“Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts unto the Lord. — Col. iii. 16.
When there are differences of view among Christians on any subject, it is always helpful to inquire how far they agree, and thus ascertain the exact point at which opinions begin to diverge. In regard to the songs to be employed in the praise of God there are several points of general agreement.
1. It is agreed that the Psalms were given by Divine inspiration, and are the very Word of God.
“David the Son of Jesse said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said, The Spirit of the Lord spake by me, and His word was in my tongue.” (2 Sam. xxiii. 1, 2). “Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus.” (Acts i. 16. See also Acts iv. 25; Heb. iii. 7, et al). Men should be careful how they speak against the Book of Psalms. The Holy Ghost is its author. This is the first point of agreement.
2. It is agreed that these inspired Psalms were appointed by God to be used in His worship.
“Sing unto Him, sing psalms unto Him.” (1 Chron. xvi. 9). “Moreover, Hezekiah the king and the princes commanded the Levites to sing praise unto the Lord with the words of David, and of Asaph the seer.” (2 Chron. xxix. 30). “Let us come before His presence with thanksgiving, and make a joyful noise unto Him with psalms.” (Ps. xcv. 2). Bible expositors and Church historians alike agree that the inspired psalms were exclusively used in the worship of the Old Testament. God appointed them to be so used, and no one but God could change the appointment. This is the second point of agreement.
3. It is agreed that so far as the record goes our Lord Jesus Christ used the Psalms exclusively in Worship.
Only on one occasion is our Lord referred to as singing. This was in connection with the observance of the passover. It is said, “And when they had sung a hymn they went out into the mount of Olives.” (Matt. xxvi. 30; Mark xiv. 26). Biblical scholars are not misled by the use of the word “hymn” in our translation of this verse. The original simply states the fact that they sang praises to God. In the margin it reads, “When they had sung a psalm.” It is a well-known fact that the Jews were accustomed to sing at the passover the great Hallel, which consisted of Psalms 113 to 118 inclusive. Certainly our Lord and His apostles did not depart from this usage. Strange indeed it would have been if the Lord Jesus, Who always exalted and honoured the Holy Spirit, had put aside the sacred songs which He indited for this very purpose. But he did not. Those who would follow closely in the footsteps of Jesus should sing psalms. This is the third point of agreement.
4. It is agreed that we have express authority for the use of the Old Testament Psalms in the New Testament Church.
“Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts unto the Lord.” (Col. iii. 16). Whatever differences of view there may be as to the “hymns and spiritual songs,” all agree that the psalms here spoken of are the inspired Psalms of Scripture. The passage therefore contains an express warrant for the continued use of the Psalter in the New Testament Church. This is not denied by any one. This is the fourth point of agreement.
It is not affirmed that there are no opinions contrary to one or another of these four points, held by individuals, but that there is a general agreement among all classes of evangelical Christians on these points.
We have now reached the exact point of divergence. While all agree that the “psalms” referred to in Col. iii. 16 are the Bible Psalms, there are many who maintain that the “hymns and spiritual songs” are mere human compositions; and that the New Testament Church is hereby authorised and instructed to add to her book of praises the writings of uninspired men. This is the crucial text on this subject. If this text contains a clear warrant for the use of uninspired hymns, other passages may lend it support; but if that warrant is not found here it is not found anywhere. The advocates of hymn singing will admit the truth of this statement. It is now undertaken to show that not only does this passage not authorise the use of uninspired songs in worship, but that it enjoins the exclusive use of the Psalms of the Bible.
1. No warrant can be found for the use of uninspired songs, in the words “hymns and spiritual songs.”
At first view these words seem to be conclusive in favour of the advocates of hymn-singing. In the Greek text it is “psalmois humnois, odais, pneumatikais” — i.e., psalms, hymns, songs, spiritual.” Now these three Greek names are all found in the titles to the Psalms in the Greek translation of the Old Testament which was in use among the people to whom Paul wrote this epistle. They occur many times in the titles of the various Psalms. The word “psalmois” about sixty-three times; the word “humnois” six times, and another word, ” ‘alleluia,” which has precisely the same import, about twenty times; and the word “odais” (mostly in the singular form) thirty-four times. With the fact before us that these three words are all actually found many times in the titles to the inspired Psalms — and when we all agree that the word “psalmois” does refer to inspired songs — is it not most unreasonable to insist that “humnois and odais” mean uninspired songs? As if to remove all possible doubt the word “spiritual” is used to qualify the words. Thayer, in his Lexicon of the New Testament, referring to this passage and the similar one — Eph. v. 19 — defines the word “spiritual” as “divinely inspired and so redolent of the Holy Spirit.” Dr Albert Barnes in his commentary on 1 Cor. x. 3, “And did all eat the same spiritual meat; and did all drink the same spiritual drink”; says, “The word ‘spiritual’ is evidently used to denote that which is given by the Spirit, by God; that which was the result of His miraculous gift; that which was not produced in the ordinary way.” Again, “The word ‘spiritual’ must be used in the sense of supernatural, or that which is immediately given by God.” Hence “spiritual songs” are songs produced in a supernatural manner, those given immediately by the Spirit of God. It is just as if it read, “Teaching and admonishing one another in psalms and hymns and songs, given by the Holy Spirit.” What songs are these? The sweet psalmist of Israel answers, “The Spirit of the Lord spake by me, and his word was in my tongue.” These very names, therefore, which have been relied upon as furnishing a warrant for the use of uninspired songs, we find to be well-known titles for the Psalms of the Bible, and that as qualified by the word “spiritual” they cannot be used to designate uninspired songs, but furnish a warrant for the exclusive use of the songs of the Spirit.
II. The Psalms are in an eminent sense “the word of Christ.”
“Let the word of Christ dwell in you richly in all wisdom.” This is the condition of being able to teach and admonish.
How are the Psalms “the word of Christ?”
1. Christ by His Spirit is the author of them.
This has been fully shown above.
2. Christ is the speaker in many of them.
For instance, “I will declare the decree: the Lord said unto Me, Thou are my Son; this day have I begotten Thee.” (Ps. ii. 7). Then said I, Lo, I come: in the volume of the book it is written of Me.” (Ps. xl. 6). “My God, my God, why hast Thou forsaken Me?” (Ps. xxii. 1). Such Psalms as these are “the word of Christ” in the same sense that the Sermon on the Mount is His word. He and no one else is the speaker in them.
3. Christ alone is the subject of many of them.
The most ignorant and senseless objection ever made to the Psalms is the charge that they are “Christless”. The truth is that no book in the Bible reveals Christ with such fullness as is done in “the book of Psalms,” not excepting the Gospel according to John or the Epistle to the Hebrews.
What may we learn of Christ in this wonderful book?
1. His Divinity.
Ps. xlv. 6, “Thy Throne, O God, is for ever and ever.” (Compared with Heb. i. 8), Ps. cx. 1, “The Lord said unto my Lord, sit Thou at my right hand, until I make thine enemies thy footstool.” (Compared with Matt. xxii. 42-45).
2. His Eternal Sonship.
Ps. ii. 7, “I will declare the decree; the Lord said unto Me, Thou art my Son; this day have I begotten Thee.” (Compared with Heb. i. 5).
3. His Incarnation.
Ps. viii. 5, “For thou hast made Him a little lower than the angels and hast crowned Him with glory and honour.” (Compared with Heb. ii. 9). Ps. xl. 7, “Then said I, Lo, I come; in the volume of the book it is written of Me.” (Compared with Heb. x. 5-7).
4. His Mediatorial Offices.
(a) His prophetic office. Ps. xi. 9, 10., “I have preached righteousness in the great congregation,” etc. Ps. xxii. 22, “I will declare thy name unto my brethren.” (Compared with Heb. ii. 12). (b) His priestly office, Ps. cx. 4, “The Lord hath sworn, and will not repent; Thou art a priest for ever after the order of Melchizedec.” (Compared with Heb. vii. 17). (c) His Kingly office. Ps. xlv. 6, “Thy throne, O God is for ever and ever; the sceptre of thy kingdom is a right sceptre.” (Compared with Heb. i. 8). Ps. cx. 1, “The Lord said unto my Lord, Sit Thou at my right hand, until I make thine enemies thy footstool.” (Compared with Matt. xxii. 42-45; Heb. 1, 13). See also Ps. xxii. 28, and Ps. lxxii. throughout.
5. His betrayal.
Ps. xli. 9, “Yea, mine own familiar friend, in whom I trusted which did eat of my bread, hath lifted up his heel against Me.” (Compared with John xiii. 18).
6. His Agony in the Garden.
Ps. xxii. 2, “O my God, I cry in the daytime, but Thou hearest not; and in the night season, and am not silent.” (Compared with Heb. v. 7).
7. His Trial.
Ps. xxxv. 11, “False witnesses did rise up; they laid to my charge things that I knew not.” (Compared with Matt. xxvi. 59, 60).
8. His Rejection.
Ps. xxii. 6, “But I am a worm, and no man; a reproach of men, and despised of the people.” (Compared with Matt. xxvii. 21-23; Luke xxiii. 18-23). Ps. cxviii. 22, “The stone which the builders refused is become the headstone of the corner.” (Compared with Matt. xxi. 42; Acts iv. 11, 12).
(to be continued)
Gathan Gloir na Diadhachd Leis an Urr. Eideard Pearce (Air a leantuinn bho t.d. 372)
- Tha Dia neo-chaochlaideach na chùmhnant agus ‘n a ghealladh, a chùmhnant agus a ghealladh dhà shluagh ann an Críosd. Rinn Dia cùmhnant rà shluagh ann an Críosd. cùmhnant sìth, cùmhnant gràis, cùmhnant gràidh. cùmhnant air a steidheachadh air gràs, cùmhnant làn de ghràs, cùmhnant air a dheanamh suas gu h-iomlan de ghràs agus de ghràdh, bho thoiseach gu dheireadh, agus uime sin air ainmeachadh gràs, ann an Rom. vi. 14 cùmhnant làn, sùmhnant saoibhir, cùmhnant luachmhor, cùmhnant air a dheanamh suas de shaoibhreas, seadh geallaidhean rò mhòr agus luachmhor, agus làn de shaoibhreas, rò shaoibhir agus luachmhor, saoibhris gràs, sìth luachmhor, maithneas luachmhor, fìreantachd luachmhor, slàinte luachmhor; le Dia luachmhòr, Chriosd luachmhòr, Spiorad luachmhor, neamh luachmhòr agus bean-nachadh dheth, thà Dia an Tighearna neo-chaochlaidheach, bh’uaith sin thà sìbh dhà air a ghairm cùmhnant siorruidh. “Agus daignichidh mì mo choimh-cheangal eadar mise agus thusa, agus do shliochd a’d’ dheigh, ‘n an ginealaichean, mar choimh-cheangal siorruidh, gu bhi a’m’ Dhia dhuit-sa, agus do d’ shliochd a’d’ dheigh.” Genesis xvii. A ris, “Agus nì mì riugh coimhcheangal siorruidh, nach pill mì air falbh uatha, chùm maith a dheanamh dhoibh; agus cuiridh mì m’eagal na’n cridhe, chùm nach dealaich iad rium.” Ier. xxxii. 10. Agus mar chùmhnant siorruidh agus cinnnteach; “Rinn Dia rium,” (deir Daidhehidh) “choimhcheangal siorruidh, air a shuideachadh anns gach nì, agus a choimhidear:” II Samuel xxiii. ` agus a ris, “agus nì mì rùbh coimhcneangal siorruidh, eadhon tròcairean cinnnteach Dhaidhbhidh.” Isaiah lv. 3. Mar an ceudna thà e air a ghairm “cùmhnant salainn” Aireamh, xviii. 19. ‘s e sin cùmhnant daingeann, maireanach, agus neo-chaochlaidheach. Air iomadh dòigh eile thà Dia a cur a mach neo-chaochlaidheachd a chùmhnant, agus sin air son misneachd ar creidimh agus ar comhfhurrachd: cia cho milis ‘s a tha’m focal sin, agus ciod i’n fhois a dh’ fhaodas a bhi ann do chreidimh.” Oir thà so mar uisgeachan Noah dhomh; mar a mhiannaich mì nach rachadh uisgeachan Noah tuilleadh thar an talamh, is amhuil a mhionnaich mì nach bithinn ann an sorruich riut, agus nach toirinn achmhasan dhuit. Oir dealaichidh na sleibhtean rì ‘m bunait, agus atharraichidh na beanntan as an àit; ach cha dealaich mò choimhneas riutsa agus cha’n atharraichear coimhcheangal mo shìth, deir an Tighearna aig am bheil truas dhiot.” Isaiah lv. 9, 10. Thoiribh fa’n ear, guidheam oirbh, thà Dia anns an dà rann a dh’ainmich sinn a gealltuinn, dhà eaglais agus dhà shluagh, ged, “re tiota bhig, dhealaich mì riut; ach le mòr iochd cruinnichidh mì thù;” agus anns an dà rann so thà E toirt dhoibh dearbheachd dùbails nach do dhealaich E riutha; an aon air a thoirt bho a mhionnan agus cho neo-chaochlaidheach ‘s a thà E, rann 9, a’ aon eile bho a chùmhnant agus cho neo-chaochlaidheach ‘s a thà e, rann 10. “Oir dealaichidh nà sleibhteàn etc.,” mar gu’n abradh E, bithidh na sleibhteàn agus na cnùic nì’s luaith air an atharrachadh nà mo choimh-cheangal-sa; seadh thig an t-àm ‘n uair a bhitheas iadsan air an atharrachadh, ach cha tig an t-àm anns am failnich mo chùmhnant, na’m bì e air atharrachadh.
Ach ciod e ma pheacachais a shluagh, ciod e sin. An sin cronaichidh agus smachdaichidh E iad air son am peacaidh, gleidhidh E chumhnant daingean agus neo-ghluasadach gu bràth a dh’aindeoin gach cùis. Air son so tha agaibh earran làn agus shònraichte.” Ma threigeas a chlann mo lagh, agus nach gluais iad ann am bhreitheanais; ma mhì-naomhaicheas iad mò reachdan, agus nach gleidh iad m’ àitheante an: an sin fiosraichidh mì le slait an eusantas, agus le buillibh an euceart, gidheadh cha bhuin mì ghealladh. Cha bhris mì mo choimh-cheangal; agus a nì a thainig a’m bhilibh cha’n atharraich mì.” Salm lxxxix. 30-34. Thà sinn a peacachadh agus a briseadh, agus a briseadh agus a peacachadh, agus smachdaichidh Dia sinn, faodaidh e bith, air son ar peacaidhean, ach thà chùmhnant a fantuinn daingean agus neo-chaochlaideach. Mar sin, II. Tim. ii. 13. “Mur creid sinn, gidheadh thà esan a fantuinn fìrinneach: cha’n eil e’n comas dà e fein àicheadh. “Oh thà agam-sa cridhe neo-chreidmheach, agus thig mì, tha eagal orm, gearr air an iomlan. Ged a thà agad cridhe neo-chreidmheach, gidheadh thà Dia a fantuinn dìleas. Mar so thà Dia neo-chaochlaidheach na chùmhnant. Seadh thà chùmhnant air a thogail air gràdh neo-chaochlaidheach, agus air a sheulachadh le fuil neo-chaochlaidheach, agus cha’n urrain e mar sin ach a bhi neo-chaochlaidheach; agus mar an cùmhnant, mar sin thà uile gheallaidhean a chùmhnant cìnnteach, daingean, agus neo-chaochlaidheach, geallaidhean a bhios gu cìnnteach air an coillionadh. Bithidh daoine a toirt geallaidhean iomadh uair agus ag atharrachadh, ach thà Dia a gealltuinn agus cha’n eil E’g atharrachadh; agus thà cuid a smuainteachadh gu’m bheil so air a chumail a mach anns an ainm sin Aige, IS MI Ecsodus iii. 14. Is mì, a n tì is mì; na, Bithidh mì a nì a bhà mì; ‘s e sin, mar a thà neach dhà mhineachadh, Bithidh mì ann am choilionadh a nì a bha mì ann am gheallaidhean. Coimhlionaidh Dia a gheallaidhean a dh’ionn-suidh a phuing mu dheireadh; Esan is E Fhrinn E Fein, agus dílseachd E Fein, cha’n urrain E breug a dheanamh, cha’n urrain E fáilneachadh. ‘S e ràdh milis a leugh mì ann an Austin, “Is iad do gheallaidhean-sa, O Thighearn, agus cò bu chòir eagal a bhi air a bhi air a mhealladh ‘n uair a tha Fhrinn Fhein a gealltuinn? Oh, cha leig sinn a leas eagal a bhì oirne, cha leig sinn a leas a chur an amharus, oir thà Dia firinneach thà Dia dìleas. Oh, cia milis a thà smuainteach air cùmhnant neo-chaochlaidheach. Chuir Dia E Fein fodh cheanglaichean Dhà shluagh, ‘n uair a bhà E gu neo-chriochnach saor ann Fein; agus fodh cheanglaichean gu nithean mòr a dheanamh air an son, a bhi maitheadh an aingidheachd, an àr-a-mach, agus am peacaidhean; a thoirt dhoibh cridhe nuadh, agus Spiorad nuadh, a Spiorad a dhòrtadh orra, a thoirt orra imeachd na reachdan agus ‘n a bhreitheanais a chùm an deanamh; a sgriobhadh a laghannan na ‘n cridheachan, agus an cur na’n taobh a stigh; an glanadh bho’n t-salchar agus an iodhalan; a chur eagal ‘n an cridheachan a chùm agus nach treigeadh iad E; agus (nì thà uile ann an aon) a bhì na Dhia dhoibh, agus gu’m biodh iadsan na’n sluagh Dhà; ‘s e sin, chuir ‘s e Fein fodh cheanglaichean a bhì dhoibh a’ nì is urrain Dia a bhì dhoibh; agus thà E daingean, agus neo-chaochlaidheach ann uile, agus bithidh e gu cìnntheach air a choimhlionadh ‘n a àm fein. Oh, cia milis so? Be so mìllseachd leabaidh bàis Dhaibhidh, “Ged nach eil mo thigh mar so le Dia, etc. II. Sam. xxiii. 5. Gu dearbh, dh’fhaodadh e bhì mar sin, oir ciod a b’urrain Daidhbhidh na neach eile a mhiannachadh a bharrachd air na thà an cùmhnant Dhé, anns am bheil neamh agus talamh, Dia agus an creutair, tìm agus siorruidheachd, uile ann? Oh, gabh beachd air cùmhnant Dhé, agus a neo-chaochlaidheachd, agus gheibh thù na thobar comhfhurtachd neo-chaochlaidheach dhuit. Thuair Dia Fein cron dha’n a cheud choimhcheangal thà e air a ràdh, agus c’ar son. Car son, a chionn nach d’rinn e ullachadh air son a shluaigh an aghaidh peacaidh; ach cha bhi sibh comasach air cron fhaotainn dha’n a chocheangal so; oir tha’n chocheangal so “air òrduchadh anns na h-uile nì agus a choimdear, mar a th’agaibh anns an àite mu dheireadh a dh’ainimicheadh.
(R’a leantuinn)
The Word of God must be nearer to us than our friends, dearer to us than our lives, sweeter to us than our liberty, and pleasanter to us than all earthly comforts.
John Mason