Thursday, January 28, 2016

Episode 11 - Family Worship Part 2

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Here is Part 2 of our series on Family Worship.

Top Resources in this episode are:

The Reformation Heritage Study Bible for its excellent Family Worship helps on every chapter of Scripture.

Starr Meade's Training Hearts, Teaching Minds devotional study of the Smaller Catechism.

Children's Catechism - a simplified Smaller Catechism for the youngest children to learn

Psalms of David in Metre

Bridges' Manual for the Young on Proverbs 1-9.


Friday, January 22, 2016

Objections to Psalmody: Psalms, Hymns and Spiritual Songs

In Ephesians 5:19 and Colossians 3:16 we see the phrase "Psalms, Hymns and Spiritual Songs" used when the people of God are being commanded by the Apostle to worship the Lord. Many who see this cannot understand why it is not a warrant for singing uninspired songs rather than Psalms. In twelve Psalm titles alone we find both “psalm” and “song”; and, in two others we find “psalm” and “hymn.” The Psalms themselves are a mixture of Holy Spirit-inspired (spiritual) songs and hymns.

There are numerous examples of triadic expressions in scripture. It was apparently a common device used by Jewish speakers and writers. So laws can be ‘commandments, statutes and laws’ (Gen.26:5), miracles can be ‘Miracles, wonders and signs’ (Acts 2:22), and prayers can be ‘Prayers, supplications and intercessions’ (1Tim.2:1); Anger, wrath, and indignation (Ps. 78:49); Exodus 34:7—“iniquity and transgression and sin”; Deuteronomy 5:31 and 6:1— “commandments and statutes and judgments”; Matthew 22:37—“with all your heart, with all your soul, and with all your mind” (cf. Mk. 12:30; Lk. 10:27) to name a few examples.



Bushell writes, “Psalmos…occurs some 87 times in the Septuagint, some 78 of which are in the Psalms themselves, and 67 times in the psalm titles. It also forms the title to the Greek version of the psalter…. Humnos…occurs some 17 times in the Septuagint, 13 of which are in the Psalms, six times in the titles. In 2 Samuel, 1 & 2 Chronicles and Nehemiah there are some 16 examples in which the Psalms are called ‘hymns’ (humnoi) or ‘songs’ (odai) and the singing of them is called ‘hymning’ (humneo, humnodeo, humnesis)…. Odee…occurs some 80 times in the Septuagint, 45 of which are in the Psalms, 36 in the Psalm titles.”25 In twelve Psalm titles we find both “psalm” and “song”; and, in two others we find “psalm” and “hymn.” “Psalm seventy-six is designated ‘psalm, hymn and song.’ And at the end of the first seventy two psalms we read ‘the hymns of David the son of Jesse are ended’ (Ps. 72:20). In other words, there is no more reason to think that the Apostle referred to psalms when he said ‘psalms,’ than when he said ‘hymns’ and ‘songs,’ for all three were biblical terms for psalms in the book of psalms itself.” To ignore how Paul’s audience would have understood these terms and how these terms are defined by the Bible; and then instead to import non-biblical modern meanings into these terms is exegetical malpractice. (Schwertley)



Rev. James Kerr: "The notion that finds in these terms—‘Psalms, and Hymns, and Spiritual Songs’—a warrant for an uninspired Hymnology in the matter of the Church’s praise, has been exploded hundreds of times. In the Septuagint version of the Old Testament Scriptures, with which the Ephesians and Colossians were familiar when the Apostle wrote these words, there were various titles prefixed to the Psalms. The titles of 107 were psalmos (Psalm) or ode (Song), or both psalmos and ode. Taking the title Alleluia as equivalent to humnos (as the best critics do), 26 come under the description of humnoi (Hymns). When the Apostle used these titles—psalmoi kai humnoi kai odai—those to whom he wrote knew at once that he referred to the Inspired Collection, which may be designated Book of Hymns, or Book of Songs, as well as Book of Psalms (Sepher Tehillim). Spiritual (pneumatikais) means guided, or inspired, by the Spirit. Instead of prefixing spiritual to Songs, as if it were to be limited only to the Songs, the translation should rather run—‘In Psalms, and Hymns, and Songs, inspired by the Spirit,’ understanding ‘inspired by the Spirit’ to refer, in harmony with the idiom of the original, to all three. That these terms are used of the Psalms, and of the Psalms alone, is the opinion of … Beza, Owen, Ridgley, Gill, Bloomfield, Horne, MacKnight, Edwards, etc. Josephus alludes to the Psalms under the name of ‘Songs and Hymns.’ In the Apostolic Canons they are called ‘the Hymns of David.’ They are spoken of in the Talmud as ‘Songs or Praises and Hymns.’ Augustine vindicated the use of the Psalms in worship against ‘one Hilary, who took every opportunity of loading with malicious censures the custom that Hymns from the Book of Psalms should be sung at the altar.’ And in the fifth century Cassian (c.360-435) writes, ‘The elders have not changed the ancient custom of singing Psalms. The Hymns which were sung at the close of the night vigils, namely, the 50th, 62nd, 89th, and 148th Psalms are the same Hymns which are sung at this day."



More Triadic Expressions in Scripture:
Iniquity and transgression and sin (Ex. 34:7)
Statutes and judgements and laws (Lev. 26:46)
Commandments and statutes and judgments (Deut 5:31; 6:1)
Anger, wrath, and indignation (Ps. 78:49)
Supplications, prayers, intercessions (1 Tim. 2:1)
Signs and wonders and mighty deeds (2 Cor. 12:12)
Miracles, wonders and signs (Acts 2:22)
Psalms and hymns and spiritual songs (Eph. 5:19; Col. 3:16)



SEE ALSO: http://heidelblog.net/2015/05/considering-context-leads-to-singing-psalms-in-new-testament-praise-and-worship/

Objections to Psalmody: But what about other songs outside the Psalter in the Scriptures?

Why do we limit ourselves to the inspired Psalms, excluding, for example, the inspired canticles found in the Scriptures outside the Psalter? The answer is that there is no clear indication in the Scriptures that such songs were intended by God for perpetual use in His Church. In the absence of such an indication, it would seem prudent to refrain from singing them in worship. For similar reasons we would also suggest that the practice of singing prose portions of Scripture in worship is wrong. The Holy Scriptures should not be subjected to uses which are foreign to their original purpose and design. The Hebrew title of the Psalter, which is simply “praises” (Tehilim), identifies the book as a series of songs to be sung in praise of God. (Songs of Zion, Michael Bushell, 4th edition, p.24,28)

The Holy Spirit is the one who organized the book of Psalms. He did not include every inspired song in the Bible within the Psalter. The fact that God did not place every inspired song within God’s hymnbook probably indicates that some inspired songs were only used on a specific occasion or for a limited period of time. Keddie writes, “It is contended that other inspired utterances such as the songs of Moses (Ex. 15:1-19; Dt. 32:1-43) and Hannah (1 Sam. 2:1-10) in the Old Testament, and of Mary (Luke 1:46-55) and Simeon (Luke 2:29-32) in the New Testament, were exceptional effusions of praise, of an inspired nature, in connection with particular (and even absolutely unique, as with the Magnificat) ‘acts of God’ and not necessarily for perpetual use in the Church’s song…the whole book of Psalms…is to be considered as the final[ised] hymnbook of the Church. It satisfies the demands of divine provision, and is the only collection of songs of praise as such which can lay claim to primary and verbal inspiration.”

(Adapted from Bryan Schwertley's Exclusive Psalmody: A Biblical Defense)

Related Objection: Why not versify any other portion of Scripture and sing it?

THE SCRIPTURAL LAW OF WORSHIP BY PASTOR WILLIAM H. VINCENT, D.D; ALLEGHENY, PA. THE PSALMS IN WORSHIP EDITED BY JOHN MCNAUGHTER HE WRITES, But some may say: Can we not versify and sing other portions of the Word, as the gospels, and thus sing the gospel? To this it may be said: (1) God's provision is to preach the gospel to the world, not to sing to it; (2) The Gospels are not lyrical, and were never intended for the praise service of the house of God; (3) There is but one book which God has labeled the book of praise either in the Old or New Testament Church, and that book is the appointed and authorized Book of Psalms. The crucial point which we emphasize in this discussion is: What has the divine appointment? By that standard every book of praise must stand or fall. That which has not the divine appointment has no standing in God's house. The book of Psalms not only has the seal of inspiration, but it has also the clear and unmistakable appointment of God. Hence it is the book of praise for the church of God in every age and in every land. As it has songs which relate not only to the past and present if the church, but to the church in the millennial age, and since the spirit of inspiration is withdrawn from the church, the Book of Psalms is designed to continue as the manual of praise in the church until the end of time.

Objections to Psalmody: What about Imprecatory Psalms?

It is not gracious words that praise God; it is grace in the heart produced by sung-meditation that praises God. This is a specialty of the Psalms. (p.111)

Curses in the Psalms are not provided for us to sing with relish, but even these hard lines are there for our faith and worship. (p.115)

The expectation of judgment is an inseparable feature of Christian hope. (p.117)

Imprecation is not strictly an Old Testament feature. It is found all through the Scriptures, even on the lips of the apostles, of Christ himself, and in the assemblies in heaven. But in all those examples, the judgments announced are articulations of God’s judgment, not personal vendetta. (p.117) [Jesus] is teaching (Mark 11:24-5, Matt 23:37-39) us that we must have a heart of grace, even when we do announce God’s judgment. (p.118)

[The Psalter] is designed for the church’s use across all ages and cultures, and in all kinds of circumstances. And there are times when the persecution and cruelty against God’s people reaches such a fervor that we need Christ-led hymns of justice like this to guide us in what to do with all the deep pain and turmoil we experience. (p.121)

Imprecatory Psalms remind us that Jesus is a good king, but not a ‘tame’ king. (p.124)

The curses announced in Psalm 137 are a sung articulation of the judgments which the Lord himself had pronounced. The word of the Lord came to Isaiah during the exile, saying. “The oracle concerning Babylon...I myself have commanded my consecrated ones, and have summoned my mighty men to execute my anger...Whoever is found will be thrust through, and whoever is caught will fall by the sword. Their infants will be dashed in pieces before their eyes.” (Isa. 13:1-16) (p.127)

(Singing the Songs of Jesus, Michael Lefebvre)

SEE ALSO: http://biblestudydata.com/moodle/mod/page/view.php?id=148

Objections to Psalmody: But the Psalms tell us to Sing a New Song

Each of these exhortations to sing a new song is an introduction to the Psalm itself which follows. Psalms 33, 40, 96, 98, and 149 are each the ‘new song’ we are being called upon to sing by its opening verses. They are ‘new songs’ in the biblical sense of the expression, referring to a song that lifts ‘new’ praises that have eclipsed ‘old’ troubles. It is that kind of song that celebrates the end of strife and the beginning of celebration. (Singing the Songs of Jesus, Michael Lefebvre, p138)

Objections to Psalmody: Psalm Singers Can’t Sing the Name of Jesus

The Short Answer:

Psalms are “Songs of the Lord.” Psalm 137:4

“For David himself...in the book of Psalms… calls Him ‘Lord’” (Luke 20:42,44). Notice...David had only one Lord, and that was the LORD God. So the “Lord” in this passage is not only the Son of David, but also his God! In other words, Jesus is claiming, on the basis on Psalm 110:1, that He is both the LORD of the Psalms, the covenant LORD of Moses and Abraham, the great “I Am” of Exodus 3:14 and the long-expected human son of David. Christ is saying that David in Psalm 110 called him by name, the same name that the disciples all used when addressing Him, namely “Lord” (Kurios). the LORD of the Psalms is the Lord of the New Testament. David knew Him by both names. Christ is telling us that when we address the “LORD” and the “Lord” in the Psalms, we are addressing Him by name. (Songs of Zion, Michael Bushell, 4th edition, p.61)

The Long Answer: 

(Adapted from Bryan Schwertley's Exclusive Psalmody: A Biblical Defense)
One of the most popular arguments against exclusive psalmody is that “if we only sing the Psalms then we deny the church the opportunity to praise our Savior using His name as the divine‐human mediator (Jesus).” Although many people consider this to be the strongest argument against exclusive psalmody, it in reality is nothing more than an appeal to sentimentality with no scriptural foundation. There are a number of reasons such an argument is fallacious.

First, nowhere in the Bible are we commanded to sing the name “Jesus”. If God preferred the name Jesus over other biblical designations for our Lord (e.g., Immanuel, Yahweh, Lord, Savior, Jehovah Tzidkenu [cf. Jer. 23:5-6], the Prince of Peace, Messiah, the Lamb of God, the Son of God, the Son of Man, etc.), then He would have revealed His will concerning this matter to us in the Bible.

Second, it is not the word “Jesus” that we are to serve, exalt, worship and glorify, but what or whom the name points to or represents. There is nothing intrinsically sacred, mystical or holy regarding the word “Jesus.” We respect the word and do not use it in an irreverent manner because of the Person behind the name. Bible scholars recognize that even the biblical expression in the name refers to a recognition or acknowledgment of the person who is named.

When Paul says, “that at the name of Jesus every knee should bow” (Phil.2:10), he refers to a recognition of the power, authority and majesty of Jesus. Matthew Henry writes, “At the name of Jesus; not at the sound of the word, but the authority of Jesus; all should pay a solemn homage.

And that every tongue should confess that Jesus Christ is Lord—every nation and language should publicly own the universal empire of the exalted Redeemer, and that all power in heaven and earth is given to him, Matthew 28:18.”35 John Calvin concurs,

"...Paul speaks of Christ’s whole dignity, to restrict his meaning to two syllables, as if any one were to examine attentively the letters of the word Alexander, in order to find in them the greatness of the name that Alexander acquired for himself. Their subtlety, therefore, is not solid,
and the contrivance is foreign to Paul’s intention. But worse than ridiculous is the conduct of the Sorbonnic sophists, who infer from the passage before us that we ought to bow the knee whenever the name of Jesus is pronounced, as though it were a magic word which had all virtue included in the sound of it. Paul, on the other hand, speaks of the honour that is to be rendered to the Son of God—not to mere syllables."

John Gill makes this important observation, "That at the name of Jesus every knee should bow" Which is to be understood, not of the outward act of bowing the knee upon hearing the name, and the syllables of the mere name Jesus pronounced; for in the bare name there can be nothing which can command such a peculiar respect; it was a name common with the Jews: Joshua is so called in Heb. iv. 8 and the name of Elymas the sorcerer was Bar-Jesus; that is, the son of Jesus, Acts xiii. 6. Now, how monstrously ridiculous and stupid would it be, for a man, upon hearing these passages, and upon the pronouncing of this word, to bow the knee? Moreover, the words ought not to be rendered at, but in the name of Jesus; that is, in and by reason of the power, authority, and dignity of Jesus, as exalted at God’s right hand, every creature is to be subject to him."

Since the Psalms eloquently and thoroughly recognize the power, authority and majesty of Christ as well as define His character and ministry, they exalt His glorious name because they exalt His person. To ignore this point and demand the use of the word “Jesus” in singing praise is superstitious and irrational.

 Third, the idea that synonyms for the word “Jesus” are biblically inadequate for praise is disproved by the fact that God Himself did not consider a providential preservation of His own covenant name to be important. God’s covenant name (YHWH) is the triune God’s most frequent designation in Scripture occurring 5,321 times. This name was personally given to Moses when he asked God to reveal His name to the children of Israel (Exodus 5:13). God responds by revealing His covenant name—the Hebrew tetragrammaton (i.e., four consonants) YHWH translated as “Lord” (KJV, NKJV, RSV, NIV, NASB, A New Translation of the Holy Scriptures according to the Masoretic Text), “Jehovah” (ASV), or “Yahweh” (Jerusalem Bible). When God spoke this name to Moses, Moses heard the proper pronunciation (i.e., he knew what the proper vowels were) and relayed the correct pronunciation to the covenant people. Over time, however, the proper pronunciation of the word was lost forever because the Jews out of fear of violating the third commandment never pronounced God’s covenant name. Instead when they came to YHWH they would say “Adonai” or “Lord,” another name for God. As a result all the modern transliterations of YHWH (e.g., Jehovah, Yahweh) are at best educated guesses. Therefore, various cults that regard Protestant Bibles as corrupt because they use the word LORD instead of Jehovah or Yahweh are ignorant of history.

The whole point of this discussion regarding God’s covenant name is that God did not consider a providential preservation of His own covenant name to be important. When we sing the Psalms or read our Bibles (no matter what the translation) we are not reading or singing God’s covenant name. We are, however, reading or singing a synonym which seems to be just fine as far as God is concerned.

Fourth, Jesus Christ himself regarded biblical synonyms as perfectly acceptable for public worship. Note the baptismal formula from our Lord’s own lips: “baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19). The only people that this author is aware of that require saying the word “Jesus” during baptism are anti-Trinitarian “Jesus only” Pentecostals. Christ teaches us that we do not need to say the word “Jesus” for a biblical baptism. A reference to the second person of the trinity is sufficient. Therefore, following our Lord’s own reasoning, the Psalter’s abundant references to the person and work of Christ are perfectly acceptable as New Testament praise.

Fifth, the New Testament authors writing under divine inspiration substituted the Greek word kurios (Lord) for the Hebrew word signifying God’s covenant name (Yahweh or Jehovah) when quoting Old Testament passages (e.g., Matthew 3:3; Isaiah 40:3; Acts 2:20 21; Joel 2:31,32; Mark 1:3; Isaiah 40:3; Acts 2:25; Psalm 16:8; Acts 2:34; Psalm 68:18, etc.). In doing so they were usually following the Greek translation of the Old Testament (the LXX) commonly used by Greek speaking Jews of their own day. If there were something special or unique about the word Jehovah itself rather than the truth or meaning behind the word, then such a substitution would have been unbiblical. If we know that the word Lord in the Psalter refers to Jesus Christ, then to sing that word is every bit as honoring as pronouncing the word “Jesus” itself.

Sixth, those who appeal to the idea that we must sing Jesus’ name are inconsistent. The divine-human mediator was never called Jesus. His name was Yehoshua, not Jesus. We know of no uninspired hymns which speak of Yehoshua (with the exception of the Messianic Jewish movement). One may object by saying, “Yes, but Jesus is a transliteration of the Greek word Iesous which is a transliteration of the Hebrew word Yehoshua. Therefore the English word Jesus represents Yehoshua.” That point is true. However, it does not prove that the word Jesus “is more important to have on one’s lips than other names by which God makes Himself known.”

When psalm singers praise the Redeemer by singing the inspired songs of Scripture they are worshiping Jesus Christ in the way that He has commanded. This is what pleases God. There is no evidence that God prefers the name of Jesus over other designations. The Jesus name argument is an assumption without evidence.

Seventh, the name Jesus or Yehoshua means “Jehovah is salvation.” The name was given by an angel to Mary to indicate the mission of the child. “You shall call His name JESUS, for He will save His people from their sins” (Matthew 1:21). The purpose of the name is to teach us about Christ’s role as the redeemer of God’s elect. Do the Psalms teach us about Christ’s role as the Savior? Yes, they do so abundantly (e.g., Psalms 2:7-12; 8:5; 16:9-11; 22; 24:17-10; 35:11; 40:7-9; 41:9; 45:6ff.; 47:5; 50:3-4; 68:18; 69; 72; 110; etc.). Given the fact that the Psalter gives us a clear picture of Christ and His redemptive work, the idea that we must sing Jesus’ name to worship Him properly is simply not true. Once again it must be emphasized that it is what the name represents or points to that is what is important. Once one understands the doctrinal riches contained in the Psalter he will understand that the Jesus name argument is really just an excuse to depart from the all sufficient manual of praise that God has given us—the Psalms.

SEE ALSOhttp://www.semperreformanda.com/psalmody/exclusive-psalmody-and-singing-jesus-name-by-daniel-kok/

Objections to Psalmody: Metrical Psalms Are Unfaithful Translations

A rather common argument against exclusive psalmody is based on the assumption that metrical versions of the Psalms for singing (i.e., the Psalms are translated in a manner so they can be set to music and thus are made to rhyme, etc.) are really not translations of the Psalms but are at best gross paraphrases of the original Hebrew. Thus, it is argued that the singing of metrical Psalms is little or no different than singing uninspired hymns which are based on Scripture or which teach redemptive history. In other words, both are human compositions and if one is permissible then so is the other.

While this argument is common, it is refuted in a number of ways. First, note that the whole argument is based on an unbiblical, immoral analogy. The argument assumes that if a group of people distort the original meaning of the Psalms with a bad or faulty translation this somehow permits other people to use man-made hymns. In other words, if group A does something wrong, group B can also do something wrong. If it is indeed true that some Reformed believers are using sloppy, poorly translated metrical versions of the psalms, then our response as Christians should never be “Let us do likewise” or even worse “Let us go a step further by ignoring the inspired psalms altogether.” Rather it must be, “Brother, repent! There are excellent, faithful Psalters available. You do not need to use a defective translation!” To those brothers who use this argument we ask one simple question, “Does the fact that some churches use terrible paraphrases of the Bible for the Scripture reading in public worship justify the use of non-inspired Christian writings instead of the Scripture?” No, of course not! Then, poor translations of the Psalms do not justify man-made hymns.

Second, many who use the metrical Psalm argument assume that metrical versions of the Psalms (by virtue of the fact that they must be phrased to rhyme and fit music) are of necessity bad translations. In other words, it is impossible to be faithful to Scripture while using a metrical Psalter. This argument must be rejected because it is based on a false assumption. Metrical Psalms can and have been faithfully and accurately translated from the original tongue. Further, even if it were true it would not justify the use of man-made hymns. If a Reformed believer holds that metrical Psalms are inherently defective and thus unfaithful to the scriptural command to sing Psalms in worship, then instead of turning to uninspired compositions he should chant the Psalms in their original phrasing (i.e., out of one of the more literal translations of the Bible) during worship.

Third, the metrical Psalms argument, in order to be consistent, would ultimately require the Scripture reading in public worship to be done in the original languages (Hebrew, Aramaic, Greek). Anyone familiar with Bible translation understands that a strictly word for word, absolutely literal translation of the Hebrew and Greek text is impossible. Even the best, most literal translations in use today (e.g., KJV, NKJV, ASV, NASB) must at times resort to a phrase or multiple words to accurately convey the meaning of a single Hebrew or Greek word. Further, it is important that a translation pursue as best as possible the majesty of style and elegance of the original language. God commands His people to read the Scriptures and to sing the Psalms. This requires translation. In the case of singing this may at times require a metrical translation. What is important is that Christ’s church be as faithful as possible to the original language as it translates God’s word. Once again, if a translation of the Bible or the Psalms is inaccurate, defective or sloppy in any manner the solution is not to discard the Holy Scriptures but rather to do a better, more faithful job of translation.81 Accuracy is not an option, but a requirement. While we commend our brothers for pointing to the need for accurate translations of the Psalms, we must reject their attempt to circumvent God’s requirement of the singing of inspired songs in public worship.

(Adapted from Bryan Schwertley's Exclusive Psalmody: A Biblical Defense)

SEE ALSO: http://www.fpcr.org/blue_banner_articles/paraphrases.htm

And from an old Covenanter:
"That our Meeter-Psalmes are no device of men, seeing they are the same in substance and sense, with these in prose, without any greater variation, then the application of the command of singing to us Scots-men, doth both require and warrant, is obvious to any mans candid reflection: As to the possibility of singing in Prose, as well as in Rime, I have already acknowledged it, and when you shall make it plainly and safely practicable, I presume none will dissent." -- Robert McWard (1633-1687), "The True Non-Conformist" (1671), p. 27

Objections to Psalmody: Instruments in Revelation

Consider one interpretation tool in the book of Revelation:

Rev 1:13 And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle...16 And he had in his right hand seven stars: and out of his mouth went a sharp two-edged sword: and his countenance was as the sun shineth in his strength.

1:20 The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars ARE the angels of the seven churches: and the seven candlesticks which thou sawest ARE the seven churches.

So you understand that there are pictures in Revelation that mean spiritual things. Then look at the use of instruments in Revelation:

Rev 5:8 And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, WHICH ARE the prayers of saints.

Rev 14:1 Then I looked, and behold, the Lamb was standing on Mount Zion, and with Him one hundred and forty-four thousand, having His name and the name of His Father written on their foreheads. 2 And I heard a voice from heaven, like the sound of many waters and like the sound of loud thunder, and the voice which I heard was like the sound of harpists playing on their harps. 3 And they *sang a new song before the throne and before the four living creatures and the elders;

The Biblical Response:
(1) they aren't literally playing instruments. Just like Jesus is not literally holding the seven stars. And (2) instead of looking at the present age issue (because it seems that this is going on in Heaven while historical events are taking place on Earth) I would ask if they are singing an inspired song given be God for them to praise Him with. If so, then they are exclusively singing a Psalm. When I get to Heaven, I'll sing it with them.

Objections to Psalmody: Ceremonial Aspects of Worship

There are many ceremonial aspects of worship mentioned in the Psalms besides musical instruments (animal sacrifices, incense, etc.). The same book of the New Testament (Colossians) which teaches that the ceremonial law is now abolished (chapter 2), also teaches that we are to sing Psalms (3:16). Those ceremonial aspects of worship mentioned in the Psalms give us a picture of worship that points to Christ (for example, incense is a type of prayer as is taught in Ps. 141:2 and Rev. 5:8) so it is not inconsistent with Christian worship to sing about modes of worship that were approved by God in the past, but abolished today. Ceremonial worship was abolished, but it is not wrong to read about or sing about it, when we are commanded to do so. And indeed the Psalms are for ever, while ceremonial worship is not.

Objections to Psalmody: Preaching Sermons and the RPW

Perhaps the most common objection we hear: "Exclusive Psalmody implies that we should only read Scripture and never preach sermons, therefore EP is false."
Answer: The reading of scripture to the church (1 Tim. 4:13), the singing of psalms by the church (Col. 3:16; Eph. 5:19), and the exhortation of the church by way of preaching (2 Tim. 4:2) are distinct elements of worship commanded in Scripture. From the examples we see in Scripture, preaching or exhortation is not merely the reading of Scripture, but instruction given expounding upon Scripture:

So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading. (Neh. 8:8)
And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them. (Acts 15:32)
So EP does not imply that no preaching is allowed, when we understand why it is that we sing and why it is that pastors preach: because they are commanded to. In reality, the non-EP objector, by the same argument he uses to justify non-inspired songs, actually implies that it is lawful to read books other than Scripture to the congregation, as long their content is derived from Scripture. How repugnant it would be to have Calvin's Institutes, or some other theological work, read to the church each Lord's Day instead of the Scripture.

General Quotes on Psalmody

"The Psalms have been indissoluby bound up with the life, public and private alike, of all Calvinists." -- Émile Doumergue (the most famous biographer of John Calvin)

"This one Ordinance [Psalm-singing] only contributed mightily to the downfall of Popery, and the propagation of the Gospel. It took so much with the genius of the Nation [France], That all ranks and degrees of Men practiced it in the Temples and in their Families. No Gentleman professing the Reformed Religion, would sit down at his Table without praising God by singing. Yea it was a special part of their Morning and Evening Worship, in their several Houses, to sing God's Praises." -- John Quick

"The singing of Psalms has also now just about died out. Originally Reformed churches only allowed congregational singing of the Psalms, because they were authentically and authoritatively Biblical and hence lacked the potential contamination of false teaching which might come from the mere human authorship of hymns. Subsequently, however, hymns (which are not even mentioned by the Confession) have been introduced into Reformed liturgical use and have virtually driven out what is mentioned and was once exclusively sung." -- John H. Gerstner, Douglas F. Kelly, and Philip Rollison, "A Guide to the Westminster Confession of Faith: Commentary," pp. 104-105

Psalms are song by emperors; the common people rejoice in them. Each man does his utmost in singing what will be a blessing to all. Psalms are sung in the home and rehearsed on the streets. The psalm is learned without labor and remembered with delight. Psalmody unites those who disagree, makes friends of those at odds, and brings together those who are out of charity with one another. Who could retain a grievance against the man whom he had joined in singing before God? The singing of praise is the very bond of unity, when the whole people join in a single act of song.

—Ambrose on Psalm 1, Exposition 9, trans. Erik Routley in The Church and Music (London: Duckworth, 1950), 129.

"The Psalms have been indissolubly bound up with the life, public and private alike, of Calvinists." -- Émile Doumergue, "Music in the Work of Calvin," Princeton Theological Review (Vol. VII, No. 4, Oct. 1909, pp. 541-542)

Luther’s “Psalmi Paulini”: 32,51,130,143
“the condemnability of the natural man, the freeness of mercy, and the spiritual nature of redemption are expressed in a manner thoroughly Pauline.” ~ Delitzsch

“I want a name for that man who should pretend that he could make better hymns than the Holy Ghost. His collection is large enough: it wants no addition. It is perfect, as its author, and not capable of any improvement. Why in such a case would any man in the world take it into his head to write hymns for the use of the Church? It is just the same as if he was to write a new Bible, not only better than the old, but so much better, that the old may be thrown aside. What a blasphemous attempt! And yet our hymn-mongers, inadvertently, I hope, have come very near to this blasphemy: for they shut out the Psalms, introduce their own verses into the Church, sing them with great delight, and as fancy with great profit; although the whole practice be in direct opposition to the command of God, and therefore cannot possibly be accompanied by the blessing of God.” ~ William Romaine
~ J.A. Grier, Synoptic Lectures on Theological Subjects (Allegheny Theological Seminary, 1896), p.73Psalm 110 manages in the space of seven verses to encapsulate almost every truth held dear to Christians - the two natures of Christ (vs. 1); the eternal and  unchangeable character of his priesthood (vs. 4); the final judgment of God against the enemies of the Messiah (vs. 5); the eternal rule of Christ from the right hand of God (vss. 1,2); and the rebirth and willing service of the people of God (vs. 3). p.51

“THIS is a true and exalted Psalm, the main one to deal with our dear Lord Jesus Christ. Here, as nowhere else in the Old Testament Scriptures, we find a clear and powerful description of his person - who He is, namely, both David’s promised Son according to the flesh and God’s eternal son, as well as the eternal King and Priest - and of his resurrection, ascenscion, and entire kingdom.” ~ Martin Luther on Psalm 110, Luther’s Works (Concordia, 1957), Vol 13, p.228

“You have here a display of the person and work of the Savior in such fullness and detail as to make us wonder whether those that object to the Psalms on this score have ever read them.” ~ J.A. Grier, Synoptic Lectures on Theological Subjects (Allegheny Theological Seminary, 1896), p.73
 "The Book of Psalms was penned by David, Asaph, Moses and others, and in several ages and states of the church, and were appointed to be sung then, for the present state of the church in those days. It may therefore be demanded: Why then do we sing them now in our churches? The answer is: the church in all ages consists of a number of believers, and the faith is always one, and makes all that apprehend God’s promises to be alike to one another in grace, in meditations, in dispositions, in affections, in desires, in spiritual wants, in the feeling and use of afflictions, in course and conversation of life, and in performance of duties to God and man; and therefore the same psalms, prayers and meditations, are now as fit for the church in these days, and are said and sung with the same use and profit, as in the church in those days when they were first made." -- William Perkins
George Bancroft, The Apostolic Church and the Gospel Ministry, pp. 223-224:
“Some promoters of singing hymns may differ with the [OPC] majority and minority reports, alleging that perhaps the phrase “singing of psalms” in the Westminster Confession of Faith may not mean that only psalms are to be employed in public worship. Some Presbyterians have argued that the term ‘psalms,’ being a lower case ‘p’ might refer to psalms and hymns. In the original 1648 edition of the Westminster Directory for the Publick Worship of God, the upper case ‘P’ in the term ‘Psalms’ was consistently used;16 but regardless of which edition is used with consistent upper or lower case, it will make no difference to the true intent of the writers and signers of the Westminster Standards. The following Westminster documents consistently speak of singing psalms, with no mention of hymns: Westminster Confession of Faith (ch. XXI, sec. V), Westminster Form of Presbyterial Church Government (Of the Ordinances in a particular Congregation), and the Westminster Directory for the Publick Worship of God (Of the Sanctification of the Lord’s Day, Of Singing of Psalms). Acknowledging historic Presbyterian familiarity with the Synod of Dordrecht Church Order (1618-19) and the distinction made between psalms and hymns, in all fairness to legislative intent interpretation, the ‘psalms’ or ‘Psalms’ in the Westminster Standards must be biblical psalms of praise.In the later editions of the Westminster Standards, biblical psalms of praise, were commonly referred to as ‘psalms.’ In the reading of the Scriptures, in the Westminster Directory for the Publick Worship of God, it references exposition of the portion of Scripture read: “let it not be done until the whole chapter of psalm be ended” (Of Public Reading of the Holy Scriptures). Regarding public preaching, it speaks of some ‘text of scripture’; it further orders the use of “some chapter, a psalm, or book of the holy scripture” (Of the Preaching of the Word). In the Directory for the Publick Worship of God, there are parallel and coordinate directives to read or sing a ‘psalm,’ but no directive to sing a hymn. We find this same employment of the term ‘psalm’ or ‘psalms’ in the Authorised King James Version to refer to the Book of Psalms (see Luke 24:44).The London or Baptist Confession of Faith (1689) deliberately altered section V, of the chapter, Of Religious Worship and the Sabbath Day, to read “psalms, hymns, and spiritual songs.” The Baptists understood the legislative intent meaning of the Westminster Confession of Faith to be psalms only, as Ephesians 5:19 and Colossians 3:16 are used as proof-texts for the “singing of psalms with grace in the heart” (West. Con. ch. XXI, sec. V). The Baptists, therefore, decidedly rejected the historic Westminster Presbyterian interpretation of Ephesians 5:19 and Colossians 3:16. The 17th century Westminster Presbyterians interpreted, “psalms, hymns, and spiritual songs” (Eph. 5:19; Col. 3:16) to the Book of Psalms. 16 The Westminster Standards, An Original Facsimile (Audubon, New Jersey: Old Paths Publications, 1997).”

Folks that hold to exclusivity of Psalm singing derive the idea from sola scriptura and God’s regulative principle;  They sing the Psalms because they find a prescription for it in scripture; they don’t sing songs outside of the 150 psalms because they do not see such a clear warrant to do so. No warrant, we avoid it.
1Chr. 16:9 Sing to Him, sing psalms to Him;Talk of all His wondrous works!
Psa. 95:1   Oh come, let us sing to the LORD!Let us shout joyfully to the Rock of our salvation.2 Let us come before His presence with thanksgiving;Let us shout joyfully to Him with psalms.
Psa. 98:5 Sing to the LORD with the harp,With the harp and the sound of a psalm
Psa. 105:2 Sing to Him, sing psalms to Him;Talk of all His wondrous works!
Eph. 5:19 speaking to one another in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord,
Col. 3:16 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 to the Lord.James
5:13   Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing psalms.
Notice how we can see the clear command to sing the Psalms. Nowhere in the canon do we find the command to sing anything otherwise. I know what you are thinking, ‘Scott, Eph 5 and Col 3 says, ‘hymns and spiritual songs’. I address this item later on in this paper.
Source: http://www.semperreformanda.com/the-regulative-principle-of-worship/the-regulative-principle-of-worship-articlesindex/the-regulative-principle-worship-psalm-singing-and-grape-juice/
"So reverentially did the Scottish churches regard Calvin's interpretation of Scripture that authorizations for organs in the various branches of the Presbyterian Church were delayed until 1866 for the Established Church, 1872 for the United Presbyterian Church, and 1883 for the Free Church. And, of course, the ultra-Calvinist Reformed Presbyterian Church of North America even now forbids the use of organs and the singing of hymns." -- Robert Stevenson, "Patterns of Protestant Church Music" (1953), p. 18

 Thomas Clark (1720-1792): “So after nigh seven years labour and critical care, spent on it by both Assemblies and Parliaments, it may be called the Assemblies Metre Version of the Book of Psalms; and they have brought it so very close to represent the same ideas of things, the same doctrines, precepts, &c. as the Hebrew Psalms, wrote also in Hebrew Metre, that those who use it may with great propriety be said to praise the Lord with the words of David and Asaph &c. according to the commandment forecited, 2 Chron. xxix. 30.” —Plain Reasons, Why neither Dr. Watt’s Imitations of the Psalms, nor his other Poems, nor any other human Composition, ought to be used in the Praises of the Great God our Saviour—but, that a Metre Version of the Book of Psalms, examined, with wise and critical Care, by pious and learned Divines, and found by them to be as near the Hebrew Metre Psalms, as the Idiom of the English Language would admit, ought to be used (Albany: Balentine & Webster, 1783), p. 16

Head Covering Summarized from 1 Cor 11

Paul starts with a theology of headship in v. 3, applies the theology to the realm of public worship (v. 4-5). He then states that the woman's hair is the glory of man and that man is the glory of God. The glory of God is central to public worship (v. 6-7) The woman ought to cover 1) because of God's created order and the angelic witness regarding God's created order (v.8-12) and 2) Women have an everyday covering for their head and worship is not everyday life so that she will cover her glory in public worship so as not to detract from the glory of God. (v. 13-15) So, clearly the additional covering is needed. And clearly, the appeal to this as a creation ordinance means that the principles are universally and perpetually applicable and not limited to a specific cultural context.

A Brief Argument For Singing the Psalms

Foundational Principles

1. The Sufficiency of the Psalms
2 Tim 3:16
God's Word is sufficient for His people. It lacks nothing.
The Psalms were written by God for singing.
The 150 Psalms of the Bible are a perfectly sufficient hymn book for the church of God through the ages.

2. The Regulative Principle of Worship
Deut 12:32, 2 Chron 29:30, Ephes. 5.19, Col. 3.16
God determines how His people are to approach Him in worship. God has commanded His people to sing the Psalms of the Bible when they gather together for worship. He has not commanded them to sing songs of their own composition.

The WCF clearly teaches the RPW. To consistently apply the RPW, then you must exclude songs not commanded by God for worship.
WCF 21.1: But the acceptable way of worshipping the true God is instituted by Himself, and so limited by His own revealed will, that He may not be worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation, or any other way not prescribed in the holy Scripture.

WCF 21.5:  The reading of the Scriptures with godly fear , the sound preaching  and conscionable hearing of the Word, in obedience unto God with understanding, faith, and reverence, singing of psalms with grace in the heart (Col 3:16Eph 5:19Jas 5:131 Cor 14:15); as also, the due administration and worthy receiving of the sacraments instituted by Christ, are all parts of the ordinary religious worship of God beside religious oaths, and vows, solemn fastings, and thanksgivings upon special occasion, which are, in their several times and seasons, to be used in an holy and religious manner.

3. The Continuity of the Covenant
Luke 24:44
Jesus Himself claimed that the Psalms were about Him. The person and work of Jesus Christ is wonderfully foreshadowed in the Book of Psalms. Would it not seem strange if the people of God were commanded to sing the Psalms only until the time of Christ's appearing, and then to put them aside once they were able to fully appreciate their true meaning?
The glory of the Psalms is precisely in their unfolding of the covenant promises of God and realized in the work of Jesus. As heirs of the New Covenant, we sing praise to God for the fulfillment of his promises throughout the ages. Further, by anchoring the church's praise in the prophecies of the Old Testament through the book of Psalms, God's people are continually reminded of their heritage among the chosen people of God throughout the ages.

4. The Purpose of Worship
Lev 10:1, John 4:24
Worship is to be God-centered, not man-centered.
Man-centered worship focuses on the feelings of the worshiper.
God-centered worship focuses on the object of worship, seeking to approach God "in spirit and in truth."
Our purpose in worship must never be to devise means of approaching God which we imagine will be pleasing to Him. Instead, let us determine to approach Him according to His own design, and to focus our attention upon praising Him in obedience to His will.

Some Benefits of Singing the Psalms

1. They are Without Error
Matthew 5:48, Romans 12:2, James 1:17
When we gather to offer corporate praise, we are entering the presence of the Father in a special way. Our prayers and our worship songs are presented before the throne of the most High. Should we not be concerned that what we offer to Him in praise is perfect and without blemish even as He is perfect?

1. They Promote Scripture Memorization
Repetition of singing is one of the best methods for memorization.

2. The Carry the Power of the Spirit
Hebrews 4:12
We have no promise from God that the words of men will pierce the heart and administer grace to His people. But we have such a promise with regard to God's own Word. A good hymn may stir the emotions, but the Word of God pierces the heart.

3. The Properly Balance Themes
If left to our own devices, we might tend to sing songs in worship that focus almost exclusively upon the themes that we find most appealing (such as grace, love and salvation) while laying aside the themes that are less outwardly appealing (such as judgment and condemnation of the wicked). A review of most hymnals corroborates this. The book of Psalms contains many beautiful pictures of the grace, love and salvation offered by God through Jesus Christ while not shying away from His righteous judgment.

4. They Provide a Basis for Unity
Hymn books found in typical evangelical churches tend to reflect the particular theological heritage and convictions of the churches who use them. There are hymns containing doctrinal statements with which Christians from another denominational background might disagree. But there is no such difficulty with the Psalms. They are the very Word of God. Imagine the unity among Christians if instead of filling our minds with regular doses of our pet doctrines, we would be filling our hearts with God's Word and learning together from the grand themes of the Biblical Psalms.

May God lead each of us to an ever deeper understanding of what it means to worship Him "in spirit and in truth."

Adapted from "The Church's Perfect Hymnbook," by Douglas W. Comin

Church Fathers on Psalmody

The Spirit, distinguishing from such revelry the divine service, sings, “Praise Him with the sound of trumpet;” for with sound of trumpet He shall raise the dead. “Praise Him on the psaltery;” for the tongue is the psaltery of the Lord. “And praise Him on the lyre.” By the lyre is meant the mouth struck by the Spirit, as it were by a plectrum. “Praise with the timbrel and the dance,” refers to the Church meditating on the resurrection of the dead in the resounding skin. “Praise Him on the chords and organ.” Our body He calls an organ, and its nerves are the strings, by which it has received harmonious tension, and when struck by the Spirit, it gives forth human voices. “Praise Him on the clashing cymbals.” He calls the tongue the cymbal of the mouth, which resounds with the pulsation of the lips. Therefore He cried to humanity, “Let every breath praise the Loan,” because He cares for every breathing thing which He hath made. For man is truly a pacific instrument; while other instruments, if you investigate, you will find to be warlike, inflaming to lusts, or kindling up amours, or rousing wrath. … The one instrument of peace, the Word alone by which we honour God, is what we employ. We no longer employ the ancient psaltery, and trumpet, and timbrel, and flute, which those expert in war and contemners of the fear of God were wont to make use of also in the choruses at their festive assemblies; that by such strains they might raise their dejected minds...For the psalm is a melodious and sober blessing. The apostle calls the psalm "a spiritual song"...But let amatory songs be banished far away, and let our songs be hymns to God.— Clement of Alexandria (AD 190), The Instructor, Book II, Chapter IV


 “Of old at the time those of the circumcision were worshipping with symbols and types it was not inappropriate to send up hymns to God with the psalterion and cithara and to do this on Sabbath days… We render our hymn with a living psalterion and a living cithara with spiritual songs. The unison voices of Christians would be more acceptable to God than any musical instrument. Accordingly in all the churches of God, united in soul and attitude, with one mind and in agreement of faith and piety we send up a unison melody in the words of the Psalms.”
— Eusebius (AD 325), Commentary On Psalms, 91:2-3

"He devised for us these harmonious melodies of the psalms, that they who are children in age or even those who are youthful in disposition might to all appearances chant but, in reality, become trained in soul. For, never has any one of the many indifferent persons gone away easily holding in mind either an apostolic or prophetic message, but they do chant the words of the psalms even in the home, and they spread them around in the market place, and if perchance someone becomes exceedingly wrathful, when he begins to be soothed by the psalm, he departs with the wrath of his soul immediately lulled to sleep by means of the melody."
— Basil the Great (c.330-379) bishop of Caesarea

"No psalms composed by private individuals nor any uncanonical books may be read in the church, but only the Canonical Books of the Old and New Testaments."
— Synod of Laodicea (343-381), canon LIX

"The grace of the Holy Ghost hath so ordered it, that the Psalms of David should be recited and sung night and day. In the Church’s vigils—in the morning—at funeral solemnities—the first, the midst, and the last is David. In private houses, where virgins spin—in the monasteries—in the deserts, where men converse with God—the first, the midst, and the last is David. In the night, when men sleep, he wakes them up to sing; and collecting the servants of God into angelic troops, turns earth into heaven, and of men makes angels, chanting David’s Psalms."
— John Chrysostom (c.347-407) bishop of Constantinople

"The notion that finds in these terms—‘Psalms, and Hymns, and Spiritual Songs’—a warrant for an uninspired Hymnology in the matter of the Church’s praise, has been exploded hundreds of times. In the Septuagint version of the Old Testament Scriptures, with which the Ephesians and Colossians were familiar when the Apostle wrote these words, there were various titles prefixed to the Psalms. The titles of 107 were psalmos (Psalm) or ode (Song), or both psalmos and ode. Taking the title Alleluia as equivalent to humnos (as the best critics do), 26 come under the description of humnoi (Hymns). When the Apostle used these titles—psalmoi kai humnoi kai odai—those to whom he wrote knew at once that he referred to the Inspired Collection, which may be designated Book of Hymns, or Book of Songs, as well as Book of Psalms (Sepher Tehillim). Spiritual (pneumatikais) means guided, or inspired, by the Spirit. Instead of prefixing spiritual to Songs, as if it were to be limited only to the Songs, the translation should rather run—‘In Psalms, and Hymns, and Songs, inspired by the Spirit,’ understanding ‘inspired by the Spirit’ to refer, in harmony with the idiom of the original, to all three. That these terms are used of the Psalms, and of the Psalms alone, is the opinion of … Beza, Owen, Ridgley, Gill, Bloomfield, Horne, MacKnight, Edwards, etc. Josephus alludes to the Psalms under the name of ‘Songs and Hymns.’ In the Apostolic Canons they are called ‘the Hymns of David.’ They are spoken of in the Talmud as ‘Songs or Praises and Hymns.’ Augustine vindicated the use of the Psalms in worship against ‘one Hilary, who took every opportunity of loading with malicious censures the custom that Hymns from the Book of Psalms should be sung at the altar.’ And in the fifth century Cassian (c.360-435) writes, ‘The elders have not changed the ancient custom of singing Psalms. The Hymns which were sung at the close of the night vigils, namely, the 50th, 62nd, 89th, and 148th Psalms are the same Hymns which are sung at this day."
— James Kerr

A few choice thoughts on the Christian Sabbath or Lord’s Day

"Jesus taught by both precept and by example that it is proper to do those things on the Sabbath which refresh, heal and restore breath and strength to the body. Thus, not only works of worship and piety, but also works of necessity and mercy, are appropriate Sabbath activities."

“Men reject the Lord’s Day rest because they reject the Lord of the day.”

“The possession of outward form without inward understanding is called formalism, and formalism is the dry rot of today’s church.”

What are the general principles from God’s Word that will help us to keep the Sabbath as our Lord wants us to? Keep it holily, happily, honestly and humbly.

  • Holily: Gathering with the Lord’s people on the Lord’s Day for corporate worship is necessary, not optional.
  • Happily: In the presence of the great God of creation, redemption, and providence, mourning and sadness must flee away.
  • Honestly: God is concerned with our bodies as well as our souls. Not all activity is work. Rest does not require idleness. Rest can also be active. In the Old Testament, rest is defined as refreshment. In our active forms of rest, we must keep the love of the world out of our hearts and we must not allow our active rest to interfere with our fellowship with God on His Day.
  • Humbly: Be mindful of our hearts’ tendency toward rebellion. When we lose the Sabbath, we lose a means of grace of our Lord to us.

Sabbath keeping should neither be limited to avoiding business transactions on Sunday nor expanded to prohibiting everything you enjoy.

~ Bruce A. Ray "Celebrating the Sabbath

“There are no Sabbaths in hell.” ~ R.M. M’Cheyne

There is no perfect Sabbath-keeping this side of eternity. However, just as there is no perfect keeping of the other of the 10 commandments, we still endeavor to obedience by applying the principles we are given in Scripture.

“If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the Lord, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: Then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.” Isaiah 58:13-14

“ 3 For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. 4 For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. 5 And in this place again, If they shall enter into my rest. 6 Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: 7 Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts. 8 For if Jesus had given them rest, then would he not afterward have spoken of another day. 9 There remaineth therefore a rest to the people of God. 10 For he that is entered into his rest, he also hath ceased from his own works, as God did from his. 11 Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.” Hebrews 4:3-11

B.B. Warfield on the Sabbath

John Calvin on the Sabbath & His Geneva Catechism

Westminster Larger Catechism On The Sabbath:

Q. 115. Which is the fourth commandment?A. The fourth commandment is, Remember the sabbath-day, to keep it holy. Six days shalt thou labour, and do all thy work; but the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath-day, and hallowed it(Exod 20:8-11; Deut 5:12-15†).

Q. 116. What is required in the fourth commandment?A. The fourth commandment requireth of all men the sanctifying or keeping holy to God such set times as he hath appointed in his word, expressly one whole day in seven; which was the seventh from the beginning of the world to the resurrection of Christ, and the first day of the week ever since, and so to continue to the end of the world; which is the Christian sabbath (Deut 5:12-14; Gen 2:2-3; 1 Cor 16:1-2;Acts 20:7; John 20:19-27†; Matt 5:17-18; Isa 56:2, 4, 6-7), and in the New Testament called The Lord’s day(Rev 1:10).

Q. 117. How is the sabbath or the Lord’s day to be sanctified?A. The sabbath or Lord’s day is to be sanctified by an holy resting all the day (Exod 20:8, 10), not only from such works as are at all times sinful, but even from such worldly employments and recreations as are on other days lawful (Exod 16:25-28; Neh 13:15-19, 21-22; Jer 17:21-22); and making it our delight to spend the whole time (except so much of it as is to be taken up in works of necessity and mercy [Matt 12:1-13]) in the public and private exercises of God’s worship (Isa 58:13; Luke 4:16; Acts 20:7; 1 Cor 16:1-2; Ps 92 [title]; Isa 66:23; Lev 23:3): and, to that end, we are to prepare our hearts, and with such foresight, diligence, and moderation, to dispose and seasonably dispatch our worldly business, that we may be the more free and fit for the duties of that day (Exod 20:8; Luke 23:54, 56; Exod 16:22, 25-26, 29; Neh 13:19).

Q. 118. Why is the charge of keeping the sabbath more specially directed to governors of families, and other superiors?A. The charge of keeping the sabbath is more specially directed to governors of families, and other superiors, because they are bound not only to keep it themselves, but to see that it be observed by all those that are under their charge; and because they are prone ofttimes to hinder them by employments of their own (Exod 20:10; Josh 24:15; Neh 13:15, 17; Jer 17:20-22; Exod 23:12; 16:22, 25, 29†).

Q. 119. What are the sins forbidden in the fourth commandment?A. The sins forbidden in the fourth commandment are, all omissions of the duties required (Ezek 22:26), all careless, negligent, and unprofitable performing of them, and being weary of them (Acts 20:7, 9; Ezek 33:30-32; Amos 8:5; Mal 1:13); all profaning the day by idleness, and doing that which is in itself sinful (Ezek 23:38); and by all needless works, words, and thoughts, about our worldly employments and recreations (Jer 17:24, 27; Isa 58:13).

Q. 120. What are the reasons annexed to the fourth commandment, the more to enforce it?A. The reasons annexed to the fourth commandment, the more to enforce it, are taken from the equity of it, God allowing us six days of seven for our own affairs, and reserving but one for himself, in these words,Six days shalt thou labour, and do all thy work (Exod 20:9): from God’s challenging a special propriety in that day, The seventh day is the sabbath of the Lord thy God (Exod 20:10): from the example of God, whoin six days made heaven and earth, the sea, and all that in them is, and rested the seventh day: and from that blessing which God put upon that day, not only in sanctifying it to be a day for his service, but in ordaining it to be a means of blessing to us in our sanctifying it; Wherefore the Lord blessed the sabbath-day, and hallowed it (Exod 20:11).

Q. 121. Why is the word Remember set in the beginning of the fourth commandment?A. The word Remember is set in the beginning of the fourth commandment (Exod 20:8), partly, because of the great benefit of remembering it, we being thereby helped in our preparation to keep it (Exod 16:23;Luke 23:54, 56; Mark 15:42; Neh 13:19), and, in keeping it, better to keep all the rest of the commandments (Ps 92 [title], 13–14; Ezek 20:12, 19-20), and to continue a thankful remembrance of the two great benefits of creation and redemption, which contain a short abridgment of religion (Gen 2:2-3;Ps 118:22, 24; Acts 4:10-11; Heb 4:9†; Rev 1:10); and partly, because we are very ready to forget it (Ezek 22:26), for that there is less light of nature for it (Neh 9:14), and yet it restraineth our natural liberty in things at other times lawful (Exod 34:21); that it cometh but once in seven days, and many worldly businesses come between, and too often take off our minds from thinking of it, either to prepare for it, or to sanctify it (Exod 20:9†; Deut 5:14-15; Amos 8:5); and that Satan with his instruments much labour to blot out the glory, and even the memory of it, to bring in all irreligion and impiety (Lam 1:7; Jer 17:21-23;Neh 13:15-23).

John Winthrop on Sabbath Recreation (Life and Letters, p.104)

When I had some tyme abstained from suche worldly delights as my heart most desired, I grewe very melancholick & uncomfortable, for I had been more careful to refraine from an outward conversation in the world, then to keepe the love of the world out of my heart, or to uphold my conversation in heaven; when caused that my comfort in God failinge, and I not daringe to meddle wth any earthly delights, I grewe into a great dullnesse & discontent: which beinge at last perceived, I examined my heart, & findinge it needfull to recreate my minde with some outward recreation, I yielded unto it, and by a moderate exercise herein was muche refreshed; but heere grewe the mischiefe: I perceivinge that God and mine owne conscience did alowe me so to doe in my need, I afterwards tooke occasion, from the benefite of Christian libertie, to pretend need of recreation when there was none, and so by degrees I ensnared my heart so farre In worldly delights, as I cooled the graces of the spirit by them: Whereby I perceive that in all outward comforts, althoughe God allows us the use of the things themselves, yet it must be in sobriety, and our hearts must be kept free, for he is jealous of of love, and will not endure any pretences in it.

A few choice selections from “Singing the Songs of Jesus” by Michael Lefebvre

With the exception of the Psalms, the many song-filled books of the Bible are addressed to God’s people: in them, God’s truth sings to us. The Book of Psalms is unique. It is a hymnal, It is the only book of the Bible with God as the audience and God’s people are its appointed speakers. (p.16)

In Mark 14:26, Jesus led his disciples in singing the Passover Psalms (Pss. 113-118). (p.18)

The author of Hebrews also tells us that Jesus sang the Psalms (Heb 2:11-12; 10:5) (p.19)

“No psalm composed by private individuals nor any uncanonical books may be read in the church.” (Canon LIX from the Council of Laodicea) p.20 We have to rediscover how the Apostles, the Early Church Fathers, and the Reformers saw Christ in the Psalms in such glory that they esteemed them as the ideal praise book of Christ-centered worship. p.28 First Chronicles is careful - with fourfold repetition - to qualify Israel’s hymnwriters as divinely inspired. Other passages in Scripture confirm this pattern (e.g. Exod 15:1; Deut 31:19; Ps. 40:3; 2 Sam 23:1-2). (p.37)

Athanasius of Alexandria wrote, “Do not let anyone amplify these words of the Psalter with persuasive phrases of the profane [the uninspired], and do not let him attempt to recast or completely change the words...Their expressions [are] superior to those we construct…[for it is] the Spirit who speaks in the saints…[to] render assistance to us.” (Athanasius, Letter to Marcellinus, 102-8) (p.37)

In biblical Israel, there were prophets who brought the word of God to the people in worship, there were priests who offered the people’s sacrifices and prayers to God in worship, and there was the king who led the whole service. (p.47)

The last hymn of David’s reign may have been Psalm 72...a coronation prayer for the new king, Solomon. (p.48)

Heb 2:11-12 quotes Psalm 22:22: It is King Jesus who takes the Davidic Psalms to his lips and sings them ‘in the midst of the congregation’ - and he invites us to join his songs with him. (p. 51)

Jesus leads us in singing these Psalms as our human king. As both God and man, then, Jesus is the mediator who reveals God to us and who leads men to God. It is in his role as the perfect man that Jesus intercedes for our prayers and leads our praises. (p.66)

In 1692, an Anglican bishop named Samuel Patrick was among those adopting new hymns to replace Psalm singing. During one worship gathering, Bishop Patrick noted that one of the servant girls was not singing. He drew her aside afterwards to ask if she was unwell. The maid reportedly answered, ‘I am well enough in health, but if you must needs know the plain truth of the matter, as long as you sung Jesus Christ’s Psalms, I sang along with ye; but now you sing psalms of your own invention, you may sing by yourselves.’ (M. Patrick, Story of the Church’s Song, p.113) In many places...Psalm singers vocalize words that are properly the speech of Jesus to the Father, as he stands in our midst praising God among us. (p.69)

(cf. Ps. 16:8-11 / Acts 2:25-8, 13:35; Ps. 22:1 / Matt 27:46, Mark 15:34; Ps. 22:18 / John 19:24; Ps. 31:5 / Luke 23:46; Ps. 35:19 / John 15:25; and many more)

“I shall not die, but live, and declare the works of the LORD.” (Ps. 118:17) You and I are supposed to claim that hope as our own, as well - making ourselves the ‘I’ in that claim with Jesus. (p. 77)

Begin to sing the Psalms, alerted to the general principle that the Psalms are relationship exercises - ‘praising conversations’ between you, other believers, and the Triune God - all centered in the mediation of Christ. Jesus even owns the sins of his people, to lead them in repentance. (p. 83)

It cannot be denied that the first part of Psalm 40 are the words of Jesus. Hebrews 10 explicitly tells us so. But some commentators are wary regarding these lines of repentance in the same Psalm as being led in the voice of Christ. While this kind of thinking is rooted in right reverence for Christ’s personal sinlessness, it is an approach to the Psalms that fails to grasp the significance of Jesus’ mediatorial kingship. Though himself sinless, he truly does take our guilt upon himself - and he leads us in repenting for it over his sacrifice. (p. 86)

In the Psalms, praise is the expected outcome, but meditation is the underlying activity which we undertake in Psalm singing. (p. 97)

But it is not the gracious words that praise God; it is grace in the heart produced by sung-meditation that praises God. This is a specialty of the Psalms. (p.111)

Curses in the Psalms are not provided for us to sing with relish, but even these hard lines are there for our faith and worship. (p.115) The expectation of judgment is an inseparable feature of Christian hope. (p.117)

Imprecation is not strictly an Old Testament feature. It is found all through the Scriptures, even on the lips of the apostles, of Christ himself, and in the assemblies in heaven. But in all those examples, the judgments announced are articulations of God’s judgment, not personal vendetta. (p.117)

[Jesus] is teaching (Mark 11:24-5, Matt 23:37-39) us that we must have a heart of grace, even when we do announce God’s judgment. (p.118)

[The Psalter] is designed for the church’s use across all ages and cultures, and in all kinds of circumstances. And there are times when the persecution and cruelty against God’s people reaches such a fervor that we need Christ-led hymns of justice like this to guide us in what to do with all the deep pain and turmoil we experience. (p.121)

Imprecatory Psalms remind us that Jesus is a good king, but not a ‘tame’ king. (p.124)

The curses announced in Psalm 137 are a sung articulation of the judgments which the Lord himself had pronounced. The word of the Lord came to Isaiah during the exile, saying. “The oracle concerning Babylon...I myself have commanded my consecrated ones, and have summoned my mighty men to execute my anger...Whoever is found will be thrust through, and whoever is caught will fall by the sword. Their infants will be dashed in pieces before their eyes.” (Isa. 13:1-16) (p.127)

Each of these exhortations to sing a new song is an introduction to the Psalm itself which follows. Psalms 33, 40, 96, 98, and 149 are each the ‘new song’ we are being called upon to sing by its opening verses. They are ‘new songs’ in the biblical sense of the expression, referring to a song that lifts ‘new’ praises that have eclipsed ‘old’ troubles. It is that kind of song that celebrates the end of strife and the beginning of celebration. (p138)

On Reformed Hermeneutics and Legalistic Casuistry

There is a wrong approach to moral issues taken by some Christians that leads to a legalistic casuistry.

Casuistry is the attempt to apply general ethical and moral principles to particular cases of conscience and conduct. It is the effort to provide uniform, pat answers to every conceivable question of behavior. The casuist wants to have everything he can and cannot do in black and white, down to the smallest details of right and wrong.

There is nothing wrong and much that is right in wanting to understand how to apply biblical standards to specific life situation. We all need to be casuists in the good sense of understanding how to apply general biblical principles to the particular moral issue we face, but life isn't always as black and white as we would like.

Problems occur when we skip a step, when we rush to apply moral principles before we fully understand those principles. Instead of trying to identify in the Scriptures what the broad God-given purposes and functions of something He has created are (i.e. human sexuality, the Sabbath, etc.), we tend to focus our attention on the narrow question of which specific activities are permitted and which are not. We want to know what we can do before we have asked why we have this thing God has given to us.

This is the way Christians have been approaching important issues for centuries. "Let's skip the theoretical and theological and get right to the practical. I don't have time to study the themes and threads about this topic throughout the totality of Scripture. I just want a laminated wallet-sized list of do's and don'ts so I can get on with living."

That's the proverbial tail wagging the dog. Application must always be the servant of precept and principle. These logical shortcuts often lead to some kind of legalistic bondage or poorly considered licentiousness.

To think rightly, God's thoughts after Him, let's quit trying to insist there be a positive command for every behavioral choice we can make and instead learn to look at Scripture more holistically.

Adapted from Bruce A. Ray, Celebrating the Sabbath, P&R, 2000, p.10-12