By Owen D. Olbricht

Vol. 122, No. 4

An argument often made for the use of musical instruments in worship is that by worshipping in the temple early Christians showed they had no problem with their being used in worship. A proof text states, “So continuing daily with one accord the temple, and breaking bread from house to house, they ate their food with gladness and simplicity of heart” (Acts 2:46; NKJV).

Some things that are assumed are not stated in the above passage—that Christians were:
• Assembling in the area of the temple where Jews were worshiping.
• Worshiping where musical instruments were being used.
• Giving approval of musical instruments by assembling in the temple.
• Meeting during the time of day when the Levites were singing with musical instrumentals.

These assumptions have at least four major flaws.

Apostles’ Teaching

First – Instead of engaging in Jewish practices, early Christians continued to observe what Jesus commanded as taught by the apostles (Matt. 28:20; Acts 2:42). The apostles could not have taught Christians in an assembly that included Jewish leaders, for they threatened and flogged the apostles for preaching Jesus in the temple (Acts 4:1-3, 17-18, 21; 5:28, 33, 40).

Neither example nor command to use musical instruments is found in the writings of the apostles. If such are not found, then early Christians were neither using nor approving them, consequently, musical instruments cannot be used based on apostolic authority.

Where They Met

Second – Christians met in Solomon’s porch, not in the section of the temple where the Levites sang with musical instruments. Herod’s temple complex was not like a large, modern church auditorium where all the worshipers gathered in one place. Josephus described the external dimensions of the temple as follows:

According to Josephus (Ant xv.11.3 [400], each side was about 180 m. (600 ft) long (500 cubits, according to the Mish. Middoth ii.1, though here we may suspect the influence of Ezk. 41:20). (The International Standard Bible Encyclopedia, Vol. Four, Q-Z, fully revised, 1988, p 771).

The temple complex, which was 600 feet by 600 feet, was larger than four football fields. Its outer walls enclosed four inner sections of the temple: the sanctuary that was in the upper court, which was adjacent to the woman’s court. These were inside the outer most court, the large Gentile’s court.

In the upper court was the temple sanctuary (30 by 90 feet), which included the holy place (30 by 60 feet) that only the priests and Levites could enter, and the most holy place (30 by 30 feet) that only the high priest could enter once a year. The more than 3,000 Christians (Acts 2:41) could neither have assembled in the sanctuary of the temple where the priests alone could go nor could they have crowded into it.

Between the upper court and the woman’s court were the fifteen steps where the Levites sang with musical instruments during the morning and evening sacrifices.

Fifteen steps led up to the Upper Court, which was bounded by a wall, and where was the celebrated Nicanor Gate, covered with Corinthian brass. Here the Levites, who conducted the musical part of the service, were placed (Alfred Edersheim, The Life and Times of Jesus the Messiah, p. 245.).

This is confirmed by the Jewish Mishna:

And Levites without numbers with harps, lyres, cymbals, and trumpets and other musical instruments were there upon the fifteen steps leading down from the court of the Israelites to the court of the women, corresponding to the fifteen songs of ascents in the Psalms [120- 134]. It was upon these [and not at the side of the altar where they performed at the time of the offering of sacrifices] that the Levites stood with their instruments of music and sang their songs (Everett Ferguson, A Cappela Music in Public Worship of the Church, Abilene Texas, Biblical Research Press, 1972, p. 31; quoted from a translation of The Mishna by Herbert Dandy, London: Oxford University Press, 1933).

The walled woman’s court and the upper court were inside the large Gentiles’ court from which Jesus drove the Jews who were buying and selling animals (Matt. 21:12; Mark 11:15; Luke 19:45; John 2:14). Solomon’s porch, approximately 600 feet long, where Christians met (Act 5:12) was open to the Gentile court on one side and enclosed by the outer wall on the other side.

By meeting in Solomon’s porch, Christians could assemble without seeing or hearing the Jewish services. Walls and more than 300 feet, a football field length, separated the assembled Christians from the animal sacrifices and the fifteen steps where the Levites were singing and playing instruments. When they entered the temple, they could pass through the outer gates and walk across the Gentile court to Solomon’s porch without coming near to the place where Jewish religious ceremonies were being conducted.

The Levites sang with instruments during the morning and evening sacrifices (Exod. 29:38-42; Num. 28:3, 4; 1 Chron. 16:40-42). It is not a foregone conclusion that Christians met during these times, for they had at least eight hours between the morning and evening sacrifices when they could meet.

Christians met in the temple because they needed a large meeting place, like Solomon’s porch, and not because they desired to worship where the Jews were worshiping. The burden of proof is on those who claim that by meeting in the temple Christians showed that they were not against musical instruments being used in worship.

Third – If Christians saw nothing wrong with worshiping in the temple where the Levites were singing with instruments, the same would have been true concerning their assembling where animal sacrifices were being used in worship, for the musical renditions were associated with the animal sacrifices. Their attitude toward the one would have been the same as their attitude toward the other.

When David brought the Ark of the Covenant into the tabernacle, he worshiped with singing, instrumental music, dancing, and animal sacrifices (1 Chron. 15:17-29). Solomon did the same, except for dancing, when he brought the ark into the temple (2 Chron. 5:11-14). After this he prayed. “Now when Solomon had finished praying, fire came down from heaven and consumed the burnt offering and the sacrifices, and the glory of the Lord filled the temple” (2 Chron. 7:1).

The ceremony continued with Solomon and all the people worshiping in the temple by sacrificing hundreds of oxen and sheep to the Lord while the Levites played musical instruments (2 Chron. 7:5-7). If God showed his approval of musical instruments in worship, thus acceptable for Christian worship, by filling the temple with a cloud (2 Chron. 5:13, 14), as some have argued, then God’s lighting the sacrifice and his glory filling the temple when animals were sacrificed (2 Chron. 7:1) showed his approval of them in worship, hence meaning they are all right for Christian worship. If not, why not?

Some would object to this line of argument by contending that the New Testament teaches that Jesus’ sacrifice replaced animal sacrifices but nowhere states that musical instruments are no longer to be used. Sin sacrifices were replaced by the death of Jesus (Heb. 5:1-3; 7:27; 9:9-14; 24-28; 10:1-18), but what passage in the New Testament specifically states that worship sacrifices were abolished?

Worship offerings such as thank, freewill, first fruit, and peace offerings were as prevalent as sin sacrifices. Neither Jesus, the book of Acts, nor any other New Testament documents specifically state that worship sacrifices were abolished. If a specific statement must be made before an Old Testament practice is not to be used, then worship sacrifices are still acceptable to God. However, the statement that the “first” was replaced by the “second” (Heb. 10:9) is proof that not only worship with animal sacrifices was abolished, but that the complete Old Testament sacrificial and worship systems were set aside. The only way to bring any practice of the Old Testament into Christian worship is to find that practice taught in the New Testament.

Singers Were Male Levites

Fourth – Male members (not women) of the tribe of Levi (2 Chron. 5:12; 35:14, 15; Neh. 11:22) were the only ones who sang with musical instruments during the animal sacrifices (1 Chron. 15:16-26; 2 Chron. 5:6-14; 29:27-35; 35:13-16). If temple worship can be used as a pattern, then singing and playing of instrument should be done only by male Levites.

Other Considerations

Some argue that Christians should feel free to practice what they read in the book of Psalms about worshiping with musical instruments. If this is true, then Christians should follow the statements in Psalms concerning the use of animal sacrifices in worship (Pss. 20:1-3; 50:7, 8; 51:18, 19; 66:13-15; 96:8, 9; see also Jer. 17:26; 33:15-18). David wrote that he would “offer in His tent [tabernacle] sacrifices with shouts of joy” (Ps. 27:6; NASB). Christians also should praise God with a “two-edged sword in their hands, to execute vengeance on the nations, and punishment on the peoples; to bind their kings with chains and their nobles with fetters of iron, to execute on them the written judgment” (Ps. 149:6b-9a; NKJV). If musical instrument should be accepted in worship based on Psalms, so also should animal sacrifices and swords for vengeance.

Altars for Sacrifice

Altars for worship sacrifices were used before the Law (Gen. 8:20), during the Law age (Exod. 20:24; 24:4-6; 27:1-6), and were seen in heavenly visions by John while he was on the Island of Patmos (Rev. 6:9; 8:3, 5; 9:13; 11:1; 14:18; 16:7). If Christians can use musical instruments because they were used in worship before the Law commanded in the Old Testament and pictured in the book of Revelation, then they can use sacrifice altars in worship. If anyone should respond that the altar in the book of Revelation is symbolical, then musical instruments should also be considered symbolical.

Synagogues

All historical evidence indicates that Christians worshipped without musical instruments for many centuries after the beginning of the church. Everett Ferguson wrote, “Recent studies put the introduction of instrumental music even later than the dates found in reference books. It was perhaps as late as the tenth century when the organ was played as part of the service” (Ferguson, ibid., 81).

Some explain that the reason for non-use of musical instruments in worship by Christians was that they were influenced by Jewish synagogues where instruments were not used. They gathered in homes (Rom. 16:3-6; 1 Cor. 16:19; Col. 4:15; Philemon 2) instead of Jewish synagogues. Even though they came out of Judaism, they were guided by the apostles instead of Jewish practices and traditions. The question then is:

Were early Christians influenced by temple worship to look favorably on musical instrument or the synagogue to turn against them? The answer is neither. Apostolic teaching, not Jewish customs, was what governed Christian worship.

Conclusion

No conclusive argument can be made that Christians associated with, accepted, or used instrumental music based on their assembling in the temple. Even though Christians gathered there for a short period of time before persecution scattered them (Acts 8:1), they met in Solomon’s porch, a meeting place far removed and isolated from the singing and playing of musical instruments and animal sacrifices. Instead of following Jewish practices, Christians continued in the apostles teaching (Acts 2:42:). Christians should do the same today.

By H. A. (Buster) Dobbs

Vol. 121, No. 08

The Bible teaches that works have nothing to do with salvation, and it teaches that works are necessary to salvation.

Still, the Bible does not contradict itself.

How can this be? How can the Bible say two things that seem to be diametrically opposed and yet not contradict itself? It would appear to be self-evident that works cannot be both necessary and unnecessary to salvation.

Since the Bible is inspired of God (2 Tim. 3:16-17), it must be true and therefore cannot contradict itself. Truth, in order to be truth, must be coherent. If two statements contradict, either one or both of them must be false, but there is no way they can both be true. How, then, do we deal with the fact that the Bible says works are not necessary to justification, and also says that we are justified by works?

Some assume a “take your pick” attitude and go blithely down the path not knowing how to reconcile the two statements — and, possibly, not caring. The honest person however cannot do this and must either reject the Bible or find a logical way to harmonize the two statements.

Various Works

To understand the Bible we must define its terms correctly. It is necessary to understand accurately how Bible writers use the word “works” (sometimes “deeds”), or we will be confused. A survey of how the Bible uses this word will help us to avoid the confusion of misunderstanding. A failure to understand something correctly leads to incomprehension and perhaps unbelief.

Following is a partial list of “work(s)” mentioned in the Old and New Testaments:

• The work God does — Gen. 2:2; Judges 2:7; Ps. 71:17; 1 Cor. 12:6; John 6:28-29; John 10:37; John 14:10
• The work man does in providing food and shelter — Gen. 3:17-19; Exod. 23:12; Exod. 26:1; Eccl. 2:4; Matt. 21:28
• The work man does in obeying specific commands of God — Gen. 6:13-22; John 9:4; 1 Cor. 15:58
• Work of iniquity (evil) — Ps. 6:8; Ps. 14:1; Jer. 1:16; Ezek. 33:26; Matt. 7:23; Luke 13:27; John 3:19; Rom. 1:27; Eph. 4:19; Rom. 13:12 (“works of darkness”); Gal. 5:19-21 (“works of the flesh”)
• Work of righteousness (good) — Ps. 15:2; Acts 10:35; Matt. 5:16; Rom. 3:27; 1 Cor. 3:13-14; 2 Cor. 9:8; Gal. 6:10; Eph. 2:10; Titus 2:14; James 1:4; James 3:13
• Works that are worthy of repentance — Acts 26:20
• The mighty works (signs, miracles) of Jesus — Matt. 11:23-24; John 10:32; Acts 2:22
• Works of the Law of Moses — Rom. 3:20; Rom. 3:28; Gal. 2:16; Gal. 3:2
• Greater works done by Jesus’ disciples — John 5:20; John 14:12
• Good and bad works by which all men shall be judged — Rom. 2:6; 1 Pet. 1:17; Rev. 20:12-13; Rev. 22:12
• Human works apart from works of God — Rom. 9:11; Rom. 11:6
• Converts to Jesus — 1 Cor. 3:14
• Apostolic signs, and wonders, and mighty works — 2 Cor. 12:12
• Work of sinless perfection — Eph. 2:9; Col. 2:21-23
• The power that works in the saved — Eph. 3:20; Eph. 4:12
• The word of God that works in the believer — 1 Thess. 4:11; 2 Thess. 1:11; 1 Tim. 2:10; 1 Tim. 5:12; 2 Tim. 2:21
• Works that justify — James 2:24; James 3:13
• Works of the devil — 1 John 3:8
• The ungodly works of ungodliness — Jude 1:15

This gives a sample of various “works” mentioned in the Bible. It is a mistake to suppose that the word work(s) always refers to condition of acceptance with God. It does not!

Even a casual glance at this list will convince the thoughtful Bible student this is a complicated subject, having many interrelated parts. It is difficult to deal with because of the need to take different relationships or points of view into consideration.

The mighty acts of Jehovah are works. Creation (Ps. 8:3-6; Ps. 19:1; Ps. 33:4; Ps. 92:5; Ps. 102:25; Ps. 104:24), redemptive acts in history like the Exodus (Judges 2:7-10).

Jesus is our perfect example in all things (1 Pet. 2:21). The Savior went about doing good (Acts 10:38-39; John 4:34; John 5:36; John 10:25-38; John 15:24; John 17:4). His words and his works confirmed his authority and mission.

Humans are sinless at birth, seeing that Jehovah is the Father and Giver of the human spirit (Heb. 12:9; Eccl. 12:7). As the child matures it comes to understand that some things are right and other things are wrong, but chooses to do wrong things and ignore right things. This is called sin — sin of omission and sin of commission. This is the something a person knowingly does to himself. Iniquity separates a soul from its God (Isa. 59:2). Those who die in sin cannot go where Jesus is; they “shall not inherit the kingdom of God (John 8:21; Gal. 5:19-21).

In his infinite compassion Jehovah sent Jesus to offer himself sacrifice for sins (John 3:16; John 10:18; Matt. 26:28).

We access the grace of God and the blood of the Lamb of God through belief (John 8:24).

“They said therefore unto him, What must we do, that we may work the works of God? Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent” (John 6:28-29).

Saving belief is a work that includes other works. Faith is shown by works (James 2:18). “Faith without works is dead” (James 2:20). Abraham was justified by works produced by faith (James 2:21-22). Works make faith perfect (James 2:22). Sinners are justified by works and not by faith only (James 2:24). Faith without works is dead (James 2:26).

Jesus said, “He that believeth (a work) and is baptized (a work) shall be saved” (Mark 16:16). “Seest thou how faith wrought with his works, and by works was faith made perfect?” (James 2:22). In baptism the sinner, “is buried with Christ” and is “raised with him through faith in the working of God, who raised him from the dead” (Col. 2:12). In baptism we are buried “with” Christ and we are raised “with” him believing that God will keep his promise to save “he that believeth and is baptized.” Peter tells us that baptism saves (1 Pet. 3:21). In baptism our sins are washed away (Acts 22:16).

The spirit that is born again in the water of baptism (John 3:5) enters the kingdom of God, where faith continues to work, bringing glory to God (Matt. 5:16). The saved “work the work of the Lord” (1 Cor. 16:10), abound “in every good work” (1 Cor. 9:8). Servants of righteousness “end shall be according to their works” (2 Cor. 11:5). The child of God is “created in Christ Jesus unto good works” (Eph. 2:10); the saint is “fruitful unto every good work” (Col. 1:10). The Christian “works out his own salvation with fear and trembling” (Phil. 2:12). Paul prayed that God the Father may “comfort your hearts and establish them in every good work and word” (2 Thess. 2:17). Women professing godliness are to adorn themselves “with good works” (1 Tim. 2:10). If a man desires the office of bishop, he desires “a good work” (1 Tim. 3:1). Widows to be enrolled are to be “well reported of for good works” (1 Tim. 5:10). The new covenant lauds the good works of some that are “evident, and cannot be hid” (1 Tim. 5:25). Those described as “a vessel unto honor” are “prepared unto every good work” (2 Tim. 2:21). “The man of God” is “furnished completely unto every good work” (2 Tim. 3:17). Preachers are to be “an ensample of good works” (Titus 2:7), “zealous of good works” (Titus 2:14). Followers of Jesus are to “be ready unto every good work” (Titus 3:1). Paul desired “that they who have believed God may be careful to maintain good works” (Titus 3:8). “God is not unrighteous to forget your work and the love which ye showed toward his name, in that ye ministered unto the saints, and still do minister” (Heb. 6:10). “Let us consider one another to provoke unto love and good works” (Heb. 10:24). Our Lord Jesus “make you perfect in every good thing to do his will, working in us that which is well-pleasing in his sight, through Jesus Christ; to whom be the glory for ever and ever. Amen” (Heb. 13:21).

The “wise and understanding among you? let him show by his good life his works in meekness of wisdom” (James 3:13). Behave seemly among the pagans, “that, wherein they speak against you as evildoers, they may by your good works, which they behold, glorify God in the day of visitation” (1 Pet. 2:12). “My Little children, let us not love in word, neither with the tongue; but in deed and truth (1 John 3:18). Jesus knows and commends the works of his disciples on earth (Rev. 2:2, Rev. 2:9, Rev. 2:19; Rev. 3:8). Those who die in the Lord are blessed because “their works follow with them” (Rev. 14:13).

On the last great judgment day, God will render unto every man “according to their works, whether they be good or evil” (Eccl. 12:14; Rev. 20:12-13; Rev. 22:12).

It is because of a present and future judgment that we must avoid the works of the flesh … the works of darkness … the works of the devil. Abstaining from all evil works is critical to the believer.

In the light of what the new covenant has to say about the importance of good works — works of faith — works that justify (James 2:24) — it seems strange that anyone would say that works have nothing to do with salvation … unless, of course, he is blinded by denominational dogma.

The Bible does warn us that we cannot live to maturity and be sinless (Rom. 3:27; Eph. 2:8-9; Rom. 4:2-6). “All sin and fall short of the glory of God” (Rom. 3:23). It also tells us the works of the Law of Moses cannot save us (Rom. 9:32; Gal. 2:16; Gal. 3:10). If eternal salvation could come by the Mosaic Law, then the death of Jesus was needless, because the people had that law for 1,500 years before Jesus was born of a woman (Gal. 2:21). We are also told that we cannot save ourselves by austerities (Col. 2:18).

Some honest person may be misled into wrongly supposing that when the Bible tells us we cannot be saved by our own works because it is not possible for us to live without sin — sooner or later all will sin and fall short of God’s glory, that it is saying that even works of faith and righteousness — works of God — do not save. Also some will read Bible passages which say that the works of the Law of Moses cannot save, and mistakenly conclude that works have nothing to do with salvation. This study should clear that up because it gives indisputable proof that there is no justification without works.

It is indisputably true that works are necessary to justification (James 2:24), but it is also true that some works cannot save — the work of living a perfectly sinless life — the work of devising our own scheme of redemption — the works of the Law of Moses — the works of darkness, which are the works of Satan.

So, it is true that works both save us and have nothing to do with our salvation, depending on what kind of works you are talking about.

It is not possible for a reasonable adult to be sinless and therefore, in this sense, one cannot save himself by his own works. We cannot be saved by the works of Satan, nor by the works of the Law of Moses, nor by any human invention. Such works have no power to save and many of them are an offense to God.

Still, it is true that the work of faith (the works produced by faith, see Rom. 1:5; Rom. 16:26), bring the sinner into a right relationship with his Creator, help to maintain that relationship, and will one day be the reason for his promotion to glory (Matt. 25:31-46). To say that works have nothing to do with salvation is to fly in the face of Bible teaching.

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