YOD.
1. Introductory.
My Dear —,
1895 335 In singing, as indeed in all things, it behoves the Christian to seek the enlightenment of the Spirit and the teaching of the word. The two things will be possessed together; for both the Spirit and the word are alike "truth" (1 John 5:6; John 17:17). And it follows therefore that there can be no inconsistency, much less contradiction, between the two. The illumination of the Spirit guards against false interpretation; while the word itself is a safeguard against any pretended revelation of the Spirit.
Herein is the twofold security given us to prevent our lapse into error. Similar counsel did Jehovah give to the distracted remnant in Isaiah 8:20. "To the law and to the testimony; if they speak not according to this word, it is because there is no light in them." And on this principle did the Berean disciples act when they, searched the scriptures to see whether the things testified by the Holy Ghost through the apostles were so or not (Acts 17:11).
And this diligent study of the Scriptures in dependence upon the teaching of the Spirit is the more necessary in consequence of the position of freedom into which believers are now brought. The law was an age of tutelage in contrast with the day of grace which is characterized by sonship. The epistle to the Galatians insists on this distinction with great force. The difference between the Jew and the Christian is by no means nominal. It is the difference between bondage and liberty, between slaves and sons. Now to those in the former state of comparative weakness and incapacity God vouchsafed the fullest and most minute directions, descending to the commonest matters of daily life. Not alone was their mode of approach before God regulated, but even as to food and raiment they received careful instruction from God Himself.
But in the New Testament we find the reverse of this. In the epistles, "Thou shalt" and "Thou shalt not" are conspicuously absent. In the place of a list of clean and unclean meats, we find a general principle laid down which the believer is to apply to each case as it arises. "Whether therefore ye eat or drink or whatsoever ye do, do all to the glory of God" (1 Cor 10:31). Because the Christian has the "mind of Christ" (1 Cor. 2:16) and has received "not the spirit of fear, but of power and of love and of a sound mind" (2 Tim. 1:7), he is called to judge by the word whether such and such a thing is for the glory of God or not, and to act accordingly.
Hence the care with which the Scripture should be searched and self-judgment exercised lest flesh instead of spirit should judge in the things of God.
Now in the light of these foregoing considerations permit me to direct your attention to the passages of the New Testament which relate to the subject in hand. From what has been said it will be no embarrassment to you to find that the references to singing are few and brief. Neither will the scarcity and the brevity of the passages furnish any argument for the unimportance of the subject; since even such important matters as baptism, the Lord's Supper, the Lord's Day, etc., are not brought forward to any degree of length or frequency. The truth is that in agreement with New Testament practice a few pregnant sentences are given which shed abundant light on every phase of the subject as it presents itself.
The passage in 1 Cor. 14:15, "I will sing with the spirit, and I will sing with the understanding also" lays down simple but fundamental principles which are of all-importance in considering the question of singing. From the context it is apparent that this text, while it has a bearing upon the singing of the Christian under any circumstances, is introduced especially in connection with assembly singing.
For in the fourteenth chapter the apostle shows the principles which regulate the operations of the Spirit in the exercise of gift in the assembly. In a previous chapter (1 Cor. 12) it is made clear that the Holy Ghost is the only source of power in the assembly. The gifts are under the Lord's direction by the Spirit. The Head of the church above bestows the gifts (Eph. 4); the Holy Ghost below makes use of them as He wills. "To one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit … But all these worketh the one and the self-same Spirit, dividing to every man severally as he will" (1 Cor. 12:8-11). So that saints are dependent upon the Spirit for power that the gifts may be put into practical and efficient use.
Now in the chapter before us the manner or occasion of the exercise of these gifts is set forth. There is a right time for all things; and there is a proper way in which every thing should be done. And certainly spiritual gifts should be exercised in due season and in a suitable manner. On this head therefore the apostle instructs the saints.
It appears there were those at Corinth who had received the gift of tongues. They were enabled in the power of the Spirit to speak in unknown languages. And such persons were responsible to use this gift at the suitable time. But we find they took advantage of the gathering together of the saints to display their marvellous gifts — with not a little vanity as we may suppose. Now this was wrong. It was plain that utterances in a foreign tongue could not benefit the assembly unless they were interpreted. Besides, tongues were "for a sign, not to them that believe, but to those that believe not" (1 Cor. 14:22). So that it was altogether improper to use this gift in the assembly unless it was interpreted (1 Cor. 14:27). In other words, if the Spirit made use of the gift of tongues, He would immediately utilize the gift of interpretation; since the profit of the saints as a whole is a cardinal principle which ever governs the ministrations of the Spirit.
This truth lying on the face of the whole chapter is of primary importance. It is manifest that the mere possession of a gift affords no sufficient reason in itself for its indiscriminate exercise. And the rule is that all things should be done unto edifying, otherwise confusion results, which is not of God (1 Cor. 14:33).
For it must be borne in mind that the Spirit works in conjunction with the understanding — that is, with the understanding of (1) the one who speaks and (2) those who hear. And it is the latter consideration that affords such guidance for the exercise of spiritual gifts in the assembly. The Spirit would lead to the blessing not of a single individual only but of each individual. This principle the apostle lays down to show that prophesying is more appropriate in the assembly than speaking in tongues. For "he that speaketh in a tongue edifieth himself; but he that prophesieth edifieth the church" (1 Cor. 14:4).
Here then is a plain and simple rule which has its application to the practical use of the gifts of the Spirit. Every operation of the Spirit of God in the assembly aims at the edification of the saints in their corporate capacity, and this must be the criterion of every word spoken in the assembly; as it is said, "Forasmuch as ye are zealous of spiritual gifts, seek that ye may excel to the edifying of the church" (1 Cor. 14:12).
The apostle did not deny that tongues were a gift of the Spirit; but he would not allow that the Spirit prompted their use in meetings of the saints. Tongues were given as a testimony to unbelievers, and could not build up the assembly in the faith for the simple reason that they did not reach the understanding. Supposing a person prayed in an unknown tongue, it is clear there could be no fellowship. He might be praying with his spirit (the new nature), but his understanding was unfruitful (1 Cor. 14:14), and therefore his prayer was not in accord with the mind of the Spirit. For himself the apostle says, "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." And so it is with blessing, giving of thanks, and teaching (1 Cor. 14:16-19).
Every operation then should be capable of being understood and such that the simplest saint might be able to say Amen. In short, fellowship between the one who speaks and those who listen is the rule enforced.
Now from this cursory examination of the early verses of chap. 14 it appears, that singing is one of the instances adduced by the apostle along with praying and blessing to show that the intelligent co-operation of the saints marks the true working of the Spirit of God in the assembly. Singing in this corporate way is the expression of the hearts of all to God as one. Without a spiritual nature the saints cannot sing to God at all. Without spiritual understanding they cannot sing in communion with one another. Let us therefore when gathered together sing with both the spirit and the understanding also.
In a future letter, if God permit, it may be further considered how the above truths apply in a practical way in the assembly, to which the preceding remarks may serve as an introduction.
Faithfully yours in Christ Jesus, YOD.
2. Singing with the Spirit and with the Understanding.
My Dear —,
1895 348 In my last letter I pointed out that, according to 1 Cor. 14:15, singing in the assembly should be with both the spirit and understanding. And as this direction embodies the principle enforced throughout that chapter, it may be helpful to consider the injunction rather more narrowly.
A careful survey of the context of 1 Cor. 14:15 will indicate, I think, that "spirit" in this portion refers rather to the new nature — "that which is born of the Spirit" (John 3:6) — than to the Holy Spirit Himself. In 1 Cor. 12, where the origin and energy of the gifts in the assembly are treated of, the Holy Ghost is fitly presented as the sovereign mover of all. But here we have the responsibility of the one possessing the gift; and hence the capacity with which he is endowed is brought into prominence, that capacity which enables him to participate in spiritual things (1 Cor. 2:12). Thus one speaking in a tongue may speak mysteries "in (the) spirit" ver. 2. We may pray, sing, and bless "in (the) spirit" (1 Cor. 2:15-16). But that the Holy Ghost is not thereby meant is clear from ver. 32. "The spirits of the prophets are subject to the prophets." It could not be said the Holy Ghost was subject to a prophet. But it was necessary to remind those accustomed to the frenzied extravagances of Delphi that prophecy was not an uncontrollable impulse apart from the responsibility of the one prophesying; on the contrary, the prophet's spirit was subject to him, and he was therefore responsible to act in an orderly manner to the edification and comfort of the assembly.
It is not intended in any wise to weaken, much less ignore, the equally important fact that the Holy Spirit, the divine Paraclete, supplies the power for all assembly action. This is, indeed, first of all stated to the Corinthians in chap. 12, as has before been noted. But it is plain they had allowed themselves to be carried away with excitement, and had been indulging in the unbridled and indiscriminate exercise of their gifts. Hence the apostle enforces their individual responsibility. Antinomianism in spiritual things is as reprehensible as antinomianism in moral things. It is true I am saved by grace alone; but that affords no reason why I should not keep my body under. It is also true that the Holy Spirit is the sole effectual power for worship and ministry in the assembly; but that gives no ground why I should not judge every action undertaken there by the word of God.
Now nothing has a more sobering effect than the sense of having to do with God. It is of itself a sufficient check upon the vagaries of human will and sentiment. And it is taken for granted that this was understood by the assembly at Corinth. The apostle supposes that the spirit was in exercise, in speaking mysteries, praying, singing, giving thanks and prophesying. And if so, God would be before the soul. For the spirit given to the believer at his new creation enables him by the Holy Ghost to have communion with the Father and the Son, even as the spirit of life from Jehovah at the beginning constituted man not only an intelligent being, but responsible withal in his soul to his Maker (Gen. 2:7).
Singing, therefore, which is the subject of this letter more particularly, should be of necessity "in the spirit." It is certain that only spiritual praise is acceptable to God. Such a thought is truly a solemn warning against every thing fleshly, but it need not engender bondage. For the Spirit within us is a well of water springing up. Its tendency is Godward. Nevertheless it is useless to deny the danger that singing may without watchfulness degenerate into mere vocal exercise apart from the heart and spirit, (I do not say accompanying, but) prompting and directing. Against this error we do well to take heed.
But in the assembly singing is not simply a personal exercise between the soul of the individual and God. It is that and something more; for there is no such thing as isolation in assembly worship. Collective praise is not composed of a hundred songs sung by a hundred people at the same time; but one song sung by a hundred saints with one accord expressing to the Lord the one thing on the hearts and minds of all.
It is in this connection that the function of the renewed understanding (mind) as spoken of in our chapter is necessary. It is possible to address the Lord in praise or prayer without using the voice, even as Hannah spake in her heart to the Lord (1 Sam. 1). But clearly there can be no fellowship until there is audible expression. For if the spirit is, so to speak, the link with God, the understanding is the link one with another; since by its means there is communication with each other, and the saints are able thereby "with one mind and one mouth to glorify God, even the Father of our Lord Jesus Christ" (Rom. 15:6).
It has been said that the verse (1 Cor. 14:15) means that I myself will understand what I am singing. This is true, but far short of the whole truth, making the apostle's argument without force or cohesion. For he is blaming the Corinthians for speaking in the assembly so that others were unable to understand. He exhorts them to have regard for others, and to speak so as to be understood by all, that there might be fellowship. Singing and praying therefore should be in such a sort that not only I (the individual whoever he may be) may understand myself what I say, but that my brethren may intelligently join and thus offer united songs or petitions to God.
This unity of action is especially characteristic of the assembly of God. There was a unity of the Israelitish nation; but it was a unity composed of twelve other unities, since each tribe was complete in itself. While Israel was represented by the twelve loaves of showbread, we are one loaf, one body (1 Cor. 10:17). And this unity is to be expressed in all assembly action, such as breaking of bread, discipline, prayer, and singing.
The singing of the people of Israel was not of this nature, but, like other branches of the ritual, performed by deputy. A section of the Levites was appointed over the service of song (1 Chron. 6:31), who were instructed in the songs of the Lord, that is, in the Psalms (1 Chron. 25:7). So that the people only sang representatively, as we find in the days of Nehemiah. "And at the dedication of the wall of Jerusalem they sought the Levites out of all their places, to bring them to Jerusalem to keep the dedication with gladness both with thanksgivings and with singing, with cymbals, psalteries, and with harps" (Neh. 12:27).
The unity therefore of Israel in this respect was principally in the outward performance and among the Levitical singers and instrumentalists. Such a unity we read of at the dedication of Solomon's temple. "It came even to pass, as the trumpeters and singers were as one, to make one sound to be heard in praising and thanking Jehovah; and when they lifted up their voice with the trumpets and cymbals and instruments of music, and praised Jehovah," etc. (2 Chron. 5:13).
This was in perfect keeping with the external and symbolic form of worship given to men of that age. But we have now a different kind of worship, as the Lord Himself said to the woman of Samaria, viz. "in spirit and in truth" (John 4). It is not an improvement upon the old, but a contrast. The shadows are past: we now have t he substance. In lieu of the type we have the antitype. The seen is now supplanted by the unseen, the earthly by the heavenly, the natural by the spiritual. Hence suitable inward thoughts and feelings take the place of a rigid exactitude in the external performance.
In the ancient ritual of praise, therefore, unity was secured by the act being always performed in a prescribed way; but today the unity is produced by the Spirit of God filling and animating every mind with the same truth. We know that, in the books of Psalms, the Israelites possessed inspired songs, often prefaced by inspired directions as to the character of the psalm and the manner of its performance. And in order that the ceremonial might be duly observed, a number of Levites were told off to attend solely to this very thing. Now in the New Testament we have no inspired hymn book, and it is certain the Jewish Psalms were never intended for Christian worship. We have not so much as a word as to the formation of a choir to ensure efficient singing. We are unable to find a syllable in the writings of the apostles as to instrumental accompaniments of any kind. But we are carefully instructed as to the effectual purging of the worshipper and his endowment with a new and divine nature, thus giving him fitness to approach God and ability to offer acceptable praise to Him. Not a section or a selection of believers, but each one in the assembly is fully qualified as a singer by the work of Christ for him and by the work of the Spirit in him.
Nevertheless responsibility remains to sing with the spirit and the understanding; in other words, to consciously address God and that in concert with the brethren. Each of these considerations is calculated to have great moral influence upon singing in the assembly. What will induce feelings of becoming gravity and reverence like a definite sense upon the spirit of the immediate presence of a divine Person? For example, such a hymn is to be sung as that, "O Lord, we adore Thee, for Thou art the slain One That livest for ever, enthroned in heaven" etc. Let us suppose it sung to a suitable and expressive tune by professional vocalists, accompanied by strains of instrumental music. The judgment of artistic listeners may be that it equals man's highest conception of a sacred musical performance. But when we bring God in, the case changes. This is not what the Father seeks according to John 4. Musical talent was owned formerly; but He now seeks the adoration of the spirit according to the truth of the gospel. And while but few of God's children could be qualified for the former, all are for the latter.
Now if the Lord Who is addressed in the above named hymn be personally before the spirit, the feelings due to that One, once crucified but now crowned on high, will at once be awakened. Such emotion is inseparable from singing in the spirit and affords an incense of praise which is acceptable on high.
Moreover, if such a hymn be sung in the assembly at the right and fitting moment, it will form the common expression of all to the Lord. For the death and consequent exaltation of Christ are truths in which the feeblest believer is instructed; so that, through the spiritual understanding which each has received, they are able intelligently to unite in this ascription of praise and adoration.
Another remark may be made before closing this letter. The scripture before us plainly speaks of "singing." Voices as well as hearts are expected to be in accord. And that this end may be attained, a simple and familiar tune commends itself. For assembly singing is not the occasion to display the higher capabilities of the human voice for extraordinary musical effects; but it is the means of a united expression of the praises of the Lord. Therefore difficult or unfamiliar tunes should be avoided as not contributing to the fellowship of the saints; while straining after the harmony and melody of mere sound is a virtual abandonment of christian position and repugnant to every faithful soul.
For the present I must close.
Yours faithfully in Christ, YOD.
3. Psalms and Hymns and Spiritual Songs.
My Dear —,
1895 363 Your question as to the authority given in the New Testament for the use of a hymn book in modern Christian assemblies is by no means new and has often been satisfactorily answered. But it may be profitable to refer again to this authority since the habit of testing all our practices by the word of God is one which can never be without value.
It is certain that hymns were used by the saints in the apostles' days. This is clear from the New Testament itself, and will be evident from the following passages which show (1) that the saints were exhorted to make use of such compositions. "Speaking to yourselves, in psalms, and hymns and spiritual songs, singing and making melody in your heart to the Lord" (Eph. 5:19). "Teaching and admonishing one another in psalms [and] hymns [and] spiritual songs, singing with grace in your hearts to the Lord" (Col. 3:16). "Is any merry? let him sing psalms" (James 5:13). Moreover we find (2) that we have actual examples of such use — at midnight in the prison at Philippi, "Paul and Silas in praying were singing praises to God, and the prisoners were listening to them" (Acts 16:25. W. K.); at Corinth it was the custom to sing when assembled together. "How is it then, brethren? when ye come together, every one of you hath a psalm, let all things be done unto edifying" (1 Cor. 14:26). The apostle reproved them, not for the practice of singing (1 Cor. 14:15), but for the confusion arising from the exercise of self-will in the assembly. Surely nothing needs to be added to the citation of these passages to prove that the early saints were in the regular habit of singing praise to the Lord, since both precept and practice unite in a clear testimony to that effect.
The phrase, "psalms and hymns and spiritual songs," indicates that the compositions known and sung by the assembly at the beginning were varied in character, though of course of equal value in expressing the mind of the saints at different times. It is however difficult to exactly determine the definition of each term or even to point out its salient features. A psalm may have been an elevated address or invocation to God: a hymn welled up in praise and thanksgiving, while a song would be based on an intelligent apprehension of the mind of God,* and possibly partook more of a didactic character, as well as introduced practical experience in the ways of God. However that may be, it is certain that the Spirit led the saints into the expression of the various emotions of their hearts Godward by psalm, hymn, or song, as was most suited.
These compositions have not been preserved among the writings of the New Testament, thus affording a contrast with the ancient economy. Israel possessed an inspired psalmody; but the Christian possesses the Spirit whereby the book of Psalms was inspired (2 Sam. 23:1-2; Acts 1:16). He Who came upon the sweet singer of Israel intermittently, abides with the Christian continuously according to the promise of the Lord (John 14:16-17). And He remains to lead the hearts and minds of the saints into that form of worship which the Father seeks. So that to confine the exercises of prayer and praise to certain stereotyped expressions is a virtual affront to the sovereignty of the ever present Spirit.
In the early church there were undoubtedly those fitted to compose Christian hymns suited for singing in the assembly. Whether these hymns were collected and how they were circulated among the saints, are, with kindred questions subjects partaking more of curiosity than practical value. Doubtless the memory was made more use of than in modern days, when the multiplication and spread of copies is such a simple matter. At any rate we observe Paul and Silas in the midnight darkness of the Philippian dungeon, not praying only, but singing aloud, as their fellow-prisoners could testify. It is highly probable therefore that they knew their hymns by heart. And one cannot refrain from adding at this juncture that we shall do well to heed the example of the apostles in this particular.
{* The terms occur in the N. T. as follows, the verbal forms being distinguished by the abbreviations in brackets:
PSALM (psalmos): referring to book of Psalms, Luke 20:42; 24:44. Acts 1:20, Acts 13:33. "Every one has a psalm" (1 Cor. 14). "Speaking to yourselves in psalms" (Eph. 5:19, Col. 3:16). "I will … sing (ps.) unto thy name" (Rom. 15:9). "I will sing (ps.) with the spirit" etc. (1 Cor. 14:15). "Singing and making melody (ps.) in your hearts" (Eph. 5:19). "Is any merry? let him sing (ps.)" (James 5:13).
HYMN (hymnos): hymns Eph. 5:19, Col. 3:16. "And when they had sung a hymn, they went out" (Matt. 26:30, Mark 14:26). "Paul and Silas prayed and sang praises (hym.) to God" (Acts 16:25). "In the midst of the church, I will sing praise (hym.) to thee" (Heb. 2:12).
SONG (ode): songs (Eph. 5:19, Col. 3:16). "And they sing a new song … and no man could learn that song" (Rev. 5:9; Rev. 14:3). "And they sing the song of Moses, the servant of God and the song of the Lamb" (Rev. 15:3).
Familiarity with sacred verse is, as we shall presently see, recognized in scripture as a means of comfort and instruction. There is no question that hymn writing is just as much an exercise of gift in the assembly as exposition or exhortation and ought to be owned as such. And of course we do not imply that the authorship of hymns is by any means limited to the pastors, teachers or evangelists. But a good hymn by whomsoever composed is distinguished by the application of the truth of scripture to the emotions and needs of the spiritual nature and must confessedly be of the Spirit; and as such it is to be recognised and valued and loved by all. And why should it not be committed to memory? Why should saints be unable to sing the hymns they love most unless their books are before their eyes? Did James expect that the brother who was "merry," would wait to get his book before he sang? It is almost certain that if this were the case his spirit of joyousness would have waned, if not altogether vanished, before he hit upon a suitable psalm.
If then there are no inspired hymns preserved for use in the assemblies of the saints, what is there to guide the believer today, seeing there are many thousands of hymns extant in the English tongue alone? A selection must unavoidably be made; and the question presents itself as to what principles should be followed in the selection. This however goes rather beyond the main subject of these letters which is the singing rather than the selection of hymns. The recent articles on this topic in the B.T. will be of great service in this direction, especially if the references made are carefully studied.
But a further remark may be helpful to you as an individual in the actual matter of singing. One criterion alone there is by which to judge what should or should not be sung. And that criterion is the scripture of truth. It cannot be too much insisted on that the Father seeks that singing as well as every other form of worship should be "in truth." The spiritual understanding is enlightened that it may offer intelligent praise. So that when a hymn is proposed to be sung, its sentiments should be carefully compared with the teaching of the word, not of course in a spirit of petty carping criticism, but in the fear of the Lord. For it must not be overlooked that there is a wide difference between perusing a hymn in private and in singing the same, whether in home devotion or in the assembly. In reading a hymn we view it as the production of a certain author and seek to discover its beauty and correctness; but in singing it to the Lord, we make its expressions our own; hence the importance that as far as possible they should be in strict accordance with the only standard of truth. How shall we justify ourselves to the Lord for singing to Him what we know or what we ought to know is contrary to the plain teaching of His own word
As the term "psalms" has been quoted more than once, a few additional words seem called for upon the use of the Jewish psalter in the worship of Christian assemblies. And it is truly lamentable to think that saints should so far close their eyes to the true character of the Christian calling and hopes as delineated in the New Testament, as to adopt, as the expression of their own hearts, words and sentiments which are utterly incongruous with their own status before God.
It must be admitted by all that the book of Psalms formed an integral part of the religion of Israel, as established in the Old Testament. And if the sacrifices of the temple are superseded, are not its songs? If circumcision is subversive of Christianity (Gal. 5:4), can we without forfeiture of privilege import the psalmody of the circumcised into the very forefront of Christian worship? It is in point of fact a retrogression from grace to law.
The sharply defined contrast between the teaching of the Old Testament and the New as to worship has already been alluded to in these letters. To enumerate all the points of distinction would be a lengthy task. And here for obvious reasons one or two must suffice.
It must be readily acknowledged that the Psalms are instinct with hopes and promises of earthly and national deliverance which involve the subjugation and utter destruction of the enemies of Israel. This deliverance is to be effected by the advent of Messiah the Prince, Whose mighty power will judge and overthrow the nations and exalt Israel to a place of supreme honour and blessedness in the earth. Righteousness not grace, hope not faith, future not present blessing, vague trust not confident assurance are the prevailing principles in these songs of Jehovah. Moreover the blessing of the Gentiles is ever shown to be subordinate to that of Israel, in contrast to the unity of the Spirit which entirely obliterates all national distinctions (Gal. 3:28). So that the points of contrast are so great and of such primary moment as to preclude the praises of the Jew from being adequate for the Christian, or in any degree suited to his heavenly calling. Their full and proper use in worship is for "that day," when all Israel shall be saved.
Of course while there is much that is peculiar to Israel and which the Christian cannot intelligently take on his lips to sing to God, there are many portions which have a common reference to Jewish and Gentile believers. The under current of piety and devotion is there for our profit, and will profit us so much the more as we apprehend the true relationship of the worshippers for whose use these songs were provided by God Himself. The New Testament guides as to what is suitable or otherwise. We are authorised to adopt the words of the Psalmist and boldly say, "The Lord is my helper and I will not fear what man shall do unto me" (Heb. 13:6; Ps. 118:7). But how can the Christian who is enjoined by example and precept to pray for his enemies and to return them good for evil, adopt such language as Psalm 55:15? "Let death seize upon them and let them go down quick into hell; for wickedness is in their dwellings and among them." And this is not an isolated instance by any means. Passages occur throughout which are altogether unsuitable for the lips of the Christian, though proper for the dispensation they contemplate. Amongst others the following may be referred to as examples: Ps. 2:9; Ps. 3:7; Ps. 6:10; Ps. 7; Ps. 9:3, 15; Ps. 10:15-18; Ps. 11:6; Ps. 18:47-48; Ps. 21:9; Ps. 28:4; Ps. 34:16, 21; Ps. 35; Ps. 37:2, 9, 20; Ps. 40:14-15; Ps. 48; Ps. 52:5; Ps. 54:5; Ps. 58; Ps. 59; Ps. 60; Ps. 66:3; Ps. 68:2; Ps. 69:22-28; Ps. 70; Ps. 71:1-13; Ps. 72:4; Ps. 74; Ps. 75:8; Ps. 75:8; Ps. 79; Ps. 92:9; Ps. 97:3; Ps. 101:8; Ps. 109; Ps. 112:8, 10; Ps. 132:18; Ps. 139:19; Ps. 143:12; Ps. 144:11; Ps. 149:6-9.
A consideration of these and similar passages proves conclusively that the Psalms cannot be consistently used in Christian devotion, containing as they do so much that is utterly opposed to grace. And the following remark is really antagonistic to the truth, though a prevailing sentiment with many. "Surely of all books the inspired psalter commands our choice as a manual of devotion. These 'choral songs of Israel,' especially when accompanied with their appropriate music, are well adapted to carry into execution the injunction of the apostle, if indeed this inspired hymn book be not, as some suppose, the immediate object here had in view, 'speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord' (Eph. 5:19)."*
{* Fry's Trans. and Expos. of the Psalms. Second ed., p. xxxviii.}
It is utter confusion of thought to assume as is here and commonly done that the term "psalms" has an exclusive reference to those found in the Old Testament. And this confusion arises from not acknowledging the entirely different relationship in which the Jew stood from that of the believer now. Israel worshipped God as Jehovah. The Christian worships God as Father. And praise to Jehovah differs fundamentally from praise to the Father, and thus it is the psalms of David do not express the fuller revelations of the New Testament. Do we get anything in the series of songs that implies the knowledge of the Father and the Son? Not a word; for the simple reason that the Son had not then revealed the Father (Matt. 11:27; John 1:18). Now, on the contrary, the very babes in Christ are characterised as knowing the Father (1 John 2:13), thus surpassing the most advanced Jew.
So that the Psalms are utterly inadequate as expressions of the spiritual emotions even of the very young in the faith. It is blessedly true that God speaks by means of them to the believer; but it is a serious perversion of the truth to suppose that the Christian ought to make use of them as a means of speaking to God in worship and praise.
Yours faithfully in our Lord, YOD.
4. Making Melody in the Heart.
My Dear — ,
1896 13 You will remember doubtless that in a former letter the exhortation of 1 Cor. 14 was referred to, wherein we are enjoined to sing with both the spirit and the understanding. Christians are expected to be intelligent in the ways of the Lord, and not to be "children in understanding." There is however another element in singing which is of equal importance. Without the melody of the heart, it is impossible to render acceptable praise to the Lord.
This might be gathered from the general tenor of both Old and New Testaments. But to mark its extreme importance, we find it repeatedly expressed in definite terms. The Psalmist desires more than once to praise Jehovah with his "whole heart" (Ps. 9:1; 111:1, Ps. 138:1). And the Christian with his higher privileges and greater responsibilities is not to be behind the Jew. In two of Paul's Epistles there are special exhortations to this effect: "Singing and making melody in your heart to the Lord" (Eph. 5:19); "Singing with grace in your hearts to the Lord" (God, R.V.) Col. 3:16.
The heart therefore must be right before the Lord as well as the mind. Otherwise, though the expressions be as "clear as crystal," they will be as "cold as ice." To avoid this it is necessary that both should be in exercise, that the mind should contribute spiritual intelligence, and the heart sacred emotion.
Scripture shows that there is an intimate connection between the two, and that the heart exercises a considerable influence over the mind. When the declension of man from the knowledge of God to the darkness and corruption of heathendom is described, it is first stated that they "became vain in their imaginations and their foolish heart was darkened." It then follows that "even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind" (Rom. 1:21, 28). The heart foolish and darkened was the precursor of the reprobate mind. Again, the apostle prays for the Ephesians that God would give them "the spirit of wisdom and revelation in the knowledge of him; the eyes of your heart (not, "understanding" as in the A.V.) being enlightened: that ye may know what is the hope of his calling," etc. So that it is clear that while the knowledge of God was lost through the darkening of the heart, the full knowledge of Him is now communicated through the enlightening of the heart. Since the heart therefore is the highway to every true and proper apprehension of the things of God, it is of the highest importance that the heart should be strictly guarded; even as it is said, "Keep thy heart with all diligence, for out of it are the issues of life" (Prov. 4:23). So the apostle writes to the Philippians, "And the peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus" (Phil. 4:7), thus pointing out what alone can form an efficient garrison for the central citadel of man's nature.
For scripture uniformly teaches that the heart is the core of man's being. It is the seat of the affections and of the impulses that carry man forward in the path of life. The Lord Himself declared to those who were content to make clean the exterior of the platter that there is a fountain of uncleanness within, which they entirely ignored. It is from the heart that proceeds every thing that defileth (Matt. 15:19). The evil heart of the natural man therefore gives a colour to his every action; for it is thence the mischief springs (Matt. 5:28, 1 John 3:15). On the other hand, the heart of the renewed man is so to characterise every action that it may prove good and acceptable before God. As servants of Christ we are to do "the will of God from the heart" (Eph. 6:6). To this end the love of God has been "shed abroad in our hearts by the Holy Ghost which is given unto us" (Rom. 5:5). Indeed the very Spirit of God Himself is in our hearts to originate and characterise every affection. This the apostle teaches, "Because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father" (Gal. 4:6; 2 Cor. 1:22).
This fact is of great moment to such as have learnt the deceitfulness of the natural heart (Jer. 17:9). We are not left to ourselves to produce proper feelings Godward. He Who gives us right thoughts of God and the Father gives us right feelings too. For He is the Spirit of love as well as of a sound mind (2 Tim. 1:7). It is He, Who fills the heart with such a sense of the incomparable love of God Rom. 5:5) that out of the abundance of the heart the mouth speaks (Matt. 12:34-35; Luke 6:45).
This constitutes the melody of the heart. But while it cannot exist apart from the offices of the Holy Spirit, the responsibility to produce it abides upon the singer, as our text implies. The one who utters the praises of the Lord with the lip is expected to offer concurrent melody in the heart. For the Holy Ghost assuredly will not act unless the believer honours His presence here upon the earth and yields himself to His direction. It is therefore incumbent upon the worshipper to assume this attitude of faith and dependence in order to secure the operation of the Holy Ghost without which no sacrifice of praise can be acceptable on high.
Though running the risk of being considered tedious, one ventures to point out the further emphasis given to the point now being dwelt upon in Eph. 5:19. There the saints are exhorted, not to sing alone, nor to make melody in the heart alone, but to sing and make melody in the heart. No degree of melody with the voice can become an equivalent substitute for melody in the heart according to the words before us.
And yet it is painful to think that there are not a few who practically maintain that a correct mechanical rendering of hymns to God will be sufficient for Him Who desires truth in the inward parts. Let such seriously consider the solemn warning words of the Lord to the scribes and Pharisees. "Ye hypocrites! well did Esaias prophesy of you, saying, This people draweth nigh unto me with their mouth and honoureth me with their lips; but their heart is far from me. But in vain do they worship me" (Matt. 15:7-9). They were in fact but "things without life, giving sound."
It is imperative therefore that along with the tuneful voice there should be the melodious accompaniment (psallontes) of the heart. This is to take the place of the musical instruments of the temple worship. The Christian is not invited to praise the Lord with the sound of a trumpet, with the psaltery and the harp and the high sounding cymbals; nevertheless his song should he instinct with the pathos and holy enthusiasm of the inner man. And shall we for one moment compare the "sounding brass," the "tinkling cymbal," or even the "pealing organ," with the rapturous glow of a fervent soul born of God, and led by the Spirit into the possession and apprehension of the high and lofty privileges which the New Testament reveals as the inalienable portion of the Christian? It will be to compare death with life.
In Colossians we are bidden to sing "with grace" in our hearts. Grace always expresses the superabundant manner in which God has met our sinful need. Hence grace is surely calculated to move the soul to its inmost depths. Those who contemplate the love of Christ, in that He has washed them from their sins in His own blood and made them kings and priests to God and His Father, cannot fail to ascribe to Him the glory and dominion for ever and ever.
Grace, while it establishes the heart (Heb. 13:9) and enables us to serve God acceptably with reverence and godly fear (Heb. 12:28), also provokes the heart into outbursts of praise and thanksgiving to God. For it is to God we sing in Colossians (R.V.) as the Author of grace, while in Ephesians the Lord is before the soul evoking the melodies of the heart — "making melody in the heart to the Lord."
And it may surely be said that herein lies the secret of this heart-melody. If any ask, "How may I produce this inward harmony?" the answer is, Let Christ be before the soul. Why does the tongue so often sing while the heart is silent? Is it not because the blessed person of our Saviour and Lord is forgotten? The voice joins listlessly with others, but the heart is apathetic and dull or even engaged with the most worthless thoughts. Oh! for faith so to realize His presence that in this as in other things we might exhibit a demeanour becoming to us and, if we may so speak, worthy of Him.
May we not say that it was the sense of the Lord's presence in the Philippian dungeon that caused Paul and Silas to sing "songs in the night?" For if the Lord was not in this case the object of their praise, He was, as He always must be, the subject of that praise. Therefore they sang aloud, making melody in their hearts. They were not as those who sing "songs to a heavy heart"; for the presence of the Lord makes even "the tongue of the dumb to sing," and none of His redeemed can be sad before Him. For the light of the Master's face transfigures even circumstances of sorrow into occasions of joy.
Above all things therefore let the heart yield its melody to the Lord. One often sees public notices to the effect, "Voices wanted for the church choir," when, the truth is, hearts are wanted. These, however, cannot be obtained by advertisement. "No heart but of the Spirit taught Makes melody to Thee." It is not the cultivated voice but the renewed heart that the Father seeks. It should he a comfort therefore to those whose singing consists only in making "a joyful noise to the Lord," that they can at any rate make melody in their hearts. At the same time they should moderate the loudness of their efforts lest they tax too severely the keener sensibilities of their more musical brethren; while the latter should endure any harsh grating sounds with cheerfulness and grace, remembering that their own praises are not heard on high for their fine or scientific singing.
The sentiments of quaint Thomas Fuller on this point are good in the main. "Lord," says he, "my voice by nature is harsh and untunable, and it is vain to lavish any art to better it. Can my singing of psalms be pleasing to Thy ears which is unpleasant to my own? Yet though I cannot chant with the nightingale, or chirp with the blackbird, I had rather chatter with the swallow (Isa. 38:14), yea, rather croak with the raven, than be altogether silent. Hadst Thou given me a better voice, I would have praised Thee with a better voice. Now what my music wants in sweetness let it have in sense, singing praises with understanding. Yea, Lord, create in me a new heart (therein to make melody), and I will be contented with my old voice, until, in Thy due time, being admitted into the choir of heaven, I have another, more harmonious, bestowed upon me."
I am, Yours faithfully in Christ, YOD.
5. Concluding Remarks.
My Dear — ,
1896 30 There is a phase of our subject brought forward in Eph. 5:19, Col. 3:16, which has hitherto been unnoticed in these letters and which it is of some importance to consider.
It has been repeatedly pressed that the Christian is bound to sing "to the Lord," and that according to the plainest teaching of scripture not only one but every psalm, hymn, or song should be consciously sung as before God. It is at the same time equally true, on the same authority, that sacred song has a reflex action upon the singer. Just as, when our requests are made known to God, the result is, whether we get what we ask for or not, that the incomprehensible peace of God keeps our hearts and minds through Christ Jesus (Phil. 4:6-7). The very attitude of prayer produces a state of calm restfulness in the soul even though the direct answer be withheld. In like manner singing, while it is primarily addressed to God, has secondarily a beneficial effect upon the believer. The very verse that enjoins the Ephesian saints to make melody in the heart to the Lord, says, "Speaking to yourselves in psalms, etc." And to those in Colosse the apostle writes, "Teaching and admonishing one another in psalms, etc." (Eph. 5:19; Col. 3:16).
The action of singing enlarges the heart and the mind, and leads to a more practical acquaintance with truth. Just as man's mental and physical powers are developed and strengthened by exercise, so it is with the faculties and emotions of the believer's spiritual nature. The hymn affords a suitable channel for the outflow of the affections and aspirations of the soul, which react in blessing and profit to the singer. So that, if in the words of the Psalmist, "It is a good thing to give thanks unto Jehovah and to sing praises unto thy name, O Most High" (Ps. 92:1), it is not less so to sing praise unto the God and Father of our Lord Jesus Christ.
Again, it is a notable fact that singing is a means of deeply embedding truth (or, alas! that it should be so, error) in a person's heart. There is an extravagant paradox that is often quoted, to the effect that if a man had the making of a nation's ballads, he need not care who had the making of its laws. Whatever the degree of truth this may contain, it is certain that sacred hymnology has an incalculable effect upon Christian thought and belief. Scriptural hymns exercise a sanctifying and instructive influence whenever sung; while on the contrary an unsound hymn, whatever its "beauty" as a composition, injures and does not help. How many hearts have thrilled with fervent adoration as they have joined in Watts' "When I survey the wondrous cross," etc., or in Hart's "How good is the God we adore," etc. And on the other hand how many hearts have been blinded as to the fact of the abiding presence of the Holy Spirit by the many hymns, which pray for His present coming or His outpouring, such as, "Come, Holy Ghost, Creator blest, Vouchsafe within our souls to rest, etc." Such sentiments entirely overlook the Lord's promise that the Comforter should come to abide forever (John 14:16), and expressly deny that Acts 2 was the fulfilment of that promise; and the mass, who are alas! not accustomed to "prove all things," through singing such hymns receive this false and mischievous unbelief to the damage of their own souls.
It behoves us therefore to take heed what we sing. And the only infallible test of a hymn must be the word of truth. Of what use, for we are now taking that side of the question — of what possible use can an unscriptural hymn be to me or any one else? It certainly cannot contribute to spiritual advancement but rather to the propagation of its own erroneous notions.
Under this head of spiritual helpfulness comes the majority of that class of hymns known as gospel hymns. They consist of hymns sung by saints in presence of sinners in accompaniment of evangelistic ministry. They afford expression for the delight of God's children in the simple and elementary truths of the gospel. It is sad degeneracy however, when gospel services are made the occasions for the display of so-called musical talent, and sickly sentimentalism wedded to jigging tunes and jingling refrains, to suit the popular taste, is exchanged for the sober and solemn truths of the grace of God. This does not honour God nor help either saint or sinner.
Turning again to the subject of singing in the assembly, a scripture in 1 Cor. 14 gives guidance on a very practical point. At Corinth there was a great deal of unseemly haste and confusion when gathered together. Each of the brethren appears to have come up prepared with his contribution of gift for the assembly. The apostle says, "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" (1 Cor. 14:26). It is clear there was a keen competition, if not rivalry, among them for the display of their gifts. The result of this was that the meeting became disorderly and the saints were not edified. The counsel of Paul under these circumstances was "Let all things be done unto edifying." He did not say, establish a president, or make one man responsible for the order of your meeting, and then it will be manifest who is to blame. Nay, this would be utterly to deny the sovereignty of the Spirit of God in their midst, "dividing to every man severally as He will" (1 Cor. 12:11). Let them be governed by Him, and the edification of the saints must be the sure result.
Now singing is especially mentioned in this verse. If every one had a psalm, there would be an end to all fellowship at once. It is entirely a false principle for a brother to suppose that, because he has found great joy in a certain hymn, he must forthwith take it to the assembly and ask the whole of his brethren to sing it with him. It is no doubt very natural to assume that, what I find to be good, I should ask others to share. But it contravenes the truth of 1 Cor. 14. That chapter shows (as has already been stated) that what is, not what may be, suited for all, is the rule for guidance. In other words, the hymn should be the expression of the minds and hearts of the saints at that particular time, and this shuts us up to the Spirit of God. We are absolutely and continuously dependent on the Holy Ghost for direction as to what is to be presented as worship at any given time.
Nevertheless it ought to be remembered that the Spirit of God does not miraculously bring to any person's memory a hymn never seen or sung before. The more familiar saints are with the hymn-book through constant usage at home, the greater will be the variety of hymns sung in the assembly. For the Spirit selects from what we know. Hence the importance of becoming acquainted with hymns in private devotion, so that proper and suitable praise as opposed to anything formal or habitual may be rendered in the assembly. On the other hand, licence with the hymn-book is to be deplored. The constant habit of announcing hymns is self-delusive. It should never be forgotten that the Lord Himself is the Leader of our praises, as He said, "In the midst of the assembly, will I sing praise unto thee" (Heb. 2:12). It is therefore a solemn matter to give out a certain hymn which is to embody the praises of the saints at that moment, since the Lord Himself is the great Precentor. Indeed, none but the Spirit of God can rightfully guide in accordance with the mind of the Lord. It is however at the same time our own responsibility to place ourselves in alignment with His action, so that all things may be both of and to the Lord.
Careful consideration of what is being uttered in song will involuntarily lead to the choice of a suitable mode of expression. It ought not to be necessary, after all that has been written, to refer to this subject; but a few plain words may perhaps divest the guilty of their last excuse. Efforts after effect in singing cannot be too much deplored; on the other hand it would almost seem that saints, probably from lack of thought rather than lack of principle, are sometimes utterly oblivious of the meaning of the words they sing. Where can the believer's thoughts be who shouts out the following solemn words at the top of his voice and at the top of his speed? — "When we see Thee in the garden, In Thine agony of blood… When we see Thee as the victim, Nailed to the accursed tree, For our guilt and folly stricken, All our judgment borne by Thee." On the other hand, who has not heard "What cheering words are these, etc." delivered in a dirge-like wail, pathetic in the extreme; or that enlivening strain, "We joy in our God, and we sing of that love, etc.," drawled through in funereal time, with most mouths half-closed? This arises from want of heart, from a lapse into a dull slothful formality, which is a discredit to the saint and a dishonour to the Lord, but which may be avoided by a little thought over the real import of the words of the hymn.
A difficulty arises in some minds as to how one is to decide when to refrain from singing a hymn proposed to be sung. It is certain that this is an exceptional case and calls for the exercise of much wisdom. But two principles founded on what has been brought forward in previous letters may be found helpful:
1. Because I sing to the Lord, I must not sing what I know to be contrary to scripture;
2. Because I sing in communion with the saints, I have no ground for refusal, unless I am asked to sing what is manifestly contrary to scripture and the mind of the Spirit.
I say, "manifestly," because in dubious instances modesty and humility would join with prudence in abstaining from a too positive expression of opinion. We ought not to be surprised if others do not fall in very readily with our own little fads. And when we ourselves do not see very clearly points which others lay down with emphasis, it is possibly caused by our own defective vision. In short, we ought to be very slow to judge where we have not the full light of scripture; but where there is no room for doubt, the claims of the Lord and His word bind us to firmness and faithfulness.
Let me add as a final remark that in singing as in other matters there is no such thing as "rule of thumb" for the Christian. Not the bit nor the bridle, but the eye of the Lord must be the guide. The best rules will lead astray if they supplant Christ. The simplest and feeblest believer sings well who has the Lord before him; but the praises of the most intelligent and the most accomplished singer are altogether vanity, if the Lord is forgotten as being both the object and subject of those praises.
Yours faithfully in our Lord,
YOD.