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By Roger A. Scully, Jr.
obligatory. The first of which is a generic command, which is a command that authorizes a certain act, yet without
giving directions as per the manner or method of the performance. The second is a specific command, which
authorizes a certain act, which does give directions as per the manner or method of the performance. In Mark 16:15
we have an example of both a generic and specific command, both of which are absolutely obligatory. “Go ye into all
the world, and preach the gospel to every creature.” “Go” is generic, yet obligatory. Since this command is generic,
we see that the mode of going is left to those who adhere. The goers may go by plane, train, foot, radio, newspaper,
etc. The specific command is to “preach the gospel to every creature.” That which is to be preached is specifically
the gospel, and those to whom it is to be preached is specifically all humans of an intellectual understanding. Take
this concept now and apply it to the worship of the New Testament. Some things are specific, such as the fact that
Christians are to assemble on the first day of the week. Yet, in this there are certain things, which are generic in
nature, such as the location of meeting and the time to meet. In addition, as pertaining to the acts of worship, we
have specific and generic commands. We are to specifically break bread (the Lord’s Supper, Ac 20:7), yet this may
be done at the beginning of the assembly or at the end, or even in the middle. Now, we must be certain not to take
the specific commands and try to make them generic, lest we fall into the same condemnation as Nadab and Abihu
in Leviticus 10:1, 2.
The only way our worship can be acceptable to God is if we comply with His commands in every respect. If the
commands, as pertaining to the acts of worship, are generic, then certain things are left to us; but, if the commands
are specific, then nothing is left to us. Let us consider the singing aspect of worship. It has been stated by those of
the denominational realm that mechanical instruments may accompany the singing in worship. The question
becomes, then, is there a specific command as to the manner and mode of New Testament singing, and if so, does
it specify vocal singing only? If the command can be shown to be specific, and that which is specified is vocal singing
only, then it must be concluded that mechanical instruments are not permissible, period. It has become the burden
of this writing to explore this question.
If we were to find the command “make music” in Scripture, then we would have found a generic command, seeing
as how make music includes vocal and instrumental music, and allows the instrument to be chosen. However, the
term “make music” is nowhere found in Scripture, hence we can conclude that it is not merely music that God wants.
Now notice several New Testament passages which speak of singing: Matthew 26:30, “and when they had sung an
hymn;” Ac 16:25, “And at midnight Paul and Silas prayed, and sang praises unto God;” Romans 15:9, “and sing
unto thy name;” 1 Corinthians 14:15, “I will sing;” Ephesians 5:19, “singing and making melody in your heart to the
Lord;” Colossians 3:16, “singing with grace in your hearts to the Lord;” James 5:13, “Is any merry, let him sing
psalms.” Notice very carefully that in all verses sited from the New Testament in regard to singing speak of vocal
singing. But, what of the terms translated sing?
The first Greek term to which attention is called is humneo. This word is found in Matthew 26:30; Acts 16:25 and
Hebrews 2:12. It is a verb, which literally means to sing hymns. The next word is ado. This word is used in Ephesians
5:19 and Colossians 3:16. It too is a verb and it means to praise by singing. Thus far we can establish, without
doubt, that we have a specific command to sing, thus we can know that singing must be done. We also know what is
to be sung, spiritual songs. Yet, there is a third word to which we call attention. This word is the focus of great
debate. It is the word psallo. It is a verb and is used in Romans 15:9 1 Corinthians 14:15 and James 5:13, where it is
translated as sing. It is also used in Ephesians 5:19 in which it is translated “making melody,” making this the only
place where it is not translated as sing. Thayer says of the word: to pluck off, pull out; to cause to vibrate by
touching, to twang; to touch or strike the chord, to twang the strings of a musical instrument so that they gently
vibrate; to play on a stringed instrument, to play, the harp, etc; to sing to the music of the harp; in the NT to sing a
hymn, to celebrate the praises of God in song. Notice that after Thayer defines the word that he specifies its use in
the New Testament as being to sing a hymn. This is why the word is translated as sing in the New Testament in all
but one place. Now notice carefully Ephesians 5:19, where the word is translated make melody: psallo en te kardia
umon to Kurio. This literally says, “making melody in your heart to the Lord. So what instrument is the source of the
melody? Is it not the heart? To make melody on an instrument is to make melody away from the heart, is it not? So
yes, it is to pluck or twang, but that which is to be plucked or twanged is identified as being the heart, this is the
instrument to be used. Notice also, the parallel passages, Colossians 3:16, “singing with grace in your hearts to the
Lord.” Notice here that the word psallo is not even used, yet the passage expresses the same meaning as
Ephesians 5:19. The one says “making melody in your heart,” the other says “with grace in your heart.” When we
sing verbally, do we not make melody? Yes, we do. And where is that melody to be made? In the heart.
Consider also that the passage further reads, “Speaking to yourselves,” lalountes eautois, which is reciprocal
direct middle in Greek. This means that the subject is engaging in an interchange of action—everyone involved is
doing it. If psallo is authorizes the use of an instrument, then it is commanded that everyone have an instrument and
everyone be playing it at the same time (this is also why there are to be no solos or choirs). Note what Dr.
Christopher says in regard to the matter: “Under the worship of Christianity there are no distinctions made in regard
to any state of condition of society; there are no demands, which could not be met. Thus, since it follows that the
command of Colossians 3:16 and Ephesians 5:19 are applied to all, if the instrument is permitted, it too is applied to
all, yet this would remove the idea of no demands that could not be met. This worship must be within the reach and
grasp of the great mass of mankind, hence, the Holy Spirit had regard to the conditions of men under all
circumstances.”
In the translation of the KJV, ASV, RSV and NKJV we have the work of more than 250 Greek scholars, who spent
more than fifty years making these translations—yet none of them concluded the word psallo to be speaking of an
instrument. John Henry Thayer, of the Harvard School of Divinity, known as the greatest Greek Scholar to ever live,
says this word, as used in the New Testament, means to sing a hymn to celebrate the praises of God in song.
So, then, there is a specific command to sing—that must be done. There is also a specific command to make
melody—that must be done. The type of singing has been specified, thus that must be followed. The instrument of
melody has also been specified, hence that too must be followed. There is no mention of a mechanical instrument;
hence there is no authority for one given. The singing is verbal, and the instrument is the heart.
