Music
In the New Testament
Jack P. Lewis
T
The New Testament speaks of heavenly sing- temple or synagogue service). At the end of
ing, secular singing, and worshipful singing. In the meal, Jesus and His disciples sang a hymn
determining what is required for worship by (uJ m nh/ s anteß, humnēsantes) and went out to the
Christians today, it is critical that we distinguish Mount of Olives (Matthew 26:30; Mark 14:26).
between these types and make application only The Gospel of John has no allusion to music,
from the instances of singing as worship in the either secular or religious. In New Testament
context of the early church. descriptions of synagogue services, there is no
allusion to music of any sort.
THE GOSPELS
Heavenly singing occurred at Jesus ’ birth : ACTS
“And suddenly there appeared with the angel a Though instrumental music was familiar to
multitude of the heavenly host praising God and Jewish communities, as well as Greek ones, the
saying, ‘Glory to God in the highest, and on earth Book of Acts does not allude to congregational
peace among men with whom He is pleased’” singing (either accompanied or a cappella) during
(Luke 2:13, 14). the period it covers. Paul and Silas were praying
Jesus forbade sounding a trumpet before giv- and singing (u¢ m noun, humnoun) in the Philippian
ing alms (Matthew 6:2). Flute players were part jail at midnight when the Lord opened the jail
of the mourning tumult at Jairus’ house when with an earthquake (Acts 16:25, 26). This story
his daughter was thought dead (Matthew 9:23). does not describe a congregational worship situa-
While neither the Old Testament nor the New tion, but it is unlikely that either prisoner had an
Testament has a prescribed ceremony for funer- instrument to provide accompaniment. This is the
als or weddings, we have an example of such first allusion in history to Christian singing.
music. In Matthew 11:17 children in the market-
place are depicted as saying to their companions, THE EPISTLES
“We played the flute for you, and you did not Paul spoke to the Corinthians of singing
dance; we sang a dirge, and you did not mourn” (yalw◊ , psalō) with the spirit and with the mind
(see also Luke 7:32). Although no instrument is (1 Corinthians 14:15). He projected that a meeting
mentioned, one would assume that Salome’s of Christians might include a hymn, or “psalm”
dancing before Herod was accompanied ( Mat- (yalmo\ n , psalmon; 1 Corinthians 14:26).
thew 14:6; Mark 6:22). The elder brother heard The signal of a battle trumpet is mentioned
music (sumfwni÷ a ß, symphōnias) and dancing in an analogy (1 Corinthians 14:8). On the last
(corw◊ n , chorōn) at the house after his prodigal day, the trumpet will sound and the dead shall
brother ’s return (Luke 15:25). First-century be raised imperishable (1 Corinthians 15:52). The
people were accustomed to celebration music. Lord will descend “from heaven with a shout, with
Music is also connected with the Passover the voice of the archangel and with the trumpet
meal (which was a home observance, not a of God” (1 Thessalonians 4:16). Hebrews 12:18,
1
19 speaks of a trumpet at Mount Sinai. exomologēsomai] to You among the Gentiles, and
Paul also remarked, “Yet even lifeless things, I will sing [yalw◊, psalō] to Your name .” The verb
either flute or harp, in producing a sound, if “praise,” standing alone, could mean either vocal
they do not produce a distinction in the tones, music or singing with accompaniment, though
how will it be known what is played on the flute the New Testament has no example of its being
or on the harp? For if the bugle produces an done with accompaniment. Neither the psalm
indistinct sound, who will prepare himself for nor the quotation carries any indication of where
battle?” (1 Corinthians 14:7, 8). Here we meet the praise is to be done, whether in private or
three of the instruments known in Paul’s day: the in public.
flute (auj l o/ ß , aulos), the harp (kiqa¿ r a, kithara),
and the bugle (sa¿ l pigx, salpigx). In a metaphor Romans 15:11
in 1 Corinthians 13:1, Paul spoke of the noisy Psalm 117:1 [116:1] is quoted in Romans [Link]
gong (calko/ ß , chalkos) and the clanging cymbal “Praise the Lord all you Gentiles, and let all
(ku/ m balon, kumbalon). Let us take a closer look the peoples praise Him .” The Greek text uses
at some references to music in the Epistles. ai˙ n ei√ t e (aineite, “praise”) and e˙ p ainesa¿ t wsan
(epainesatōsan, “let . . . praise”), both from
Romans 15:9 the same root word. The Hebrew text of the
This verse quotes Psalm 18:49 [17:50] 1: psalm, however, uses two different verbs, lAlDh
“Therefore I will give praise [e˙ x omologh/ s omai÷, (halal, “praise”) and jAbDv (shabach, “laud”). These
1
Particularly in the Old Testament, chapter and verse English Bibles. Scholars indicate the difference by putting
numbers sometimes differ in the Hebrew, Greek, Latin, and one of the numbers in brackets.
The Translation of Psallein
The Greek verb psallein in the beginning ing is “make melody with the music of your
meant to pluck the strings of an instrument. hearts.” The TCNT has “sing and make music
It occurs in the Septuagint (LXX) as the trans- in your hearts.” Only W. F. Beck interpreted
lation of the verb zamar and less frequently the verse to mean “. . . with your hearts sing
of nagan. It describes what David was doing and play music to the Lord.” Beck rendered
with the harp to calm the spirit of King Saul the other three occurrences as “sing.” Ronald
(1 Samuel 16:16, 17, 23; 18:10). The instrument Knox (1947) translated, “. . . sing and give praise
played on is introduced with the preposition to the Lord in your hearts.” Some twentieth-
en (Psalm 97:5 [98:5]). When an instrument is century translations render all the occurrences
not specifically mentioned, this verb is usually as “sing” except Ephesians 5:19, where they
translated “sing.” use “make music from your heart” (REB; TNIV;
Psallein occurs in four New Testament HCSB). The NIV has “make music in your
passages: Romans 15:9; 1 Corinthians 14:15; heart” (see the NEB). Hugo McCord’s version
Ephesians 5:19; and James 5:13. The Vulgate has “plucking the strings of your heart,” but
translated the word once as cantabo ( Romans in other cases has “sing.” Probably, transla-
15 :9), but otherwise transliterated it as psal- tors were struggling with variety for aidontes
lam. The English translation since the time of and psallontes, and not with the question of
John Wycliffe (c. 1328–84) has been “sing.” instrumental music versus a cappella music.
However, Ephesians 5:19 has read “syngynge The phrase “in your heart” (thØ v kardi÷ a ˆ ,
and seiynge salm,” except that William Tyndale tē kardia) must also be examined. In Greek it
translated these words “synginge and makinge is an exact parallel to “sing with the mind” in
melodie” and the Rheims New Testament has 1 Corinthians 14:15. Hebrews 13:15 speaks of
“chaunting and singing.” J. B. Rotherham “a sacrifice of praise to God, that is, the fruit
used “singing and striking the strings with of lips that give thanks to His name.”
your heart,” and W. J. Conybeare’s render- Jack P. Lewis
2
verbs do not within themselves imply any use first is “speaking [lalouv n teß, lalountes] to one
of an instrument. The action denoted could be another.” How is this to be done? In “psalms and
done either vocally or with musical accompani- hymns and spiritual songs.” These same three
ment. The text alone does not specify either. types of songs are named in Colossians 3:16.
The other two participial forms in verse 19,
1 Corinthians 14:15 from different verbs, are found in the last clause of
Paul spoke of singing (ya¿llw, psallō) with the the verse. The word aˆ‡donteß (aidontes) is rendered
spirit and with the mind. This passage has never “singing.” This root is also used in Colossians
been translated in English as “playing” with the 3:16. A noun form of the word appears in Ephe-
spirit and “playing” with the mind. Neither has sians 5 :19; Colossians 3:16; Revelation 5:9; 14:3;
it ever been translated “I will sing and play.” In and twice in Revelation 15:3. The other participle,
the first part of this verse, Paul said the same ya¿llonteß (psallontes), can be translated “making
thing about praying. The context makes clear that melody to the Lord with all your heart” (RSV).
“with the mind” means “with understandable The verb form of this word is found in four New
language.” Paul was not anticipating the use of Testament passages: Romans 15:9; 1 Corinthians
ecstatic words. 14:15; Ephesians 5:19; and James 5:13. The noun
“Spirit” can be used in more than one way. psalmos occurs in three passages (Luke 20:42;
When a leader says to do something with Acts 1:20; 13:33) referring to the Book of Psalms
“spirit,” he may mean with a faster beat or with and three times as a type of song (1 Corinthians
more enthusiasm. That was not Paul’s meaning 14:26; Ephesians 5:19; Colossians 3:16).
here. In the next verse, Ephesians 5:20, we find
another participial form, eujcaristouvnteß (eucha-
1 Corinthians 14:26 ristountes), which is translated “giving thanks.”
“When you assemble, each one has a psalm If one objects to considering these participles as
[yalmo\ n , psalmon].” Though this noun derives having imperative force, at least they express
from yallein (psallein), in English it has never admonitions. Is heeding admonitions optional?
been translated “each one of you has a harp [or For the last six hundred years, since the time
flute or any other known instrument].” Neither of John Wycliffe (c. 1328–84) and the first English
has it been translated “and each of you has an New Testament,2 this passage (with spelling varia-
accompanied song.” tions) has read of “speaking in psalms, hymns, and
Further, this passage shows beyond dispute spiritual songs.” Only two significant variations
that singing was a part of a worship gathering are to be seen in the translation history of the verse.
in Corinth, even as prayer was . The worship First, whereas Wycliffe had “speke ye to you silf,”
mentioned did not have to wait for the a cappella Tyndale (1525) had “unto youre selves.” The RV
proponents of the nineteenth century to intro- (1881) and ASV (1901) had “to one another,” and
duce it. Paul was explicit in saying, “When you that is continued in the RSV (1946). The second
assemble.” The worship gathering was the topic variation is that the Rheims New Testament of
being discussed in this chapter. The Corinthian 1586 read, “. . . psalms and hymnes, and spiritual
church sang. In verse 33 Paul contrasted “in all canticles, chaunting and singing in your hartes.”
the churches of the saints” with “at home” in These vocal activities are described as “the fruit
verse 35. of lips” in Hebrews 13:15.
The writer of Hebrews, quoting the Greek The translation that would read “playing
translation of Psalm 22:22 [21:23], declared, “I psalms, hymns, and spiritual songs” (as far as our
will proclaim Your name to My brethren, in the evidence goes) has never been made. From the
midst of the congregation I will sing Your praise sixth century forward (and in England from the
[uJ m nh/ s w, humnēsō]” (Hebrews 2:12). This was fourteenth century), people have been presump-
being done “in . . . the congregation.” tive enough to use instruments in worship; but
Ephesians 5:19
2
Another fourteenth-century New Testament was
edited by Anna Paues. (Anna C. Paues, ed., A Fourteenth
Ephesians 5:19 follows the imperative “Be Century English Biblical Version [Cambridge: University
filled with the Spirit” with three participles. The Press, 1902].)
3
they have not dared to make the New Testament • golden bowls of incense (5:8; see 8:3)
read that way. • a throne (4:2)
• multi-faced creatures (4:6–8)
James 5:13 • elders with white garments and golden
“Is anyone among you . . . cheerful?” James crowns (4:4)
asked. “He is to sing [yalle÷tw, psalletō] praises.” • a sealed scroll (5:1–7; RSV)
The setting of James 5:13 is not congregational • riders on horses (6:4–8)
worship, but no instrument is suggested. The • white robes and palm branches (7:9)
original text uses a form of the crucial music • angels (8:6)
verb psallein, and it has been translated “sing” • a golden altar (8:3)
for the past six hundred years. It has never been • the ark of the covenant (11:19)
interpreted here as “play” or “sing and play.” • golden bowls of the wrath of God (15:7)
Revelation If the two mentions of harps in Revelation
The allusions to music in Revelation are few, justified the introduction of instrumental music
and none of them describe activities in the church. into Christian worship, how could these other
A heavenly scene depicts four living creatures and items be excluded?
twenty-four elders, each holding a harp (kiqa¿ra,
kithara) and falling before the Lamb. They “sang”
(aˆ ‡ d ousin, aidousin) a new song (wÓ ˆ d h/ , ōdē), de- Versions of the Bible
claring the Lamb to be worthy to open the seals Used in This Study
of the scroll (5:8–10). Those who have conquered ASV — American Standard Version
the beast and its image have the harps of God in Beck — An American Translation
their hands and sing the song of Moses and the Conybeare — W. J. Conybeare’s translation
song of the Lamb (15:2–4). of the biblical text in his commentary The
In a simile used in Revelation 14:2, a sound Epistles of Paul
heard is compared to harpers playing on their HCSB — Holman Christian Standard Bible
harps. A commanding voice is said to be like KJV — King James Version
a trumpet (1:10; 4:1), and another is compared Knox — R. Knox’s translation from the Latin
to a multitude, to many waters, and to peals of Vulgate
LXX — the Septuagint, the Greek transla
thunder (19:6).
tion of the Old Testament
The trumpet as a signaling instrument is in McCord — [Hugo] McCord’s New Testament
both the Old Testament and the New Testament. Translation of the Everlasting Gospel
It is mentioned numerous times (see, for example, (The Freed-Hardeman Translation)
8:13; 9:14). Revelation 1:10 and 4:1 use it in similes NASB — New American Standard Bible
for a commanding voice. Seven angels blowing (updated edition)
trumpets make up one of the cycles of the book NEB — New English Bible
(8:6, 7, 8, 10, 12, 13; 9:1, 13, 14; 10:7; 11:15). Trum- NIV — New International Version
peters are mentioned once in a passage which NKJV — New King James Version
is describing music in Babylon, not in heaven NLT — New Living Translation
(18:22). With Babylon’s fall, harpers, musicians, REB — Revised English Bible
flute-players, and trumpeters were to be heard Rheims — the Douay-Rheims translation
from the Vulgate
no more. The elders with harps are actually
Rotherham — The Emphasized New Testa-
mentioned in 5:8, and others have harps of God ment
in 15:2. If these two cases justify instruments in RSV — Revised Standard Version
the worship of the church, how does one go from RV — Revised Version
harps to the orchestras some churches use? Few TCNT — Twentieth Century New Testament
assemblies indeed sing with harps. TNIV — Today’s New International Ver-
Revelation features many items that are not sion
part of the worship in the church. For example, Vulgate — the Latin translation by Jerome
the following are depicted:
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