Worship in Spirit and Truth
Table of Contents (some hyperlinks seem problematic, but the whole text follows in this page so just scroll down as necessary)
1 Worship in Spirit & Truth... . 1
3.1 A Brief History of Worship 4
6 Objection? 12
7 The Emergence of the Synagogue 14
8 The New Testament Fulfilment 14
9. The End of the Temple in Christ and the Church 17
10 The Emergence of the Churches from the Synagogue 18
11 The Music and Worship of New Testament Churches 20
11.1. The Normative Passages 20
11.2. The Formal Features 22
11.3 Principles and Purposes in New Testament Sung Praise 24
“Worship debates” abound on the internet and in the churches today. Sadly not often conducted in the best Christian spirit.
This article, which brings nothing original or novel to the debate, seeks to bring together the major arguments and to illustrate the issue and show why those of us on the conservative side of the worship debate think as we do. I'd hoped to be brief, but a desire to accommodate responses to the usual objections has led me further into the subject than I envisaged. Few of the thoughts and arguments are my own; I have read, condensed, quoted, rephrased, amplified, edited, and rearranged the best I can find in an effort to produce a useful paper for my own reference. I hope you'll agree the subject demands the best case that can be made. Any errors are almost certainly mine (and I'd appreciate them being pointed out).
That the churches have witnessed a loss of certainty in recent decades over the principles of scriptural worship is a truth we need to admit. I hope to show that The Holy Spirit in the scriptures has made His requirements for worship clear, while permitting spiritual Christian liberty, though never carnal licence.
Why is this such a big issue? Simply because if worship is a matter of revelation, and prescribed by God, then it is a matter of God's revealed will and we dare not take it into our own hands to any greater extent than we are given authority to do so.
We should understand and respect the genuine boundaries if we want to live Christian lives, worshipping the Living God as He requires. To simply “do our own thing” would be at best “will worship” and miss the blessings of true worship. To derive only the psychological benefits of worshipping together (which although admittedly real, are merely physical and emotional and, as such, carnal and unspiritual) would be a terribly sad dilution of the true blessing of spiritual worship.
This paper isn't written in a harsh spirit, nor from any desire for legalism in Christ's church today. It is written because we need to think coherently about worship to participate in the debate and to reform our churches to be more Biblical rather than less so. In these relativistic days we have to identify and stand for those things that are absolute so that they too are not swept away. From time to time I'll ask a rhetorical question, the answers you mentally supply will hopefully inform your own thoughts on this important issue. Let our churches be free from all unnecessary restrictions, but let us be sure which restrictions are unnecessary and which are divinely imposed for God's glory and for our benefit. If we all have to adjust our positions somewhat to be right in God's sight, let's do so cheerfully and in good grace.
Worship is required by God, yet we alone are the beneficiaries (we cannot benefit God by worshipping Him, however perfectly we do so). How this comes about is wonderful, supernatural, yet intelligible.
Scripture abounds in instructions and examples of worship, so we can expect to be instructed by precepts, principles and examples.
Let me start by introducing an idea of what worship is not and pick up on that term “will worship”. Look at Paul's warning to the Colossians. The apostle warns them not to be beguiled by religious ordinances which are merely "the commandments and doctrines of men." He cautions that such ordinances "have indeed a show of wisdom in will worship, and humility, and neglecting of the body, not in any honour to the satisfying of the flesh" (Col. 2:18-22).
The religious ordinances in question impose a burden upon those who practice them, requiring a degree of "humility, and neglecting of the body." This kind of religious discipline might seem commendable, but it is only a self appointed show.
The root problem with these ordinances lies in the expression "will worship" (Col. 2:23), which might be unfamiliar to modern readers. The Greek term here, ethelothreeskia, could be rendered "arbitrary worship." The gist is that such activities are forms of worship or religious service chosen by man (according to the will of man), and not appointed by God.
This is perhaps the essence of all corrupt worship; men seek to establish their own forms of religious service. We might call it free-will worship, since the advocates of such man-made worship claim that men possess the right (or freedom) to decide what are acceptable means to worship God, and to institute them as church practice.
This passage was cited frequently by the magisterial Reformers in their struggles against the corrupt worship and burdensome ordinances of Roman Catholicism. The passage was again employed by Scottish Protestants and English Puritans to repel the impositions of the Anglican liturgy. Indeed, Paul's warning furnishes a sweeping indictment against all humanly-imposed forms of worship and religious ordinances.
What is Christian worship? What should it be? “What saith the Scripture?” How are the worship instructions in the Old and New Testaments to be understood, applied, and where necessary, differentiated?
We can infer from Cain and Abel both bringing an offering to God and Cain's offering being unacceptable, that there is a wrong way to approach God. On rejecting Cain's sacrifice, God speaks these words to him:
Gen 4:7 If thou doest well, shalt thou not be accepted?
We see in the Mosaic laws included trespass offerings for errors in the particulars of worship:
Lev 5:15 If a soul commit a trespass, and sin through ignorance, in the holy things of the LORD; then he shall bring for his trespass unto the LORD a ram without blemish out of the flocks, with thy estimation by shekels of silver, after the shekel of the sanctuary, for a trespass offering.
And again from Isaiah,. false worship is called to account,
Isa 1:12 When ye come to appear before me, who hath required this at your hand, to tread my courts?
Our only way to determine what constitutes acceptable worship is for God to tell us. This leads reasonably to the expectation of a “regulative principle” for worship –the Bible regulates worship, ie we do what God tells us to do to worship Him. The whole Bible in its Old and New Testaments, is God’s Word, and as such is the Divine rule for Christian faith and life. A regulative principle would look like this:
“Everything we practise in God's name should be firmly based on Biblical teaching.”
or more fully, from the 1689 Baptist Confession of Faith: Chapter 22.1,
1. The light of Nature shews that there is a God, who hath Lordship, and Soveraigntye over all; is just, good, and doth good unto all; and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the Heart, and all the Soul, (a) and with all the Might. But the acceptable way of Worshipping the true God, is (b) instituted by himself; and so limited by his own revealed will, that he may not be Worshipped according to the imaginations, and devices of Men, or the suggestions of Satan, under any visible representations, or (c) any other way, not prescribed in the Holy Scriptures. a Jer. 10.7. Mar. 12.33. b Deut. 12 32. c Exo 20.4,5,6.
If you disagree with this sort of principle, consider why. It's not intended to regulate the small stuff that enables us to worship together, such as central heating in our churches, the colours of the walls, or the arrangement of seats. (Nor is it any hindrance to using microphones, the internet or jet aircraft in doing God's will in the greater sphere.) These details and means are merely the accidents (the incidentals) of worship, not the substance. The substance is the concern, the activities that constitute direct worship of God.
Worship has been differently ordered by God through the ages. This should strike us as significant. After all, since God is unchanging, why should He stipulate different worship forms? When these ordained forms of worship differ fundamentally, is it right or wrong to adopt the worship principles or practice of a different period?
Sometimes, through lifelong familiarity or unquestioned tradition, we miss the point and import of our worship practices. Why, precisely, are we doing the things that we do in church? How should Christian worship look if we were to review it starting with a clean page and develop it according to Holy Scripture?
First let's look briefly at its Biblical history.
The pre-Christian history of true worship is inseparably connected with the history of priesthood and can be traced along with it in the scriptures. The history of priesthood runs broadly as follows:
Patriarchal priesthood, the family order. Examples are Noah, Gen 8:20--21; Abraham, Gen 12:7-8; Isaac, Gen 26:25 and 31:54; Jacob Gen 35:1-3, 7; Job 1:5 and 42:8.
Royal Priesthood , the order of Melchizedek, Gen 14:18-20. This king was a unique type of Christ enthroned in Heaven (Heb 7), and as King-Priest upon the throne of David (Zech. 6:12-13). Surprisingly little is said about this priestly order and the details of its associated worship.
National Priesthood, potentially a world order where
Levitical Priesthood, the Aaronic order, Lev 8. This was strictly limited to Aaron and his family. Even the near-of-kin Levites were excluded, Num 16:8-10 cf 2 Chron 26:16-21. In appointment Christ's high prieisthood is after the Melchizedek order but His service in many respects follows the Aaronic pattern. The Epistle to the Hebrews brings out both similarities and contrasts. Christians as associated with Christ in the priesthood find a rich storehouse of instruction in the detailed types seen in the record of the Aaronic family.
Spiritual Priesthood, the Christian order, 1 Pet 2:5-9; Rev 1:6. We are priests whose glorious destiny is disclosed in Rev 5:8-10 and 4:10-11. In the latter passage worship is based upon Creation, in the former upon Redemption. Rev 20:6 refers to the millennial (ie present church) age. The Christian priesthood consists of all true believers during this present day of grace, 1Pet 2:7. Such are “born again” (1Pet 1:23, 2:2) and are “living stones” in a spiritual house (2:5). Unlike the Levitical order there is now no status distinction between the sexes or families (Gal 3:28), except that the audible expression of worship (apart from singing) in the assembly is restricted to brethren 1 Cor 14:34, -see 1 Chron 23:13 with Lev 8 and Ex 28.1. The NT teaches nothing of a sacerdotal class or “clergy” distinct from a “laity”. Recognition of such a group wearing characteristic dress and claiming or accorded rank and privilege violates the Christian order.
The basis of worship is an experience of redemption, be it figurative and earthly or spiritual and eternal.
Noticeable through the progression of priesthoods is that the signification, that is, the pedagogic typology, of an earlier priesthood is realised and fulfilled in a later. Since doing anything physical in direct worship can in no-wise of itself please or benefit God, the rites and rituals and physical practices of worship are always significant -a thought that will recur repeatedly.
The two areas of privilege associated with Christian priesthood are brought before us in 1 Peter 2:5-9.
1. Holy Priests present offerings to God.
a) Privilege of access. Right of entry is granted to all and is not restricted as to times for prayer (Heb 4:16) and for worship (Heb 10:22 cf Eph 2:13, 18; 3:12). Contrast the Aaronic priests to whom the outer compartment of the Tabernacle and Temple, the Holy Place, was alone accessible; the Holiest Place being barred even to the High Priest except once a year according to the prescribed ritual order, Lev 16:1-2; Heb 9:6-8.
b) Presentation of Gifts. Under the Levitical order these were of a representative material nature. Under the Christian order they are both spiritual and practical/material to practical ends: praises, Heb 13:15; persons Rom 12:1-2; and possessions, Heb 13:16, Phil 4:18; 2Cor 8:1-5. Christian giving is lifted above the realm of a mere charitable collection.
2. Royal Priests dispense God's Gifts to men.
a) Ministry of Prayer. We are accorded the privilege of intercession for the saints, following the example of our High Priest in Heaven, Heb 7:21-24; Rom 8:34; Jas 5:16; Heb 13:18; 2Thess 3:1, and intercession for all men, especially those occupying high station 1Tim 2:1-2.
b) Ministry of Instruction, 1 Pet 2:9; cf Mal 2:7, making known the perfections of Christ, also discerning issues and deciding questions as did the Aaronic priests, but in the moral sphere, Lev 10:10-11; Lev cc 13&14; Deut 17:9.
c) Ministry of the Gospel, Rom 15:16. The word translated ministering in this verse (hierourgeo -it is unique in the NT) signifies to officiate as a priest on their behalf. To the gentiles, Paul's was metaphorically a priestly service.
The English word “worship” comes from the earlier form “worth-ship”. Primarily it describes an act of respect shown towards a person of merit. To worship is to pay homage to, or to hold in high honour, someone who is worthy, as in Luke 14:10 (where the recipient, incidentally, was not Divine). In the highest sense it means to approach God with supreme respect and veneration. Divine worship is nowhere in scripture actually defined, but its import may be gathered from certain words employed and examples recorded. Words used are:
a) Gk proskuneo, to prostrate oneself (lit. kiss towards), to pay homage, Matt 8:2, etc. It denotes the outward act with or without a corresponding inward attitude.
b) Gk sebomai, to revere, to feel awe for (eg Acts 16:14). This expresses an inward attitude. Kindred words are found in Rom 1:25; Acts 17:23
c)Gk latreo, often translated to serve, is a wider term covering official service rendered a superior, or a religious service offered to God or to false gods, Phil 3:3; Heb 10:2; 13:10.
Examples of worship are found in Mat 2:1-12 (Magi); John 12:1-3 (Mary); see also 1 Chron 29:20-22; Deut 26:1-11. The Psalms abound in expressions of worship, providing a vocabulary that may profitably be used by Christians; see for example Pss 95, 96 and 107.
We should carefully distinguish between worship, which is the acceptable approach to God, and ministry which is the outflow of service to His people. We could say worship is Godwards, ministry is saintwards, and add that testimony is worldwards. The necessary distinction is that worship is not ministry.
It is also helpful to distinguish the terms often used for the general idea of worship. Prayer, in its restricted sense, is approaching God with respect to one's need or that of others. Thanksgiving is acknowledging blessings received from God. Praise, strictly speaking, is appreciating God on account of His works and acts, Ps 103. Worship is adoring God on account of His essential worthiness, and attributes . Ps 104.
Worship is the highest duty and privilege of God's redeemed people. It is therefore no small matter. It is properly a continuous exercise and the normal attitude of the soul towards God, rather than a series of isolated acts, Heb 13:15; cf Ps 34:1-3.
Here is fruit of the new life in Christ, an expression of the happy relationship to God established by His redeeming and restoring Grace, since worship can flow only from the hearts of those who have a sure knowledge of salvation through faith in the Son of God. Unregenerate persons cannot worship God. Fact. Man must be a receiver of God's gift of regeneration by the Holy Spirit, before he can worship in spirit and truth, John 4:10-14, 23-24. Only believers are constituted a holy and royal priesthood to offer up spiritual sacrifices, 1Pet 2:4-10. Saints of old worshipped God as Jehovah, the Covenant God. Christians worship God as Father. The former were taught to seek Jehovah, in the present day of grace it is the Father who seeks worshippers. John 4:23.
Worship needs to conform to the nature of God, John 4:20-24. He is Spirit, therefore worship must not be carnal, but spiritual; cf Acts 17:24-25.
Corporate worship, when the local church is gathered together as a body, is indicated in Heb 10, 19-25; 1Cor 14:15-17, etc and is seen there to be associated with the gathering together for the breaking of bread (1Cor11). The spirit and the understanding are then both in exercise, the whole assembly uniting in joyful liberty of the Holy Spirit to offer praise and thanksgiving to God through the Lord Jesus Christ. Worship being a most solemn exercise, an attitude of reverence before, during and after the assembly should be maintained. Christian “joy” can be a misleading term these days, confused as it often is by “natural joy”. It isn't the frenzy of happiness displayed in the natural joy of sportsmen or prizewinners, rather it is moral or spiritual joy. eg, from McClintock & Strong's Cyclopedia: entry: Joy:
Joy (usually some form of lyG, ( which properly means to spin round with pleasurable emotion, and is thus a stronger term than jmic;, which expresses gladness; but less so than /læ[;, to exult or leap with exuberant joy, Gr. cara, a delight of the mind arising from the consideration of a present or assured approaching possession of a future good (Ezra 6:16; Esther 8:16).
Natural joy is of various degrees: when it is moderate, it is called gladness; when raised on a sudden to the highest degree, it is then exultation or transport; when we limit our desires by our possessions, it is contentment; when our desires are raised high, and yet accomplished, this is called satisfaction, when our joy is derived from some comical occasion or amusement, it is mirth; if it arise from considerable opposition that is vanquished in the pursuit of the good we desire, it is then called triumph; when joy has so long possessed the mind that it is settled into a temper, we call it cheerfulness; when we rejoice upon the account of any good which others obtain, it may be called sympathy or congratulation.
Moral joy is of several kinds, as the self approbation, or that which arises from the performance of any good actions; this is called peace, or serenity of conscience; if the action be honourable and the joy rise high, it may be called glory
Spiritual joy, which the Scripture calls a "fruit of the Spirit" (Galatians 5:22), "the joy of faith" (Philippians 1:25), and "the rejoicing of hope" (Hebrews 3, 6).
The objects of spiritual joy are :
God himself (Psalm 43:4, Isaiah 61:10).
Christ (Philippians 3:3; 1 Peter 1:8).
The promises (Psalm 119:162).
The administration of the Gospel and Gospel ordinances (Psalm89:15).
The prosperity of the interest of Christ (Acts 15:3;Revelation 11:15, 17). The happiness of a future state (Romans 5:2; Matthew 25).
The nature and properties of spiritual joy are:
Its constancy (Philippians 4:4).
It is unknown to the men of the world (1 Corinthians 2:14).
It is unspeakable (1 Peter 1:8).
It is permanent (John 16:22).
The injunction to be joyful therefore does require some translation for contemporary hearers.
Fleshly expedients have intruded into worship more than any other sphere of Christian activity. Unless conscientiously defended, the Divine order tends to be displaced by human preferences to suit the tastes of a mixed company of believers and unbelievers. Use of means that appeal to the aesthetic sense of the congregation, such as ornate buildings, imposing ceremonies, affecting music and eloquent sermonising on topics of the day, or even an ascetic, affected minimalism, all betray a sadly carnal condition. This is the “strange fire” offered by Nadab and Abihu, (Lev 10:1-2), the unacceptable offering of Cain (Gen 4:3-7), the presumptuous “service” of Uzzah (2Sam6:6-7) and the “will worship” alluded to by Paul (
It is worth pausing to underline the two ways we can err here because sometimes the defence against one of these errors is taken as licence for the other. This is a recurring error in worship debates. So, for clarity, we can err by:
a) Resorting to the worship instructions and principles of a superseded priesthood. Admittedly this could be said to be Biblically derived, but the error results from a wrong hermeneutic. This is to erroneously apply Old Testament Patriarchal, Tabernacle or
b) Neglecting or ignoring all precept and example for NT church worship and inventing (or humanly determining) what we want to do to worship God, rather than being obedient to His stipulations.
The antidote to both errors is to determine what God now requires of us as NT saints in the worship of the One True God.
An example of the first class of error is the aesthetic principle of worship in preference to the Lord's command that worship must exclusively be 'in spirit and in truth' (see John 4.23-4 ).
“Aesthetic worship is the idea that worship may include things that are beautiful, artistic or skilfully executed, offered up as an expression of worship to God. It is based on the notion that we worship not just with spiritual thoughts from our minds and hearts, but also with the creative skill of our minds and hands.
It believes that genuine praise needs a 'physical' dimension greater than mere unison singing. It assumes that God is an 'aesthete' – sitting in the heavens and looking down with appreciation at the skill and beauty that we bring before Him.
We may bring Him thrilling music, clever arrangements, brilliant instrumentalism and fine singing, and these will please Him. We may worship (it is thought) not only by meaningful words, but by wordless offerings.”
“Today, people often say, 'But what shall we do with our gifts if we cannot express them in worship?' Here is the heart of the matter. Worship is not the exercise of our gifts, but the exercise of our hearts and minds. For many people this is the 'lost ark' of worship, the principle which has disappeared from sight – that worship is not the presentation to God of skill or beauty, or of personal gifts, but the communication of the soul with God, through the merit of the Lord Jesus Christ alone, and by the enabling power of the Holy Spirit. Worship is not aesthetic.”
The great statement common to the
'The acceptable way of worshipping the true God is instituted by Himself; and so limited by His own revealed will, that He may not be worshipped according to the imagination and devices of men . . .'
Why, for example, would any church want to increase the number of instruments used in worship? If the answer is – 'To enrich our worship and to express our gifts,' then the principle has been lost, and the old aesthetic error has taken over.
The rule for every aspect of worship given by the apostle Paul (whether singing or hearing the Word) is – 'Let all things be done unto edifying' (see 1 Corinthians 14.26 ). The word edifying (in its various forms) is Paul's key word in worship texts. It refers to the erection of a building, but Paul uses it exclusively to mean the building up of the understanding. Every element of worship must be understood, to be valid. We are spiritually moved, not by melody, beauty or spectacle, but by what we understand.”
-from “Throwing out the Principles” from Sword & Trowel 2001, No. 3
While aesthetic worship had a place in the Old Testament, note how solemnly worship was controlled: the very aesthetic itself was God-given and not free. The Old Testament Scriptures describe an elaborate, intricate, divinely appointed form of worship given to
Heb. Ch 8-10 (too big a section to quote); II Cor.3:6-11 (see above);
Gal.4:9-10 4:9 But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? 4:10 Ye observe days, and months, and times, and years.
1Pet1:18-21. 1:18 Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; 1:19 But with the precious blood of Christ, as of a lamb without blemish and without spot: 1:20 Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, 1:21 Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God.
The New Testament never uses the Old Testament system as a model for Christian worship – and even warns against those who cling to it. The Apostles view its elements as fulfilled in Christ, the believer’s experience, or the glory of Heaven.
IPet.2:5-10; Heb.13:8-16; Rev.8:2-5,15:5-8.
There is a Biblical distinction made between the Old and New Testament periods in the clarity of revelation and the nature of worship.
Paul writes with Apostolic authority,
1Cor 4:16 Wherefore I beseech you, be ye followers of me.
1Cor 11:1 Be ye followers of me, even as I also am of Christ.
Eph 5:1 Be ye therefore followers of God, as dear children;”
Where “followers” has the sense of “imitators”. The Greek word used being the source of our word “mimic”. We are to follow Paul's Apostolic example very closely.
Heb.1:1-2; 1:1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, 1:2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;
2Cor. 3:6-18; 3:6 Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. 3:7 But if the ministration of death, written and engraven in stones, was glorious, so that the children of
Eph.2:11-22. Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; 2:12 That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: 2:13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. 2:14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; 2:15 Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; 2:16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: 2:17 And came and preached peace to you which were afar off, and to them that were nigh. 2:18 For through him we both have access by one Spirit unto the Father. 2:19 Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; 2:20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; 2:21 In whom all the building fitly framed together groweth unto an holy temple in the Lord: 2:22 In whom ye also are builded together for an habitation of God through the Spirit.
New Testament worship is foreshadowed in the simpler worship which grew into the Jewish synagogue. The Lord Jesus, and the Apostles gathered the early disciples on that pattern, and transformed them into the early churches. Neh.8; Lk.4:14-32; Ac.18:1-11; Jas.2:1-10;Heb. 10:25.
What then are the elements of NT Worship?
5. Elements of Worship.
The key elements of New Testament worship are mentioned in Acts 2:37-42 –the Word of God, Prayer, Praise, and Ordinances.
The Word of God
Essential to all Christian worship is God's Word. Our services highlight the reading and preaching of the Scriptures. Neh.8:4-6.
At every service the Pastor, an Elder or brother appointed reads a portion of the Old and New Testaments distinctly and intelligently. Neh.8:8; Lk.4:16-20;Ac.13:15; Col.4:16; I Tim. 4:13.
The sermon is the crux of the service, as the preacher declares the Gospel of salvation, expounds the Scriptures and applies their saving truth to our lives. Preaching depends not on human eloquence or learning, but on the power of the Holy Spirit using the Word to exalt Christ. Preaching, to deserve the name, must be the Word of God applied, not some topical homily from the human mind or the newspapers. I Tim.4:13; II Tim.4:1-5; I Cor. 1:18-2:16; Ac.20:20-32; I Th.1:5-6,2:2-4.
Whether explaining a Bible book in order, opening a short text, or tracing a theme, our pastors and teachers “preach the Word ” .
Prayer
The Word of God is His revelation to us. Prayer is our response to Him. Here we exercise direct access to the Triune God, and pray to Him alone. Ex. 20:3-6; Ac10:25-26,14:14-15; Col.2:18; Rev. 22:8-9. We normally pray to the Father, through the Son, by the Spirit.
Because we engage our God in living converse, we do not recite written prayers but look to the enabling of the Holy Spirit. Mt.6:7-8; Rom.8:26; Ep.6:18; Jude 20. Because we pray as the Body of Christ together, the pastor or another leads us for the sake of order in praying aloud, or we take turns as in a prayer meeting, I Tim.2:1-7, and we have a pattern of subjects given us for prayer by our Saviour Mt.6:9-13; Lk.11:2-4. We acquiesce in all corporate prayer by conscientiously following it, giving our mental assent, and joining our voices to each corporate “Amen”. This is all done in due reverence, I Cor.11:1-16; I Tim.2:8-13. In prayer we may kneel, sit or stand, but for the sake of order we should do the same so deciding on each occasion does not become a distraction. Ac.20:36; II Sam.7:18-29; Neh.9:2-4;Mk.11:25.
Praise
God promises to inhabit His people’s praise, and to fill believers’ hearts with His Word and Spirit as they sing Ps.22:3; Heb.2:12; Eph.5:18-20; Col.3:16. Here too the Bible is our rule and standard.
Just as the physical
As New Testament Churches, we offer simple congregational sung praise, singing ‘with the Spirit and with the understanding’, and ‘with grace in the heart’ Acts.16:24-25; Rom.15:5-13; 1Cor.14:15; Col.3:16. Sung praise is not for group entertainment, but for mutual edification. It is worship, not ministry. Scripture ordains the types of song proper to worship. We are undoubtedly to sing Psalms, just as the Saviour Himself did. Mt.26:30 cf. Pss 113-118. The more we see Christ foretold in the Psalter, the more we will prize biblical psalmody in our praise Lk.24:44-47;Pss 2,16,22,69,72 cf Acts.2,4,13,Rom.15.
In addition to Psalms, scripture ordains the singing of “hymns and spiritual songs” expressing Gospel Truth explicitly – and hints of these are found in the New Testament itself Lk.1-2; Phil.2;1 Tim.3:16; Eph.5:14, Rev 5:9 & 14.3. In praise we appropriate Scripture truth in human words to mind and heart, just as we do in prayer and preaching.
Mindless, repetitive choruses, drama and dance as forms of worship are heathen, not Christian . 1Kings 18:26; Ac.19:34.
“Ecstatic worship takes place when the object of the exercise is to achieve a warm, happy feeling, even great excitement, through the earthly, physical aspects of worship, such as the songs and music. Among charismatics this is eagerly pursued, the programme being carefully engineered to bring worshippers to a high emotional pitch, and often to a mildly hypnotic state. In non-charismatic circles the objective is more modest, but essentially the same – to make an emotional impact.”
“Throwing out the Principles” from Sword & Trowel 2001, No. 3
Some might object that we have precedents for “modern worship” practice directly from the Old Testament. Conservatives respond that this attempted use of precedent is precisely to commit the error of invoking the worship practice of a superseded priesthood. Consider the OT passages that are normally cited in defence of modern worship practices. For completeness we’ll take them in turn.
The Reign of King David and Music in the
Music is Divinely appointed for
Psalm 150.
“For the singing of psalms outside the
2 Chronicles 5:12-15, 29:27-28. Vocal and instrumental music are distinct and equal elements in
Psalms 134, 135, 136.
1 Kg.8:27,29; cf. Ex.25:40; Pss.2,4,103:19,115:3. The form of
The sacrificial worship system of the
This might seem a strange turn to take in this discussion, but the entire Temple Worship system was removed from use by God in judgement with the decline of the (now divided) Jewish Kingdom, and the exile of the Israel and Judah. The place of worship became the synagogue, and we should look carefully at synagogue worship to do justice to OT practice. In the course of this upheaval, two significant themes emerge in the writings of the OT Prophets.
Isa.56:7; 60:7-11; Hg. 2:1-7; Isa.2:11-12,Zech.12-13. First, the prophets point past the destruction of the physical
Isa.57:15; 66:1-2; Ezk.10:18; 11:13-20. Second, the prophets focus the presence of God in a believing remnant of His people. This new, purged community will survive the exile and return to the land. God’s dwelling will be found among the contrite hearers of His Word; He will be the “little sanctuary” of His scattered people.
The end of the
Deut. 33:10; 2Chron.17:8-9; Neh.8:7-13; Mal.2:6-7. Throughout
Ps.74:8; Suggests synagogues may have existed even before the Exile...”They said in their hearts, Let us destroy them together: they have burned up all the synagogues of God in the land.”
Isa. 8:16-18; Ezk.8:1;33:30-33. The prophets created gatherings before and during the Exile, both of disciples who preserved inspired utterances and writings, and of the people to hear their preaching.
Neh.8,10. In the wake of Ezra’s teaching ministry synagogues took on formal features as an ongoing institution for weekly Sabbath worship. In these centres for study, instruction, discipline, community and worship, the singing of the psalms was practised by all the people. Here the ongoing moral element of divine worship predominated, while in the
From this Old Testament matrix of
After examining these Old Testament narratives, we should note the following:
1. The appointment of Tabernacle and Temple musicians came under divine direction as part of the biblical pattern for worship.
2. These musicians were all Levites, ministering near the ark of the covenant, the meeting-place between God and his people.
3. The specific instruments used by the Levitical musicians were dictated by divine inspiration.
Examining the relevant New Testament passages, we discover certain elements of discontinuity, as well as some aspects of continuity with the Old Testament.
The most prominent feature of discontinuity is the replacement of the Levitical priesthood and the Temple ordinances.
Christ has come as "a priest after the order of Melchisedec," and his superior priesthood takes precedence over the Levitical priesthood. "The priesthood being changed" (Heb. 5:6,10; 7:11), the courses of Levitical priests, including the musicians, no longer minister in the Tabernacle near the ark.
Moreover, "the priesthood being changed, there is made of necessity a change also of the law." The old covenant included "ordinances of divine service, and a worldly sanctuary." Hebrews Ch 9 contains a description of the furniture in the Tabernacle, and the ark; all of these items had significance as "a shadow of heavenly things," "figures of the true" Tabernacle in heaven (Heb. 7:12; 9:1; 8:5; 9:24).
The Levitical sacrifices and ordinances were types which were fulfilled in the work of the Lord Jesus Christ. But now, Christ has come as our High Priest, "by a greater and more perfect tabernacle, not made with hands." As our High Priest, Christ "needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's." No, Christ was "once offered to bear the sins of many," and "when he had by himself purged our sins, sat down on the right hand of the Majesty on high" (Heb. 9:11; 7:27; 9:28; 1:3).
Recall that the instrumental musicians in the public worship of the Old Testament were all Levites, ministering in Tabernacle or Temple ordinances. The priestly services of the Levites have been replaced in the New Testament. Therefore, the burden of proof rests with the proponents of instrumental music; they must provide a divine warrant for such service apart from Tabernacle or Temple ordinances if they wish to introduce instrumental music into new covenant worship. Without a warrant, it is improper to reintroduce such ceremonial observances back into public worship.
Although genuinely debatable, it is suggested that a minimal musical accompaniment, eg a single instrument, as an incidental aid to congregational singing, might be considered acceptable and practical, though obviously this can lead to misunderstanding and abuse of these principles.
By any scriptural measure, we possess no blanket endorsement to use all musical instruments according to our own subjective preferences.
Within the New Testament, we find certain elements which correspond to the priestly service of the Levites in the Old Testament. These elements of new covenant practice provide continuity with the old.
For example, in the New Testament, we are taught that all Christians are made "kings and priests unto God", "an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ" (Rev. 1:6; 1 Pet. 2:5). As priests, Christians present their bodies "a living sacrifice" (Rom. 12:1) as a reasonable service unto God. They "offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name" (Heb. 13:15). And they speak to one another "in psalms and hymns and spiritual songs, singing and making melody in their hearts"(Eph. 5:19). (Note that the melody which is specifically enjoined is in the heart.)
These actions reveal the true priestly service of the New Testament, as expressed in the life of the believer. These acts reflect the spiritual continuity between the Levitical forms of the Old Testament and Christian piety in the New Testament. All too often, however, a preoccupation with outward Levitical forms and liturgies has been marked by a neglect of the practical godliness. It has always been so with Rome; and it is presently so today among professing Protestants who are fascinated by liturgies (both literal liturgical practice and its practical equivalent in falling into the same rigid forms in preaching and prayer).
In commenting on Psalm 81:3, John Calvin observed:
The Levites, under the law, were justified in making use of instrumental music in the worship of God; it having been his will to train his people, while they were yet tender and like children, by such rudiments, until the coming of Christ. But now when the clear light of the gospel has dissipated the shadows of the law, and taught us that God is to be served in a simpler form, it would be to act a foolish and mistaken part to imitate that which the prophet enjoined only upon those of his own time. From this, it is apparent that the Papists have shown themselves to be very apes in transferring this to themselves.
In a similar vein, Calvin remarks upon Psalm 33:2.
I have no doubt that playing upon cymbals, touching the harp and the viol, and all that kind of music, which is so frequently mentioned in the Psalms, was a part of the education; that is to say, the puerile instruction of the law: I speak of the stated service of the temple. For even now, if believers choose to cheer themselves with musical instruments, they should, I think, make it their object not to dissever their cheerfulness from the praises of God. But when they frequent their sacred assemblies, musical instruments in celebrating the praises of God would be no more suitable than the burning of incense, the lighting 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.
(For related remarks by Calvin, see his commentary on the Psalms; particularly 71:22; 92:3; 93:6; 149:3; 150:3. )
For a summary of the typical nature of instrumental music in the Old Testament, the reader may find it helpful to consult John L. Girardeau's classic work, Instrumental Music in the Public Worship of the Church pp49-75(Richmond, 1888). Girardeau explains,
The instrumental music of temple-worship was typical of the joy and triumph of God's believing people to result from the plentiful effusion of the Holy Ghost in New Testament times.
[I]t pleased God to typify the spiritual joy to spring from a richer possession of the Holy Spirit through the sensuous rapture engendered by the passionate melody of stringed instruments and the clash of cymbals, by the blare of trumpets and the ringing of harps. It was the instruction of his children in a lower school, preparing them for a higher
9. The End of the Temple in Christ and the Church
Jn.2,7,12; Lk.2:22-39; 2:41-50. As the Mediator of the Covenant of Grace, in His substitutionary work of fulfilling the Law, our Lord Jesus clearly revered and observed the rituals of the Temple as established in the Old Testament. He was presented in its courts. He regarded it as “His Father’s house” and pursued in it “His Father’s business.” He attended the pilgrim festivals which required His presence there.
John.2; Mat.21,24; Mat.12:6; Heb.3:6. At the same time, Christ clearly regarded the Temple as a typical institution whose significance would be fulfilled and ended by His own redeeming work as Mediator. He called Himself, as the Son of Man, “one greater than the Temple”. As “Son over His own house”, He claimed the Temple as “My House”, as “My Father’s House.” Twice He purges it of offences – at the opening and again at the close of His public ministry. He sees His own body, destroyed and raised again, as the prophesied New Temple. Meanwhile, He predicts the complete destruction and removal of Herod’s Temple.
John.1:14,51. Christ Jesus therefore assumes in His own Person the essential functions of the Temple. As a typical institution under the Law, the Temple had two purposes. It served as a replica of Heaven on Earth, by which God dwelt among men. It acted as the Gate to Heaven, by which man gained access to God. The Apostle John finds these functions in the Lord Jesus. Christ is Himself the great antitype of the Temple, its entire purpose was to prefigure Him. He is the incarnate Word “tabernacling among men” that they may “see His Glory.” The Saviour likens Himself to Jacob’s ladder by which men have access to God.
The New Testament as it unfolds, develops this fulfilment of the Temple in Christ Jesus in two distinct, and complementary directions.
Hebrews; Revelation. The Saviour’s work as our High Priest and Advocate in Heaven itself supersedes the earthly Temple as the Gate of Heaven.
1Cor.6; Eph.2; 1Pet.2. The indwelling of the Holy Spirit that realises the union of believers with Christ on Earth creates in the individual saint and the gathered local Church the new “temple of God, an habitation of God through the Spirit.”
Thus the eschatological realisation of the prophetic hope of the New Temple – with all its greater Glory, with its ingathering of all the nations to Zion - is in the New Testament applied to the saving work of Christ and the growth of His Kingdom of Grace through the Churches.
A corollary to be drawn from this fulfilment is that the Temple can no longer serve as a model or rule for the worship of believers under the Gospel. The Reformers grasped this reality in terms of the concepts of a sacrificial priesthood, and of the sanctity of places of worship. The Magisterial Reformers and Puritans went on to realise from this same reasoning that the worship of the Temple cannot be employed or imitated in New Testament worship.
Hebrews 13, Rev.6; 2 Cor.2, Rev.8; Rom.12:2, Heb.13; 1Pet2, Heb.10. The inspired New Testament writers support this corollary in that they never apply the Temple service (in any aspect) directly to local Church life. The imagery they take from it they either “eternalise” in the glories of Heaven, or “spiritualise” in the internal experience of the believer, or “realise” in Christ’s person and work. So, for example, the “altar” appears in New Testament Scripture both as the fact of the cross, and as a centrepiece in Heaven. The fragrance of the i”ncense” is applied both to the prayers of the saints as they are heard in Heaven and the knowledge of Christ made manifest by their lives and witness on earth. The “sacrifices” of the redeemed are their bodily service (efforts in the cause) and the praise of their lips. The saints are invited to priestly service in their worship.
10 The Emergence of the Churches from the Synagogue
As the Temple prefigures the work of Christ and the privileges of His people, then it is also clear the synagogue prepares the way for the new forms their worship will take as they become Churches.
When considering Christ's teaching about worship, we should not overlook his
practice in synagogue worship. The divine warrant for the basic elements of synagogue services may be found in the biblical commands enjoining prayer, reading of scripture, and instruction in the word of God. These elements of worship are found throughout the Bible, not being tied exclusively to the Temple services in Jerusalem. Prayer is an essential duty, and it was always lawful for prayer to be offered in any place. The promulgation of biblical truth was commanded, that the earth might be "filled with the knowledge of the glory of the Lord, as the waters cover
the sea" (Hab. 2:14; Isa. 11:9).
The synagogues developed during the period of captivity, when worship in Jerusalem was impossible. No sacrifices were conducted in the synagogues, so they never became rival centres of worship with Jerusalem, even after restoration of Temple services.
The synagogues served as repositories of the scriptures. It would be centuries until the invention of printing presses and ready personal access to the sacred text. By attending services in the synagogues, the people had regular access to the word of God through the public reading of the scriptures.
The synagogues were the stage for several confrontations between Christ and the corrupt Jewish leadership of his day (Matt. 12:9-13; Mark 1:21-28; 3:1-6; Luke 6:1-11). Yet, Christ participated in the synagogue services, "as his custom was" (Luke 4:16) by reading and teaching from the scriptures. "And when he was come to his own country, he taught them in their synagogue, insomuch that they were astonished and said, Whence hath this man this wisdom and these mighty works?" (Matt. 13:54; cf. Mark 6:1-6; John 6:59; 18:20).
Lk.4:16; Mt.4:23,9:35,Lk.13:10; Mt.10:17,23:4, Lk.21:12; Jn.16:2. The Lord Jesus faithfully observed synagogue worship every Sabbath. He conducted His preaching ministry from its services. He sent forth His apostles to preach the Gospel in the synagogues. He foretold their sufferings and excommunication from its courts.
Acts 6:9; ch.13; 14:1; 17:1,10,17. We can trace through Acts the fulfilment of the Lord’s words, as the Apostles and early believers preach Christ in the synagogues, and as Paul begins his missionary labours in most cities at the local synagogue.
James 2:1-4. What is not so noticeable at first, is that the young churches formed by separation from the unbelieving synagogues as they took over the features of synagogue worship. The epistle of James (possibly the first book written of our NT at around AD 52) uses the term “synagogue” to describe an assembly of believers.
1Tim.2; 1Tim.4, Acts.18; 1Tim.5, Acts 14; Eph.5; Col.3 . When we trace the allusions and hints of the Epistles of Paul and the other Apostles to Christian meetings for worship, we see again the features of the synagogue. As in the synagogue, we find elders ruling and teaching the congregation; the public reading of Scripture; preaching and exposition; singing and public prayers.
1Thess. 5; 2 Pe.3; 1Cor. 14; Acts 2:42; 1Cor.10-11.
The fullness of grace in the New Testament brings new features to the familiar pattern. A greater measure of spiritual gifts is given, initially both extraordinary and ordinary. The Apostolic writings are read, now termed “the other Scriptures.” The New Testament ordinances are now present – chiefly the Lord’s Supper. Still, the basic form of worship is, as scholars agree, taken from the synagogue. In this way too, the Churches are the final purged remnant of Israel, the true “Israel of God”, heirs to the promises.
Ralph Martin remarks in his standard work, Worship in the Early Church (Grand Rapids: Eerdmans 1974), p. 26:
“Christian worship, as a distinctive, indigenous thing, arose from the fusion in the crucible of Christian experience, of the synagogue and the Upper Room. … the typical worship of the Church is to be found to this day in the union of the worship of the synagogue and the sacramental experience of the Upper Room; and that union dates from New Testament times.”
R.G. Webber observes in his textbook Worship:Old and New (Grand Rapids: Zondervan, 1982) p. 50:
“The twofold sequence of ‘Word and sacrament’ may be traced back to 1 Cor.16:20-24 and Acts 2:42.
The elements of Christian worship are clearly exhibited in the New Testament. Their essential details are indicated, leaving other details subject to the general rules of Scripture and gracious prudence. The question is not left to human creativity and cultural caprice, if we but seriously embrace the authority of the Bible as a positive rule of Christian practice.”
The Elements of Christian Church Services
Reading of Scripture 1Tim. 4:13; Col. 4:6
Exposition Acts 20:7
Creed 1Tim.6:12, cf. Deu. 6.
Singing “of various types, probably without instruments” Col.3:16
Prayers 1Tim.2:8; Acts 2:42
Congregational ‘Amen’1Cor. 14:16
Collection 1Cor.16:1-2
Thanksgiving Lk.22:19
Remembrance 1Cor.11:25
Anticipation 1Cor. 11:26
Intercession John 17
Although Temple worship reached its conclusion, several ordinary elements of worship continue. These are practices of piety which were always found beyond the precincts of the Temple in private worship, family worship, and the synagogues - things such as prayer, the reading of scripture and biblical instruction.
We are told that the church "continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers" (Acts 2:42). As Christ's commissioned messengers, the apostles arranged things according to divine directives. They had been ordered to "observe all things whatsoever" Christ commanded (Matt. 28:20). The church still was not permitted to worship and serve God according to human wisdom or man-made devices. Therefore, the Apostles' doctrine was not something invented by the apostles; it was simply the doctrine of Christ- the doctrine of the holy scriptures.
New Testament teaching concerning church music covers the essential points needed to regulate our practice. The general principles of Scripture guide us where precepts and patterns are not explicitly set out. This is not a pretext for making a false case for one's own preferences as I hope the following will show.
James 5:13, Acts 16:25. The early believers sang. The New Testament exhibits Christians singing in private devotion; and singing in informal, social praise, providing a witness to the unbelieving.
However, our interest lies specifically in the gathered worship of the local churches -”Direct Worship” as this is usefully termed. Indirect Worship consists in our “doing all things to the glory of God”, especially in our personal walk and vocations, and so is distinguished from the corporate worship of the gathered local church.
Matt 26:30 (after the institution of the Lord’s Supper) “And when they had sung an hymn, they went out into the mount of Olives.”
Rom 15:5-14 (Paul encouraging the Church at Rome)
Now the God of patience and consolation grant you to be like-minded one toward another according to Christ Jesus: 6That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. Wherefore receive ye one another, as Christ also received us to the glory of God. Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: 9And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. 1And again he saith, Rejoice, ye Gentiles, with his people. 11And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.
1Cor. 14:15 (Paul correcting disorders of worship at Corinth.)
What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also.
1 Cor. 14:26
How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.
Note that this instruction is to the “platform party” of the church, the leaders of the service, and not to the hundreds or even thousands of attendees -which would be entirely impractical and disordered.
Ephes. 5:17-21 (Paul exhorting the Church at Ephesus and others)
Wherefore be ye not unwise, but understanding what the will of the Lord is. And be not drunk with wine, wherein is excess; but be filled with the Spirit; Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ; Submitting yourselves one to another in the fear of God.
Col. 3:16-17 (Paul exhorting the Church at Colossae and others)
Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.
Heb. 2:11-13 (Paul reflecting on the mystical union of Christ with His church)
For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. And again, I will put my trust in him. And again, Behold I and the children which God hath given me.
Now, given our shared hermeneutic as Calvinistic Baptists and our understanding of redemptive history, we can take these passages of the New Testament to furnish us with all we need to know for the practice of music in local Church worship – not every imaginable detail, but all the essentials.
What are the Biblical parameters for music in New Testament churches? Four present themselves as essentials:
i) The music of the New Testament churches consisted of singing, not instrumental music. The Greek word used in all these verses for “sing” is yallw. (psallo) It is now admitted by lexical authorities (including Liddell-Scott-Jones, the latest editions of Bauer-Arndt-Gingrich, and Kittel’s NT Theological Dictionary), that the word had come to mean simply “to sing” by NT times. These authorities agree that the verb’s use in the contexts of these verses refers only to vocal music, ie song. Where in other Greek writers of this period the word is used in a more general sense “to make melody” (harking back to classical usage), the mention of an instrument in the dative case is required to create the sense, “to play.” The only instances of yallw so used with a dative in the NT are 1 Cor. 14:15, and Eph. 5:19 – “with the Spirit”, “with the understanding” , and “with the heart.”
What is happening in these verses? It is altogether likely that the Apostle Paul has spiritualised the Temple instruments, just as in Romans 12:1 he spiritualises the sacrifices, in Phil.4 the incense offering, and in Eph. 2, the very Temple structure itself, complete with the barriers marking the Court of the Gentiles.
Several writers argue that the Greek verb yallw necessarily includes instrumental music. However, a fair reading of the lexical data suggests that yallw actually parallels the term baptizw.(baptizo) Both specify a mode of action without specifying element or instrument. To appeal to the classical usage of yallw here is as anachronistic as insisting the stauros (stauros) of the NT must be a ‘stake’ as in the 5th c. BC. A thoughtful review of lexical data is the normal way to establish the meaning of a word.
Therefore, as a biblical parameter, singing is specified. In the absence of any other precept, pattern or principle of Scripture, we cannot defend the view that instrumental music is authorised by scripture or appropriate to New Testament practice.
ii) New Testament churches practised congregational singing, not performance of music by an individual or ensemble of privileged office or status.
The singing of the Christian church is no longer sacerdotal nor professional as that of the Temple explicitly was, just as the church no longer has a sacrificial priesthood. All believers are priests and kings to God and the Lamb; all believers are to sing in one voice. While 1 Cor. 14:26 suggests the ‘giving out’ of praise may be done by many, Eph. 5:19 and Col.3:16 show that the actual singing is a corporate act – all sing, and we speak one to another as all sing. Our Saviour Himself led the disciples as a body in song (Mt. 26:30). He still sings in the midst of His brethren (Rom. 15; Heb.2). The congregational singing of the Protestant Reformation is a tangible badge of the New Testament’s ‘priesthood of all believers.’
iii) The New Testament churches sang psalms, hymns and spiritual songs as its distinct and generic forms of vocal music. Biblically based churches must make the Old Testament Psalms foundational to their repertoire of congregational song. The inspired, canonical book of praise which our Saviour used, and which He fulfilled as our Redeemer, provides a divinely-sanctioned range of praise, petition, experience and duty that we cannot afford to ignore. The majesty and deeply felt passions of the Psalter are designed to be, and in obedience must be, the back-bone of our praise.
Having said this, it is entirely reasonable (notwithstanding legitimate ongoing debate by conservative congregations) that it is not necessary to confine the praises of New Testament Christians to the Book of Psalms alone. The New Testament can be seen to provide evidence in the presence of its canticles (Lk.1-2), in the generic terms used (Eph. 5:14) and in what appear to be snatches of distinctly Christian song (Phil.2; 1 Tim.3:16; Eph.5:14), and in the “new song” of Revelation 5:9 and 14:3 (particularly with an amillennial understanding applying these latter verses to the present church age) warranting that our hymns and spiritual songs may go beyond the Book of Psalms.
The insistence of Calvin et al, that only verbatim inspired words befit the praises of God’s people falls short of final conviction, though it will always deserve respect. The main reason for differing is the view that sacred song, as an exercise of believing appropriation of God’s Word in worship, is analogous to freedom of phrasing in prayer and preaching. Praise is not only the enunciation of God’s Word, as is the case in public Scripture reading. If we pray with the guidance and assistance of the Holy Spirit, and according to the Word of God, in our own words, without being restricted to recitation of the words of the Lord’s Prayer; if we preach by the leading of the Holy Spirit in our own words, without having to recite the sermons recorded in the Gospels, Acts and Epistles; it seems consistent that we may also sing Scriptural truths in human words, without being confined to rehearsing the words of the Psalter. Dr. John Gill in his Body of Divinity II:iv.712, says:
“Inasmuch as the Word of God and Christ in general furnishes out matter for singing His praises, I deny not, but that such hymns and spiritual songs composed by good men, uninspired, may be made use of; provided care is taken that they be agreeable to the sacred writings, and to the analogy of faith, and are expressed, as much as may be, in Scripture language.”
As well as singing from the Psalter, it should then be seen as the pattern of our hymnbooks, just as the psalms should be sung and seen as the patterns for our hymns. Either way we must walk so we do not cause our brother to stumble, so congregations should be agreed on this issue.
iv) The Churches of the New Testament integrated their singing with the other elements of worship on the Lord’s Day. This is simply to notice from 1 Cor. 14:26, Mt. 26:30, that song was part of formal church worship as much as the general life of the believer.
On the principle that form follows function, reviewing these same normative passages discloses the purposes of music in New Testament church worship. Consider the inner life and spirit behind the form.
i) 1 Cor. 14:15, Eph.5:19. The church’s singing is to rise from the fullness of the Holy Spirit in the saints. As such it requires the same intensity of preparation that would characterise prayer and preaching, and it should be as expressive.
ii) Rom.15:6, Eph.5:19. The church’s singing should unite the congregation and serve to arouse one another in devotion. We thus both praise “with one mouth” and “admonish one another.”
iii) Eph.5:19. The church’s singing should engage the minds of the Lord’s people. We are called on to “make melody in your hearts unto the Lord”. (The heart equating to the rational mind (rather than the seat of the emotions) in Greek idiom).
iv) Hebrews 2:12, Rom.15:9. The church’s singing should aid us in realising the personal presence of Christ Jesus amidst His people by the Holy Spirit. Just as in the Old Testament, the Lord inhabits the praises of His people.
v) Eph.5:19-20; Col.3:16-17. The church’s singing should animate the saints in the habit of praise and thanksgiving to God in Christ. Believers should be taking the praises offered in our solemn assemblies with them into daily life, whether in joy (James 5:13) or adversity (Acts 16:25).
vi) 1Cor.14:9,15; Col.3:16. The church’s singing should enable the congregation to appropriate the Word of Christ to their minds and hearts. Christian song must engage all believers in understanding and applying Scripture truth, not merely reciting it. At the same time, what we sing should be easily related to, and drawn from, the text of Scripture. Words and music must be placed at a level readily grasped and assimilated. The Word is thus to “dwell in us richly in all wisdom.” The aim of Christian song is not recreation – not art – not culture – not entertainment – not virtuosity – not musicality - but edification and devotion.
To sum up, we have these findings from Scripture on music in the New Testament churches, assuming this to be normative for congregations confessing Sola Scriptura (Scripture Alone) and the Regulative Principle of Worship of our Confessions.
The churches of Christ under the New Testament economy of the Covenant of Grace emerged from the synagogues of the Old Testament church. The Temple service was understood as a typical prefiguring of the Saviour’s redeeming work and of the saints’ access to God in Heaven. Temple worship was never used as a literal model or precedent for New Testament worship. To the established features of synagogue worship – prayer, song, Scripture reading and exposition – were added the Gospel ordinances – Baptism and the Lord’s Supper.
i) The form of music in the New Testament Churches: vocal music or singing, not instrumental music; congregational singing, not solo or ensemble performance; the singing of the Psalms, of hymns and of spiritual songs, including but not confined to the Old Testament Psalter; singing as part of regular Lord’s Day worship. The substance of Worship is human words and thoughts, not music or actions.
ii) The functions of music in the New Testament Churches:
to unite the voices of the saints in praise, to aid memorisation and appropriation of the Word of God in the mind and heart.
This form and these functions of music in the local church remain normative to all believers in Christ, because Holy Scripture is sufficient as the inspired rule of faith and life. (2 Tim. 3:16-17).