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It is written:
2 Corinthians 13:5-Examine yourselves as to whether you are in the faith. Test yourselves. Do you not know yourselves, that Jesus Christ is in you?—unless indeed you are disqualified.
Over the last few months, I have been blessed to baptize and study with some friends who have had a lot of questions about the church of Christ. Several of these have related to why churches of Christ generally do not use mechanical instruments of music in the public worship services of the church. Since it had been several years since I studied this matter in-depth, I decided to reinvestigate this subject in detail. All of our teachings and practices as Christians should be constantly examined in light of God’s Word as we continue to grow in the grace and knowledge of our Lord Jesus Christ (2 Peter 3:18).
Let’s turn to a careful study of the Bible regarding instrumental music in the public worship of the church.
Instrumental Music And Authority
Colossians 3:17-And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.
One of the first things to notice regarding the subject of instrumental music in worship is the fact that the New Testament is the authority of God on these matters. This does not diminish the Old Testament. Indeed, we are taught that the Old Testament is important for Christians to study and learn from.
Romans 15:4-For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope.
1 Corinthians 10:6, 11-Now these things became our examples, to the intent that we should not lust after evil things as they also lusted.…Now all these things happened to them as examples, and they were written for our admonition, upon whom the ends of the ages have come.
While we need to study and learn from the Old Testament, we do not live under the laws of the Old Testament. Numerous passages of Scripture remind us of this fact. Most of these passages were written to Christians who were being pressured and deceived into adopting the Old Testament rules and regulations while living under the New Testament. Let’s have a sampling of what the Apostles of Jesus spoke about this.
Romans 7:4-Therefore, my brethren, you also have become dead to the law through the body of Christ, that you may be married to another—to Him who was raised from the dead, that we should bear fruit to God.
Galatians 3:24-25-Therefore the law was our tutor to bring us to Christ, that we might be justified by faith. 25 But after faith has come, we are no longer under a tutor.
Galatians 4:21-31-Tell me, you who desire to be under the law, do you not hear the law? 22 For it is written that Abraham had two sons: the one by a bondwoman, the other by a freewoman. 23 But he who was of the bondwoman was born according to the flesh, and he of the freewoman through promise, 24 which things are symbolic. For these are the two covenants: the one from Mount Sinai which gives birth to bondage, which is Hagar—. 25 for this Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem which now is, and is in bondage with her children—. 26 but the Jerusalem above is free, which is the mother of us all. 27 For it is written: “REJOICE, O BARREN, YOU WHO DO NOT BEAR! BREAK FORTH AND SHOUT, YOU WHO ARE NOT IN LABOR! FOR THE DESOLATE HAS MANY MORE CHILDREN THAN SHE WHO HAS A HUSBAND.” 28 Now we, brethren, as Isaac was, are children of promise. 29 But, as he who was born according to the flesh then persecuted him who was born according to the Spirit, even so it is now. 30 Nevertheless what does the Scripture say? “CAST OUT THE BONDWOMAN AND HER SON, FOR THE SON OF THE BONDWOMAN SHALL NOT BE HEIR WITH THE SON OF THE FREEWOMAN.” 31 So then, brethren, we are not children of the bondwoman but of the free.
Galatians 5:3-4-And I testify again to every man who becomes circumcised that he is a debtor to keep the whole law. 4 You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace.
Ephesians 2:14-16-For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, 15 having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, 16 and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity.
Hebrews 8:7-13-But now He has obtained a more excellent ministry, inasmuch as He is also Mediator of a better covenant, which was established on better promises. 7 For if that first covenant had been faultless, then no place would have been sought for a second. 8 Because finding fault with them, He says: “BEHOLD, THE DAYS ARE COMING, SAYS THE LORD, WHEN I WILL MAKE A NEW COVENANT WITH THE HOUSE OF ISRAEL AND WITH THE HOUSE OF JUDAH—. 9 NOT ACCORDING TO THE COVENANT THAT I MADE WITH THEIR FATHERS IN THE DAY WHEN I TOOK THEM BY THE HAND TO LEAD THEM OUT OF THE LAND OF EGYPT; BECAUSE THEY DID NOT CONTINUE IN MY COVENANT, AND I DISREGARDED THEM, SAYS THE LORD. 10 FOR THIS IS THE COVENANT THAT I WILL MAKE WITH THE HOUSE OF ISRAEL AFTER THOSE DAYS, SAYS THE LORD: I WILL PUT MY LAWS IN THEIR MIND AND WRITE THEM ON THEIR HEARTS; AND I WILL BE THEIR GOD, AND THEY SHALL BE MY PEOPLE. 11 NONE OF THEM SHALL TEACH HIS NEIGHBOR, AND NONE HIS BROTHER, SAYING, ‘KNOW THE LORD,’ FOR ALL SHALL KNOW ME, FROM THE LEAST OF THEM TO THE GREATEST OF THEM. 12 FOR I WILL BE MERCIFUL TO THEIR UNRIGHTEOUSNESS, AND THEIR SINS AND THEIR LAWLESS DEEDS I WILL REMEMBER NO MORE.” 13 In that He says, “A NEW COVENANT,” He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away.
Many other Scriptures could be quoted along these lines, but these should be sufficient to demonstrate that we do not live under the authority of the laws of the Old Testament.
Yet did Jesus intend for His New Testament to be the authority of God’s people?
Let’s notice what Jesus says. In His prayer to the Father in John 17, Jesus (speaking of the Apostles) proclaims:
John 17:8-For I have given to them the words which You have given Me; and they have received them, and have known surely that I came forth from You; and they have believed that You sent Me.
Numerous statements of the Apostles show that their words were the very Word of God. Indeed, God Himself documented this through the accompanying signs and wonders (Mark 16:20)!
Acts 20:27-For I have not shunned to declare to you the whole counsel of God.
1 Corinthians 2:13-These things we also speak, not in words which man’s wisdom teaches but which the Holy Spirit teaches, comparing spiritual things with spiritual.
1 Thessalonians 2:13-For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe.
Yet did the Apostles consider their writings inspired?
Look at the evidence.
“The Apostles asserted their authority. The apostles were well aware of their God-given authority. They were also well aware their teaching was from the Holy Spirit. Peter begins both letters with a reminder of his apostleship (1 Pet 1:1; 2 Pet. 1:1). He meekly asserts his right to impose his letter upon the church: “I who am… a witness of the sufferings of Christ” (1 Pet. 5:1). He argues for the divine origin of his message by reminding his followers that what they heard was preached “by the Holy Spirit sent from heaven” (1 Pet. 1:12). John also humbly attaches his apostolic authority to his Gospel with the words: “This is the disciple who testifies to these things and who wrote them down; we know that his testimony is true.” (Jn. 21:24) John knew he was passing along divine revelation concerning the Word of Life (1 Jn. 1:1-4). Paul opens many of his letters with a reminder of his God-ordained apostleship. Since he was not of the Twelve but received his apostleship later he seemed to always have to defend it. He is especially forced to throw his weight around to the Galatians and Corinthians. He told the latter, “What I am writing to you is the Lord’s command” (1 Cor. 14:37). To the former he said anything that contradicted his teaching must be ignored (v. 38)—anyone preaching another Gospel was to be accursed (Gal. 1:8, 9). In 1 Thes. 2:13 he makes the remarkable claim that to receive his teaching was to receive words from God….The apostles imposed their writings. Since the apostles were aware of their authoritative office it is reasonable to think that they intended to write books that would guide the church under that authority….Imposition can be seen in the commands that letters be circulated among the churches, even read publically in worship meetings (1 Thess. 5:27; Col. 4:16; Rev. 1:3)…Imposition is more subtle in other letters, yet it can still be seen. It was already mentioned that Peter wrote to “the pilgrims of the Dispersion” scattered broadly throughout five different regions (1 Pet. 1:1). James also wrote “to the twelve tribes which are scattered abroad” (Jam. 1:1). These are not the words of apostles writing to individual churches. It is reasonable to think that the apostles intended their letters to be widely distributed (i.e. imposed throughout regions)….The best and earliest example of apostolic imposition comes from the Bible itself. In Acts 15 we read that letters were written containing the decision of the apostles and elders at the close of the first Jerusalem Council (v. 23). Their decision was just not verbally imposed upon the church (v. 27) but circulated through written letters (v. 20, 23). [47] This set a clear precedence from the beginning. A written letter from an apostle (or apostles) was just as authoritative as if the commands were given in person by an apostle. To receive a written letter from an apostle was equal to a visit (cf. 3 John 13–14). Furthermore, spreading info this way was very useful. Written letters helped when making a trip in person was not possible (cf. 2 Thessalonians 2:2). It also helped reach a wider audience more quickly with an important message. Thus the apostles imposed their authority via written communication.” (Norman Geisler & Shawn Nelson, Evidence Of An Early New Testament Canon, 255-294 (Kindle Edition); Matthews, NC; Bastion Books)
With these things in mind, we must realize that the guide for what we do as Christians is found in the inspired writings of the New Testament. With this in mind, we will turn to a brief study of the history of instrumental music in worship to God throughout time.
Instrumental Music And Satan
The first mention of instrumental music from a strictly Biblical chronology traces back to the origin of Satan.
In Ezekiel 28:11-19, the Bible tells us about the creation and fall of Satan. In the text, the king of Tyre is being compared to the downfall of another powerful ruler who is identified as being a “cherub” (Ezekiel 28:14) who had been in “Eden, the garden of God” (Ezekiel 28:13). We are told that he had walked amidst the fiery stones (Ezekiel 28:14), which was a reference to the non-inspired book of First Enoch, where the fiery stones are used to refer to being in the closest presence of God Himself in Heaven (cf. 1 Enoch 24:2). Clearly, the king of Tyre is being compared with Satan himself!
With that in mind, notice this passage:
Ezekiel 28:13-You were in Eden, the garden of God; Every precious stone was your covering: The sardius, topaz, and diamond, Beryl, onyx, and jasper, Sapphire, turquoise, and emerald with gold. The workmanship of your timbrels and pipes Was prepared for you on the day you were created.
This passage indicates that Satan was involved in worship in Heaven before the creation of the physical universe: and this worship involved the use of instrumental music of some kind. As such, we see that instrumental music was at one time sanctioned by God.
However, another passage from Isaiah needs to be considered in this regard. In the famous “Lucifer” passage, we read of how the king of Babylon is also compared with the downfall of Satan.
Isaiah 14:12-15-How you are fallen from heaven, O Lucifer, son of the morning! How you are cut down to the ground, You who weakened the nations! 13 For you have said in your heart: ‘I will ascend into heaven, I will exalt my throne above the stars of God; I will also sit on the mount of the congregation On the farthest sides of the north; 14 I will ascend above the heights of the clouds, I will be like the Most High.’ 15 Yet you shall be brought down to Sheol, To the lowest depths of the Pit.
There can be no doubt that this is a secondary reference to Satan especially because of an ancient book known as the Life Of Adam And Eve. This book dates back to around the time of Isaiah, and in fact Isaiah may be here referencing it. In the following section, Satan is being commanded to “worship” mankind. (Please keep in mind that the word “worship” sometimes simply means to “honor”). However, Satan refuses to do so! Notice what he says, and look at the similarity with what Isaiah writes:
“[THE DEVIL CONTINUED,] “When the angels, who were under me, heard this, they refused to worship him, and Michael said, ‘Worship the image of God because if you will not worship him, the Lord God will be angry with you.’ I said, ‘If he is angry with me, I will set my throne above the stars of heaven and will be like the Highest.’” 3 Chapter 16 [THE DEVIL CONTINUED,] “The Lord God was angry with me and banished me and my angels from our glory, and on your account were we expelled from our homes into this world and hurled on the Earth. Straightway we were overcome with grief since we had been spoiled of so great glory. We were grieved when we saw you in such joy and luxury. With guile, I cheated your wife and caused you to be expelled through her doing from your joy and luxury, as I have been driven out of my glory.”” (Scriptural Research Institute, Life of Adam and Eve: Latin Life of Adam and Eve (The Life of Adam and Eve Book 2), 25-26 (Kindle Edition, emphasis added))
With this background, look at what Isaiah says one verse before:
Isaiah 14:11-Your pomp is brought down to Sheol, And the sound of your stringed instruments; The maggot is spread under you, And worms cover you.’
It is interesting that the downfall of the king of Babylon (and by extension, the downfall of Satan) is linked with the sound of his “stringed instruments.” Curiously, observe that “your pomp is brought down to Sheol,” is directly linked with, “the sound of your stringed instruments.”
Could it be that the musical instruments of Satan had some kind of connection with his rebellion against God?
Was there perhaps some kind of deceptive snare with music that the devil used in tricking 1/3 of the angels to rebel against the Lord (Revelation 12:1-7)?
Either way, we see a less than flattering picture of mechanical instruments of music.
Instrumental Music In The Patriarchal Age
The only reference to instrumental music in the Bible during the Patriarchal Age (ie., the time from Adam to Moses) is found in connection with Jubal, the creator of mechanical instruments.
Genesis 4:21-His brother’s name was Jubal. He was the father of all those who play the harp and flute.
Aside from this brief mention of Jubal, there is no mention of instrumental music in regard to worship during the Patriarchal Age that I have been able to find. Indeed, I cannot even be certain that Genesis 4:21 is a reference to instrumental music as worship to God. Considering the context of the passage, it may be teaching the very opposite. One of the ancient non-inspired Hebrew history books, Jasher, records that the family and timeframe of Jubal indicate that this was a context of very great sin and transgression in the land of that time.
Jasher 2:1-22-“ And Seth lived one hundred and five years, and he begat a son; and Seth called the name of his son Enosh, saying, Because in that time the sons of men began to multiply, and to afflict their souls and hearts by transgressing and rebelling against God. 3 And it was in the days of Enosh that the sons of men continued to rebel and transgress against God, to increase the anger of the Lord against the sons of men. 4 And the sons of men went and they served other gods, and they forgot the Lord who had created them in the earth: and in those days the sons of men made images of brass and iron, wood and stone, and they bowed down and served them. 5 And every man made his god and they bowed down to them, and the sons of men forsook the Lord all the days of Enosh and his children; and the anger of the Lord was kindled on account of their works and abominations which they did in the earth. 6 And the Lord caused the waters of the river Gihon to overwhelm them, and he destroyed and consumed them, and he destroyed the third part of the earth, and notwithstanding this, the sons of men did not turn from their evil ways, and their hands were yet extended to do evil in the sight of the Lord. 7 And in those days there was neither sowing nor reaping in the earth; and there was no food for the sons of men and the famine was very great in those days. 8 And the seed which they sowed in those days in the ground became thorns, thistles and briers; for from the days of Adam was this declaration concerning the earth, of the curse of God, which he cursed the earth, on account of the sin which Adam sinned before the Lord. 9 And it was when men continued to rebel and transgress against God, and to corrupt their ways, that the earth also became corrupt. 10 And Enosh lived ninety years and he begat Cainan; 325 AM–Cainan born 365 AM–Cainan king 11 And Cainan grew up and he was forty years old, and he became wise and had knowledge and skill in all wisdom, and he reigned over all the sons of men, and he led the sons of men to wisdom and knowledge; for Cainan was a very wise man and had understanding in all wisdom, and with his wisdom he ruled over spirits and demons; 12 And Cainan knew by his wisdom that God would destroy the sons of men for having sinned upon earth, and that the Lord would in the latter days bring upon them the waters of the flood. 13 And in those days Cainan wrote upon tablets of stone, what was to take place in time to come, and he put them in his treasures. 14 And Cainan reigned over the whole earth, and he turned some of the sons of men to the service of God. 395 AM–Mahalalleel born 15 And when Cainan was seventy years old, he begat three sons and two daughters. 16 And these are the names of the children of Cainan; the name of the first born Mahlallel, the second Enan, and the third Mered, and their sisters were Adah and Zillah; these are the five children of Cainan that were born to him. 17 And Lamech, the son of Methusael, became related to Cainan by marriage, and he took his two daughters for his wives, and Adah conceived and bare a son to Lamech, and she called his name Jabal. 18 And she again conceived and bare a son, and called his name Jubal; and Zillah, her sister, was barren in those days and had no offspring. 19 For in those days the sons of men began to trespass against God, and to transgress the commandments which he had commanded to Adam, to be fruitful and multiply in the earth. 20 And some of the sons of men caused their wives to drink a draught that would render them barren, in order that they might retain their figures and whereby their beautiful appearance might not fade. 21 And when the sons of men caused some of their wives to drink, Zillah drank with them. 22 And the child-bearing women appeared abominable in the sight of their husbands as widows, whilst their husbands lived, for to the barren ones only they were attached.” (Ken Johnson, Ancient Book Of Jasher, 14-15 (Kindle Edition): BibleFacts.org)
As such, there is not much testimony regarding the use of instrumental music in worship to God during the Patriarchal Age.
Instrumental Music In The Jewish Tabernacle And Temple
When we turn to the use of instrumental music during the time of the Jewish tabernacle, we find this reference.
Numbers 10:2, 10-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.…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.”
These verses may reference the trumpets not only being used for assembling the people, but also as part of the worship since they were to be blown over the burnt offerings. Other passages indicate the connection between the blowing of trumpets and the worship assembly of the people.
Numbers 29:1-And in the seventh month, on the first day of the month, you shall have a holy convocation. You shall do no customary work. For you it is a day of blowing the trumpets.
Leviticus 23:24-Speak to the children of Israel, saying: ‘In the seventh month, on the first day of the month, you shall have a sabbath-rest, a memorial of blowing of trumpets, a holy convocation.
However, some scholars disagree that the instrumental music was used in the tabernacle as part of worship. Nevertheless, when we turn to the Jewish temple, we find a different picture altogether. One author has noted:
“This absence of instrumental music from the services of the tabernacle continued not only during the wanderings of the Israelites in the desert, but after their entrance into the promised land, throughout the protracted period of the Judges, the reign of Saul, and a part of David’s. This is a noteworthy fact. Although David was a lover of instrumental music, and himself a performer upon the harp, it was not until some time after his reign had begun that this order of things was changed, and, as we shall see, changed by divine command. Let us hear the scriptural record (1 Chron. 23: 1-6): “So when David was old and full of days, he made Solomon his son king over Israel. And he gathered together all the princes of Israel, with the priests and the Levites. Now the Levites were numbered by the age of thirty years and upward: and their number by their polls, man by man, was fifty and eight thousand; of which twenty and four thousand were to set forward the work of the house of the Lord; and six thousand were officers and judges: moreover four thousand were porters; and four thousand praised the Lord with the instruments which I made, said David, to praise therewith. And David divided them into courses among the sons of Levi, namely, Gershon, Kohath and Merari.” Now, how did David come to make this alteration in the Mosaic order which had been established by divine revelation? For the answer let us again consult the sacred record (1 Chron. 28: 11-13, 19): “Then David gave to Solomon his son the pattern of the porch, and of the houses thereof, and of the treasuries thereof, and of the inner parlors thereof, and of the place of the mercy-seat, and the pattern of all that he had by the Spirit, of the courts of the house of the Lord, and of all the chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicated things: also for the courses of the priests and the Levites, and for all the work of the service of the house of the Lord, and for all the vessels of service in the house of the Lord . . . . All this, said David, the Lord made me understand in writing by his hand upon me, and all the works of this pattern.” 2 Chron. 29: 25, 26: “And he [Solomon] set the Levites in the house of the Lord with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king’s seer, and of Nathan the prophet: for so was the commandment of the Lord by his prophets.” In the light of these statements of God’s Word several things are made evident, which challenge our serious attention. First, instrumental music never was divinely warranted as an element in the tabernacle-worship until David received inspired instructions to introduce it, as preparatory to the transition which was about to be effected to the more elaborate ritual of the temple. Secondly, when the temple was to be built and its order of worship to be instituted, David received a divine revelation in regard to it, just as Moses had concerning the tabernacle with its ordinances. Thirdly, this direct revelation to David was enforced upon Solomon, and upon the priests and Levites, by inspired communications touching the same subject from the prophets Gad and Nathan. Fourthly, instrumental music would not have been constituted an element in the temple-worship, had not God expressly authorized it by his command. The public worship of the tabernacle, up to the time when it was to be merged into the temple, had been a stranger to it, and so great an innovation could have been accomplished only by divine authority. God’s positive enactment grounded the propriety of the change. Is it not clear that the great principle, that whatsoever is not commanded by God, either expressly or impliedly, in relation to the public worship of his house, is forbidden, meets here a conspicuous illustration? The bearing of all this upon the Christian church is as striking as it is obvious. If, under a dispensation dominantly characterized by external appointments, instrumental music could not be introduced into the worship of God’s sanctuary, except in consequence of a warrant furnished by him, how can a church, existing under the far simpler and more spiritual dispensation of the gospel, venture, without such a warrant, to incorporate it into its public services? and that no such warrant can be pleaded will be made apparent as the argument expands.” (John L. Girardeau, Instrumental Music in the Public Worship of the Church, 244-274 (Kindle Edition): no publisher cited).
It is also worth noting here that some believe the Prophet Amos declared that instrumental music was not introduced by Divine authority. He wrote:
Amos 6:5-Who sing idly to the sound of stringed instruments, And invent for yourselves musical instruments like David.
The respected Bible commentator Adam Clarke wrote:
“I believe that David was not authorized by the Lord to introduce that multitude of musical instruments into the Divine worship of which we read, and I am satisfied that his conduct in this respect is most solemnly reprehended by this prophet; and I farther believe that the use of such instruments of music, in the Christian Church, is without the sanction and against the will of God; that they are subversive of the spirit of true devotion, and that they are sinful. If there was a woe to them who invented instruments of music, as did David under the law, is there no woe, no curse to them who invent them, and introduce them into the worship of God in the Christian Church? I am an old man, and an old minister; and I here declare that I never knew them productive of any good in the worship of God; and have had reason to believe that they were productive of much evil. Music, as a science, I esteem and admire: but instruments of music in the house of God I abominate and abhor. This is the abuse of music; and here I register my protest against all such corruptions in the worship of the Author of Christianity. The late venerable and most eminent divine, the Revelation John Wesley, who was a lover of music, and an elegant poet, when asked his opinion of instruments of music being introduced into the chapels of the Methodists said, in his terse and powerful manner, “I have no objection to instruments of music in our chapels, provided they are neither Heard nor Seen.” I say the same, though I think the expense of purchase had better be spared.” (Adam Clarke, Commentary, E-Sword Edition)
It is interesting to consider that the Christians looked on the use of instrumental music in the Temple as an example of the imperfections of the Old Testament foreshadowing the New Testament order.
Ferguson notes:
“Most of the statements commenting on the non-use of instruments in the church occur in contrasts of Old Testament with Christian practice. In commenting on the passages in the Old Testament which refer to worshiping God with an instrument, Christian authors had to offer an explanation. The Psalms especially offered a problem, for they were used in Christian worship. One approach is that taken by John Chrysostom and other writers of the Antiochian school of interpretation. God allowed the Jews to use instrumental music, even as he allowed animal sacrifice, not because that was what he desired, but as a transitional practice in leading people from idolatry to true spiritual worship. Theodoret, On the Healing of Greek Afflictions 7.16 on the subject of sacrifices is typical: So it was not in any need of victims or craving odors that God commanded them to sacrifice, but that he might heal the sufferings of those who were sick. So he also allowed the use of instrumental music, not that he was delighted by the harmony, but that he might little by little end the deception of idols. For if he had offered them perfect laws immediately after their deliverance from Egypt, they would have been rebellious and thrust away from the bridle, and would have hastened back to their former ruin. (PG 83: 997B) 59 Similarly he says the following, On Psalms 150: 4: “Praise him with psaltery and harp….” These instruments the Levites formerly used when praising God in the temple. It was not because God enjoyed their sound, but because he accepted the purpose of their worship. For to show that God does not find pleasure in songs nor in the notes of instruments we hear him saying to the Jews: “Take thou away from me the noise of thy songs, for I will not hear the melody of thy instruments.” He allowed these things to be done for the reason that he wished to free them from the deception of idols. For since some of them were fond of play and laughter, and all these things were done in the temples of idols, he allowed these things in order to entice them. He used the lesser evil in order to forbid the greater, and used what was imperfect to teach what was perfect. (PG 80: 1996) Chrysostom, On Psalms 149 [English 150], 2 says the following: Many people take the mention of these instruments allegorically and say that the timbrel required the putting to death of our flesh, and that the psaltery requires us to look up to heaven (for this instrument resounds from above, not from below like the lyre). But I would say this, that in olden times they were thus led by these instruments because of the dullness of their understanding and their recent deliverance from idols. Just as God allowed animal sacrifices, so also he let them have these instruments, condescending to help their weakness. (PG 55: 494) Isidore of Pelusium also put the instrument in the same category with sacrifice: “If God allowed bloody sacrifices on account of the childhood of men, why do you marvel if also the music of the kithara and psalterion was played?” (Epistles II. 176 in PG 78: 628C).” (Everett Ferguson, A Cappella Music in the Public Worship of the Church, 994-1020 (Kindle Edition): Abilene, TX: Desert Willow Publishing)
The Christians did not have a problem with instrumental music in the Temple being used. They simply understood it as part of the Old Testament system which was replaced by the perfect New Testament order. The instrumental music from the Old Testament Temple was often viewed as a foreshadowing of the perfect New Testament pattern of the human voice coming from a grateful and loving heart in the church.
Instrumental Music In The Synagogue
After the creation of the Second Temple (520 B.C.), the synagogue was invented. The synagogues were a local place of study, learning, and (at times) worship. They are mentioned throughout the New Testament, which helps us to further understand their history and significance. Reese provides us a great deal of background information:
“The only reference to the synagogue in the Old Testament is Psalm 74:8, which leads scholars to the conclusion that the synagogue is something that grew up during the Babylonian Captivity. The Babylonians had destroyed the city of Jerusalem and had taken much of the Jewish population into exile, moving them over 1,000 miles from the Holy City. It is assumed that the people in Exile, wishing a place to worship, established synagogues as places of assembly in their midst. The Jews worshiped each Saturday in the synagogue. During the week, children went there to school to learn to read and write. The chief textbook was the Old Testament. Anywhere there were ten family heads, a synagogue established. II. THE BUILDING ITSELF It seems that the synagogues often consisted of two compartments – one for prayer, preaching, and the offices of public worship; and the other for the meetings of the learned men, for discussions concerning questions of religion and discipline, and for purposes of education. The place where the Jews met for worship was called Bet-ha-Cneset, and the place where the lectures were given was called Bet-ha-Midrash. Synagogues in prosperous communities were often fine edifices according to the taste of time and place; the community did not spare money on the decoration and furnishings. There were several pieces of essential furniture in a synagogue. The rolls of the Scriptures were kept in a chest, or press, which was usually standing in an alcove or recess shut off by a curtain from the body of the synagogue. The roll of the Pentateuch or the Prophets was laid for the reading of the lessons on a bema, or platform that contained a reading desk. Lamps and candelabra also belonged to the furnishings of the synagogue.” (Gareth E. Reese, New Testament History: Acts-A Critical Exegetical Commentary, 13381-13396 (Kindle Edition): Moberly, MO: Scripture Exposition Books LLC)
Ferguson documents very diligently that instrumental music was not used in the Jewish synagogues.
“There remains no evidence that instrumental music was used in the synagogue service; indeed this holds true until comparatively recent times….Since a special vocal use of psallo is first and most clearly attested in Jewish religious literature, and since the Psalms were recited without instrumental accompaniment in the synagogue services, a reasonable hypothesis may be suggested for the change in the usage of the word. The change in practice in the synagogue, so that the Psalms were used without the instrumental accompaniment that had characterized their use in the Temple, produced a change of meaning in the word so that it meant “to sing the Psalms.” The difference in the way the Psalms were used changed the meaning of psallo which was employed to describe this use. Christians derived their use of the word from the Jewish circles in which the church began, not from classical Greek usage. Moreover, Christian worship in many of its practices seems to have followed the worship of the synagogue.” (Everett Ferguson, A-cappella Music In The Public Worship Of The Church, 732-742 (Kindle Edition); Abilene, TX; Desert Willow Publishing)
Instrumental Music In The New Testament
There was no instrumental music used in the worship assemblies of the New Testament church. Every reference to music in worship in the public assemblies of the church show it was acapella.
Matthew 26:30-And when they had sung a hymn, they went out to the Mount of Olives.
Mark 14:26-And when they had sung a hymn, they went out to the Mount of Olives.
Acts 16:25-But at midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them.
Romans 15:9-and that the Gentiles might glorify God for His mercy, as it is written: “FOR THIS REASON I WILL CONFESS TO YOU AMONG THE GENTILES, AND SING TO YOUR NAME.”
1 Corinthians 14:15-What is the conclusion then? I will pray with the spirit, and I will also pray with the understanding. I will sing with the spirit, and I will also sing with the understanding.
1 Corinthians 14:26-How is it then, brethren? Whenever you come together, each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation. Let all things be done for edification.
Ephesians 5:19-speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord,
Colossians 3:16-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.
Hebrews 2:12-saying: “I WILL DECLARE YOUR NAME TO MY BRETHREN; IN THE MIDST OF THE ASSEMBLY I WILL SING PRAISE TO YOU.”
Hebrews 13:15-Therefore by Him let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name.
James 5:13-Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing psalms.
Several historians have noted that instrumental music was not used in the early church, and was not introduced until hundreds of years after the time of Christ.
For example, consider this intriguing reference from none other than the Roman Catholic church:
“Although Josephus tells of the wonderful effects produced in the Temple by the use of instruments, the first Christians were of too spiritual a 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, 440). 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).” (Charles George Herbermann, The Catholic Encyclopedia: Complete Vol. 1-15 (With Active Table of Contents), 479762-479466 (Kindle Edition):
Instrumental Music Till The Time Of The Reformation
One author has carefully noted and documented the attitude of many famous disciples of Christ throughout the time of the Apostles through the Protestant Reformation.
“It is helpful to trace the history of instrumental music in so-called Christian worship century by century. No one affirms that instrumental music was used by the apostles or Christians in the New Testament. Passing into secular history, instruments weren’t used in the second, third, fourth, fifth, or sixth centuries….The Greek church disapproved the use of organs. The Latin church introduced it pretty generally, but not without the protest of eminent men, so that even in the Council of Trent a motion was made, though not carried, to prohibit the organ at least in the mass….Secular history is silent as to the instrument’s use through the thirteenth century, except that in 1250 A.D., Thomas Aquinas objected to its use by Catholics, lest they “seem to Judaize,” i.e., seem like the Jews: Our church does not use musical instruments as harps and psalteries, to praise God withal, that she may not seem to Judaize. (Joseph Bingham, The Antiquities of the Christian Church, II [London: Reeves & Turner, 1878], p. 483.)…Long after Thomas Aquinas, a sixteenth century Catholic scholar named Erasmus, said: We have brought into our churches certain operatic and theatrical music; such a confused, disorderly chattering of some words as I hardly think was ever in any of the Grecian or Roman theatres. The church rings with the noise of trumpets, pipes, and dulcimers; and human voices strive to bear their part with them. Men run to church as to a theatre, to have their ears tickled. And for this end organ makers are hired with great salaries, and a company of boys, who waste all their time learning these whining tones. (John L. Girardeau, Instrumental Music in the Public Worship of the Church [Richmond, VA: Whittet & Shepperson, Printers, 1888], p. 166.)…John Girardeau, Professor at Columbia Theological Seminary (Presbyterian), said It has thus been proved, by an appeal to historical facts, that the church, although lapsing more and more into defection from the truth and into a corruption of apostolic practice, had no instrumental music for twelve hundred years; and that the Calvinistic Reformed Church ejected it from its services as an element of Popery, even the Church of England having come very nigh to its extrusion from her worship. The historical argument, therefore, combines with the Scriptural and the confessional to raise a solemn and powerful protest against its employment by the Presbyterian Church. It is heresy in the sphere of worship. (Ibid, p. 179.) James Pierce, a Presbyterian scholar of the eighteenth century, said: I come now to say somewhat of the antiquity of musical instruments. But that these were not used in the Christian Church in the primitive times is attested by all the ancient writers with one consent. Hence, they figuratively explain all the places of the Old Testament which speak of musical instruments, as I might easily show by a thousand testimonies out of Clement of Alexandria, Basil, Ambrose, Jerome, Augustine, Chrysostom, and many others… From what has been said, it appears no musical instruments were used in the pure time of the church. (Ibid., pp. 157-158.) John Calvin, a founder of Presbyterianism, 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 Calvin, Commentary on Ps. 33 and on I Sam. 18.1-9, cited by M. C. Kurfees, Instrumental Music in the Worship [Nashville, TN: Gospel Advocate Co., 1969], p. 191.) David Benedict, the Baptist historian, said: In my earliest intercourse among this people, congregational singing generally prevailed among them… The Introduction of the Organ among the Baptists… This instrument, which from time immemorial has been associated with cathedral pomp and prelatical power, and has always been the peculiar favorite of the great national churches, at length found its way into Baptist sanctuaries, and the first one ever employed by the denomination in this country, and probably in any other, might have been standing in the singing gallery of the Old Baptist meeting house in Pawtucket, about forty years ago, when I then officiated as pastor (1840)… Staunch old Baptists in former times would as soon tolerated the Pope of Rome in their pulpits as an organ in their galleries, and yet the instrument has gradually found its way among them… How far this modern organ fever will extend among our people, and whether it will on the whole work a de-formation or re-formation in their singing service, time will more fully develop. (David Benedict, Fifty Years Among the Baptists [Glen Rose, TX: Newman & Collins, 1913], pp. 204-207.) John Wesley, founder of Methodism, was quoted to say: I have no objection to instruments of music in our chapels, provided they are neither heard nor seen. (John Wesley, cited by Adam Clarke, Commentary, IV [Nashville, TN: Abingdon Press, n.d.], p. 686.) Adam Clarke, a famous Methodist commentator, said of musical instruments: I am an old man, and an old minister; and I here declare that I never knew them productive of any good in the worship of God; and have had reason to believe that they were productive of much evil. Music, as a science, I esteem and admire: but instruments of music in the house of God I abominate and abhor. This is the abuse of music; and here I register my protest against all such corruptions in the worship of the Author of Christianity. (Adam Clarke, Commentary, IV [Nashville, TN: Abingdon Press, n.d.], p. 686.).” (Samuel G. Dawson, Denominational Doctrines: Explained, Examined, Exposed, 6432-6500 (Kindle Edition); Bowie, TX; SGD Press)
Concluding Thoughts
There are several conclusions which I believe may be reasonably drawn from this historical and Biblical study of instrumental music in the public worship of the church.
1. There is a great deal of evidence that instrumental music was somehow acceptable by God and played a part in the Divine worship before the Fall of Satan from grace.
2. The fall of Satan from grace may have corrupted the worship of these instruments.
3. There is little evidence that instrumental music was used during the Patriarchal Age.
4. There is evidence that instrumental music may have been used for worship purposes during the time of the Tabernacle.
5. There is evidence that instrumental music was likely used for worship (with Divine approval) during the time of the Temple.
6. There is evidence that instrumental music was NOT used for worship during the time frame of the Jewish synagogue.
7. The historical evidence is definitive that instrumental music was not used in the public worship assemblies of the New Testament church.
8. The historical evidence is definitive that instrumental music in the Temple was viewed by the Christians as being an imperfect form of worship that God allowed which served to foreshadow the perfect worship of the church, and that this instrumental music was part of the Old Testament Law that was take away when Jesus died.
9. The historical evidence is definitive that instrumental music was not used in the public worship assemblies of the church for centuries after the death of Christ.
10. The historical evidence is definitive that instrumental music was opposed by the Protestant Reformers.
With all this being said, please notice some final considerations.
First, the evidence is clear that we must have the authority of Jesus in the New Testament for what we do in worship (Colossians 3:17). Since there is no authority for instrumental music in the public assembly of the church in the New Testament Scriptures, we have no right to introduce such.
Second, the possible authorization of instrumental music in the Old Testament period does not justify their admission into the New Testament church. The Law was important and needed to bring us to Christ (Galatians 3:24-25), but that purpose has been fulfilled (Hebrews 8). While we need to study from the Old Testament, we do not live under its’ precepts (Romans 15:4; 1 Corinthians 10:1-11; Galatians 5:4).
Third, the very nature of New Testament worship in song seems to preclude instrumental music in the assembly. Part of the reasons for the singing in the church is to teach and admonish one another (Colossians 3:16). Instrumental music cannot teach or admonish: it simply makes noise. Indeed, it could be argued that instrumental music often diminishes the teaching function of singing since it often creates confusion and chaos that interferes with the comprehension of the lyrics of the songs.
Fourth, instrumental music was rejected by God’s people for a variety of reasons. This historical argument should be considered carefully.
Fifth, these passages and subjects are about the use of instrumental music in the public worship of the church. The scope is not applied to individual or small group settings outside of that arena.
Sixth, the instrumental music in the Patriarchal and Mosaic Ages foreshadowed the importance of acapella music in the public worship of the church.
Seventh, we should all raise grateful praises to God for the bounty of His goodness to the sons of men.
The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all. Amen.