upon psallo (under “Melody”), notes the classical sense, the Septuagint usage, and then says: “in the N.T., to sing a hymn, sing praise” (1997, p. 730).
In another book, Vine explained the matter more fully.
“The word psallo originally meant to play a stringed instrument with the fingers, or to sing with the accompaniment of a harp. Later, however, and in the New Testament, it came to signify simply to praise without the accompaniment of an instrument” (1951, p. 191 – emp. added).
In 1964. the prestigious Theological Dictionary of the New Testament (edited by Kittel, Friedrich, and Bromiley) issued from the press. The article which dealt with psallo was written by Gerhard Delling. Relative to Ephesians 5:19, Delling contended that the literal use of psallo, as “found in the LXX, is now employed figuratively” (Kittel, et al., p. 499).
In an abridgement of this work, published in 1985, Bromiley expressed it this way: “psallontes does not now denote literally playing on a stringed instrument” (p. 1226).
In the revised edition of the International Standard Bible Encyclopedia, David Howard of Bethel Theological Seminary, commented upon psallo.
Psallo originally meant to play a stringed instrument; in the LXX it generally translates zimmer and ngn. In the New Testament it refers to singing God’s praises (not necessarily accompanied by strings)” (p. 314).
In the Exegetical Dictionary of the New Testament, Balz and Schneider write: “In the NT psallo always refers to a song of praise to God” (p. 495).
In his popular work, Word Meanings in the New Testament, Ralph Earle comments on psallo in Ephesians 5:19.
“‘Making melody’ is one word in Greek, psallontes. The verb psallo meant first to strike the strings of a harp or lyre. Then it meant to ‘strike up a tune.’ Finally it was used in the sense ‘to sing’” (p. 333).
It is important to remember that these men were affiliated with denominational groups that employ instrumental music in their worship. They have no motive for misrepresenting the facts of this issue. Their testimony, therefore, is compelling indeed.
On the other hand, we must acknowledge that a few scholars have set aside the historical evidence, being swayed by their own theological prejudices. They assert that psallo in the New Testament embodies the idea of “playing” a musical instrument. Liddell & Scott, as well as Edward Robinson, in their respective works, listed the term “play” as the significance of psallo in Ephesians 5:19.
The best example of unwarranted lexical liberty in recent times is the Baur-Arndt-Gingrich production. In the first edition (1957), William Arndt and F.W. Gingrich defined psallo as follows: “in our literature, in accordance with OT usage, sing (to the accompaniment of a harp), sing praise … Rom. 15:9… Eph. 5:19”
What most did not realize at the time, however, was that the phrase “to the accompaniment of a harp” was not in Baur’s original work. It was added by the subsequent editors. Following the death of Arndt, Frederick Danker joined with Gingrich for yet another revision (2nd Ed.). At the time, Danker apparently was unaware of the “tampering” by Arndt & Gingrich. When he learned of it, he admitted that the earlier editors had made a “mistake” in their rendition. He promised to try to remedy the error in a future revision.
Gingrich later acknowledged that the added phrase was only his interpretation. In the 2nd edition (1979), the phrase was deleted. However, this comment was added — obviously to placate someone.
“Although the NT does not voice opposition to instrumental music, in view of Christian resistance to mystery cults, as well as Pharisaic aversion to musical instruments in worship … it is likely that some such sense as make melody is best here [Eph. 5:19]” (p 891; see McCord, pp. 390-96).
One might have hoped for something better in the 3rd edition, over which Danker had control. But such was not to be. The editor initiated a “departure” from earlier formats by offering an “expanded definition” of words. And so the “sing, sing praise” of the 2nd editon becomes “to sing songs of praise, with or without instrumental accompaniment” in this latest edition.
However, both 2nd and 3rd editions suggest that those who render psallo by the word “play” in Ephesians 5:19 “may be relying too much on the earliest meaning of psallo [i.e., the classical meaning].” And yet, this is precisely what Arndt, Gingrich, and Danker have done. They imported the classical sense into the New Testament, when their lexicon was supposed to define words according to the “New Testament and other early Christian literature” usage.
People need to realize that Greek lexicons are not inspired of God; they can be flawed at times. J.H. Thayer summed-up the issue rather candidly.
“The nature and use of the New Testament writings require that the lexicographer should not be hampered by a too rigid adherence to the rules of scientific lexicography. A student often wants to know not so much the inherent meaning of a word as the particular sense it bears in a given context or discussion … [T]he lexicographer often cannot assign a particular New Testament reference to one or another of the acknowledged significations of a word without indicating his exposition of the passage in which the reference occurs. In such a case he is compelled to assume, at least to some extent, the functions of the exegete” (p. VII).
Some scholars have clearly set aside the true significance of certain words and allowed their theological bias to flavor their definitions. This has happened with baptizo (immerse), when some suggest that “sprinkling” is encompassed in the verb’s meaning. Some theologians manipulate the meaning of the preposition eis (for, unto, in order to obtain) in Acts 2:38 in an effort to avoid the conclusion that immersion in water is essential to salvation. This is a sad but tragic reality within the theological community.

Translations

It must be a matter of some consternation, to those who argue that psallo necessarily includes the instrument, that virtually no standard (committee) translation of the English language (e.g., KJVASVRSVNEBNIVNASBNKJVESV) provides a hint of instrumental music in any of the five texts where the verb is found in the New Testament. This should be dramatic testimony to the fact that the cream of the world’s scholarship has not subscribed to the notion that psallo inheres a mechanical instrument of music.

Post-Apostolic Testimony

In a thorough discussion of the topic, Prof. Everett Ferguson has shown dramatically that the writers of the first several centuries of the post-apostolic period employed psallo simply to denote the idea of “singing,” or else they used the term in its classical sense only metaphorically, e.g., in Ephesians 5:19, plucking the strings of one’s heart in praise to God (pp. 18-27). (Note: In his translation, Hugo McCord rendered this passage as “plucking the strings of your heart,” thus giving the “plucking” a figurative thrust.)
At this point we must add this testimony from McClintock & Strong’s celebrated Cyclopedia:
“The Greeks as well as the Jews were wont to use instruments as accompaniments in their sacred songs. The converts to Christianity accordingly must have been familiar with this mode of singing; yet it is generally believed that the primitive Christians failed to adopt the use of instrumental music in their religious worship. The word psallein, which the apostle uses in Eph. 5:19, has been taken by some critics to indicate that they sang with such accompaniments … But if this be the correct inference, it is strange indeed that neither Ambrose … nor … Basil … nor Chrysostom … in the noble encomiums which they severally pronounce upon music, make any mention of instrumental music. Basil, indeed, expressly condemns it as ministering only to the depraved passions of men … and [he] must have been led to this condemnation because some had gone astray and borrowed this practice from the heathen … The general introduction of instrumental music can certainly not be assigned to a date earlier than the 5th or 6th centuries” (p. 759).

An Ad Hominem Observation

An ad hominem (“to the man”) argument is designed to show the fallacy of an illogical position. It appeals to an erroneous proposition being defended, and demonstrates that, if followed to its logical conclusion, the idea manifests an unreasonable viewpoint. That this is a valid method of dealing with error is evidenced by the fact that Jesus himself occasionally employed it to expose false teaching (cf. Mt. 12:27). There is certainly a legitimate usage of this type of argument in the music controversy.
Several writers, who have argued the psallo position, have contended that an instrument of music is unavoidably inherent within the term. O.E. Payne alleged that if the Christian fails to employ the instrument in worship, he “cannot conform to the divine injunction to psallein” (p. 172). Others (e.g., Dwaine Dunning and Tom Burgess) have argued similarly (see Bales, pp. 97ff).
In view of this, let us consider Ephesians 5:19, where the inspired apostle commands the saints in Ephesus to practice “speaking one to another in psalms and hymns and spiritual songs, singing and making melody psallontes with your heart to the Lord.”
If the participle psallontes retains a literal, classical sense (to pluck), and therefore inheres the instrument, then the following conclusions necessarily result.
This command cannot be obeyed without the employment of the instrument.
Since each Christian is under the obligation to psallo, each person must play an instrument.
The instrument must be one capable of being “plucked” (e.g., the harp), which would eliminate organs, pianos, trumpets, etc.
This writer has never encountered an advocate of the use of instruments in worship who will stay with the logical demands of his argument in defense of psallo. That speaks volumes.

Recent History

Perhaps the most telling thing of all in this controversy over instrumental worship is the fact that in the recent history of our exchanges with those of the Independent Christian Church (with whom we’ve had most of our discussions), the psallo argument has been virtually abandoned.
One of the last major debates on instrumental music was between Alan E. Highers (churches of Christ) and Given O. Blakely (Independent Christian Church) in April, 1988. During the course of that encounter, Blakely never attempted to introduce the psallo argument. In fact, he “broke new ground” in that he argued that “authority” for what one does in worship is not even needed; worship is a wholly unregulated activity — a position wholly absurd!
Instrumental music in Christian worship is indefensible.

Interesting Quotations

“Although Josephus tells of the wonderful effects produced in the Temple by the use of instruments of music, the first Christians were of too spiritual a fibre to substitute lifeless instruments for or to use them to accompany the human voice” (The Catholic Encyclopedia, p. 651).
“There is no record in the NT of the use of instruments in the musical worship of the Christian church” (Pfeiffer, p. 1163).
“Whatever evidence is forthcoming, is to the effect that the early Christians did not use musical instruments” (Smith, p. 1365).
“The foregoing argument [of this book] has proceeded principally by two steps. The first is: Whatsoever, in connection with the public worship of the church, is not commanded by Christ, either expressly or by good and necessary consequence, in his Word is forbidden. The second is: Instrumental music, in connection with the public worship of the church is not so commanded by Christ. The conclusion is: Instrumental music, in connection with the public worship of the church, is forbidden” (John J. Girardeau, Professor, Columbia Theological Seminary (Presbyterian), p. 200).
Sources/Footnotes
  • Bales, James D. 1987. Instrumental Music and New Testament Worship. Resource Publications: Searcy, AR.
  • Balz, Horst & Schneider, Gerhard. 1993. Exegetical Dictionary of the New Testament. Vol. 3. Eerdmans: Grand Rapids, MI.
  • Baur, W., Gingrich, F. W., Danker, F. 1979. Greek-English Lexicon of the New Testament. University of Chicago: Chicago, IL.
  • Bromiley, G.W., Ed. 1985. Theological Dictionary of the New Testament — Abridged. Eerdmans: Grand Rapids, MI.
  • The Catholic Encyclopedia. 1913. The Encyclopedia Press: New York, NY.
  • Earle, Ralph. 2000. Word Meanings in the New Testament. Hendrickson: Peabody, MA.
  • Ferguson, Everett. 1972. A Cappella Music. Biblical Research Press: Abilene, TX.
  • Girardeau, John J. 1888. Instrumental Music in the Public Worship of the Church. Whittet and Shepperson: Richmond, VA.
  • Howard, David. 1986. “Melody,” International Standard Bible Encyclopedia – Revised. Vol. 3. G. W. Bromiley, Ed. Eerdmans: Grand Rapids, MI.
  • Kittel, Gerhard, et al., Eds. 1964. Theological Dictionary of the New Testament. Vol. VIII. Eerdmans: Grand Rapids, MI.
  • Liddell, Henry and Scott, Robert. 1869. A Greek-English Lexicon. Clarendon: Oxford, England.
  • McClintock, John & Strong, James Baker: 1969 Reprint. Cyclopedia of Biblical, Theological, and Ecclesiastical Literature. Vol. VI. Grand Rapids, MI.
  • McCord, Hugo. n.d. Fifty Years of Lectures. Vol. 2. Church of Christ: Atwood, TN.
  • Payne, O. E. 1920. Instrumental Music Is Scriptural. Standard: Cincinnati, OH.
  • Pfeiffer, C. F., Vos, Howard and Rea, John. 1998. Wycliffe Bible Dictionary. Hendrickson: Peabody, MA.
  • Smith, William and Cheetham, Samuel. 1880. A Dictionary of Christian Antiquities. Vol. II. John Murray: London, England.
  • Thayer, J. H. 1958. Greek-English Lexicon. T. and T. Clark: Edinburgh, Scotland.
  • Vine, W. E. 1951. First Corinthians. Zondervan: Grand Rapids, MI..
  • Vine, W. E. 1997 ed. Expository Dictionary of Old and New Testament Words. Nelson: Nashville, TN.
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