April 26, 2019

The power of a sown seed by Gary Rose




There are times when I too think that I can’t make a difference; times when I feel that I can’t accomplish the simplest of tasks. Yet throughout my life I have seen God help me do things that I never thought I could. And, in this I am not alone, for I remember how God has helped many individuals- here is but one of them…


Jeremiah 1 ( World English Bible )
Jer 1:1, The words of Jeremiah the son of Hilkiah, of the priests who were in Anathoth in the land of Benjamin:
Jer 1:2, to whom the word of Yahweh* came in the days of Josiah the son of Amon, king of Judah, in the thirteenth year of his reign.
Jer 1:3, It came also in the days of Jehoiakim the son of Josiah, king of Judah, to the end of the eleventh year of Zedekiah, the son of Josiah, king of Judah, to the carrying away of Jerusalem captive in the fifth month.
Jer 1:4, Now the word of Yahweh came to me, saying,
Jer 1:5, ”Before I formed you in the belly, I knew you. Before you came forth out of the womb, I sanctified you. I have appointed you a prophet to the nations.”
Jer 1:6, Then I said, “Ah, Lord* Yahweh! Behold, I don’t know how to speak; for I am a child.”
Jer 1:7, But Yahweh said to me, “Don’t say, ‘I am a child;’ for to whoever I shall send you, you shall go, and whatever I shall command you, you shall speak. ( emphasis added )
Jer 1:8, Don’t be afraid because of them; for I am with you to deliver you,” says Yahweh.
Jer 1:9, Then Yahweh put forth his hand, and touched my mouth; and Yahweh said to me, “Behold, I have put my words in your mouth. 


I may never do amazing things like Elijah, Samson or Paul, but if I just share the word of God, then who knows? Someday day the smallest thing that I might say or do just might split the hardest human heart that could ever be. The Word of God is the most powerful force in all the universe and can do things beyond our power to comprehend.

Believe these things – for they are right and true.
One last thing…


Jeremiah 23 (WEB)
Jer 23:29, Isn’t my word like fire? says Yahweh;and like a hammer that breaks the rock in pieces?  ( emphasis added )

Bible Reading April 26 - 28 by Gary Rose


Bible Reading April 26 - 28

World  English  Bible

Apr. 26
Deuteronomy 7, 8

Deu 7:1 When Yahweh your God shall bring you into the land where you go to possess it, and shall cast out many nations before you, the Hittite, and the Girgashite, and the Amorite, and the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, seven nations greater and mightier than you;
Deu 7:2 and when Yahweh your God shall deliver them up before you, and you shall strike them; then you shall utterly destroy them: you shall make no covenant with them, nor show mercy to them;
Deu 7:3 neither shall you make marriages with them; your daughter you shall not give to his son, nor shall you take his daughter for your son.
Deu 7:4 For he will turn away your son from following me, that they may serve other gods: so the anger of Yahweh would be kindled against you, and he would destroy you quickly.
Deu 7:5 But you shall deal with them like this: you shall break down their altars, and dash their pillars in pieces, and cut down their Asherim, and burn their engraved images with fire.
Deu 7:6 For you are a holy people to Yahweh your God: Yahweh your God has chosen you to be a people for his own possession, above all peoples who are on the face of the earth.
Deu 7:7 Yahweh didn't set his love on you, nor choose you, because you were more in number than any people; for you were the fewest of all peoples:
Deu 7:8 but because Yahweh loves you, and because he would keep the oath which he swore to your fathers, has Yahweh brought you out with a mighty hand, and redeemed you out of the house of bondage, from the hand of Pharaoh king of Egypt.
Deu 7:9 Know therefore that Yahweh your God, he is God, the faithful God, who keeps covenant and loving kindness with them who love him and keep his commandments to a thousand generations,
Deu 7:10 and repays those who hate him to their face, to destroy them: he will not be slack to him who hates him, he will repay him to his face.
Deu 7:11 You shall therefore keep the commandment, and the statutes, and the ordinances, which I command you this day, to do them.
Deu 7:12 It shall happen, because you listen to these ordinances, and keep and do them, that Yahweh your God will keep with you the covenant and the loving kindness which he swore to your fathers:
Deu 7:13 and he will love you, and bless you, and multiply you; he will also bless the fruit of your body and the fruit of your ground, your grain and your new wine and your oil, the increase of your livestock and the young of your flock, in the land which he swore to your fathers to give you.
Deu 7:14 You shall be blessed above all peoples: there shall not be male or female barren among you, or among your livestock.
Deu 7:15 Yahweh will take away from you all sickness; and none of the evil diseases of Egypt, which you know, he will put on you, but will lay them on all those who hate you.
Deu 7:16 You shall consume all the peoples whom Yahweh your God shall deliver to you; your eye shall not pity them: neither shall you serve their gods; for that will be a snare to you.
Deu 7:17 If you shall say in your heart, These nations are more than I; how can I dispossess them?
Deu 7:18 you shall not be afraid of them: you shall well remember what Yahweh your God did to Pharaoh, and to all Egypt;
Deu 7:19 the great trials which your eyes saw, and the signs, and the wonders, and the mighty hand, and the outstretched arm, by which Yahweh your God brought you out: so shall Yahweh your God do to all the peoples of whom you are afraid.
Deu 7:20 Moreover Yahweh your God will send the hornet among them, until those who are left, and hide themselves, perish from before you.
Deu 7:21 You shall not be scared of them; for Yahweh your God is in the midst of you, a great and awesome God.
Deu 7:22 Yahweh your God will cast out those nations before you by little and little: you may not consume them at once, lest the animals of the field increase on you.
Deu 7:23 But Yahweh your God will deliver them up before you, and will confuse them with a great confusion, until they be destroyed.
Deu 7:24 He will deliver their kings into your hand, and you shall make their name to perish from under the sky: there shall no man be able to stand before you, until you have destroyed them.
Deu 7:25 You shall burn the engraved images of their gods with fire. You shall not covet the silver or the gold that is on them, nor take it for yourself, lest you be snared in it; for it is an abomination to Yahweh your God.
Deu 7:26 You shall not bring an abomination into your house, and become a devoted thing like it. You shall utterly detest it, and you shall utterly abhor it; for it is a devoted thing.

Deu 8:1 You shall observe to do all the commandment which I command you this day, that you may live, and multiply, and go in and possess the land which Yahweh swore to your fathers.
Deu 8:2 You shall remember all the way which Yahweh your God has led you these forty years in the wilderness, that he might humble you, to prove you, to know what was in your heart, whether you would keep his commandments, or not.
Deu 8:3 He humbled you, and allowed you to hunger, and fed you with manna, which you didn't know, neither did your fathers know; that he might make you know that man does not live by bread only, but by everything that proceeds out of the mouth of Yahweh does man live.
Deu 8:4 Your clothing didn't grow old on you, neither did your foot swell, these forty years.
Deu 8:5 You shall consider in your heart that as a man chastens his son, so Yahweh your God chastens you.
Deu 8:6 You shall keep the commandments of Yahweh your God, to walk in his ways, and to fear him.
Deu 8:7 For Yahweh your God brings you into a good land, a land of brooks of water, of springs, and underground water flowing into valleys and hills;
Deu 8:8 a land of wheat and barley, and vines and fig trees and pomegranates; a land of olive trees and honey;
Deu 8:9 a land in which you shall eat bread without scarceness, you shall not lack anything in it; a land whose stones are iron, and out of whose hills you may dig copper.
Deu 8:10 You shall eat and be full, and you shall bless Yahweh your God for the good land which he has given you.
Deu 8:11 Beware lest you forget Yahweh your God, in not keeping his commandments, and his ordinances, and his statutes, which I command you this day:
Deu 8:12 lest, when you have eaten and are full, and have built goodly houses, and lived therein;
Deu 8:13 and when your herds and your flocks multiply, and your silver and your gold is multiplied, and all that you have is multiplied;
Deu 8:14 then your heart be lifted up, and you forget Yahweh your God, who brought you forth out of the land of Egypt, out of the house of bondage;
Deu 8:15 who led you through the great and terrible wilderness, in which werefiery serpents and scorpions, and thirsty ground where there was no water; who brought you forth water out of the rock of flint;
Deu 8:16 who fed you in the wilderness with manna, which your fathers didn't know; that he might humble you, and that he might prove you, to do you good at your latter end:
Deu 8:17 and lest you say in your heart, My power and the might of my hand has gotten me this wealth.
Deu 8:18 But you shall remember Yahweh your God, for it is he who gives you power to get wealth; that he may establish his covenant which he swore to your fathers, as at this day.
Deu 8:19 It shall be, if you shall forget Yahweh your God, and walk after other gods, and serve them, and worship them, I testify against you this day that you shall surely perish.
Deu 8:20 As the nations that Yahweh makes to perish before you, so you shall perish; because you wouldn't listen to the voice of Yahweh your God.

Apr. 27
Deuteronomy 9, 10

Deu 9:1 Hear, Israel: you are to pass over the Jordan this day, to go in to dispossess nations greater and mightier than yourself, cities great and fortified up to the sky,
Deu 9:2 a people great and tall, the sons of the Anakim, whom you know, and of whom you have heard say, Who can stand before the sons of Anak?
Deu 9:3 Know therefore this day, that Yahweh your God is he who goes over before you as a devouring fire; he will destroy them, and he will bring them down before you: so you shall drive them out, and make them to perish quickly, as Yahweh has spoken to you.
Deu 9:4 Don't say in your heart, after Yahweh your God has thrust them out from before you, saying, For my righteousness Yahweh has brought me in to possess this land; whereas for the wickedness of these nations Yahweh does drive them out from before you.
Deu 9:5 Not for your righteousness, or for the uprightness of your heart, do you go in to possess their land; but for the wickedness of these nations Yahweh your God does drive them out from before you, and that he may establish the word which Yahweh swore to your fathers, to Abraham, to Isaac, and to Jacob.
Deu 9:6 Know therefore, that Yahweh your God doesn't give you this good land to possess it for your righteousness; for you are a stiff-necked people.
Deu 9:7 Remember, don't forget, how you provoked Yahweh your God to wrath in the wilderness: from the day that you went forth out of the land of Egypt, until you came to this place, you have been rebellious against Yahweh.
Deu 9:8 Also in Horeb you provoked Yahweh to wrath, and Yahweh was angry with you to destroy you.
Deu 9:9 When I was gone up onto the mountain to receive the tables of stone, even the tables of the covenant which Yahweh made with you, then I stayed on the mountain forty days and forty nights; I did neither eat bread nor drink water.
Deu 9:10 Yahweh delivered to me the two tables of stone written with the finger of God; and on them was written according to all the words, which Yahweh spoke with you on the mountain out of the midst of the fire in the day of the assembly.
Deu 9:11 It came to pass at the end of forty days and forty nights, that Yahweh gave me the two tables of stone, even the tables of the covenant.
Deu 9:12 Yahweh said to me, Arise, get down quickly from hence; for your people whom you have brought forth out of Egypt have corrupted themselves; they have quickly turned aside out of the way which I commanded them; they have made them a molten image.
Deu 9:13 Furthermore Yahweh spoke to me, saying, I have seen this people, and behold, it is a stiff-necked people:
Deu 9:14 let me alone, that I may destroy them, and blot out their name from under the sky; and I will make of you a nation mightier and greater than they.
Deu 9:15 So I turned and came down from the mountain, and the mountain was burning with fire: and the two tables of the covenant were in my two hands.
Deu 9:16 I looked, and behold, you had sinned against Yahweh your God; you had made yourselves a molten calf: you had turned aside quickly out of the way which Yahweh had commanded you.
Deu 9:17 I took hold of the two tables, and cast them out of my two hands, and broke them before your eyes.
Deu 9:18 I fell down before Yahweh, as at the first, forty days and forty nights; I did neither eat bread nor drink water; because of all your sin which you sinned, in doing that which was evil in the sight of Yahweh, to provoke him to anger.
Deu 9:19 For I was afraid of the anger and hot displeasure, with which Yahweh was angry against you to destroy you. But Yahweh listened to me that time also.
Deu 9:20 Yahweh was very angry with Aaron to destroy him: and I prayed for Aaron also at the same time.
Deu 9:21 I took your sin, the calf which you had made, and burnt it with fire, and stamped it, grinding it very small, until it was as fine as dust: and I cast its dust into the brook that descended out of the mountain.
Deu 9:22 At Taberah, and at Massah, and at Kibroth Hattaavah, you provoked Yahweh to wrath.
Deu 9:23 When Yahweh sent you from Kadesh Barnea, saying, Go up and possess the land which I have given you; then you rebelled against the commandment of Yahweh your God, and you didn't believe him, nor listen to his voice.
Deu 9:24 You have been rebellious against Yahweh from the day that I knew you.
Deu 9:25 So I fell down before Yahweh the forty days and forty nights that I fell down, because Yahweh had said he would destroy you.
Deu 9:26 I prayed to Yahweh, and said, Lord Yahweh, don't destroy your people and your inheritance, that you have redeemed through your greatness, that you have brought forth out of Egypt with a mighty hand.
Deu 9:27 Remember your servants, Abraham, Isaac, and Jacob; don't look to the stubbornness of this people, nor to their wickedness, nor to their sin,
Deu 9:28 lest the land whence you brought us out say, Because Yahweh was not able to bring them into the land which he promised to them, and because he hated them, he has brought them out to kill them in the wilderness.
Deu 9:29 Yet they are your people and your inheritance, which you brought out by your great power and by your outstretched arm.

Deu 10:1 At that time Yahweh said to me, Cut two tables of stone like the first, and come up to me onto the mountain, and make an ark of wood.
Deu 10:2 I will write on the tables the words that were on the first tables which you broke, and you shall put them in the ark.
Deu 10:3 So I made an ark of acacia wood, and cut two tables of stone like the first, and went up onto the mountain, having the two tables in my hand.
Deu 10:4 He wrote on the tables, according to the first writing, the ten commandments, which Yahweh spoke to you on the mountain out of the midst of the fire in the day of the assembly: and Yahweh gave them to me.
Deu 10:5 I turned and came down from the mountain, and put the tables in the ark which I had made; and there they are as Yahweh commanded me.
Deu 10:6 (The children of Israel traveled from Beeroth Bene Jaakan to Moserah. There Aaron died, and there he was buried; and Eleazar his son ministered in the priest's office in his place.
Deu 10:7 From there they traveled to Gudgodah; and from Gudgodah to Jotbathah, a land of brooks of water.
Deu 10:8 At that time Yahweh set apart the tribe of Levi, to bear the ark of the covenant of Yahweh, to stand before Yahweh to minister to him, and to bless in his name, to this day.
Deu 10:9 Therefore Levi has no portion nor inheritance with his brothers; Yahweh is his inheritance, according as Yahweh your God spoke to him.)
Deu 10:10 I stayed on the mountain, as at the first time, forty days and forty nights: and Yahweh listened to me that time also; Yahweh would not destroy you.
Deu 10:11 Yahweh said to me, Arise, take your journey before the people; and they shall go in and possess the land, which I swore to their fathers to give to them.
Deu 10:12 Now, Israel, what does Yahweh your God require of you, but to fear Yahweh your God, to walk in all his ways, and to love him, and to serve Yahweh your God with all your heart and with all your soul,
Deu 10:13 to keep the commandments of Yahweh, and his statutes, which I command you this day for your good?
Deu 10:14 Behold, to Yahweh your God belongs heaven and the heaven of heavens, the earth, with all that is therein.
Deu 10:15 Only Yahweh had a delight in your fathers to love them, and he chose their seed after them, even you above all peoples, as at this day.
Deu 10:16 Circumcise therefore the foreskin of your heart, and be no more stiff-necked.
Deu 10:17 For Yahweh your God, he is God of gods, and Lord of lords, the great God, the mighty, and the awesome, who doesn't regard persons, nor takes reward.
Deu 10:18 He does execute justice for the fatherless and widow, and loves the foreigner, in giving him food and clothing.
Deu 10:19 Therefore love the foreigner; for you were foreigners in the land of Egypt.
Deu 10:20 You shall fear Yahweh your God; you shall serve him; and you shall cling to him, and you shall swear by his name.
Deu 10:21 He is your praise, and he is your God, who has done for you these great and awesome things, which your eyes have seen.
Deu 10:22 Your fathers went down into Egypt with seventy persons; and now Yahweh your God has made you as the stars of the sky for multitude.

Apr. 28
Deuteronomy 11, 12

Deu 11:1 Therefore you shall love Yahweh your God, and keep his instructions, and his statutes, and his ordinances, and his commandments, always.
Deu 11:2 Know this day: for I don't speak with your children who have not known, and who have not seen the chastisement of Yahweh your God, his greatness, his mighty hand, and his outstretched arm,
Deu 11:3 and his signs, and his works, which he did in the midst of Egypt to Pharaoh the king of Egypt, and to all his land;
Deu 11:4 and what he did to the army of Egypt, to their horses, and to their chariots; how he made the water of the Red Sea to overflow them as they pursued after you, and how Yahweh has destroyed them to this day;
Deu 11:5 and what he did to you in the wilderness, until you came to this place;
Deu 11:6 and what he did to Dathan and Abiram, the sons of Eliab, the son of Reuben; how the earth opened its mouth, and swallowed them up, and their households, and their tents, and every living thing that followed them, in the midst of all Israel:
Deu 11:7 but your eyes have seen all the great work of Yahweh which he did.
Deu 11:8 Therefore you shall keep all the commandment which I command you this day, that you may be strong, and go in and possess the land, where you go over to possess it;
Deu 11:9 and that you may prolong your days in the land, which Yahweh swore to your fathers to give to them and to their seed, a land flowing with milk and honey.
Deu 11:10 For the land, where you go in to possess it, isn't as the land of Egypt, from whence you came out, where you sowed your seed, and watered it with your foot, as a garden of herbs;
Deu 11:11 but the land, where you go over to possess it, is a land of hills and valleys, and drinks water of the rain of the sky,
Deu 11:12 a land which Yahweh your God cares for: the eyes of Yahweh your God are always on it, from the beginning of the year even to the end of the year.
Deu 11:13 It shall happen, if you shall listen diligently to my commandments which I command you this day, to love Yahweh your God, and to serve him with all your heart and with all your soul,
Deu 11:14 that I will give the rain of your land in its season, the former rain and the latter rain, that you may gather in your grain, and your new wine, and your oil.
Deu 11:15 I will give grass in your fields for your livestock, and you shall eat and be full.
Deu 11:16 Take heed to yourselves, lest your heart be deceived, and you turn aside, and serve other gods, and worship them;
Deu 11:17 and the anger of Yahweh be kindled against you, and he shut up the sky, so that there shall be no rain, and the land shall not yield its fruit; and you perish quickly from off the good land which Yahweh gives you.
Deu 11:18 Therefore you shall lay up these my words in your heart and in your soul; and you shall bind them for a sign on your hand, and they shall be for symbols between your eyes.
Deu 11:19 You shall teach them your children, talking of them, when you sit in your house, and when you walk by the way, and when you lie down, and when you rise up.
Deu 11:20 You shall write them on the door posts of your house, and on your gates;
Deu 11:21 that your days may be multiplied, and the days of your children, in the land which Yahweh swore to your fathers to give them, as the days of the heavens above the earth.
Deu 11:22 For if you shall diligently keep all this commandment which I command you, to do it, to love Yahweh your God, to walk in all his ways, and to cleave to him;
Deu 11:23 then will Yahweh drive out all these nations from before you, and you shall dispossess nations greater and mightier than yourselves.
Deu 11:24 Every place whereon the sole of your foot shall tread shall be yours: from the wilderness, and Lebanon, from the river, the river Euphrates, even to the hinder sea shall be your border.
Deu 11:25 No man shall be able to stand before you: Yahweh your God shall lay the fear of you and the dread of you on all the land that you shall tread on, as he has spoken to you.
Deu 11:26 Behold, I set before you this day a blessing and a curse:
Deu 11:27 the blessing, if you shall listen to the commandments of Yahweh your God, which I command you this day;
Deu 11:28 and the curse, if you shall not listen to the commandments of Yahweh your God, but turn aside out of the way which I command you this day, to go after other gods, which you have not known.
Deu 11:29 It shall happen, when Yahweh your God shall bring you into the land where you go to possess it, that you shall set the blessing on Mount Gerizim, and the curse on Mount Ebal.
Deu 11:30 Aren't they beyond the Jordan, behind the way of the going down of the sun, in the land of the Canaanites who dwell in the Arabah, over against Gilgal, beside the oaks of Moreh?
Deu 11:31 For you are to pass over the Jordan to go in to possess the land which Yahweh your God gives you, and you shall possess it, and dwell therein.
Deu 11:32 You shall observe to do all the statutes and the ordinances which I set before you this day.

Deu 12:1 These are the statutes and the ordinances which you shall observe to do in the land which Yahweh, the God of your fathers, has given you to possess it, all the days that you live on the earth.
Deu 12:2 You shall surely destroy all the places in which the nations that you shall dispossess served their gods, on the high mountains, and on the hills, and under every green tree:
Deu 12:3 and you shall break down their altars, and dash in pieces their pillars, and burn their Asherim with fire; and you shall cut down the engraved images of their gods; and you shall destroy their name out of that place.
Deu 12:4 You shall not do so to Yahweh your God.
Deu 12:5 But to the place which Yahweh your God shall choose out of all your tribes, to put his name there, even to his habitation you shall seek, and there you shall come;
Deu 12:6 and there you shall bring your burnt offerings, and your sacrifices, and your tithes, and the wave offering of your hand, and your vows, and your freewill offerings, and the firstborn of your herd and of your flock:
Deu 12:7 and there you shall eat before Yahweh your God, and you shall rejoice in all that you put your hand to, you and your households, in which Yahweh your God has blessed you.
Deu 12:8 You shall not do after all the things that we do here this day, every man whatever is right in his own eyes;
Deu 12:9 for you haven't yet come to the rest and to the inheritance, which Yahweh your God gives you.
Deu 12:10 But when you go over the Jordan, and dwell in the land which Yahweh your God causes you to inherit, and he gives you rest from all your enemies around you, so that you dwell in safety;
Deu 12:11 then it shall happen that to the place which Yahweh your God shall choose, to cause his name to dwell there, there you shall bring all that I command you: your burnt offerings, and your sacrifices, your tithes, and the wave offering of your hand, and all your choice vows which you vow to Yahweh.
Deu 12:12 You shall rejoice before Yahweh your God, you, and your sons, and your daughters, and your male servants, and your female servants, and the Levite who is within your gates, because he has no portion nor inheritance with you.
Deu 12:13 Take heed to yourself that you don't offer your burnt offerings in every place that you see;
Deu 12:14 but in the place which Yahweh shall choose in one of your tribes, there you shall offer your burnt offerings, and there you shall do all that I command you.
Deu 12:15 Notwithstanding, you may kill and eat flesh within all your gates, after all the desire of your soul, according to the blessing of Yahweh your God which he has given you: the unclean and the clean may eat of it, as of the gazelle, and as of the hart.
Deu 12:16 Only you shall not eat the blood; you shall pour it out on the earth as water.
Deu 12:17 You may not eat within your gates the tithe of your grain, or of your new wine, or of your oil, or the firstborn of your herd or of your flock, nor any of your vows which you vow, nor your freewill offerings, nor the wave offering of your hand;
Deu 12:18 but you shall eat them before Yahweh your God in the place which Yahweh your God shall choose, you, and your son, and your daughter, and your male servant, and your female servant, and the Levite who is within your gates: and you shall rejoice before Yahweh your God in all that you put your hand to.
Deu 12:19 Take heed to yourself that you don't forsake the Levite as long as you live in your land.
Deu 12:20 When Yahweh your God shall enlarge your border, as he has promised you, and you shall say, I will eat flesh, because your soul desires to eat flesh; you may eat flesh, after all the desire of your soul.
Deu 12:21 If the place which Yahweh your God shall choose, to put his name there, is too far from you, then you shall kill of your herd and of your flock, which Yahweh has given you, as I have commanded you; and you may eat within your gates, after all the desire of your soul.
Deu 12:22 Even as the gazelle and as the hart is eaten, so you shall eat of it: the unclean and the clean may eat of it alike.
Deu 12:23 Only be sure that you don't eat the blood: for the blood is the life; and you shall not eat the life with the flesh.
Deu 12:24 You shall not eat it; you shall pour it out on the earth as water.
Deu 12:25 You shall not eat it; that it may go well with you, and with your children after you, when you shall do that which is right in the eyes of Yahweh.
Deu 12:26 Only your holy things which you have, and your vows, you shall take, and go to the place which Yahweh shall choose:
Deu 12:27 and you shall offer your burnt offerings, the flesh and the blood, on the altar of Yahweh your God; and the blood of your sacrifices shall be poured out on the altar of Yahweh your God; and you shall eat the flesh.
Deu 12:28 Observe and hear all these words which I command you, that it may go well with you, and with your children after you forever, when you do that which is good and right in the eyes of Yahweh your God.
Deu 12:29 When Yahweh your God shall cut off the nations from before you, where you go in to dispossess them, and you dispossess them, and dwell in their land;
Deu 12:30 take heed to yourself that you not be ensnared to follow them, after that they are destroyed from before you; and that you not inquire after their gods, saying, How do these nations serve their gods? even so will I do likewise.
Deu 12:31 You shall not do so to Yahweh your God: for every abomination to Yahweh, which he hates, have they done to their gods; for even their sons and their daughters do they burn in the fire to their gods.
Deu 12:32 Whatever thing I command you, that you shall observe to do: you shall not add thereto, nor diminish from it.


Apr. 26, 27
Luke 15

Luk 15:1 Now all the tax collectors and sinners were coming close to him to hear him.
Luk 15:2 The Pharisees and the scribes murmured, saying, "This man welcomes sinners, and eats with them."
Luk 15:3 He told them this parable.
Luk 15:4 "Which of you men, if you had one hundred sheep, and lost one of them, wouldn't leave the ninety-nine in the wilderness, and go after the one that was lost, until he found it?
Luk 15:5 When he has found it, he carries it on his shoulders, rejoicing.
Luk 15:6 When he comes home, he calls together his friends and his neighbors, saying to them, 'Rejoice with me, for I have found my sheep which was lost!'
Luk 15:7 I tell you that even so there will be more joy in heaven over one sinner who repents, than over ninety-nine righteous people who need no repentance.
Luk 15:8 Or what woman, if she had ten drachma coins, if she lost one drachma coin, wouldn't light a lamp, sweep the house, and seek diligently until she found it?
Luk 15:9 When she has found it, she calls together her friends and neighbors, saying, 'Rejoice with me, for I have found the drachma which I had lost.'
Luk 15:10 Even so, I tell you, there is joy in the presence of the angels of God over one sinner repenting."
Luk 15:11 He said, "A certain man had two sons.
Luk 15:12 The younger of them said to his father, 'Father, give me my share of your property.' He divided his livelihood between them.
Luk 15:13 Not many days after, the younger son gathered all of this together and traveled into a far country. There he wasted his property with riotous living.
Luk 15:14 When he had spent all of it, there arose a severe famine in that country, and he began to be in need.
Luk 15:15 He went and joined himself to one of the citizens of that country, and he sent him into his fields to feed pigs.
Luk 15:16 He wanted to fill his belly with the husks that the pigs ate, but no one gave him any.
Luk 15:17 But when he came to himself he said, 'How many hired servants of my father's have bread enough to spare, and I'm dying with hunger!
Luk 15:18 I will get up and go to my father, and will tell him, "Father, I have sinned against heaven, and in your sight.
Luk 15:19 I am no more worthy to be called your son. Make me as one of your hired servants." '
Luk 15:20 "He arose, and came to his father. But while he was still far off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him.
Luk 15:21 The son said to him, 'Father, I have sinned against heaven, and in your sight. I am no longer worthy to be called your son.'
Luk 15:22 "But the father said to his servants, 'Bring out the best robe, and put it on him. Put a ring on his hand, and shoes on his feet.
Luk 15:23 Bring the fattened calf, kill it, and let us eat, and celebrate;
Luk 15:24 for this, my son, was dead, and is alive again. He was lost, and is found.' They began to celebrate.
Luk 15:25 "Now his elder son was in the field. As he came near to the house, he heard music and dancing.
Luk 15:26 He called one of the servants to him, and asked what was going on.
Luk 15:27 He said to him, 'Your brother has come, and your father has killed the fattened calf, because he has received him back safe and healthy.'
Luk 15:28 But he was angry, and would not go in. Therefore his father came out, and begged him.
Luk 15:29 But he answered his father, 'Behold, these many years I have served you, and I never disobeyed a commandment of yours, but you never gave me a goat, that I might celebrate with my friends.
Luk 15:30 But when this, your son, came, who has devoured your living with prostitutes, you killed the fattened calf for him.'
Luk 15:31 "He said to him, 'Son, you are always with me, and all that is mine is yours.
Luk 15:32 But it was appropriate to celebrate and be glad, for this, your brother, was dead, and is alive again. He was lost, and is found.' "

Apr. 28
Luke 16

Luk 16:1 He also said to his disciples, "There was a certain rich man who had a manager. An accusation was made to him that this man was wasting his possessions.
Luk 16:2 He called him, and said to him, 'What is this that I hear about you? Give an accounting of your management, for you can no longer be manager.'
Luk 16:3 "The manager said within himself, 'What will I do, seeing that my lord is taking away the management position from me? I don't have strength to dig. I am ashamed to beg.
Luk 16:4 I know what I will do, so that when I am removed from management, they may receive me into their houses.'
Luk 16:5 Calling each one of his lord's debtors to him, he said to the first, 'How much do you owe to my lord?'
Luk 16:6 He said, 'A hundred batos of oil.' He said to him, 'Take your bill, and sit down quickly and write fifty.'
Luk 16:7 Then said he to another, 'How much do you owe?' He said, 'A hundred cors of wheat.' He said to him, 'Take your bill, and write eighty.'
Luk 16:8 "His lord commended the dishonest manager because he had done wisely, for the children of this world are, in their own generation, wiser than the children of the light.
Luk 16:9 I tell you, make for yourselves friends by means of unrighteous mammon, so that when you fail, they may receive you into the eternal tents.
Luk 16:10 He who is faithful in a very little is faithful also in much. He who is dishonest in a very little is also dishonest in much.
Luk 16:11 If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?
Luk 16:12 If you have not been faithful in that which is another's, who will give you that which is your own?
Luk 16:13 No servant can serve two masters, for either he will hate the one, and love the other; or else he will hold to one, and despise the other. You aren't able to serve God and mammon."
Luk 16:14 The Pharisees, who were lovers of money, also heard all these things, and they scoffed at him.
Luk 16:15 He said to them, "You are those who justify yourselves in the sight of men, but God knows your hearts. For that which is exalted among men is an abomination in the sight of God.
Luk 16:16 The law and the prophets were until John. From that time the Good News of the Kingdom of God is preached, and everyone is forcing his way into it.
Luk 16:17 But it is easier for heaven and earth to pass away, than for one tiny stroke of a pen in the law to fall.
Luk 16:18 Everyone who divorces his wife, and marries another, commits adultery. He who marries one who is divorced from a husband commits adultery.
Luk 16:19 "Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day.
Luk 16:20 A certain beggar, named Lazarus, was laid at his gate, full of sores,
Luk 16:21 and desiring to be fed with the crumbs that fell from the rich man's table. Yes, even the dogs came and licked his sores.
Luk 16:22 It happened that the beggar died, and that he was carried away by the angels to Abraham's bosom. The rich man also died, and was buried.
Luk 16:23 In Hades, he lifted up his eyes, being in torment, and saw Abraham far off, and Lazarus at his bosom.
Luk 16:24 He cried and said, 'Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue! For I am in anguish in this flame.'
Luk 16:25 "But Abraham said, 'Son, remember that you, in your lifetime, received your good things, and Lazarus, in like manner, bad things. But now here he is comforted and you are in anguish.
Luk 16:26 Besides all this, between us and you there is a great gulf fixed, that those who want to pass from here to you are not able, and that none may cross over from there to us.'
Luk 16:27 "He said, 'I ask you therefore, father, that you would send him to my father's house;
Luk 16:28 for I have five brothers, that he may testify to them, so they won't also come into this place of torment.'
Luk 16:29 "But Abraham said to him, 'They have Moses and the prophets. Let them listen to them.'
Luk 16:30 "He said, 'No, father Abraham, but if one goes to them from the dead, they will repent.'
Luk 16:31 "He said to him, 'If they don't listen to Moses and the prophets, neither will they be persuaded if one rises from the dead.' " 

INSTRUMENTAL MUSIC: AID OR ADDITION? By DUB MCCLISH

http://www.oldpaths.com/Archive/McClish/Henry/WardenJr/1938/MUSIC-INSTRUMENTS.html


INSTRUMENTAL MUSIC:
AID OR ADDITION?

By DUB MCCLISH


Introduction
The fuller reading of the title of this article would be, “Is Instrumental Music an Aid or an Addition to the Singing prescribed by the New Testament in Christian Worship?” By this I mean, does it somehow assist the singing itself or the singers in the worshiping of God and His Son? Should we grant that it does in some way aid the singing and/or the singers, we would still need to ask further if it is merely an aid.
Beyond this we must also ask, “Whether or not an aid, is it not an addition to the worship of God?” These questions were thoroughly discussed as an outgrowth of the introduction of the instrument into the worship of the churches of Christ in the middle part of the nineteenth century. They have continued to be discussed to some degree from that time to this as this and related issues continue to trouble the Lord’s people. To properly appreciate the question of our title some historical perspective is necessary.

 

Historical Notes on the Introduction of Mechanical Instruments of Music into the Church Of Christ

About the beginning of the nineteenth century various devout men in our young nation became weary of the multitude of Protestant religious creeds and the strife and division produced by them. Independent of and unknown to one another at first, they began to raise the cry for a return to the Bible and a restoration of primitive Christianity. The spirit of the plea was perhaps best and most fully captured in the words with which Thomas Campbell closed his address in the farm house of Abraham Altars near Washington, Pennsylvania, in 1809: “Where the Bible speaks, we speak; where the Bible is silent , we are silent.” He had only two years before sailed from his Ireland as an ordained preacher in the Old Light Anti-Burgher, Seceder wing of the Scottish Presbyterian Church. His credentials were recognized by the Presbyterian authorities in his new nation soon after his arrival, but as he preached the Bible more and the Confession of Faith less, he was appreciated the less by his synod. He was first warned, then stripped of his credentials. On September 13, 1808 he was ushered out of the Presbyterian clergy, even as he was studying himself out of Presbyterian dogma.
Ere long his family joined him from the Old Country, and he and his son, Alexander, rejoiced to learn that they had, though separated by the Atlantic, and without knowing the other had done so, arrived at a shared distaste for denominational creeds and divisions and a desire to follow the Bible alone. They began preaching religious unity solely on the basis of the Bible. Six years before Campbell’s break with Presbyterianism, Barton W. Stone, a preacher on the Kentucky frontier, had withdrawn himself from the Presbyterian Synod of Kentucky because of the conflicts he saw between the Scriptures and the Confession of Faith. He was appealing to men to simply take the New Testament and become and be Christians. Through the efforts of the Campbells, Stone, and others who rallied to this unimpeachable plea, tens of thousands broke their sectarian bonds and escaped into the glorious freedom of New Testament Christianity in only a few decades. A marvelous unity and harmony characterized those hardy souls in the Lord’s church through the first half of that century and a bit beyond. A general unanimity of doctrine and practice prevailed and a wonderful spirit of love reigned among brethren. Many sacrificed almost every material comfort and convenience in their zeal to sound forth the primitive Gospel so that souls could be snatched from the fire and the cause advanced. In many a case not only sectarian preachers gave up their error, but many of those in their respective congregations also came with them—sometimes entire congregations. The church of the Lord appeared to be in position to literally sweep the nation and to gain an advantage in this new land that it had perhaps never before known in a single nation since Pentecost.
But the devil never sleeps. He may have had reason to fear he was about to be driven from these fair shores. It was time to mount an offensive against the Lord’s host, but how would he do it? Outward and open opposition to the forces of Heaven had experienced defeat in every pitched battle. The Lord’s valiant soldiers had met champions among the infidels, Catholics, Protestants all and had left them bruised and bleeding from accurate and deadly thrusts of the Sword of the Spirit. No, this would not work. He must find another way to attack this foe which was so rapidly growing in influence and number. There was but one other way—he must bore and attack from within. He must do something to get them at one another’s throats; he must find some way to drive a wedge that would divert them from their evangelistic fervor, while he worked to divide their forces. He must find someone or ones who would open their hearts to his master plan and some item that would become the divisive wedge. Indeed he must—and he did. But it did not happen overnight (the devil has always been shrewdly willing to take short steps when necessary, as long as he eventually captures the desired ground).
Even as early as 1839 tell-tale signs of a denominational drift could be observed among the saints. When that year Alexander Campbell called for brethren to adopt the name, “Disciples of Christ,” As Earl West observed, “This was the beginning of a denominational nomenclature that would only mark the beginning of a denominational structure.”1 By 1844, Walter Scott, the fiery evangelist, in Pittsburg at the time, was announcing his conception of the church as a denomination and began urging brethren to join ecumenically with the denominations. Through the 1840s and into the ’50s the idea of denominational status of the church became more widespread, pastor and reverend began to be applied to Gospel preachers, and some of these modern “pastors” and “reverends” began to boast of their pulpit swaps with their sectarian counterparts. A landmark event that would fasten a denominational structure upon the church occurred in 1849 when the American Christian Missionary Society was born in Cincinnati.
In 1860 Robert Richardson wrote James Wallis, editor of The British Millennial Harbinger, expressing his sadness and concern over the sectarian shift he could so plainly see among the saints. After listing such symptoms as those earlier mentioned, he said: “But what surprises me more than all of this is to…see how easily churches can slide back again into the error from which they have been so recently delivered.”2 As it turned out, such developments and drifts as these would prove to be merely the groundbreakers for the introduction of the devil’s most devastating device.
At least as early as 1851 the inclination to incorporate instruments into the worship by some brethren is evident. In February of that year a man identified only as “W” wrote to J. B. Henshall, associate editor of The Ecclesiastical Reformer, suggesting that instruments be used and asking him to reply in the paper. He did so in opposition to the practice, chiefly on the ground that they belonged to an inferior age of types and shadows and were not appropriate for the enlightened Gospel age.3 While preaching in Millersburg, Kentucky, Aylette Raines entered the following note in his diary on April 27: “Bro. S[aunders] wishes to introduce the melodeon into the church.”4 Raines opposed it and kept it out. In October of that same year, in response to a request from John Rogers in Carlisle, Kentucky, to write something on the instrument in The Millennial Harbinger, Campbell penned his famous statement that “…to all spiritually-minded Christians such aids would be as a cow bell in a concert.”5 (Rogers’ request implies that some brethren already foresaw the introduction of the instrument and perceived such as a potential danger). L.L. Pinkerton is generally credited as the first to introduce an instrument into the worship of the Lord’s people by beginning to use a small melodeon in the church in Midway, Kentucky, in 1859. However, Earl West documents an earlier use of it by a congregation in Cincinnati, Ohio, in 1855.6 Furthermore, it is likely that the aforementioned flare-up of discussion on the subject in 1851 was precipitated by the introduction of instruments somewhere, although not documented.
While the missionary society apparatus would produce a large measure of grievous division between and digression among brethren, and eventually brethren would come to see that the society and the instrument must stand or fall together, more than any other item or innovation, the introduction of the instrument into the worship assemblies has proved to be both the most destructive and enduring issue. The adversary had found his agents (though they were likely unconsciously so in the beginning) and he had his devastating device. Now it was just a matter of time.
The earliest responses to the introduction of the instrument were all but unanimously opposed to it and continued to be for some years. We have already noted Campbell’s statement in 1851. The subject seems to have lain rather dormant until 1860. In his January 31 edition of The American Christian Review (the foremost brotherhood journal at the time), editor Ben Franklin admitted to being “pressed from several quarters” to state his views on the employment of instruments in worship. The fact that Franklin was being thus pressed evinces the increasing anxiety among brethren over this question. He responded to the requests by writing a sarcastic, tongue-in-cheek, but unmistakable in its import, note. He conceded that a church might be permitted to use an instrument under certain conditions, namely:
[1] When a church never had or has lost the Spirit of Christ; [2] If a church has a preacher who never had or has lost the Spirit of Christ, who has become a dry, prosing and lifeless preacher; [3] If a church only intends being a fashionable society, a mere place of amusements and secular entertainment and abandoning the idea of religion and worship; [4] If a church has within it a large number of dishonest and corrupt men…; [and] [5] If a church has given up all idea of trying to convert the world.7
History buffs will note how nearly the earliest introductions of instruments into our worship assemblies coincided with the outbreak of our great Civil War (1860). While the war was a distraction and at times halted the distribution of periodicals through the mails, the subject continued to be discussed during the conflict (1860–65). In 1864 several men of great influence wrote articles on the subject. W.K. Pendleton, who had succeeded Campbell as editor of The Millennial Harbinger, answered a querist about instrumental music in worship by writing a lengthy essay in the paper in which he concluded that instruments were “questions of mere expediency,” classifying them with a meeting house.8 Also that year, Moses E. Lard began to lift his powerful voice on the subject as editor of Lard’s Quarterly in a lengthy article titled “Instrumental Music in Churches.” His method is neither subtle nor oblique, but explicit and direct. He began by reminding brethren that the restoration of the New Testament church was rooted entirely in having New Testament authority for all that we do. After reviewing how such authority is ascertained, he then came out with “both guns blazing.”
He who ignores or repudiates these principles, whether he be preacher or layman, has by the act become an apostate from our ranks; and the sooner he lifts his hand high, avows the fact, and goes out from amongst us the better, yes, verily, the better for us. Now in the light of the foregoing principles what defense can be urged for the introduction into some of our congregations of instrumental music? The answer which thunders in my ears from every page of the New Testament is, none…. Soberly and candidly we are pained at those symptoms of degeneracy in a few of our churches. The day on which a church sets up an organ in its house, is the day on which it reaches the first station on the road to apostasy…. Indeed, when a church has once introduced an organ,…they will suffer its Bible to be torn to shreds before they will part from their pet…. These organ-grinding churches will in the lapse of time be broken down, or wholly apostatize, and the sooner they are in fragments the better for the cause of Christ. I have no sympathy with them, no fellowship for them, and so help me God never intend knowingly to put my foot into one of them.9
J.W. McGarvey was another leading voice who became involved in the discussion that year and proved to be one of its most stalwart opponents until his death in 1912.
When the war ended, the industrialized northern states reaped a great harvest of wealth and prosperity, and individual brethren and congregations fell heir to these bounties. Large and prosperous churches built and/or bought grandiose buildings and gradually more and more of them thought it only apt to use an organ in such marvelous edifices.10 The devil had been “softening up the trenches” by the aforementioned perceptible denominational leanings in the 1840s and ’50s in preparation for his great assault upon the elect. Many brethren had been left defenseless by their adoption of a sectarian vocabulary, a sectarian view of the church, and a sectarian concept of “success.” It was but another small step to such brethren to move in an organ on Saturday and fire it up for worship on the Lord’s day.
In 1868, Ben Franklin estimated that while there were ten thousand congregations of the Lord’s church, only fifty had brought the instrument into the worship.11 However, more congregations were doing so all the time, and as they did so the issue began to receive an increasing amount of attention in the brotherhood journals. Correspondingly, the controversy became more intense. Influential men who had not spoken out before now entered the conflict. During the war years The Gospel Advocate ceased publication, but David Lipscomb, as sole editor, resumed its publication in 1866. Although he was ever opposed to both the instrument and societies, believing them to stand equally condemned as unauthorized innovations, he did not enter the fray editorially until 1871. He did not write at length against the instrument until 1878.12
As resistance to the instrument increased, those who had introduced it began to feel the heat. They had only three options: (1) They could ignore the opposition, which was ever harder to do because the pressure on them was growing more intense. (2) They could give up their instruments and return to the original practice. They could, but they would not—if any ever did I am not aware of them. Lard was right: once adopted, “...they will suffer [the] Bible to be torn into shreds before they will part from their pet.” (3) They could seek some ground or grounds upon which to justify introducing and keeping the instrument, which is what most of them did.
Isaac Errett assumed a leadership role among those who were drifting ever deeper into denominationalism and liberalism after the war. While he was influential as an ardent advocate of and officer in the missionary society and promoted it through his preaching, his chief arm of influence was as editor of Christian Standard, begun in April 1866. At least in part Christian Standard was begun to try to offset what certain liberal-minded, irenic, and ecumenical brethren considered to be the harsh, dogmatic, and unbending influence of Ben Franklin through his popular and influential American Christian Review.
While Errett counseled against the instrument for the sake of peace, he and The Standard became champions of the view that it was a mere expedient or aid, thus optional, a mere matter of opinion. As the line of fellowship between the instrument advocates and their opponents became ever clearer, The Christian Standard became the mouthpiece of the loud defenders of the instrument and continues to be such to the present day under the control of the apostate Independent Christian Church. Errett and others of his ilk gave yet others who wanted the instrument an excuse to adopt it, thereby encouraging its proliferation. So the liberal attitude toward Scriptural authority that rationalized and justified adding the instrument to the worship of the saints attracted more and more. The discussion through the papers was frequent and sometimes vigorous, especially in the last quarter of the century. Numerous oral debates were conducted on the practice, but most of them in the twentieth century. One of the earliest was in 1903 in Henderson, Tennessee, between Joe Warlick and J. Carroll Stark which some credit with preserving West Tennessee from widespread digression.
In spite of the best efforts of the best men of their time, digressive and denominational thought patterns had so captured the hearts of many brethren that they would not be dissuaded by either Scripture or love of the cause. It became the rule rather than the exception in countless congregations between 1875 and 1906 that liberal brethren, although often in the minority, would become powerful enough to bring in the instrument. When conscientious brethren objected, regardless of how lovingly and patiently they did so, they were treated as old guard, obstructionist trouble-makers and shown the door, and often quite rudely. In thousands of congregations, from country communities to the hamlets, towns, and cities, the same sad drama was played out. Brethren who stood on the solid ground of both Scripture and history had to start all over again.
Although the instrumentalists still make a futile attempt to blame the resultant division upon those who resisted the introduction of the instrument, truth and history are not on their side. A peaceful and harmonious brotherhood had the instrument driven like a stake into its heart. The original practice of brethren who studied themselves out of sectarianism rightly rejected the instrument as lacking in Scriptural authority. Peace and harmony generally prevailed among brethren until its forced insertion. Division followed its insertion. Surely, fair and objective observers will agree that those who wielded the wicked weapon of Satan were to blame for the disaster that ensued, rather than those who resisted the foreign and fractious element. In the 1903 debate between Joe Warlick and J. Carroll Stark, in the first speech of the debate, Stark blamed the division in the church on those who resisted it. He probably regretted doing so after Warlick finished his response:
If we inquire as to what or who is responsible for the present sad state of affairs, well may we ask: “Lord, is it I?” But the wonder is why Brother Stark, or any one else, should seem to fail to find the easy answer. Every one knows that those who have introduced and brought in the divisive things, including instrumental music, into the worship of the saints are alone and altogether responsible for the division…and any effort upon the part of any man to place the responsibility upon those of God’s saints who still worship as we all did before instrumental music was introduced, which was and is to worship just as the new Testament directs, is really amusing to all sensible people, and even disgusting to many…. Everybody knows in advance that there is not one word of truth in such a claim, but that the charge is perfectly absurd.13
In 1937, in a plea for unity directed at the instrument advocates, G.H.P. Showalter, editor of The Firm Foundation, observed: “The wedge that split the log were the religious societies and the introduction of instrumental music in the church. When these things were driven in, they divided the church. They are the wedge that split the log.”14 Earl West said it well: “Fiction rather than fact thrusts the blame for the division that followed the introduction of the instrument at the feet of those who opposed it.”15
By 1906 the division was so widespread and undeniable that even the U.S. Census for that year recognized it by making separate counts of the two religious bodies, the Church of Christ and the Christian Church (the latter of which would split again in 1926, producing the Disciples of Christ and the Independent Christian Church, respectively). Although the division was a reality and those in the Christian Church were commonly called the “digressives” by their alienated brethren, the issue of the instrument did not die. During the first third of this century numerous debates occurred with stalwarts of the faith such as Joe S. Warlick, W.W. Otey, S.H. Hall, N.B. Hardeman, A.O. Colley, F.B. Srygley, H. Leo Boles, Foy E. Wallace, Sr., and Foy E. Wallace, Jr. defending the Truth. Many hundreds, perhaps even a few thousand, were reclaimed from the Christian churches between 1920 and 1940, principally through the debates. The debates also continued through succeeding decades. Men such as Roger Inman and G.K. Wallace engaged advocates of the instrument more than once in the 1940s and 1950s. Before his tragic apostasy into liberalism, Rubel Shelly ably defended the Truth on this subject in an oral debate with Dwaine Dunning in 1976. The latest major debate on the instrument was conducted in Neosho, Missouri in 1988. Alan E. Highers severely embarrassed Given O. Blakely and his instrumentalist brethren with his solid and effective affirmation and defense of the Truth.16
Various attempts at unity have been made through this century, but only two of them are noteworthy. From 1937 to 1939 such an effort was spearheaded by Claude F. Witty (church of Christ) and James DeForest Murch (Independent Christian Church), and it produced considerable interest. These were brought to an end almost single-handedly by H. Leo Boles, then editor of The Gospel Advocate, when he delivered a “block-buster” sermon in May 1939 at one of the “National Unity Meetings,” reminding the Christian Church folk that they introduced the instrument which produced the division. He drove home the point that the churches of Christ were still where they were in Scriptural doctrine and practice before the division and if the Christian Church wanted unity all they had to do was to return to where we yet remain and they once were.17
A new round of “unity forums” began with a misnamed “Restoration Summit” in Joplin, Missouri in August 1984. These have continued in various locations to the present. While a few doctrinally strong brethren attended the first few of these discussion sessions with those from the Independent Christian Church, our brethren who have attended the last several of them have been almost altogether liberal compromisers who view the instrument as a mere matter of personal conscience that should not be made an issue of fellowship. In fact, some of these brethren apparently have far more tolerance, forbearance, and respect for those in the Christian Church than they do for those of their own brethren who are steadfastly opposed to the instrument on Scriptural grounds. As for the Independent Christian Church fellows, they remain adamant on the instrument. Their defiant cry continues to be: “We’re not about to give it up!”

Is the Instrument Merely an “Aid”?


The Fundamental Implication of the Instrument Issue
The explanation of why this issue is so enduring lies not only in the issue itself, but in the implications of it. The use or refusal of man-made musical instruments in the worship of God in the Christian era takes us directly to the subject of authority in the Christian religion. What is our authority, and are we content to respect and abide within that authority? There is no authority for the use of the instrument in the worship of the New Testament church, either by precept, apostolic course of action, or implication. The New Testament is utterly silent concerning the use of any mechanical instrument with the psalms, hymns, and spiritual songs that are to be offered in praise to God. The only sort of music that is authorized is singing and, when it pertains to worship in the assemblies of God’s people, it is congregational singing whereby we speak to and teach and admonish one another (Eph. 5:19; Col. 3:16). The plea that we and our spiritual forebears have made for the past two centuries is that we restore, and once restored, maintain the primitive doctrine and practice of the apostolic church. “Restore” implies bringing back the original condition that had been lost. Admittedly, worship with instruments cannot be found in the practice of the primitive church (although some have desperately tried to do so). It is appropriate to ask relentlessly how the instrument can be a part of restoring the New Testament church, since it was never there to begin with. This issue, more than any other, has served as a sort of spiritual “litmus test” of whether or not we are going to be content to do only that which the Lord authorizes in His Word.
The instrument advocates not only insist on worshiping with instruments, but we are driven to the conclusion that they practically worship the instrument itself (“instrumentolaters”?). (When the controversy waxed warm in the last quarter of the past century, brethren who opposed the instrument often depicted it as an idol in the hearts of its advocates. The same inclination is yet evident in them.) What else would drive them to sacrifice fellowship, destroy unity and peace in the church of God, show contempt for Scriptural authority, and defraud their faithful brethren of countless churches which they had helped establish and nurture, and of properties which they had helped to procure, and all of this over something they almost universally agreed (at least in the beginning of the contest) was unnecessary to the worship of God?18 Anything dear enough to generate such blind zeal and extremely destructive behavior deserves only one description—A god.
Since the instrument was not in the primitive church (nor even in the apostate church until several centuries past the apostles), the burden of proof to justify its introduction and use is entirely upon its advocates. Instrument defenders and practitioners have used numerous and varied arguments during the almost one and one-half centuries of this controversy in modern times.19 (I say “modern times” because church history reveals the all but universal adamant abhorrence of even the suggestion of this practice through several centuries after the apostolic age. When some became so bold as to introduce Instruments in the apostate church it occasioned a considerable and heated controversy even from most of those who had apostatized in various other practices.) The desperation of their cause may be measured by these varied and often contradictory defenses and arguments.

The Motivation Behind the Clamor for the Instrument
It is important for us to understand that those who were determined to thrust the instrument upon the church did not do so because they discovered compelling evidence that it was necessary for the church to have instruments in order to please God. They did not first cite either Scriptural, historical, or philological evidence to justify, much less necessitate the employment of instruments in Christian worship and thereupon lay the case before a united brotherhood. Quite the contrary. History clearly shows that they thrust the instrument upon the church out of entirely personal and carnal motives and that all of their arguments of justification were contrived “after the fact.” The aforementioned letter from “W” to J.B. Henshall in 1851 is a representative statement of this motivation:
Should not the Christian Church have organs or Bass Viols that the great object of Psalmody might be consummated? Would not such instruments add greatly to the solemnity of worship, and cause the hearts of the saints to be raised to a higher state of devotion while the deep toned organ would swell its notes of “awful sound”? I think it is high time that we awaken to the importance of this subject. We are far in the rear of Protestants on the subject of church music.20
When we analyze this statement we see at least two motives revealed, both of them utterly selfish and carnal: (1) the desire to please the ears with the sound of instruments; (2) the desire to keep pace with the denominations. Again, only when faithful brethren resisted them upon Scriptural grounds did these “progressive” brethren begin casting about for various ploys to justify their practice. The evidence is irrefutable: The desire of the “instrumentolaters” dictated their doctrine and they sought justification for their idol ex post factoJack P. Lewis makes this point well:
Defense of the use of instrumental music in worship has moved through three arguments and their variations…. None is the reason why instrumental music was introduced; each is an afterthought to justify what was being done when the instrument was challenged…. The merit of his [i.e., one who denies that congregational singing is authorized in the New Testament] position is that it finally puts at the center of focus the argument that should have been there all along—the unexpressed position: “We want it and will have it without scriptural authorization.”21
Earl West, the foremost authoritative historian of restoration history, makes the same observation:
No one ever sat down to devote hours of Biblical study to the issue only to come away with the conviction that God wanted His people to use the instrument, and unless they did they could not please Him. No one ever accepted the instrument because driven by  a Divine compulsion to do so. It was adopted because it fitted comfortably  into  a religious society structured around denominational styles and patterns of thought.22

The “Aid /Expedient” Argument Stated
The aid argument is the earliest argument I have been able to find which brethren used in an effort to defend their introduction and employment of mechanical instruments in worship. They have been justified both as innocent “aids” to the worship and to the worshiper, and sometimes to both. This argument may also be identified as the “expedient” argument because an expedient is that which expedites (helps, aids, benefits, provides an advantage for) a given action or the one acting.23
I remind the reader of the aforementioned letter from “W” to Henshall. At least four years before we have any historical record of the actual use of an instrument in any congregation (1851), “W” was urging such use as an aid to both the worship and the worshiper. Remember, he asked, “Would not such instruments add greatly to the solemnity of worship and cause the hearts of the saints to be raised to a higher state of devotion while the deep toned organ would swell its notes of ‘awful sound’?”24
The introduction of the instrument into the worship of the church at Midway, Kentucky was done in an attempt to aid the singing that was so awful that L.L. Pinkerton said it would “scare even the rats from worship.”25 W.K. Pendleton accepted editorial duties of The Millennial Harbinger from an enfeebled Alexander Campbell in 1864. In that same year he responded to a request for enlightenment on the Scripturalness of using instruments in worship from one signing his name, “Ancient Order.” Pendleton argued that they were not in the primitive church nor in the apostate church for several centuries. Nonetheless, while he admitted that his conscience was not offended by their use, he would gladly forbear them rather than have them interfere with congregational singing. He drew his lengthy response to a close by arguing that instruments are an expedient or an aid:
But this does not settle the question after all—for there are many things established and right, in the practical affairs of the church in this 19th century, that were not introduced in the days nor by the authority of the apostles—questions of mere expediency, that involve neither moral nor spiritual principle or teaching…we have no evidence that in the apostolic days, the disciples owned houses, such as we would now call churches, at all….26
Isaac Errett, who carried the banner of the instrument/missionary society faction for some twenty crucial years (cir. 1866–1886) as editor of The Christian Standard, stated his view and the policy of the paper toward the instrument as follows: “The Standard regards it [i.e., instrumental music] as an expedient, proposed to aid the church to perform, in an edifying way, the duty of singing….”27 When Lipscomb wrote some comments in 1873 concerning why the use of the instrument was wrong he mentioned the common excuse for it at the time: “It is used as an assister of the worship.”28
Near the turn of the century, the indefatigable evangelist and debater, Joe S. Warlick, debated Carl Braden in Dallas, Texas, on the following proposition: “Do the New Testament Scriptures authorize, or permit, the use of instrumental music as an aid to the singing that is part of the worship of God?” Braden thus affirmed the instrument to be a Scripturally-authorized aid.29 In 1908 W.W. Otey and J.B. Briney engaged in a notable five-day debate on both the society and the instrument question in Louisville, Kentucky. In earlier years Briney had been a forceful opponent of the instrument, but had sometime before the debate become its defender. He stated his defense of the instrument as follows:
Now a thing may be authorized in various ways…. Well, the doing of that thing authorizes me to use whatever assists me in doing it, unless I propose something that contravenes expressly the Word of God. I claim the use of an instrument is authorized from that view. It aids me in the matter of singing.30
N. B. Hardeman met Ira M. Boswell in a dramatic five-night debate on the instrument issue in Nashville, Tennessee, in 1923. Ryman Auditorium was filled with six to seven thousand people each night. Boswell used the aid/expediency argument briefly, but only briefly, because Hardeman thoroughly exposed it.31
While most instrument advocates have adopted other defenses for the instrument over the years, some still defend it as an aid. In his debate in 1951 with G.K. Wallace, Julian O. Hunt argued that the instrument is an aid: “We are trying to find out what the piano does. It simply aids us.”32 As quoted by James D. Bales, when Wallace debated Burton W. Barber in 1952, he also argued that it was an aid to worship.33 Curiously, some of these fellows (e.g., Boswell, Hunt, Barber, et al.) have not been able to see the contradiction between affirming that instruments are both optional aids/expedients and that they are inherent in the Greek word psallo, translated “sing” in Ephesians 5:19 and Colossians 3:16, thus mandated.

The “Aid/Expedient“ Argument Illustrated
Numerous comparisons have been proffered by instrument advocates over the years in an attempt to illustrate their claim that an instrument is merely an aid. As early as 1864, W.K. Pendleton, as quoted above, compared the instrument to a church building—not specifically authorized, but allowed as an expedient. M.C. Kurfees is best known for his monumental book, Instrumental Music in the Worship, published in 1911, but in 1894 he had published a 30-page booklet, titled Walking by Faith, which was widely circulated and was reprinted numerous times. In it he mentioned that instrument defenders then argued that instruments, tuning forks, notebooks, and hymnbooks stand or fall together.34 Stark, in his 1903 debate with Warlick, listed such things as standing to sing, kneeling to pray, using a pulpit, singing from a note book, using multiple cups and a plate for communion, and using a basket or bag for the contribution as comparable to using the instrument.35 In 1908, Briney, in his debate with Otey, argued that the instrument was parallel with the tuning fork by which a song leader obtained the correct pitch for the beginning note of a song.36
In his 1923 debate with Hardeman, Boswell argued that the instrument is an innocent aid to singing in worship as a walking stick is to walking in executing the great commission.37 When Hunt debated Wallace in 1951 he classed communion sets, collection baskets, and song books with musical instruments as innocent aids and expedients. He also asserted that tuning forks, radio stations, and recording machines, along with musical instruments in worship, were all mere aids, and asked why it was permissible to use the former “mechanical instruments,” but not the latter.38 Doubtless others have suggested additional things which they parallel with the instrument, but the ones cited should be sufficient to give the flavor of them all.

The “Aid/Expedient” Argument Answered
There are many things which can be and are employed to aid and expedite the execution of various Scriptural obligations (e.g., church buildings, tuning forks, baptisteries, song books, public address systems, et al.). Although these aids or expediencies are not explicitly named in Scripture, yet by implication brethren have all but universally conceded that there is implied authority to use them. But upon what grounds? Is a musical instrument such an aid? How do we determine with consistency what constitutes an authorized aid or expedient? Such questions constituted the early battleground when the instrument began to be introduced and its advocates began casting about for some defense of it. In response to the assertion that mechanical instruments in worship are merely innocent aids in carrying out a Scriptural obligation we give the following answers:
1.          Although the “instrumentolaters” at first seemed to “muddy the water” of the discussion for some brethren by depicting instruments as mere aids, it did not take opponents of the instrument very long to determine the correct hermeneutical principle involved. It was then and still must be applied with force to all innovations, including the use of the instrument. One of the earliest clear statements of the principle came from the pen of Robert Richardson, a strong and able opponent of the instrument, in 1868: “This [the instrument] can never be a question of expediency, for the simple reason that there is no law prescribing or authorizing it.”39 The next year he wrote on the subject again: “No question of expediency can rightfully arise until it is first proved that the things themselves are lawful and proper to be done….”40 The Presbyterian scholar, John L. Girardeau, employed this principle in his attempt to keep instrumental music out of the Presbyterian Church in the nineteenth century: “It is sufficient to say, that that cannot be a true help [aid, DM] to worship which the Being to be worshipped does not himself approve.”41 Joe Warlick gave a classic statement of the principle in his debate with Stark:
Paul says: “All things are lawful for me, but all things are not expedient.” From this language it is clear that the expedient things must come within those things that are lawful. It must first be shown that a thing is lawful; and then if it is not inexpedient, we may use it…. Let the advocates of the organ first show that it is lawful to use it, and then by its results we may determine whether it be expedient to employ its use in the worship of God.42
Foy E. Wallace, Jr., commented on the meaning of 1 Corinthians 6:12–13 and 10:23 as follows:
The apostle simply declares that not all things lawful are expedient. But expedient things must come within things lawful. Then it may be expedient, but even if lawful it may not be expedient—thus to be expedient it must first be proved lawful, and having been shown to be lawful it must edify…. The innovators of instrumental music in the worship are in reverse, attempting to prove that a thing is lawful by trying to prove that it is expedient, which is an inversion of the New Testament principle. Nothing is expedient that is not lawful.43
In his debate with Julian Hunt, G.K. Wallace argued: “Let him find the command for mechanical music and then we will talk about what is expedient under it.”44 Thus, these brethren correctly saw and argued that for anything to be an aid or expedient, there must first be Scriptural obligation or authority, arrived at either explicitly or implicitly, for its use. If the New Testament authorized the use of instruments in worship, then we could apply the principle of using aids or expedients in their use.
Assuming that we were allowed, but not obligated, to use instruments in worship, we would then be at liberty to determine such matters as what kind of instruments, how many instruments, when the instruments would be played in the assembly, what songs would be played on them, and such like. However, the instrument must first be authorized before any idea of an aid or an expedient can apply to it.
No authority (either permissive or obligatory) for the employment of instruments in the worship of the church of Christ exists in the New Testament and thus they cannot be expedients because they are unlawful (1 Cor. 10:23). Therefore, the principle of aids and expedients does not apply to musical instruments in worship.
2.      Things which are actual Scriptural aids or expedients are implied in the authorized command or act and are thereby themselves authorized. Tim Nichols illustrated this principle very well:
God’s command that we assemble implies a place of assembly suitable for the number assembled. In order to assemble we must have an assembly place, whether built, borrowed, rented, or bought. Human judgment would be involved in selecting the meeting place, but this does not alter the acts of worship performed in it.45
The command to “Go…preach the gospel…” (Mark 16:16) authorizes and obligates us to go. It implies some means of going, but does not specify, thus does not limit, the means. Since the New Testament preachers went by foot, by ship, by chariot, and perhaps by other means (obviously, every means available to them), it follows that any honorable means that aids or expedites the going (that does not conflict with some other principle of Scripture) is authorized to carry out the command. It is thus permissible to ride an airplane to go, but it would not be permissible to steal a plane ticket in order to do so, although this might aid one in the going.
In the same manner, any method of proclaiming the Gospel that does not infringe upon some other Gospel Truth is permissible, since no specific way or ways of preaching are specified. Thus public address systems, tape recorders, video cameras, radio and television stations and receivers, computers, printing presses, and such like are legitimate aids which expedite the command to preach. Just so, the command to baptize implies sufficient water to carry out the command. A river, a pond, an ocean, or a specially constructed baptistery all constitute mere aids or expedient arrangements to execute the command and are therefore authorized in the command itself.
The instrument fails this test utterly because it is not implied in the command to sing (Eph. 5:19; Col. 3:16). In fact, just the opposite is true. It is manifest to all that singing and playing are two distinct acts. Singing is not a way of playing and playing is not a way of singing. If the New Testament had merely commanded us to “make music” as we worship God, then any way of making music (singing or playing) that does not conflict with some other principle of Scripture would be permissible. In this case an instrument could appropriately be called an aid. However, God has specified that we are to sing, not merely “make music.” The command to sing implies the need for songs, which in turn, implies a consecutive sequence of notes to compose the song, along with their pitch, and rhythm, and a song leader or starter. If a song book is employed in the singing we still have only singing. Likewise, if a tuning fork or a pitch pipe is used to correctly pitch the song, we still have only singing, since the pitch instrument is used preceding the singing. These are both merely aids relating to the command to sing.
3.      Things which are actual Scriptural aids or expedients do not add to nor alter the authorized command or obligation they aid; they introduce no additional element.
N.B. Hardeman argued as follows in his debate with Ira Boswell:
Just as the old Levite, if he had gone and offered a lamb, and then in connection with that, as an aid to his lamb, had sacrificed a horse or mule, it would have been adding to God’s word, and heaven’s declaration and warning is not to do that.46
Foy E. Wallace, Jr. explained the difference between an aid and an addition in the following statement: “When is a thing an addition to the worship? The answer is: When another element is added.”47 James Bales noted the distinction between an aid and an addition by defining an aid: “What is an aid?… It is a means of carrying out a command when the means have not been specified…. The aid expedites an act which is commanded, but does not authorize something which is unauthorized.”48 Tim Nichols noted this feature of Scriptural aids in the quotation above.
Let us go to Mark 16:16 again to illustrate this principle. The several ways we may use for going neither add to nor alter the going. Whether one rides, walks, sails, swims, or flies he is still only going, executing the command to go. When public address systems, recording machines, printing presses, radio and television, and such like are used, they neither add to nor alter in any way the fact that preaching is all that is being done—they are merely aids to accomplish the generic obligation and are implied in the obligation. However, that which is to be preached—the Gospel—is specified. We are not at liberty to alter or add to the message on the excuse that we are aiding or expediting the Gospel. If I should decide I could attract more people to Christ by omitting the subjects of Divine wrath, the Judgment, and eternal torment, or by promising that God would give everyone who obeys the Gospel a new car, I would not merely be introducing aids, but alterations, to that which the Lord specified. I would clearly be adding elements foreign to and different from the Gospel, which alone, just as the Lord gave it, we are authorized and obligated to preach.
Mechanical instruments of music are in the very same class as a perverted Gospel because they constitute an addition to, an alteration of, and a foreign element apart from what the New Testament authorizes in worship. God was specific and explicit when He ordained singing as the kind of music He desires in the church. This no more allows for a different kind of music than baptism allows for sprinkling or pouring, manifest alterations and additions to the one action of baptism (immersion).
Instrumental music in worship is comparable to adding doughnuts alongside the unleavened bread and coffee alongside the fruit of the vine in the Lord’s supper. Some might argue that doughnuts and coffee would be aids since some people do not like unleavened bread and grape juice, but they would be wrong. The table, the trays, and the cups are aids, implied by the command to eat and drink, and when these are used nothing is added and no alteration to the command to eat the bread and drink the fruit of the vine occurs. The congregation still only eats and drinks the prescribed bread and cup. However, doughnuts and coffee are definitely foreign, additional elements that are not authorized and that alter that which is authorized. Just so the instrument is an addition, a foreign element which alters the command to sing.
4.      The grammatical rule of coordinates and subordinates proves that musical instruments in the worship of the church are not mere aids, but unauthorized additions. We may state the principle simply as follows: Only items that are subordinate to that which is commanded can serve as aids in fulfilling the command. To put it another way, when God specifies a certain thing to be done, anything coordinate with it (i.e., in the same genus, species, or class) is an addition rather than an aid. In the case of the Lord’s supper, the table, the plates, the trays, and the cups are all subordinate to the supper itself and, as already indicated, do not alter the supper at all. However, if one placed doughnuts and coffee in the Lord’s supper or put peanut butter on the bread, he would be adding things which are coordinate with the specified unleavened bread and fruit of the vine. These are elements of the same class (i.e., food and drink) and thus constitute additions, rather than aids.
N. B. Hardeman emphasized this to Ira Boswell in their debate:
Brother Boswell said that to walk, for instance, does not forbid the use of a stick as a support or as an aid. Now, his argument is this: that the stick bears the same relation to walking that the instrument does to singing. I go, or I walk. “Now, then, said Brother Boswell, “if I take a cane to supplement or to aid me in the walking, I have not violated God’s word.” The argument is not fair or parallel; it does not illustrate. Why? Because, ladies and gentlemen, the terms “walk” and “stick” are not coordinate terms, tracing back and growing out of the same species—namely, methods of going…. Let us get the application. There is music. How many kinds? Just two. Are they subordinate one to another, as a cane is to walk? O, no! They are coordinate terms. Out of these two coordinate expressions, God picked out one and said “sing.” Therefore, the instrument, which is the coordinate term, cannot by any process of logic be made as a supplement unto another equal, coordinate.49
Foy E. Wallace, Jr. defined and illustrated the principle as follows:
Things that are incoordinate cannot be paralleled with things that are coordinate. Instrumental music and singing coordinate, being kinds of music, the former being the kind not prescribed, and the latter being the kind which the Lord commanded. The songbook is not coordinate with sing and does not sustain the same relation to it that instrumental music does. This is where the illustrations about walking canes, eye glasses, seats, lights, and other things incoordinate with the thing commanded, fail to illustrate. They are not parallel.50
G.K. Wallace lectured Julian Hunt on this principle in their debate:
Vocal and instrumental music are coordinate terms. By coordinate, I mean they are of equal rank and import. He said that instrumental music is an aid, that it aids the singing on the same principle that a walking cane aids a man when he walks. Or like eye glasses aid one in seeing. The simple rule of grammar on the coordination of words will show the sophistry of comparing instrumental music to such aids…. Instrumental music and singing are two kinds of music. Two kinds, one can exist without the other…. Take the command to ”go.” You may ride or walk. Could you walk to aid riding? Could you ride to aid walking? That is the way he makes it up. The song book is not coordinate with singing. The walking cane is not coordinate with walking. The song book, therefore, sustains the same relationship to singing that the walking cane does to walking.51
James D. Bales offers some helpful words on the principle of coordinates:
Instrumental music is a coordinate, not a subordinate, to singing. As a noun, coordinate means one who, or that which, is in the same order, rank or power. As an adjective, it is something of the same order, rank, equal degree or similar relation. It is not subordinate. Under the generic term music we have two specific kinds, that is, singing and playing. Both are music and are of equal rank…. Instrumental music and vocal music are coordinates, and coordinates are not subordinates. Instrumental music, being another kind of music, cannot be just an aid which is a subordinate that assists one to obey the command to sing. God has been specific as to the kind of music.52
Since mechanical instruments of music by definition are coordinate with the very thing which God has specified—singing—they can never be correctly perceived as aids to worshiping God in song.
The consequences of using the aid/expediency argument to justify instruments of music in worship are dire indeed. Could Noah have pleased (obeyed) God had he used some pine or fir to “aid” the specified gopher wood in building the ark? Was not David using the oxcart to “aid” him in moving the ark to Jerusalem and was not Uzza trying to “aid” its safe transport by touching the ark to keep it from falling? Would it not have “aided” the tribe of Levi to have some from other tribes assisting them with their tabernacle/temple duties? It might be an “aid” in the mind of some to spread strawberry jam on the bland unleavened bread at the Lord’s table. The Pentecostals count hand clapping, testifying, dancing, and shouting as “aids” to their worship assemblies and their spirituality. The Roman Catholics count their rosary beads an “aid” to prayer and their images and icons as “aids” to worship.
On what grounds and by what logic could an “instrumentolater” who argues that the instrument is an “aid” to his worship object to any of the above practices? There is not an explicit “Thou shalt not” in Scripture concerning a single one of them. By the very logic that he would object to any of them he must condemn his own justification of instrumental music in worship. I have long thought it would be most interesting to hear two advocates of the instrument from the Independent Christian Church debate the subject of putting doughnuts and coffee on the Lord’s table. However, it is increasingly evident that those in the Independent Christian Church are so wedded to their instruments that they are willing to accept corruption of the Lord’s supper, sprinkling as an “aid” to baptism, and even prayer beads in order to be consistent in their erroneous justification of their instruments!53
Bales is correct:
The instrumentalist’s effort to define out, rather than to take out, the instrument and his classification of it as an aid, opens the floodgate to many other additions under the label “aid.” He cannot close the floodgate to these additions without closing it to instrumental music. There is no logical stopping place. Each has the right to his own subjective standard as to what aids him.54
Any one of the five arguments set forth above is sufficient for the earnest and honest student to conclude that instruments are not merely an aid to or in worship, but the cumulative force of all of them is strong indeed. Instruments of music are an unauthorized, thus sinful, addition to the worship of God.

Conclusion

There are many other arguments set forth by defenders of instrumental music besides the “aid/expediency” argument we have briefly discussed. Upon whatever basis or bases one seeks to justify instrumental music in the worship of the church of God, there is one thing common to all such attempts. Every one of the arguments that favor it thumbs its nose at the authority of the New Testament, and therefore, of the Son of God (John 12:48). This is an issue of authority in religion, pure and simple. Those in the Independent Christian Church, whose religious predecessors were once one with us, have replaced the authority of the Christ with their own subjective desires. We repeat the accusation: They have allowed desire to become the daddy of their doctrine and practice, whereas faithful saints allow the doctrine of Christ to determine their doctrine and practice. We charge that this is precisely what has produced the hundreds of religious bodies comprising sectarian Protestantism (of which they are an integral part) with their conflicting names, doctrines, and practices, yet all hypocritically professing to follow the one Christ and be in the one church.
We also charge that this is what has produced the adamant attitude among those in the Independent Christian Church that defends instruments at whatever sacrifice of principle and truth necessary. In spite of years of ”unity” meetings since 1984 between some of them and some of us, their battle cry remains, “We are not about to give them up”! It is nothing short of hollow hypocrisy for this religious sect to continue to profess an interest in restoring the New Testament church.
It is unspeakably sad, but nonetheless true, to admit that the number of preachers, editors, and educators among us is legion who no longer raise a protest against the instrument in worship. Their only protest is against those of us who still protest and resist the practice. For this reason we must not cease to teach and preach on this subject, to young and old alike. Literally everything that pertains to restoring and maintaining the church which Christ purchased with His pure blood hinges upon the respect for the authority of Scripture involved in resisting instruments of music in worship.

ENDNOTES
1.        Earl Irvin West, “Profile of a Malignancy,” in The Instrumental Music Issue, ed. Bill Flatt (Nashville, TN: Gospel Advocate Co., 1987), p. 63.
2.        Ibid., p. 66.
3.        Earl Irvin West, The Search for the Ancient Order (Nashville, TN: Gospel Advocate Co., 1949), 1:308–09.
4.        Roy C. Deaver, The Problem of Instrumental Music (Hurst, TX: Brown Trail School of Preaching, n.d.), p. 3.
5.        West, p. 61. Note that Campbell refers to the instrument as an “aid.” Whether he inadvertently did so in this early discussion of the subject, not realizing the implications of calling it such, or he actually considered it only an aidrather than an addition to the worship, I do not know. My guess is that the former is true.
6.        West, p. 61.
7.        Ibid., pp. 61–62.
8.        W.K. Pendleton, “Pew-Renting and Organ Music,” in The Millennial Harbinger , v. 7, no. 3 (March 1864), pp. 122–30.
9.        Moses E. Lard, 1864 (Wallace, pp. 77–78).
10.     Some liberal brethren propound the sophism that the reason the southern churches did not adopt instruments in worship on anything like the scale northern churches did is because of the poverty that gripped the South after the war—they simply were too poor to buy them! While there was indeed a wide economic chasm between the respective regions for several post-war years, this simplistic hypothesis reveals more liberal bias than historical fact. One would do well to remember that the denominational propensities of the 1840s and ’50s, well before the war, were emanating principally from northern or at least border states (e.g., OH, PA, KY).
11.     Earl Irvin West, The Search for the Ancient Order (Indianapolis, IN: Religious Book Service, 1950), 2:80–81.
12.     West, Search, 2:236. Note: West says that Lipscomb’s article in the Sept. 5, 1878, Advocate was his “first thrust against the use of the instrument.” However, he must mean his first major thrust, for he elsewhere quotes Lipscomb on the instrument in 1871 (2:235) and 1873 (2:241).
13.     J. Carroll Stark and Joe S. Warlick, A Debate (Nashville, TN: Gospel Advocate Co., 1904), pp. 20– 21.
14.     G.H.P. Showalter, “A Plea for Unity Among the Churches of Christ,” The Firm Foundation (Sep. 21, 1937): 4.
15.     West, p. 69.
16.     Alan E. Highers and Given O. Blakely, The Highers–Blakely Debate on Instrumental Music (Denton, TX: Valid Pub., Inc., 1988).
17.     For a fuller history and treatment of the unity meetings with “instrumentolaters” and some of the implications and results of these meetings, see my booklet, The Current “Unity Movement” (Denton, TX: Valid Pub., Inc., 1990, second edition).
18.     To their credit, those who at first indicated they could worship with the instrument without violation of conscience because they perceived no violation of Scripture involved (e.g., W.K. Pendleton, Isaac Errett), nonetheless were quick to caution against introducing the instrument lest it destroy the peace and harmony among brethren or interfere with congregational singing. However, those afterward who desired the instrument proved themselves to be not so charitable. Between 1875 and 1906 in hundreds (yea thousands) of congregations the “instrumentolaters,” though often in the minority, forced the instrument in and in effect told those who resisted they could either learn to live with it or leave. Congregations and their properties were thus stolen from brethren who were determined to be loyal to Scripture. Most of the colleges were also taken over by the liberal and digressive elements and were thereby prostituted to tear down the very principles of Truth their founders established them to build up. Families were sundered never to be reunited as the dividing sword of the Prince of Peace did its predicted work (Mat. 10:34–37; Luke 12:51–53). I would be remiss if I did not alert the reader to the fact that our liberal brethren are re-enacting the very same thing today among the Lord’s people, both in congregations and on campuses.
19.     For an excellent summary of eight major defenses and a brief response to each, see Mike Vestal, “The Diversity of Arguments for Instrumental Music,” in The Restorer, v. 5, no. 10 (Oct. 1985), 6–10. Jack P. Lewis categorizes the arguments under three major ones with variations: “New Testament Authority for Music in Worship” in The Instrumental Music Issue , ed. Bill Flatt (Nashville, TN: Gospel Advocate Co., 1987), p. 48.
20.     West, Search, 1:309.
21.     Lewis, pp. 48–49.
22.     West, Instrumental Music Issue , pp. 68–69.
23.     The reader should also be aware of the fact that the instrument is sometimes referred to as an “expedient” in the sense of its being optional, although this is an acquired connotation of the word.
24.     West, Search , 1:309. 25. Ibid., 1:311.
25.     Ibid., 1:311.
26.     West, Search, 1:312–13.
27.     Quoted by Frank Van Dyke, Is Instrumental Music Scriptural? (Murfreesboro, TN: DeHoff Pub., 1949), p. 45.
28.     West, Search , 2:241.
29.     Referred to by Warlick in Stark–Warlick, p. 153. Note: I could find no documentation for the exact date of the Warlick–Braden debate, but it was obviously conducted prior to the Stark–Warlick debate in 1903.
30.     W.W. Otey and J.B. Briney, Otey-Briney Debate (Cincinnati, OH: F.L. Rowe, 1908), p. 39.
31.     Ira M. Boswell and N. B. Hardeman, Boswell–Hardeman Discussion on Instrumental Music in the Worship (Nashville, TN: Gospel Advocate Co., 1924), p. 193.
32.     G.K. Wallace and Julian O. Hunt, Wallace–Hunt Debate (High Springs, FL: Mary Lois Forrester, 1985 reprint), p. 29.
33.     James D. Bales, Instrumental Music and New Testament Worship (Searcy, AR: Resource Pub., 1985 reprint), p. 256.
34.     M.C. Kurfees, Walking by Faith: Origin of Instrumental Music in Christian Worship (Louisville, KY: Haldeman Ave. Church of Christ, 1939 reprint), p. 21.
35.     Stark–Warlick, pp. 144, 146.
36.     Otey–Briney , p. 39.
37.     Boswell–Hardeman , p. 193.
38.     Wallace–Hunt, pp. 22–23, 25, 29–30.
39.     Robert Richardson, “Expediency,” in The Christian Standard , 1868, 3:409, as cited by West, Search, 2:91.
40.     Ibid.
41.     John L. Girardeau, Instrumental Music in the Public Worship of the Church (Richmond, VA: Whittet & Sheppersen, 1888), p. 191. Note: This classic work is reproduced in full as an appendix in Foy E. Wallace, Jr., The Instrumental Music Question (Fort Worth, TX: Foy E. Wallace, Jr. Pub., 1980), beginning at p. 345.
42.     Stark–Warlick, p. 162.
43.     Foy E. Wallace, Jr., pp. 138–39.
44.     Wallace-Hunt, p. 46.
45.     Tim Nichols, In Spirit & in Truth: A Review of Francis Winder’s Music of the Saints , (Burlington, WV: Enduring Word Pub., 1992), p. 58.
46.     Boswell-Hardeman, pp. 190, 202–03.
47.     Foy E. Wallace, Jr., pp. 91–92. 48.
48.     Bales, pp. 257–258.
49.     Boswell-Hardeman , p. 203.
50.     Foy E. Wallace, Jr., p. 92.
51.     Wallace-Hunt , pp. 102–03,
52.     Bales, p. 278.
53.     Highers-Blakely , pp. 95–97.
54.     Bales, p. 268.

[NOTE: I wrote this MS for the 14th Annual Southwest Lectures, April 9–12, 1995, hosted by Southwest Church of Christ, Austin, TX. The MS appeared as one of the chapters in the book of lectures, Music in New Testament Worship and I delivered a digest of it orally.]

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