Jesus could upset people and he could say things that offended them. You couldn't always trust him to be soft and tender but you could always depend on him--as C.S. Lewis would put it--you could always depend on him to be good. If he said it was so then it was so! And if it weren't so he would tell you. That's how he is.
When he spoke he knew what he was talking about and what he talked about all the time was his Holy Father. He knew his Father well not only because he was with him always, before the world was, but because he lived in joy-filled and holy fellowship with him through the Holy Spirit. His profound understanding of his Father was the result of that loving communion and he showed his love for his Father in doing his Father's will. He talked about that a lot.
If I were beginning my life with God all over again I'd give Jesus himself my vote as the one to be trusted when all others might be doubted. So I suggest that you steep yourself in the mind and ways and words of Christ because he will definitely show you the Father. He wasn't boasting when he said that anyone who saw him saw the Father and that if they knew him they would know the Father (John 14). He was assuring them and he gives us that assurance also.
Christ is the visible image of God so we can trust him to bring us to the Father. God is like Christ, somebody said, and in him is no unChristlkeness at all. I think that's a great way to put it. If you hear smart people say strange things about God; things that unsettle you, just say to yourself, "God is like Jesus Christ!" and then ask yourself if what they said would be true of Christ. I know that's too simple but it'll do to begin with.
Trust Christ when he says he is one with his Father. If we asked someone to teach us about music we'd be happy if Bach or Beethoven or Mozart said, "I will." If we asked someone to teach us about literature we'd be pleased if Shakespeare or Dickens or Hugo said, "I will." If we asked someone to teach us about God we should be thrilled beyond measure when Jesus stands up and says, "I'll be happy to do that." Trust Christ to teach you about God.
Introduction: As Christians, we live under the false concept that everyone wants to find God. However, many are running away, and avoiding God at all cost. They need Him, and would be better off with Him, but they don’t know Him or want Him. Some people are afraid of an all powerful, and all knowing God. The Psalmist David describes his own futile attempt to run away from God . In the end, he finds out there is no escape from our creator, and instead of resisting God, he embraced Him.
I. There’s no escape—God Knows Too Much. Job 34:21,22 A. He knows everywhere we GO. Ps 139:2; Jer 23:23,24 B. He knows everything we SAY Ps 139:4 C. He knows everything we THINK. Jer 17:10; Heb 4:12 D. He knows everything we DO. Ps 10:11
This scares many, but consider this: If we are going where God wants us to go, thinking what God want us to think, saying what God wants us to say, and doing what God wants us to do, we would be so relived that God is our witness, and our rewarder. John 3:21; Heb 10:30
II. There’s no escape—God Is Everywhere. A. If we go as far up as heaven, or as far down as hell we will never escape God. Ps 139:8 B. If we dwell among the stars, we will not escape God. Obad 4 C. If we retreat to utter darkness, we will not escape God. Ps 139:12
How often are we in peril, and call out to the Lord for help. Whether we soar the sky in a plane, discover the open road in a car, sail the ocean deep on a ship, or even shuttle to the moon, what a comfort to know that God knows where we are at all times. How comforting to know God is there to protect us, comfort us, rescue us. Ps 61:2
III. There’s escape—God’s The Only One Who Can Help Us. A. Rather than hiding from God, say “Search me.” Ps 139:23 B. Rather than avoiding God, say, “Try me.” Ps 139:23 C. Rather than resisting God, say, “Lead me.” Ps 139:24 D. Rather than directing God, say, ”Guide me.” Ps 31:3
The more wise we get in life, the more we discover that there is no way to hide, avoid or resist God. Alive or dead, God is waiting for us. How wonderful to know that when we allow God to lead us, try us, search us, and guide us, God is ready, willing and able to perform.Rom 4:21; 1 Thess 5:24; 2 Tim 1:12
IV. It is comforting to know—God Is Not Far From Us Acts 17:27 A. Those who ask, seek and knock—Find Him Mt 7: 7,8; Jer 29:13 B. Christians who pray to Him— Answered by Him 1 Pet 3:12; Jn 9:31 C. Sinners ready to change their ways—Saved by Him Isa.59:1,2; Rom 10:13
Conclusion: If we do well, we will be accepted, but if we do evil, sin dwells at the door. Gen 4:7 Cain could not escape God, and neither can we. The fear of the Lord is the beginning of wisdom, and the beginning of our obedience to God. Ps 11:10; Eccl 12:13 Yes, God created all, knows all, and will punish all who disobey him, but he also rewards all who obey him. Rev 4:11; Acts 15:18; Rev 20:12-15; 2 Cor 5:10,11; Heb 11:6 The Lord is our Shepherd. He leads us, restores us, and His staff comforts us. How happy are we who dwell in His presence continually, who abide in the House of the Lord, forever. Ps 23; Ps 122:1; Ps 32:11
Have you ever wondered what it would have been like to live under the same roof as the greatest man who ever lived? Under the same roof as Jesus, the Son of God.
Would it be interesting, or frustrating, humbling, or would it be an amazingly happy household? What I find interesting is that we actually have two letters in our New Testament Bibles, that were written by two different family members who were raised with Jesus. We have the letter written by Jesus’ step-brothers James and Judas, also known as Jude so that we do not confuse him with Judas Iscariot .
Actually we read that Jesus had four step-brothers and an undisclosed number of step-sisters. In Matthew 13:54-56 we read“54 Coming to his hometown, he began teaching the people in their synagogue, and they were amazed. “Where did this man get this wisdom and these miraculous powers?” they asked. 55 “Isn’t this the carpenter’s son? Isn’t his mother’s name Mary, and aren’t his brothers James, Joseph, Simon and Judas? 56 Aren’t all his sisters with us? Where then did this man get all these things?” Also Mark 6:1-6
What do you think Jesus’ brothers and sisters though about Jesus when He left home, gained a following, heard rumors about Him teaching, doing miracles, and people claiming that He was the Messiah that was to come.
Yes we know that His mom Mary and stepdad Joseph heard some amazing things from the angel prior to His birth. And then they head the intriguing words old Anna and Simeon when they presented baby Jesus at the Temple, but Jesus’ brothers and sisters probably did not personally see or hear any of that. Yes Mary may have told them that Jesus was very special, but they may have also heard the rumors that Mary and Joseph had to get married because Jesus was well on the way before they got married.
In John 7:5, it comes right and says that, “even His brothers did not believe in Him.”
And at one point we read and get the impression that His brothers may have thought Jesus was losing touch with all reality and needed help. In Mark 3:20-21 we read,“20 Then Jesus entered a house, and again a crowd gathered, so that He and His disciples were not even able to eat.21 When His family heard about this, they went to take charge of Him, for they said, “He is out of his mind.”
I mean what would you think if all of a sudden a family member started saying things like, “I am the way and the truth and the life. No one comes to the Father except through me.” (John 14:6) Or “54 Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day. (John 6:54) I admit I would have my doubts.
But after Jesus’ death, resurrection, and ascension, we see that His brothers and sisters change their opinion about Him. After Jesus gave His final instructions to His disciples and then rose and disappeared behind the clouds we read in Acts 1 starting in verse 12 that…
“12 Then they returned to Jerusalem from the hill called the Mount of Olives, a Sabbath day’s walk from the city.13 When they arrived, they went upstairs to the room where they were staying. Those present were Peter, John, James and Andrew; Philip and Thomas, Bartholomew and Matthew; James son of Alphaeus and Simon the Zealot, and Judas son of James. 14 They all joined together constantly in prayer, along with the women and Mary the mother of Jesus, and with his brothers.”
Wow, if the events of those past few weeks hadn’t changed His brothers hearts and minds I don’t believe anything would. Now they had proof as to who Jesus really was. They knew that He died on that cross. I’m sure they saw His dead body. They know that He was buried. But then they saw Him alive in the flesh after He rose… He was not some kind of ghost. They probably heard His final words and probably saw Him ascend into heaven.
Yes He was their brother, but Jesus was also the Son of God, and now their Messiah, savior, and Lord.
In the opening verse of their letters listen to how they describe themselves in relation to their brother Jesus. In Jude 1 he wrote, “1 Jude, a servant of Jesus Christ and a brother of James,” And the opening verse in James he writes,“James, a servant of God and of the Lord Jesus Christ,”
Both men humbly describe themselves as servants, and not as a brother of the Lord.
Over the up and coming weeks I would like to bring you lessons from James’ epistle. It is not only earliest or first book or letter penned in the New Testament, the letter is a treasure of very practical lessons on how to live as a genuine Christian. I’m sure after James connected all the dots and realized who Jesus really was, and is, I can’t help but believe that his eyes were opened and he recalled some things that were really important to His brother, Jesus in light of the times.
I believe that’s why this letter is so practical, moving, and loved by so many to this day. James wrote from a unique perspective.
At times it may seem like I am doing more of a Bible study than a sermon. But in many ways both styles are meant to teach, edify, and encourage you to be the best Christian that you can be.
Originally the letter was written to Jewish Christian who were scattered everywhere. At this early date there may not have been very many Gentile Christians yet, and so we see some unique feature in James’ letter.
– Writing to a Jewish audience, James also alluded to over 20 Old Testament
books. He also referred to many Old Testament characters including .
Abraham, Rahab, Job, and Elijah as well as the Ten Commandments and
the Law of Moses.
– There are many descriptive figures of speech and analogies, probably more
than in all of Paul’s epistles.
– There are many references to nature which was a common characteristic of
how the Jewish rabbis’ taught in James’ day. It was also how Jesus taught.
– There are also many allusions to Jesus’ teaching from the Sermon on the
Mount. Yet there are only two references to Jesus (1:1; 2:1)
The purpose of this potent letter was to encourage those early believers to grow up and mature as a Christian and live a holy life.
This letter deals more with the practice of the Christian faith than with its precepts. James told his readers how to achieve spiritual maturity through a confident stand, compassionate service, careful speech, contrite submission, and concerned sharing.
The chief aim of the Epistle is to strengthen the faith and loyalty of the Jewish Christians in the face of persecution from rich and overbearing Jews who were defrauding and oppressing them.
The Text: Let’s start by looking at James 1:1-4“James, a servant of God and of the Lord Jesus Christ, To the twelve tribes scattered among the nations: Greetings.
2 Consider it pure joy, my brothers and sisters,whenever you face trials of many kinds, 3 because you know that the testing of your faith produces perseverance. 4 Let perseverance finish its work so that you may be mature and complete, not lacking anything.”
I cannot help but wonder if James learned this important lesson by observing his big brother Jesus, especially knowing who He really was. From the day He was born in Bethlehem He experience one trial after another. His life was not an easy one. Yet thru the years what did James see in his brother? Strength, conviction, a growing maturity and devotion to God even though the trials became even more difficult and trying as time passed.
So the first thing James talks about is the value of trials to encourage his readers who are obviously suffering for one reason or another. Even though trials are not fun they do not come without merit, and they may be a tool of God to shape people into those who will glorify Him.
What kinds of trials was James talking about? Did he mean troubles such as running out of money, having to stay up all night with a sick child, or trouble at work: everyday troubles? Yes.
The Greek word translated “trial” here means a “proving,” specifically, “the trial of a man’s fidelity, integrity, virtue, constancy an faith . . . also to enticement to sin, and temptation.” Various temptations to depart from the will of God are in view. The context supports this conclusion. Verse 3 restates these trials as “the testing of your faith.”
But if you think about it, a trial is only passing experience! It has been said that, “The trials of our pilgrimage only last ‘for a season.. Times of heaviness do visit us but they do not come to stay.”
Trials open our eyes to some truths about our self. They can even polish and bring out the best in us. As the patriarch Job once said as he was speaking to his friends, “But He knows the way I take;When He has tried me, I shall come forth as gold. (Job 23:10).
Sometimes there is a need for trials to get us to open our eyes, or grow.
Enduring trials makes you what you are. I hear people say that they hope their children don’t have to experience the hardships they went through. I don’t agree with that statement. Those hardships made you what you are. Every trial that finds its way into our life came with intentional purpose.
A young Christian was attempting to get into the peach growing business. He had worked hard and invested everything he had in a peach orchard which had blossomed beautifully, but then came a frost, and it destroyed his entire crop. He did not go to church the next Sunday nor the next. So his preacher went to see him to find out why. The young fellow said, “I’m not coming to church any more. Do you think I can worship a God who cares so little for me that He would let a frost kill all of my peaches?”
The preacher looked at him for a few moments in silence, and then said so kindly, “Son, God loves you better than He loves your peaches. You see God understands that while peaches can grow without frost, men cannot grow without trials. God is not in the business of growing peaches. He’s in the business of growing Christians.”
It takes a trial to test our faith and then hopefully help it to grow and mature. Trials / test are the very soil in which we grow!
Most of those who make up our little church have experienced some difficult trials in their life, probably more than most, but less than some.
But I have to say that those trials have helped them become some of the most loving, sensitive, generous people I know. When others hurt, they can empathize with them, and I see how they rush to their side to help them.
That’s what coming thru personal trails can do for us; they tenderize our heart and soul. They help us become better people. They have helped you become a very humble, loving group of people
They have also motivated other to change their circumstances, modify their life and behavior, and even invent ways to improve the quality of life. So don’t take a negative view of those hard times, they may be preparing you for the next great step in life.
Conclusion: A preacher was delivering a sermon before a large congregation. He pointed out that believers aren’t exempt from trouble. In fact, some Christians are surrounded by trouble — trouble to the right, trouble to the left, trouble in front, and trouble behind. At this, a man who had served the Lord for many years, shouted, “Glory to God, it’s always open at the top!”
To improve your outlook in trials, try the looking up.
I believe that’s what James saw His big Brother Jesus doing more and more often as the day grew more difficult…. He kept looking up!
May we always be looking to the Lord as we journey through this life with its trials and test.
Two types of worship service are increasingly offered to the public to satisfy the desires of two distinct groups of worshipers: traditional and contemporary. The contemporary worship may have a powerful band, equipped with electric guitars, drums, driving vocals, and other attire borrowed from modern "rock and roll". The more traditional service typically offers musical praise directed by an organ or piano, and accompanied by a choir or other vocal soloists. It is rare that one stumbles across a church practicing congregational, "a cappella" music.
The disparate proportions lead one to believe that those who restrain from using instrumental music must be in grievous error, since they appear to be numbered in the scandalous minority. Surprisingly, history shows that it is not always been the case. In fact, instrumental music is a relatively modern addition to the services of those who would worship God.
The point of this article is not to "prove" that instrumental music is against God's will. Instead, this article illuminates the fact that the instrumentalist view is both modern and "risky" in the context of history. It is possible that the instrumentalist is correct, and the majority of Christians from the first century through the 19th century worshiped God in error, but opposition to this majority view should give the instrumentalist pause for thought. It is hoped these quotes will help to break up the icebergs of prejudice, nothing more.
Additionally, this article examines God's revealed will on the matter, as it has been delivered down through history. In so doing, we learn that God's command has changed through the ages, necessitating that we closely study His revelation for the covenant under which we live. Also, by studying God's language used in times past, when instrumental music was clearly authorized, we can develop a standard for analyzing the language of the new covenant and thereby determine if instrumental music is authorized in a similar, clear expression for us today.
PATRIARCHAL AGE
Compared with uninspired historical documents, the Bible provides us with the best insight into how the ancient saints served God. However, as one scans the pages of Scripture, looking for references to music of any kind, he, or she, will find very few references to any form of music that occurred before the giving of the Law of Moses. During this ancient time, when God directly dealt with the heads of the households, the patriarchs, we find a few miscellaneous references to music: Genesis 4:21, 23; 31:27. The first of the two references from Genesis 4 mentions Jubal, the one who invented instrumental music. The second verse contains the first transcribed song, although it is unrelated to worship. The passage in Genesis 31:27, also unrelated to worship, merely confirms that instrumental music was associated with times of social merriment.
In addition to these, we find a single occasion of inspired praise that involved song, instruments, and dance:
Then Moses and the children of Israel sang this song to the LORD, and spoke, saying: "I will sing to the LORD, For He has triumphed gloriously! The horse and its rider He has thrown into the sea! ..."
For the horses of Pharaoh went with his chariots and his horsemen into the sea, and the LORD brought back the waters of the sea upon them. But the children of Israel went on dry land in the midst of the sea. Then Miriam the prophetess, the sister of Aaron, took the timbrel in her hand; and all the women went out after her with timbrels and with dances. And Miriam answered them: "Sing to the LORD, For He has triumphed gloriously! The horse and its rider He has thrown into the sea!" (Exodus 15:1-21)
Although this transpires shortly before the giving of the Mosaical law, it technically transpired before this age-dividing event, providing us a single glimpse of an accepted form of worship during the patriarchal age. Therefore, we learn that accepted praise during this time could include:
singing
playing musical instruments
dancing
The regulation of these expressions were not recorded for us, so we cannot elaborate much on these points.
MOSAICAL AGE - PRE-DAVIDIC
God's dealing with His people fundamentally changed when He provided the Law of Moses. No other nation had ever enjoyed God being so close, or enjoyed a divine law and covenant that detailed guidance for all aspects of life, religious and social (Deuteronomy 4:5-8). In this old law, God gave specific instructions for worshiping Him. As a warning, God set forth Nadab and Abihu as examples for all who would presume to violate His directions (Leviticus 10:1-3). In relation to what might remotely be considered musical instruments, He gave specific instructions for the fashioning of special signal trumpets and their use (Numbers 31:6):
And the LORD spoke to Moses, saying:
"Make two silver trumpets for yourself; you shall make them of hammered work; you shall use them for calling the congregation and for directing the movement of the camps. When they blow both of them, all the congregation shall gather before you at the door of the tabernacle of meeting. But if they blow only one, then the leaders, the heads of the divisions of Israel, shall gather to you. When you sound the advance, the camps that lie on the east side shall then begin their journey. When you sound the advance the second time, then the camps that lie on the south side shall begin their journey; they shall sound the call for them to begin their journeys. And when the assembly is to be gathered together, you shall blow, but not sound the advance. The sons of Aaron, the priests, shall blow the trumpets; and these shall be to you as an ordinance forever throughout your generations. When you go to war in your land against the enemy who oppresses you, then you shall sound an alarm with the trumpets, and you will be remembered before the LORD your God, and you will be saved from your enemies. Also in the day of your gladness, in your appointed feasts, and at the beginning of your months, you shall blow the trumpets over your burnt offerings and over the sacrifices of your peace offerings; and they shall be a memorial for you before your God: I am the LORD your God." (Numbers 10:1-10)
These trumpets were used by the Israelites as instructed for moving the camp, sounding battle alarms, and announcing holy days and sacrifices; however, please note that these trumpets were not "played". They were not used to praise God in music. In fact, the "blowing of trumpets" was for the Israelites' benefit - "they shall be a memorial for you before your God". Since praise is primarily directed toward God, this blowing of trumpets on holy days should not be considered praise, much less the praise of instrumental music.
The above passage and recorded examples of the Israelites obeying this statue are the closest references that could possibly be construed as referring to instrumental music. This is not much evidence to justify the use of instrumental music under the early Mosaical covenant. However, in regard to singing and in contrast to this lack of evidence for instrumental music, we have the following clear command for the Israelites to not just sing, but to learn a specific song to sing:
"Now therefore, write down this song for yourselves, and teach it to the children of Israel; put it in their mouths, that this song may be a witness for Me against the children of Israel. When I have brought them to the land flowing with milk and honey, of which I swore to their fathers, and they have eaten and filled themselves and grown fat, then they will turn to other gods and serve them; and they will provoke Me and break My covenant. Then it shall be, when many evils and troubles have come upon them, that this song will testify against them as a witness; for it will not be forgotten in the mouths of their descendants, for I know the inclination of their behavior today, even before I have brought them to the land of which I swore to give them."
Therefore Moses wrote this song the same day, and taught it to the children of Israel. (Deuteronomy 31:19-22)
In addition to authorizing singing as a mode of praise, this passage gives us insight into one of the benefits of singing, which is the persistence of its message. Even though the Israelites would eventually become totally corrupt, they would still continue to teach their children this song, providing their children an opportunity to realize the evil of their parents' ways. It would take away their excuse, providing a "witness" to their knowledge of their own guilt. Even though this song served as a teaching tool to the benefit of future generations, like all songs of praise, it directly glorified God and exalted His name (Deuteronomy 31:30-32:52).
In addition to this command, we have some examples of the Israelites praising God in song (Numbers 21:16-18; Judges 5:1-31).
From these passages we see that singing was commanded as part of a specific song, and we learn that the Israelites continued to praise God in singing other songs. However, we do not read of instrumental music playing any part in the Jewish worship of God - until we come to the reign of David.
MOSAICAL AGE - POST-DAVIDIC
Next to Jesus, David was the greatest king to rule over Israel. Although his son, Solomon, acquired more wealth and prosperity for the nation (II Chronicles 9:1-31), David is always mentioned as the ancestor of the Messiah (Matthew 1:1, 22:42-46). However, for all his glory and the goodness of his heart (I Samuel 13:13-14), David was known for his impulsive sins and mistakes. For example, the following errors are recorded for our learning:
Murdered Bathsheba's innocent husband to cover up affair and unexpected pregnancy (II Samuel 11:1-12:25)
Moved the ark of covenant without consulting God, costing the life of Uzza (I Chronicles 15:1-13)
Mistakenly set out to build a permanent temple for God, contrary to God's original wishes (I Chronicles 17:1-6)
Pridefully sought to the number the Israelites to feed his ego, costing the lives of many Israelites (I Chronicles 21:1-30)
Other illustrations could be provided, but these are the most dramatic and illustrative of the point desiring to be made, which is that David often did what he wanted to do without thinking to "inquire of the Lord". Now this behavior was not ultimately characteristic of David, because it was not typical of David's overall life (I Samuel 22:10; 23:2-4; 30:8; II Samuel 2:1; 5:19-23; 21:1). However, these failings do illuminate a weakness in David, which may help to explain why he introduced instrumental music into the Mosaical, Jewish worship of God. In fact, the first reference to instrumental music being used to praise God under the Old Covenant is recorded in the following verses:
Then David consulted with the captains of thousands and hundreds, and with every leader. And David said to all the assembly of Israel,
"If it seems good to you, and if it is of the LORD our God, let us send out to our brethren everywhere who are left in all the land of Israel, and with them to the priests and Levites who are in their cities and their common-lands, that they may gather together to us; and let us bring the ark of our God back to us, for we have not inquired at it since the days of Saul."
Then all the assembly said that they would do so, for the thing was right in the eyes of all the people. So David gathered all Israel together, from Shihor in Egypt to as far as the entrance of Hamath, to bring the ark of God from Kirjath Jearim. And David and all Israel went up to Baalah, to Kirjath Jearim, which belonged to Judah, to bring up from there the ark of God the LORD, who dwells between the cherubim, where His name is proclaimed.
So they carried the ark of God on a new cart from the house of Abinadab, and Uzza and Ahio drove the cart. Then David and all Israel played music before God with all their might, with singing, on harps, on stringed instruments, on tambourines, on cymbals, and with trumpets.
And when they came to Chidon's threshing floor, Uzza put out his hand to hold the ark, for the oxen stumbled. Then the anger of the LORD was aroused against Uzza, and He struck him because he put his hand to the ark; and he died there before God.
And David became angry because of the LORD's outbreak against Uzza; therefore that place is called Perez Uzza to this day. David was afraid of God that day, saying, "How can I bring the ark of God to me?" (I Chronicles 13:1-13)
David organized a huge production to bring the ark of covenant to the capital, including 30,000 people (II Samuel 6:1-9). However, as we learn later, David did not consult God on the "proper order". Instead he primarily consulted his advisers and the Israelites. This tragic mistake lead to the ark being transported incorrectly on a new ox cart, instead of on special poles, carried on the shoulders of the Levite priests. No human was to directly touch the ark (Numbers 4:15-20), and when Uzza did touch it, God struck Him dead for his irreverence (II Samuel 6:6-7).
Not only did David introduce a new form of carrying the ark of the covenant, it appears that he also introduced a new form of musical worship - instrumental accompaniment. Please note that David was sincere. The text says that he "played with all his might"; moreover, he was displeased with God's judgment on Uzza, because it was unexpected and not understood by David. In spite of David's earnestness, instrumental music was still a form of praise that was unknown to the ancient Scriptures.
How do we know that David introduced instrumental music? The chronicles of the kings clearly records when instrumental praise was first ordained:
Now these are the men whom David appointed over the service of song in the house of the LORD, after the ark came to rest. They were ministering with music before the dwelling place of the tabernacle of meeting, until Solomon had built the house of the LORD in Jerusalem, and they served in their office according to their order. (I Chronicles 6:31-32)
The narrative of this event is recorded in I Chronicles 15. Apparently at some point David inquired of the Lord to learn what he did wrong in moving the ark. While appointing these priests to serve in song, David chastised the Levites for their failure to comply with God's "proper order". (The Levites were directly responsible for moving the ark, see passage below, while David was only indirectly responsible as king and originator of the ceremonial move.) At this point in history, David ordained families of the Levites to be devoted to singing in choirs, while others were to accompany the singing with instrumental music:
Then David said, "No one may carry the ark of God but the Levites, for the LORD has chosen them to carry the ark of God and to minister before Him forever." And David gathered all Israel together at Jerusalem, to bring up the ark of the LORD to its place, which he had prepared for it. Then David assembled the children of Aaron and the Levites: ...
He said to them, "You are the heads of the fathers' houses of the Levites; sanctify yourselves, you and your brethren, that you may bring up the ark of the LORD God of Israel to the place I have prepared for it. For because you did not do it the first time, the LORD our God broke out against us, because we did not consult Him about the proper order."
So the priests and the Levites sanctified themselves to bring up the ark of the LORD God of Israel. And the children of the Levites bore the ark of God on their shoulders, by its poles, as Moses had commanded according to the word of the LORD.
Then David spoke to the leaders of the Levites to appoint their brethren to be the singers accompanied by instruments of music, stringed instruments, harps, and cymbals, by raising the voice with resounding joy. ...
So he left Asaph and his brothers there before the ark of the covenant of the LORD to minister before the ark regularly, as every day's work required; ... and with them Heman and Jeduthun and the rest who were chosen, who were designated by name, to give thanks to the LORD, because His mercy endures forever; and with them Heman and Jeduthun, to sound aloud with trumpets and cymbals and the musical instruments of God. (I Chronicles 16:1-42)
From this point forward, the "musical instruments of God" are frequently mentioned throughout the pages of Scripture. Now between the giving of the Law of Moses and David's reign, only 3-5 references are made to any form of musical praise. None refer to instrumental music. However, in the remainder of the Old Testament, over 50 references are made to instrumental music. What made the difference?
And he stationed the Levites in the house of the LORD with cymbals, with stringed instruments, and with harps, according to the commandment of David, of Gad the king's seer, and of Nathan the prophet; for thus was the commandment of the LORD by his prophets. The Levites stood with the instruments of David, and the priests with the trumpets. Then Hezekiah commanded them to offer the burnt offering on the altar. And when the burnt offering began, the song of the LORD also began, with the trumpets and with the instruments of David king of Israel. So all the assembly worshiped, the singers sang, and the trumpeters sounded; all this continued until the burnt offering was finished. (II Chronicles 29:25-28)
Dear friend, the point should be clear. For the Old Law, God first authorized vocal music, but remained silent on instrumental music, neither approving it nor condemning it. According to the historical record of Scripture, the Jews practiced singing, but no approved example is provided of instrumental music. Later, the Lord by specific commandment authorized instrumental music. If in the Old Testament, a specific command was required to authorize instrumental music, overriding the previous command to sing, why would a specific command not be required to override the original New Testament command to sing? Dear friend, before you decide to step out on thin air and use instruments anyway, please think about the example of Uzza and his presumption. Please heed the warning God has provided for you (I Corinthians 10:11-12; Romans 15:4).
As a side note, it appears that Solomon issued similar commands in transferring the relatively new musical responsibilities of the Levites from David's tabernacle to Solomon's temple (Nehemiah 12:45). Interestingly, the choirs and instrumental music eventually became associated with temple worship, as were all the other Levitical duties (Nehemiah 10:28, 39; 11:22). Consequently, once the temple was destroyed, it appears that the Jews ceased using instruments of music to praise God (Psalm 137:2-4). Apparently, such musical worship was not resumed until the temple was restored (Ezra 3:10; Nehemiah 12:27). Even up until recent centuries, synagogue worship has been limited to the human voice.
CHRISTIAN AGE
With Christ's death upon the cross, the Old Covenant was done away, and its authority shattered (Romans 7:1-7). No longer would a person look to Moses and the prophets for authority, instead they were to look to Jesus, His apostles, and His prophets (Deuteronomy 18:15-19; Matthew 17:1-5; 28:18-20; Hebrews 1:1-2). Therefore, any command given to David to use instrumental music has long lost its power to authorize us to do the same.
The New Testament Scriptures contain sufficient instruction in worshiping God through music. However, this article is focused on placing these directions in their historical context, illuminating them against the backdrop of past practices. Therefore, we will pass over New Testament quotes in this article, focusing rather on the opinions of uninspired reformers, worshipers, and historians, who followed the apostles and prophets.
Era of the Ante-Nicaean Fathers
Closest to the time of the apostles, the Ante-Nicaean fathers (2nd and 3rd centuries) provide us the following quotes from their writings:
"The one instrument of peace, the word alone by which we honor God is what we employ. We no longer employ the ancient psaltery, the cymbal, the flute..." (Clement of Alexandria, 2nd century)
Clement defended the lack of instrumental music by explaining that it was how the Jews worshiped. Furthermore, he explained that it was a symbol of the true worship, not the reality.
A century later, Eusebius of Caeserea, who is generally regarded as the first church historian, wrote these words:
"The unison voices of Christians would be more acceptable to God than any musical instrument. Accordingly, in all the churches of God, we send up a unison melody" (Comments on Psalm 91, 3rd century)
Eusebius also spoke of Pliny's letter to Roman Emperor, Trajan, which states:
"the Christians arose with the sun, and sang to Christ as to a god..." (Ecclesiastical History, III, p.33 - c. AD 111)
A peer to Eusebius, John Chrysostom, explained:
"It was only permitted to the Jews as sacrifice was for the heaviness and grossness of their souls. God condescended to their weakness because they were lately drawn from idols. But now instead of organs, we may use our own bodies to praise Him with all."
The Dark Ages
Hundreds of years later, we find that the Catholic church as a whole, still rejected instrumental music. Even up to 1250 AD, from the writings of Thomas Aquinas, we glean this explanation:
"Our church does not use musical instruments as harps and psalteries to praise God withal that she may not seem to Judaeize." (Summa Theologica)
In the Roman Catholic Encyclopedia we find:
"Although Josephus tells of the wonderful effects produced in the Temple by the use of instruments, the first Christians were of too spiritual fibre to substitute lifeless instruments for or to use them to accompany the human voice. Clement of Alexandria severely condemns the use of instruments even at Christian banquets (P.G., VIII, 4440). St. Chrysostom sharply contrasts the customs of the Christians at the time when they had full freedom with those of the Jews of the Old Testament (ibid., LV, 494-7). Similarly write a series of early ecclesiastical writers down to St. Thomas (Summa, II-II, Q.xci,a.2)" ("Music," The Catholic Encyclopedia, X:651)
The Reformation Era
Eventually, the use of the organ became a central part of Catholic worship. However, many significant Protestant reformers rejected the use of the instrument. History records that Zwingli, and others, swiftly destroyed the church instruments as Catholic innovations and perversions, after their rise to power and influence. Zwingli accomplished the following reformation in Zurich, Switzerland, because he believed that all things not expressly authorized by the Bible should be abolished:
"The churches of the city were purged of pictures, relics, crucifixes, altars, candles, and all ornaments. The pictures were broken and burned. The bones of saints were buried. Even the organ was removed, and the Latin singing of the choir abolished, but fortunately afterward, replaced with congregational singing of psalms and hymns in the vernacular." (Schaff, Church History, vol.8)
John Calvin was a significant leader of the Reformation movement. His doctrines are entrenched in the foundations of most modern Protestant denominations. In his commentary on Psalm 33, he wrote:
"Musical instruments in celebrating the praises of God would be no more suitable than the burning of incense, the lighting up of lamps, and the restoration of the other shadows of the law. The papists, therefore, have foolishly borrowed this, as well as many other things, from the Jews. Men who are fond of outward pomp may delight in that noise; but the simplicity which God recommends to us by the apostle is far more pleasing to Him."
John Wesley was prominent in establishing the Methodist church, and he had profound influence on the Anglican church. He offered his opinion on instrumental music in this way:
"I have no objection to instruments of music in our chapels provided they are neither heard nor seen" (quoted in Adam Clarke's Commentary at Amos 6:5)
Although Luther accepted instrumental music, Mosheim, a prominent Lutheran, wrote:
"The Christian worship consisted in hymns, prayers, the reading of Scriptures, a discourse addressed to the people, and concluded with the celebration of the Lord's Supper" (Ecclesiastical History, I:303, published AD 1755)
Neander, a German protestant (1789-1850), generally regarded as "the founder of modern Protestant historiography" (NIDCC, 696) said:
"Church psalmody, also passed over from the synagogue in the Christian Church. The Apostle Paul exhorts the primitive churches to sing spiritual songs. For this purpose were used the psalms of the Old Testament, and partly hymns composed expressly for this object, especially hymns of praise and of thanks to God and to Christ, such having been known to Pliny, as in customary use among the Christians of his time" (General Church History, I:414)
In 1888, John L. Girardeau, a professor at the Presbyterian Columbia Theological Seminary, wrote Instrumental Music in the Public Worship of the Church to explain to his students why the Presbyterian church had previously rejected instrumental music. Among many notable quotes, he writes:
"It is heresy in the sphere of worship" (Instrumental Music in the Public Worship of the Church, p.179)
"psallo never occurs in the New Testament, in its radical signification, to strike or play upon an instrument." (Music in the Church, pp.116-118)
Charles H. Spurgeon was a fiery, Baptist preacher, whose sermons are read by many even still today. In his comments on the Psalms, he writes:
""Praise the Lord with the harp." Israel was at school, and used childish things to help her learn. But in these days, when Jesus gives us spiritual food, one can make melody without strings and pipes. We do not need them. They would hinder rather than help our praise. Sing unto Him! This is the sweetest and best music. No instrument is like the human voice....
David appears to have had a peculiarly tender remembrance of the singing of the pilgrims, and assuredly it is the most delightful part of worship and that which comes nearest to the adoration of heaven. What a degradation to supplant the intelligent song of the whole congregation by the theatrical prettiness of a quartet, the refined niceties of a choir, or the blowing off of wind from the inanimate bellows and pipes! We might as well pray by machinery as praise by it" (The Treasury of David, comment on Psalm 42:4)
The Primitive Baptist church did not use instrumental music until recent days. The Free Methodist denomination did not use instrumental music until the 1940's. A branch of the Presbyterian church has still not implemented instrumental music until this day.
The Restoration Movement
Although Alexander Campbell opposed the acceptance of denominations and left the Baptist church because of such views, he became influential in what has become known as the "restoration movement". From which some have drifted back into denominationalism to form groups known as the Christian Church, or the Disciples of Christ. His biographer, Robert Richardson, stated that Campbell remained "utterly opposed" to the use of instrumental music in worship (Memoirs of Alexander Campbell, II:366). Additionally, Campbell himself wrote:
"The argument drawn from the Psalms in favor of instrumental music is exceedingly apposite to the Roman Catholic, English, Protestant, and Scotch Presbyterian churches, and even Methodist communities - their churches having all the world in them. ... To all spiritually minded Christians such aids would be as a cow-bell in a concert" (Millennial Harbinger, October 1851, p.582).
Interestingly, the use of instrumental music, along with missionary societies, helped to foster the division that lead to the creation of the Christian church and the Disciples of Christ denominations in the mid to late 19th century, after Campbell's death.
CONCLUSION
What does phrase, "a cappella" mean? Most modern dictionaries explain that this phrase refers to music without instrumental accompaniment - vocal music. However, this meaning has special significance to our study.
"A Cappella" is a Latin phrase that literally means "in the manner of the church (chapel)"! Why would this phrase be associated with vocal singing, if the church has always been engaged in instrumental music? The origin of this word summarizes the point of this article: Instrumental music was not typical of the ancient, Christian worship. In fact, it is a relatively modern addition to Christian worship.
"What does this prove?" Not much. We should make our decisions based on Scripture, not history. Although we may understand this academically, practically we may be lulled into accepting the instrumental position, because we feel secure in standing with the current majority. Please look into your heart and consider if you have let the consensus of the majority prejudice your intellect. History proves this majority do be a mirage of short-term observation. Additionally, please consider that no one is in the majority, when they are opposed to God's instruction (I Samuel 14:1-26).
REFERENCES
Jenkins, Ferrell. The Early Church. Florida College Bookstore, Temple Terrace, FL. 1999. pp.61-66.
Kurfees, M. C. Instrumental Music in the Worship or the Greek Verb Psallo. Gospel Advocate Company, Nashville, TN. 1975. 1911, orig.
