Down to Earth But Heavenly Minded

We regret that the friend who visited you did not seek to lead your souls to something more edifying than discussing the question of the Scripture authority for singing hymns at our meetings. Further, we marvel that a number of intelligent Christians should spend a moment in discussing such a question. You say “the question is at first sight startling.” We cannot see anything “startling” in it except it be in its bearing upon those who raise it.

Let us see what Scripture says on the point. In Mark 14:26 we read, “And when they had sung an hymn, they went out into the Mount of Olives.” You say that “Liddell and Scott tell us that the Greek word might equally correctly be rendered ‘to praise.’” Here is what these learned lexicographers say: “to sing, laud, praise, sing of, tell of.” And then they give the Latin “cano” which signifies to sing. But you say that some learned brother has informed you that “in no instance in Scripture does the word ‘sing’ refer to vocal music.” If singing is not vocal, what is it? When Paul and Silas sang praises to God, was not that vocal? So also in Hebrew 2:12, we have the words of Christ Himself, “In the midst of the Assembly will I sing praise to Thee.” Is not this vocal? In 1 Corinthians 14:15 we have a different word. “I will sing with the spirit and I will sing with the understanding.” Here the word stands in contrast with praying. Then in Revelation 5:9 we have another word. “They sung a new song.” The same word occurs in Revelation 14:3; Revelation 15:3 and in Colossians 3:16, “singing with grace in your hearts.” And in Ephesians 5:19, “Singing and making melody in your heart to the Lord.”

Now here we have three different Greek words rendered in our most excellent Authorized Version by the English word “sing.” The question is, what idea do these words convey to the mind? Is it not that of audible praise or worship, whether rendered individually or collectively? Are not “Psalms and hymns and spiritual songs” divinely recognized? If so, for what are they designed? Is it not as a vehicle for the worship of Christians? We do not see how this can be called in question by any sober person. There is no analogy between forms of prayer and hymns. The latter are divinely recognized; the former are not. This is quite sufficient for us.

“But,” you say, “there is danger of getting occupied with the tune or mere music.” No doubt, and is there not danger in teaching, preaching, exhortation and even in praying of getting occupied with the language, with grammar, rhetoric or oratory? Must we therefore give up teaching, preaching, exhortation and prayer? Is there no remedy for the supposed evil except reducing our meetings to a senseless and miserable silence? It certainly is great evil in singing to forget the subject and object of our song and become occupied with the style and effect of our singing, and it is to this very evil that the revered writer to whom you refer applies the term “iniquity.” But most certainly he never meant to teach that it is iniquity to use a hymn book or sing a hymn, for he has been doing both for the last forty years all over the world, and has contributed some precious hymns to help the worship of his brethren.

We have thus, dear friend, gone fully into your question. In taking leave of you we would affectionately entreat you to fling aside such foolish notions. When you come together, instead of discussing the rightness of singing, seek to have your hearts in tune to sing. We dread young Christians getting under the influence of a unhealthy sentimentality, transcendental notions or a higher spirituality, falsely so called. It is sure to lead to mischief. See that you keep clear of such. Cultivate simplicity, reality, soundness of mind and earnestness. There is no telling where we may find ourselves if we take up with every whim that comes in our way. Some would suggest our breaking bread alone, thus reducing the Church of God to a state of complete isolation. Others would rob us of our hymn books and reduce our meetings to a gloomy silence. From all such wild and foolish notions, may the good Lord deliver us! May He graciously fill our hearts with an intense desire for His glory, for the good of His beloved people and for the progress of His cause. May these realities so engage all our energies and fill up our every moment that we shall have no time or thought for the discussion of unprofitable questions.

As to the question of singing at funerals, it must entirely depend upon our spiritual power at the time. A person may be so bowed down with sorrow as to be wholly unable to sing, but you could not make such an one a model for others or hinder their singing on the ground of sympathy with him. We believe nothing can be more magnificent, more morally grand, than a hymn of praise, a song of triumph, chanted amid the very dust of death. To hear a congregation of saints singing at the grave of a brother or sister is a positive triumph over the enemy. But if anyone be so crushed under the sorrow as to be unable to sing, we feel assured the loving tender heart of Jesus feels the sorrow and puts the tears into His bottle. The one who wept and groaned at the grave of Lazarus would not rebuke the tears and groans of a crushed and desolate heart.