Ransom

Matthew 20:28 [fullscreen]

..Ransom..

transitive verb:

  1. to deliver especially from sin or its penalty
  2. to free from captivity or punishment by paying a price

Noun:

  1. a consideration paid or demanded for the release of someone or something from captivity
  2. the act of ransoming In the biblical example:

28 even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many.” ~ Matthew 20:28 (ESV) . Our captive souls were redeemed by at a cost beyond compare, hence our debt is not “cancelled, but paid. . .

Eyes of your Heart

Ephesians 1:18 [mobile-1262x1262]

18 having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, ~ Ephesians 1:18 (ESV)

One of Paul’s prayers for the believers in Ephesus should be our own. The ability to see with genuine spiritual discernment is a window to great spiritual success. How we see what surrounds up will always drive us to the choices we make on our journey to be evermore like Christ. When we begin to value our spiritual blessings beyond our temporal surroundings hope will abound beyond compare.

We’ve Come a Long Way, by John R. Gibson

About two years ago the Athens News Courier contained a quarter page advertisement inviting all to a “Free Community Cookout.” The ad went on to say, “Join us as we say, ‘Happy Birthday America’ on Saturday, June 30th. We will begin serving hamburgers, hotdogs, chips and drinks at 6:00 pm and will serve until we run out. There will also be sno-cones, cotton candy, face painting and games. You will have the best view in town of the City of Athens’ fireworks display.”  [The ad is quoted word for word, but capitalization and punctuation have been changed to a normal paragraph style. JRG]

Don’t get me wrong about this. I’m a patriotic American who likes hamburgers, chips, and fireworks, so if this had been sponsored by the Lions Club or some other civic organization I wouldn’t have thought twice about it. However, this Free Community Cookout was sponsored by a local church and that raises a lot of questions in my mind.

  • Is there anything in the New Testament that would suggest church sponsorship of such events is the will of God? Matt. 7:21
  • Are there any examples of New Testament churches, under the guidance of the apostles (1 Cor. 4:17), hosting community events with free leg of lamb, pita bread, chariot races, and such?
  • Can a church rightfully claim to abide in the doctrine of Christ (2 John 9) and engage in practices never found in the New Testament?
  • When did the Lord tell us to change our approach from simply preaching the gospel as his power to save (Romans 1:16) to attempting to draw people with entertainment and food for their stomachs? See 1 Thes. 1:8 where it was said of the church in Thessalonica that “from you the word of the Lord has sounded forth.”
  • Should our conduct be any different than that of Paul when he refused to give either the Jews or the Gentiles what they wanted, but insisted on giving them what they needed, viz. the message of the cross? 1 Cor. 1:21-23

We’ve come a long way from the New Testament pattern when it was the apostles, prophets, evangelists, pastors and teachers who were equipping the saints for the work of ministry, for the edifying of the body of Christ (Ephesians 4:12, 13). Now, most churches feel they need a director of basketball operations, a grill master, a face painter, and a host of other things never even hinted at in the New Testament. Yes, many churches, including those calling themselves “of Christ,” have come a long way, but the question remains—who gave the instructions to move?

We’ve come a long way from the New Testament pattern when it was the apostles, prophets, evangelists, pastors and teachers who were equipping the saints for the work of ministry, for the edifying of the body of Christ (Ephesians 4:1213). Now, most churches feel they need a director of basketball operations, a grill master, a face painter, and a host of other things never even hinted at in the New Testament. Yes, many churches, including those calling themselves “of Christ,” have come a long way, but the question remains—who gave the instructions to move?

“Whoever transgresses and does not abide in the doctrine of Christ does not have God. He who abides in the doctrine of Christ has both the Father and the Son.” 2 John 9

“Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven.” Matt. 7:21

“And Jesus came and spoke to them, saying, ‘All authority has been given to Me in heaven and on earth.’” Matt. 28:18

“For I testify to everyone who hears the words of the prophecy of this book: If anyone adds to these things, God will add to him the plagues that are written in this book; and if anyone takes away from the words of the book of this prophecy, God shall take away his part from the Book of Life, from the holy city, and from the things which are written in this book.” Rev. 22:1819

Unless noted, all quotations from the New King James Version, copyright 1994 by Thomas Nelson, Inc.

A Teenager’s New Year’s Resolution, by Bill H. Reeves

While preaching in El Salvador I found the following New Year’s resolution attached to the door of Mercedes Hernandez, daughter of Joaquin Hernandez who preaches in Central America. The paper was written by his daughter for her benefit alone, a few minutes after greeting the New Year. She went to her room, wrote her thoughts on the paper and fixed it to the door. She did not know anyone else would see it. I was impressed by it and asked her to let me have a copy of it to share with others. Her example may inspire the rest of us to greater zeal in the Lord’s kingdom.

January 1, 1988. 12:15 a.m. This year I desire, if the Lord wills:

1. To study in order to learn.

2. To persist in useful things.

3. To forget things which are not pleasant.

4. To smile more and be more pleasant among those about me.

5. To be punctual and constant.

6. To be better toward Said and Yasser (her two little brothers, BHR).

7. To do all things whole-heartedly and with love toward the Lord.

What I have written I propose in my heart, asking the Lord that I might fulfill it.

I desire, oh Lord, that you permit me to accomplish it in accordance with your divine will, and when I feel weakness in me I ask you to accompany me.

But above all I supplicate thee to be with me and accompany me always, Lord of heaven and earth.

Permit me to read the Holy Bible and to pray every day.

Pray: many times daily.

Read: one or more hours daily.

Blessed be thou Lord Jesus. Be with my brothers. In your great love. Amen.

Guardian of Truth XXXII: 6, p. 171
March 17, 1988

via: http://www.truthmagazine.com/archives/volume32/GOT032082.html

The Public Worship Of God, by Robert Turner

Early in this century some preachers in the midwest advocated an “order of worship” based upon Acts 2:42. Public worship had to begin with “the apostles’ doctrine” followed in strict order by “fellowship, breaking of bread, and prayers.” Perhaps they got “Singing” into that order, by considering it a part of “apostles’ doctrine.” I remember “fellowship” was said to cover the giving of our means, by virtue of koinoneo in Philippians 4:15. Although they probably did not think of it this way, they advocated a liturgical concept of worship – as Webster puts it, “a rite or body of rites prescribed for public worship,” something unknown in the New Testament.

This strict order of worship is not common among brethren, although traditional patterns (three songs and a prayer) may seem to have gained the status of law. Perhaps worse, some seem to regard public worship (with its “five items”) as the exclusive means and place for worship. We can believe (as does this writer) that brethren are directed by divine precept and example to assemble; and when assembled to sing, pray, edify, lay by in store, and partake of the memorial supper. But we should not conclude that this is the whole of “worship.” We must praise and give glory to God in every aspect of our life. W.E. Vine’s Expository Dictionary says, “The worship of God is nowhere defined in Scripture. A consideration of the above verbs shows that it is not confined to praise; broadly it may be regarded as the direct acknowledgment of God, of His nature, attributes, ways and claims, whether by the outgoing of the heart in praise and thanksgiving or by deeds done in such acknowledgment.”

Ever so often some “reformer” or iconoclast uses such definitions to ridicule our practice of orderly public worship. It is said there is no indication in Scripture that saints “gathered to worship.” There are therefore no “acts of worship.” One writer argued such acts as breaking bread or reading Scripture are worship only in the sense that talking, feeding the dog, and all the rest of daily activities are worship. No doubt some have a limited concept of worship, but this does not warrant “throwing out the baby with the wash water.” If we must live a “worshipful life” (and I believe it), our public worship is a part of the whole. A general life does not negate its parts. Further, as a funeral service is a part of general mourning, a special period of worship and praise has its place in a life of service to God.

Abuses in conduct do not negate the practice of public worship. The iconoclast pounces upon any indication of “perfunctory” singing, prayer, etc., as reason to question our very concept of worship. We certainly are less than perfect in our praise of God, and our failures furnish ammunition for the malcontents, but there are much higher motives for changing our conduct. We want to improve our service to God because it is “to God,” and we want to be acceptable in his sight. The Lord said some draw nigh, and honor him with their mouth and lips, “but have removed their heart far from me, and their fear of me is a commandment of men which hath been taught them” (Isa. 29:13). The A.S. footnote says, “learned by rote.” Our reverence for God must be more than quietness in an assembly, learned as a courtesy. We must truly bow our hearts before God when we engage in public worship. Our spirits must “fall at his feet.”

Tainted lives may also invalidate our worship. Israel’s multitude of sacrifices were “vain oblations” before Jehovah because “your hands are full of blood. Wash you, make you clean . . . seek justice, relieve the oppressed, judge the fatherless, plead for the widow” (Isa. 1:11- 17). Jesus said, “If thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee; Leave there thy gift . . . first be reconciled to thy brother, and then come and offer thy gift” (Matt. 5:23-24). If our Monday-Saturday life is corrupt, our Sunday life will not be acceptable to God.

The very mechanics of a large number of assembled saints pose certain problems. Two families assembled in a living room may feel closer ties in their worship than four hundred assembled in an auditorium, but the problems are not insurmountable. One critic wrote, “We must look at the backs of each other’s heads because our facilities are set up for a ceremonial performance.” It seems to me any large number of attentive worshipers might face in the same direction, but this does not warrant a “ceremonial performance.” The saints who come for the purpose of truly worshiping will do so, regardless of externals. I have seen brethren so wrapped in their prayers they were unmindful of their surroundings. But carpers may be too busy looking for faults to worship God.

We are told “the primary focus of our assembly should be horizontal, not vertical.” Public worship does indeed have a saint-to-saint aspect (Heb. 10:24-25), and the saints are benefited by all things done (Col. 3:16); but the throne of grace is in heaven (Heb. 4,16) and the prayers of saints are “golden vials full of odors” presented before the throne of God (Rev. 5:8). If we are truly worshipping God the “primary focus” must be upon God (Heb. 13:15).

There are genuine problems in public worship, but they need something more than artificial corrections. We do not help the situation by ridicule or by denying “public worship.” When “unstructured” service becomes spontaneous breaking forth with song, prayer, or exhortation the “decently and in order” of 1 Corinthians 14:40 gives way to emotional disorder. In a few years the unstructured service becomes a “structured unstructured” arrangement, with emotional opinions taking the place of authorized praise (Matt. 15:9). Scriptural “mutual edification” can be practiced without expecting ever male saint to be a qualified public teacher. Walter Scott once characterized a church which tried to practice this as “all mouth.” Traditional procedure is neither right nor wrong of itself. Sometimes experience teaches us a good and useful way of doing things. Finally, “mere formality” in worship can not be corrected by the equally artificial dim lights, holding hands, mood music, and the like.

There are a growing number of attacks being made on public worship as taught and practiced by the church, and this article is only a brief notice and reply to such. We have cited excerpts from many sources rather than review one critic, but be assured the attacks are genuine. We know that our teaching and practice is not the standard of right (2 Cor. 10:12f), and we have tried to avoid “taking a stand” for our traditions. Far better, we believe, to acknowledge that some brethren have wrong concepts of public worship. False concepts and attitudes toward worship need correction; and we should not try to answer even ridiculous charges with anything less than Bible truth. But “three songs and a prayer” are not wrong because of a long history, and the public worship of God must continue if we are to follow Bible precedent.

Guardian of Truth XXXII: 16, pp. 487, 490
August 18, 1988
via: http://www.truthmagazine.com/archives/volume32/GOT032230.html

THE INDIVIDUAL AND THE ORGANIZED CONGREGATION, by Doy Moyer

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The twin fallacies of composition and division assume that what is true of the parts is true of the whole (composition), and what is true of the whole is true of the individual parts (division). Composition would take the basic form, “Individual pieces of x have characteristics Y and Z; therefore all of X has characteristics Y and Z.” This is not always fallacious, but it cannot be assumed to be true without proper warrant. For example, one might reason that since particular players are the best at their position, then putting all the players together necessarily makes the best team (though they might not play so well as a team). Division would reverse composition. For example, since this is the best team in the league, then all the individual players are the best players at their position. (These are common illustrations.)

These fallacies can be instructive when thinking about the relationship of the individual to the congregation. It would be fallacious, for example, to say that what is true of the individual Christian is true of the congregation of which he is a part. Likewise, it is fallacious to say that whatever is true of the congregation as a whole is true of each individual Christian who is part of the group.

Once again we should be able to see how these fallacies might be committed. For example:

“These Christians are hypocrites; therefore the whole church is hypocritical.”
“The church is evangelistic; therefore each Christian is evangelistic.”

Both of these statements are fallacious. Hypocrites within a congregation do not make the entire group hypocritical, and a congregation that is overall actively evangelistic does not mean each individual is actively participating very well.

It is not uncommon to hear the argument, “Because the church is made up of individuals, then whatever the individual can do (or is doing), the church can do (or is doing).” This is the fallacy of composition. We can understand how the fallacy is made. The church is comprised of Christians, but individual Christians acting is not identical to the organized group as a whole acting. This is seen in passages like 1 Timothy 5, where believers are told to care for their own needy first (widows) so that the church is not burdened: “If any woman who is a believer has dependent widows, she must assist them and the church must not be burdened, so that it may assist those who are widows indeed” (vs. 16). This would make no sense at all if there is no distinction to be made between individual action and organized group action. Individuals act in their capacity as business associates, husbands, wives, mothers, fathers, citizens, neighbors, etc. These actions are independent of the organized group. No one would reasonably argue that since a husband and wife, both of whom are Christians, share an intimate relationship, this means the entire church shares that same relationship. Clearly, individuals can act on their own without their actions being that of the group. In matters of money, Peter told Ananias, who had just lied, that his land and money were under his (Ananias’) control. We can understand that an individual maintains control of his own possessions and finances until relinquished to the group.

The church (group) is not an institution separate from people (as we have previously argued), but the group still does exist with organization and authorized actions; in this sense the church is an organization (i.e., a group of people organized for a particular goal or work). This organization need not be complicated, and we aren’t using the term here to imply some massive business model. Organization means that there is order to what is going on, under leadership, and has a goal and purpose to which all are attending. Is there biblical evidence for this?

1. The evidence for local congregations is found throughout the New Testament documents, particularly from Acts on. When congregations are addressed, these epistles take on more than simply the idea of Christians who all happen to live in the same city. The epistles were intended to be read in assemblies, implying that they met in order to hear God’s word read and taught. The church at Corinth, for example, came together as a group (or were supposed to) with the intention of edifying, teaching, and participation in the Lord’s Supper (1 Cor 11:18ff; 14) . Instead of chaos, and since God is not the God of confusion (14:33), order and organization within the assembly itself was required.

2. The evidence for elders and deacons shows God’s desire for local organization (Acts 20; Phil 1:1; 1 Tim 3; Titus 1). If we are to put ourselves under the “leaders” (Heb 13:17), who keep watch for our souls, this cannot be done without some level of organization. They cannot do this if they do not know who it is that they are supposed to watching for. This implies some kind of record, knowledge, roll, or something of which they would be aware. People often shy away from “membership” terms, but the idea is simply that the Christians know who is part of their group so they can help encourage and share their activities.

3. The evidence for organized, congregational action is strong. The very fact of assembling together for edification, hearing God’s word, participating in the Lord’s Supper, etc., is evidence of specified group action. Paul wrote of the “churches of Macedonia” acting by collecting funds to send back to needy saints in Jerusalem (2 Cor 8:1ff; note that the plural form of ekklesia here implies local groups acting; if all Paul was doing was talking about Christians generally in the area, why would he use the plural form?). He directed the “churches of Galatia,” and then the church at Corinth, to collect funds for needy saints (1 Cor 16:1-4). Any actions like these require some organization.

Authorization for individual action is not identical to authorization for congregational action. If the church is not to be burdened with some matters that the individual has an obligation toward, then this is proof enough of the point. The congregation exists for a purpose, and God has provided for particular activities within a congregational setting—Christians coming together for His purposes, and in which all are expected to participate in organized action.

The point is that we should not conflate individual action and authority with congregational action and authority. We understand this principle in other matters. If we gave funds to a hospital with an expectation that these funds are used for helping the sick, and they take these funds and form a softball team with it, we would likely be fairly upset with such a misuse. Does this mean we wouldn’t support a softball team in another context? Of course not. This is simply recognizing the context and purpose for which a particular group or organization exists.

God wants Christians banding together in a congregational setting to worship Him and encourage one another in the things of Christ. We don’t find congregations in Scripture acting in any and every way that individuals might act separately, though they are sometimes chastised for the way certain individuals act (e.g, 1 Corinthians; Revelation 2-3). “When you come together as a church” is instructive (1 Cor 11:18), and they were limited by God’s orders as to what they were to do in such a setting (1 Cor 14:37). If no distinction is to be made between church and individual settings, then there would be no context in which the women could speak up (vs. 34).

Everyone participates in various organizations and relationships with different contexts and purposes. Christians might join together to form a business in one context (e.g., a donut shop), but this does not mean the “church” as a whole (congregational or universal) is in the donut business (composition fallacy). Christians working in conjunction with each other in education generally does not put the church in the education business. Context and purpose are everything (as in biblical interpretation, so in life application). In the capacity of a local congregation, there is a context and purpose that differs from other actions that may involve multiple Christians. Again, we recognize this principle in other areas of life. Players on the Giants going to the movies together does not mean the “Giants” are going to the movies (this would imply a more official, organized context and purpose). There is a reason people speak about government abuses, where they recognize that there are limits to what a government ought to be able to do in relation to the individuals of the state. Again, organizations exist for different purposes and in different contexts. Why would this be any different when it comes to local congregations that exist on God’s authority?

Though the congregation is comprised of individuals, the congregation as an organized group is not identical to the individual (division) and the individual is not identical to the congregation (composition). We do well to remember this in discussions about both individual and congregational activities.

Doy Moyer

Via: http://www.mindyourfaith.com/1/post/2013/12/the-individual-and-the-organized-congregation.html

ON INSTRUMENTAL MUSIC IN WORSHIP, by Doy Moyer

My Friend Doy Moyer has written an interesting piece on the subject of how we approach God with the music from our hearts, maybe with your spare time today you could sit down and give it a bit of consideration. -PWM

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[A few disclaimers: 1) I represent no one but myself here. I do not speak for the “brotherhood,” the “Church of Christ,” a college, or anyone else. These are my conclusions. The reader is free to take them or leave them. 2) The intent here is not to cover every single facet of whatever touches on the question. I am making particular observations regarding the question of instruments in congregational worship. 3) I realize this can be an emotionally charged issue. I also know that many disagree with me and that I am in the minority today (though not historically). I do not claim to solve every question by some authoritative declaration. All I ask is for careful consideration of these issues. Please refrain from responses that would insult intelligence or call into question a desire to please God, for I know this much: we can please God without ever picking up an instrument in an assembly. 4) I’m not expecting to provide some all new groundbreaking argument. However, there are some points for consideration that some may not have thought much about, particularly in the latter section.]

The question of the use of instruments in congregational worship has continued to be one of the more emotionally charged issues of today. Some will argue that it just doesn’t matter, and some will charge those who oppose their use with being legalists. While emotions can run high on both sides of this issue, it is yet fair to explain why some of us continue to oppose their use in worship. This is not so much out of a desire to debate the subject as much as to provide reasons for a more well-informed discussion. Here, then, is a synopsis providing a few basic reasons why there are those who still argue against the use of mechanical instruments in the congregational worship of God. The arguments typically fit within the following:

1. While the Old Testament shows their use by God’s authority, the New Testament documents give no indication of God desiring instruments in congregational worship now. With no such indication of God’s desire for instruments under the New Covenant, we are without warrant in using them, and those who do use them have the burden of proof to show such a warrant. The issue then revolves around how to understand God’s silence on an issue. Some argue that silence is permissive, while others argue that silence gives no authority to act. There are many layers to these arguments, of course. The bottom line is that those who argue against instruments do so on the basis of authority. He is in charge of His worship, not us. God is particular about singing (e.g., Eph 5:19), which is one type of music, but gives no indication that He wants instruments, another type of music, added to the singing. Since God was so specific about them under the Old Covenant, His silence on the matter under the New Covenant is so conspicuous that we should be very careful about putting something into His worship that He gives no indication of desiring. Presumption is to be avoided.

2. Historically, the evidence that early Christians used instruments in their worship is lacking. The documented use of instruments does not occur for centuries later, within a Roman Catholic context, and even many of the reformers, like John Calvin, were solidly against their use. For example, Calvin, in his commentary on Psalm 33, argued in the context of speaking about bringing in instruments under the New Covenant, “To proceed beyond what we are there warranted by him [Paul] is not only, I must say, unadvised zeal, but wicked and perverse obstinacy.” It is not just a modern “Church of Christ” issue, as if only churches of Christ began opposing instruments (see, for example, Old Light on New Worship,by John Price, a Baptist pastor who opposes instruments in worship). The use of instruments outside of the Roman Catholic context is, historically speaking, relatively new. The weight against the use of instrumental music in worship is historically strong and not to be lightly discarded.

3. It is sometimes argued that assemblies of Christians were modeled after the Jewish synagogues, yet Jewish worship in the synagogues did not entail the use of instruments, for the Jews saw instruments as connected to the Temple. After the Temple was destroyed, they refrained from recreating those instruments outside of that context. Even many modern synagogues still refrain from instrumental music (though they are divided on the issue). A simple search will show varying perspectives on this. Jewish Rabbi David Auerbach, who defends instruments if they enhance “the mitzvah of public worship,” writes,

“There are those who claim that musical instruments should not be used in the synagogue service because it is an imitation of gentile (i.e. non-Jewish) practice. In its early years, the Church also prohibited instrumental music because it was considered secular and might lead to licentiousness. The Syrian, Jacobite and Nestorian churches still prohibit instrumental music.” (http://www.jewishperspectives.com/music.asp)

4. While everyone can agree that singing is desired by God under the New Covenant Scriptures, not everyone will agree on the use of instruments in public worship. Therefore, instrumental music is divisive in a congregational setting. Many, though not all, will concede that those who want to use instruments in their own private setting are free to do so as they live with their own consciences, but bringing it into the public setting will force it upon others and thus create a divisive situation. Others will respond that if the whole congregation agrees on their use, then no division has occurred and this objection is nullified. It is likely that this objection will not be quite as persuasive now as it might have been when instruments were initially being introduced and causing obvious splits. Yet, should unity not still be a consideration in what a group decides about a practice that will involve everyone? Pushing a practice out of self-will should never be an option for a Christian, especially when admitting that such a practice is unnecessary, if not wrong.

Instruments Under the Old Law

Here we will elaborate on the point about instruments being part of the old Law.

First, God was not silent about instruments in the Hebrew Scriptures, so their use was not presumptuous. They were commanded during the time of David in preparation for the Temple, and God was particular about them — what they were, who would play them, when and where they would be played, etc. In other words, their use of instruments was not a matter of self-appointed talent and desire that they expected God to rubber-stamp, but rather it was an issue of God’s authority: “for the command was from the Lord through His prophets” (2 Chron 29:25). Contextually, the playing of the instruments in Hezekiah’s reforms worked in conjunction with the burnt offerings (see 2 Chron 29-30 where all of this was re-established under Hezekiah as being what God wanted).

The same Law system that had them offering the burnt offerings also had them playing the instruments at the Temple. Let that sink in for a moment. This is the Law system that has been fulfilled in Christ. To take one part of that system as a justification for modern practice, but not take the other part, is to be guilty of proof-texting and misappropriating the passages to favor one’s desired position.

What if we used the same arguments to justify modern day animal sacrifices or a separate priesthood? Why are we not hearing those arguments for these practices? They are part of the same system. If the arguments work for one, they work for the other.

Is it not odd, then, that those who argue so strongly against a Law-keeping mentality (what they call “legalism”) will argue for a practice that is grounded in the Law system, then call those who oppose it the “legalists”? How is not wanting to be presumptuous being legalistic? If the argument for the practice is founded upon a Law system that they stringently believe is not a part of our system of grace, then why appeal to it as justification for modern practice under a New Covenant?

Aren’t there principles that we carry across? Of course there are (cf. Rom 15:4, and see below). What has changed are not the principles or the character of God, but the stipulations. The stipulations included the Laws, commandments, and expectations. Included in these commands, from the time of David, were God’s instructions on the use of instruments for His worship.

If people wish to find justification for the use of musical instruments in corporate worship today, they won’t find it based on appealing to the Law without also justifying continued ritual burnt offerings, circumcision (as a sign of the covenant), the Aaronic Priesthood, and the host of other Laws that went together. Those who would be offended at the suggestion that we bring back animal sacrifices based on the Law should also be offended at the suggestion that we bring back the instruments based on the Law. Why? Because they represent the same Law system we all agree cannot justify us, not the new covenant system of grace. If authority for the instruments is to be found, it will not be in the stipulations of the Law. Justification for the practice needs to be found another way or abandoned.

How, then, should we view instruments under that system? Rather than arguing that these have been “done away with,” I argue that they need to be thought of as being fulfilled in Christ, just as the sacrifices, priesthood, and other items under the Law.

How are Instruments of Music Fulfilled in Christ?

The more I study the Scriptures as a whole, the more impressive is the idea of Christ fulfilling the Law. The concept runs deep and wide. Jesus said, “Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill” (Matt 5:17). We see this working in so many ways even in statements and events that are not necessarily “law”:

He fulfills the image of God perfectly (Heb 1:3).
He fulfills the Exodus by providing the greatest exodus of all out of the slavery of sin (John 8:31ff).
He is the Prophet like Moses (Acts 3).
He is the Lawgiver (James 2).
He fulfills the Passover as the Lamb of God who takes away the sins of the world (1 Cor 5:7; John 1:29).
He fulfills the role of High Priest (Heb 5-8).
He fulfills the Davidic promise of the King who built the House of God in the greatest sense (Acts 2, 13, Matt 16:18).
He fulfills the Temple as God dwelling among His people in the flesh (John 1:14).
He fulfills all the sacrifices (Heb 9-10).
He fulfills the seed promise to Abraham (Gal 3:16-17).

The list can go on, but it doesn’t stop with Jesus. His body (His people, His church), also, fulfills very specific aspects of what the Law represented:

We are the completion of the nation promise (1 Pet 2:9).
We are the fulfillment of the levitical priesthood as a kingdom of priests (1 Pet 2:9; Rev 1).
We are, with Christ, the fulfillment of the Temple (1 Cor 3).
We are, with Christ, the fulfillment of the sacrifices (Rom 12:1-2; Heb 13).
As the priests were to wear garments that represented holiness, so we put on Christ and are to live our lives adorned with holiness (Rom 13:14).
We are the fulfillment of the true circumcision, “who worship in the Spirit of God and glory in Christ Jesus and put no confidence in the flesh” (Phil 3:3).
We partake of the Lord’s Supper as fulfillment of the Passover and feast of Unleavened Bread — feasts that showed the end of slavery and beginning of a new life.

I don’t want to overdo it, but it seems pretty clear that God intended for specific actions under the Old Covenant to represent spiritual qualities for fulfillment in the New Covenant. God didn’t do anything without meaning, and it is this very point that I want to explore with reference to the instruments of music, by asking this question:

How are instruments fulfilled in Christ? I believe that the instruments are fulfilled in Christ through His people. Like other aspects of the Law and promises, instruments have a typological significance in terms of praise. Just as there was a special priesthood under the Law, there were also special singers and instrumental players under the Law. While Solomon was still trying to serve God, we find this: “Now according to the ordinance of his father David, he appointed the divisions of the priests for their service, and the Levites for their duties of praise and ministering before the priests according to the daily rule, and the gatekeepers by their divisions at every gate; for David the man of God had so commanded. And they did not depart from the commandment of the king to the priests and Levites in any manner or concerning the storehouses.” (2 Chron 8:14-15) Though instruments are not specifically mentioned here, they were part of the very same order (2 Chron 29:25). Notice again the stress on all of this being by God’s command. The Levites had duties of praise.

Now all of God’s people fulfill this purpose of praising God and proclaiming His excellencies (1 Pet 2:9). Under Christ, all of us form a kingdom of priests and all share in the duties of praise equally. God’s specified form of praise is through vocal singing, and the instruments are our hearts: “singing and making melody with your heart to the Lord” (Eph 5:19; Col 3:16). Here the instrument accompanying the singing is the heart. All of us are the priests, all of us are the singers, and all of us are the instruments of praise–and this would extend beyond the assemblies into one’s life of holiness. Yet, as Calvin, again, wrote in his commentary on Psalm 33, when they “frequent their sacred assemblies, musical instruments in celebrating the praises of God would be no more suitable than the burning of incense, the lighting up of lamps, and the restoration of the other shadows of the law.” The argument here is against resurrecting the shadows of the Law, of which instruments were a part.

We should clarify that our reason for refraining from an activity is not just because that activity is found under the Law. Those in Israel taught and sang, too. Yet God has specifically told us how to praise Him through song as we psalm in our hearts to the Lord. The fulfillment of these activities is found in the way that we tune our hearts to His glory. “I will put My Laws in their hearts,” God said through Jeremiah. This doesn’t mean that He didn’t want it in their hearts before, but it does show an emphasis that God intends. It is not through the outward ways by which He had Israel express themselves — a visible priesthood, animal sacrifices, instruments of music, specific clothing, etc. All of these are fulfilled in the hearts of God’s people as they offer up themselves as living sacrifices. Our clothing is Christ. We are His instruments for praise. We are His priesthood. So why do we still sing and teach? Because that’s what God has expressed as His desire. The bottom line is still that it is an issue of His authority. He has the right to tell us what praises Him.

Do I, then, believe in instruments of music today? In fulfillment, yes. I believe that we, His people, are the fulfillment of the shadow cast by the mechanical instruments under the old system. They were given for a reason in connection with the Temple. So we, in connection with being God’s Temple, are also the holy priesthood in holy array, offering ourselves as the spiritual sacrifices, presenting ourselves as the instruments for praise, and offering up prayers as incense. What began in the Temple is fulfilled in us and will find its ultimate completion before God in heaven (see Rev 15 where that imagery is carried forward).

My assessment, then, is this: when we focus on physical, mechanical instruments, we are missing the bigger picture. It wasn’t the physical Temple God was ultimately interested in. It wasn’t the animal sacrifices, the incense, the levitical priesthood or the instruments He ultimately wanted. All these were shadows of the greater fulfillment found in Christ. Instead, let us focus on how we, as God’s people, ought to be a holy Temple, a royal priesthood, and instruments of praise for Him now. Don’t focus on the shadow. Focus on the substance.

Doy Moyer