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.
PSALM (ψαλμός): referring to book of Psalms, Luke 20:42. 24:44, Acts 1:20; 13:33. “Every one hath a psalm” (1 Cor. 14.). “Speaking to yourselves in psalms” (Eph. 5:19, Col. 3:16). “I will sing (ψ.) unto thy name” (Rom. 15:9). “I will sing (ψ.) with the spirit” &c. (1 Cor. 14:15). “Singing and making melody (ψ). in your hearts” (Eph. 5:19). “Is any merry? let him sing (ψ.)” (James 5:13).
HYMN (ὕμνος): 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 (ὕμ) to God” (Acts 16:25). “In the midst of the church, I will sing praise (ὕμ) to thee” (Heb. 2:12).
SONG (ὠδή): songs (Eph. 5:19, Col. 3:16). “And they sing a new song and no man could learn that song” (Rev. 5:9; 14:3). “And they sing the song of Moses, the servant of God and the song of the Lamb” (Rev. 15:3).)
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.
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 recognized 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 to-day, 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 honor 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 authorized 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; Psa. 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 Psa. 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: Psa. 2:9; 3:7; 6:10; 7; 9:3, 15; 10:15-18; 11:6; 18:47, 48; 21:9; 28:4; 34:16, 21; 35; 37:2, 9, 20; 40:14, 15; 48; 52:5; 54:5; 58; 59; 60; 66:3; 68:2; 69:22-28; 70; 71:1-13; 72:4; 74; 75:8, 8; 79; 92:9; 97:3; 101:8; 109; 112:8, 10; 132:18; 139:19; 143:12; 144:11; 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).“
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 characterized 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.