Singing Uninspired songs--Non EP answers only

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I do not believe that form is unimportant, but I have endeavored to explain the self-consistency between the form and the interaction with the heart in our sung praises.

I just have one comment to this....
Psalm 19:7
the Inspired Word of God is what is used to revive or convert the soul. It is the best thing to use. If we are going to have a proper response we have to have a sound reviver / converter of the soul. The word of God is what is sharper and can expose and heal. Why would you not want the pure word over a much less substandard?
 
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For those of you who are not EP.

Proponents of EP say that the words psalms hymns and spiritual songs are three words that mean the same thing, what is it about this argument that you find lacking ?


What do you believe that the apostle Paul meant when he used the terms hymns and spiritual songs?

Do you believe that the Saints in the Old Testament were EP or at least sang only songs from Scripture?


If you believe that the Old Testament saints sang something other than songs from scripture what was it that they sang?

Do you believe that Christ and the apostles sang songs other than those found in Scripture and if so what were those songs?


Do you believe that the early church sang songs other than those found in Scripture if so what songs did they sing and is there any evidence for this that you can point to?

Thank you in advance for your answers.

My interest in this topic was sparked by the following :
There have been a few people recently leave my church over the issue of EP. Also some dear friends from our previous church recently told me that our church was a cult because we are EP.

Please feel free to answer questions without fear of being debated on the topic.
It's clear from the Septuagint that hymns and songs may include psalms but are not limited to psalms. For a hymn that is not a psalm, see Isaiah 42:10. For songs that are not psalms, see Exodus 15, Deut 31, Judg 5. For songs that are not canonical Scripture, see 1 kings 4:32 (LXX 5:12).

However, this is a complex question that cannot be soled with a few "gotcha" questions, nor a few proof texts.There are huge assumptions about the nature and composition of the psalter, its function in the temple and synagogue, and indeed the relationship of OT and NT worship that cannot be simply addressed in an internet discussion (which is why I don't normally engage in these discussions). And there's nothing wrong with singing psalms in themselves, so I don't feel a need to labor to change people's convictions.
 
Proponents of EP say that the words psalms hymns and spiritual songs are three words that mean the same thing, what is it about this argument that you find lacking ?
And this is part of the problem also. Three words do not mean the same thing. They are three classifications of songs that are found in the the book of Psalms.

Again, I would encourage anyone who wants to gain a decent understanding to read Dr. Prutow's book which can be bought on Amazon as a Kindle or hardcover.
https://www.amazon.com/o/ASIN/B00BFF053Q?tag=mixtame-20
 
And this is part of the problem also. Three words do not mean the same thing. They are three classifications of songs that are found in the the book of Psalms.

Again, I would encourage anyone who wants to gain a decent understanding to read Dr. Prutow's book which can be bought on Amazon as a Kindle or hardcover.
https://www.amazon.com/o/ASIN/B00BFF053Q?tag=mixtame-20
Clearness has to do with perception. History gets blinded sometimes. We start to impose our understanding of words as we define things and we lose the intended definition and the historical context sometimes. When I first got into this discussion in the 80's Dr. Sproul noted that a portion of an epistle was sang as a Hymn. I had no concept that Psalms, Hymns, and Spiritual Songs were all types of music in the 150 we know as the book of Psalms. Later it was shown to me that Dr. Sproul's assumption had no proof or reference to back up his claim. So I had to research and overcome my cultural and literal bias' against the teaching. We all will have to unless we are raised with the knowledge behind the Regulative Principle and EP. The Regulative Principle of Worship is not widely known. It appears from recent discussions some are trying to make the Normative Principle look like the Regulative Principle. The Denominations have swerved farther away from our confessional heritages for the Normative Principle so that is also a big obstacle. Our cultural likes have flooded the Church. Does that answer your question?
Yes it does. Thanks for entertaining my question. I respect those who hold to EP and only wish it wasn't a belief that divides us.
 
Did the Lord's people in the Old Covenant in the period between the close of the canon of scripture and the coming of our Lord sang only the Psalms or only Scripture, or did they sing extra canonical material?

I am not sure. Their is some indication that they sang the so called 151st Psalm, which I take to extra canonical. The fact that it was included in early Greek copies of the Psalter may be an indication that people thought it was canonical. It may also be an indication that it was put their because that was the hymn book of the covenant community. This usage probably carried over to the early Church.
Their is also some indication they same passages of Scripture other then the Psalter like Exodus 15, and some passages from Isaiah.

Did the early Church sing something other then the Psalter
?

The early liturgies of the Church would seem to indicate that, in addition to the Psalter, the Church sang as either a hymn or a liturgical response: the Ten Commandments, the Gospel of St. Luke 1:68-78, 2:14, 2:29-32, 7:6, and the Gospel of St. John 1:1-14
 
Yes it does. Thanks for entertaining my question. I respect those who hold to EP and only wish it wasn't a belief that divides us.
It doesn't have to be. And it doesn't divide me from my brothers who are not. I am able to worship with my brothers when I visit their congregations. I might choose to remain silent during the singing of uninspired songs but they might appreciate that anyways. LOL I believe the Church should maintain a Unity but remain faithful to our denominational distinctions when they come from deep sound conviction.
 
Here is John Brown of Wamphray's comment on the meaning of psalms, hymns and spiritual songs translated from De Causa Dei contra Antisabbatarios from The Confessional Presbyterian 5 (2009; not vol 3 2007 as the typos say; I think that is the last time that sort of thing got through proof reading): 298-304.
CPJ5-InTranslatione-298.jpg
 
Proponents of EP say that the words psalms hymns and spiritual songs are three words that mean the same thing, what is it about this argument that you find a lacking?

We believe they are three words that mean three related things. We cannot understand what EP find lacking in this. The LXX may use these three terms, but this is no proof that Paul limited his Greek hearers to this. Further, to my knowledge, the LXX uses the term "odes," not "spiritual odes." The modifier was necessary because "odes" by itself would not have been a reference to scripture. If it was, the adjective would be redundant.

What do you believe that the apostle Paul meant when he used the terms hymns and spiritual songs?

Calvin taught:

"Farther, under these three terms he includes all kinds of songs. They are commonly distinguished in this way -- that a psalm is that, in the singing of which some musical instrument besides the tongue is made use of: a hymn is properly a song of praise, whether it be sung simply with the voice or otherwise; while an ode contains not merely praises, but exhortations and other matters. He would have the songs of Christians, however, to be spiritual, not made up of frivolities and worthless trifles. For this has a connection with his argument."

My understanding is that Psalms would refer at least to the book of Psalms, possibly to other biblical books as well. Hymns to scripture derived pieces, spiritual songs to any other song with godly content.

Regardless, the categories encompass the whole gamut of God glorifying song, so the exact classification is somewhat irrelevant to our position.

Do you believe that the Saints in the Old Testament were EP or at least sang only songs from Scripture?

If you believe that the Old Testament saints sang something other than songs from scripture what was it that they sang?

I haven't studied this question enough to answer...

Do you believe that Christ and the apostles sang songs other than those found in Scripture and if so what were those songs?

There are a number of possible hymn quotations in the NT Epistles. I would have to look them up if you're interested-- can't remember the references off the top of my head.

Do you believe that the early church sang songs other than those found in Scripture if so what songs did they sing and is there any evidence for this that you can point to?

Tertullian described agape feasts:

"After manual ablution, and the bringing in of lights, each is asked to stand forth and sing, as he can, a hymn to God, either one from the holy Scriptures or one of his own composing..." (www.ccel.org/ccel/schaff/anf03.iv.iii.xxxix.html)

This reference at least proves that in the early church hymns did not only refer to scripture, though they sometimes did refer to scripture. The fact that Paul does not distinguish bolsters our arguments since we understand this to be comprehensive of all praise that is sung in worship.

Thank you in advance for your answers.

My interest in this topic was sparked by the following :
There have been a few people recently leave my church over the issue of EP. Also some dear friends from our previous church recently told me that our church was a cult because we are EP.

I would certainly not regard any EP congregation as a cult because of EP. I'm sorry to hear that these people made that accusation. I count my EP friends on this board and ones that I know in person as dear brothers in Christ.
 
Psalm 19:7
the Inspired Word of God is what is used to revive or convert the soul. It is the best thing to use. If we are going to have a proper response we have to have a sound reviver / converter of the soul. The word of God is what is sharper and can expose and heal.

In my view, if this argument was legitimate, I could ask the same about preaching. Is scripture insufficient to convert souls or do you also use your uninspired understanding?

Why would you not want the pure word over as much less substandard?

For consistency's sake, why not just quote scripture to somebody when preaching the gospel? From our perspective, your own argument in conjunction with your practice is our best defense.
 
Good questions. That is why when we sing the Psalms we have a Psalm explanation. Preaching is an exposition of Scripture. We are encouraged to let the Word of Christ dwell in us as the Psalms, Hymns, and Spiritual Songs are what that is related to and what we we sing back to God as we meditate upon them in worship. Remember I noted that the practice has gone away because of men doing what? Redefining words, adding unlikely historical context, allowing cultural preference, and seeking to add things not required and regulated. It may be a difference of eisegesis compared to exegesis, personal feelings covering the truth, an uninspired unregulated addition to things that have been regulated and commanded.
 
Let me address why people need to get Dr. Prutow's book. It addresses some issues I have had through the years as a Reformed Baptist and Presbyterian. They were also things that Reverend Winzer answered for me by his comments on the Puritanboard. But they are summarily addressed in this book very well as far as I am concerned. Chris Coldwell has a wealth of information on this topic also. Other past guys who participated here are also but they have moved on evidently. I have stayed out of the debate. It is hard for me to be involved with it. The guys who addressed this issue with me in the 80's were not beneficial to me. It was too harsh and all of my worship was unacceptable to them and God hated it as far as they were concerned. Some people may have sound doctrine but turn us off.

We have all seen that. I hope I have not done that here.

One of the first big steps I had was reading Jeremiah Burroughs Gospel Worship. It is loved by all Regulative Principle guys so don't think it is an EP book. It should be read by all. It helped me understand that issue first. I suggest starting there first. But Dr. Prutow does that in his book too. Soooo... I recommend it.

Later in the book Dr. Prutow addresses the singing of Psalms in history and now.

He addresses objections in a small portion of the book in my estimation. Everyone can benefit from it.

https://www.amazon.com/o/ASIN/B00BFF053Q?tag=mixtame-20

Here are a few of the topics after learning the the topic of Worship from a scriptural understanding.

The book is about worship. Not just the EP position so many will gain good standing here whether EP or not.


THE INSUFFICIENCY OF THE PSALTER

I WANT TO SING ABOUT Jesus

THE PSALTER COMMANDS NEW SONGS

PSALMODY IS TYPOLOGICAL

THE REGULATIVE PRINCIPLE IS FULFILLED IN Christ

Paul’S MYSTERY NOT IN THE PSALMS

WE MUST SING OF ALL GOD’S DEEDS

WHY REGULATE TEACHING, PRAYING, AND SINGING DIFFERENTLY?

WHY NOT SING NEW TESTAMENT HYMNS?

BUT Paul’S PSALMS, HYMNS, AND SONGS INVOLVE PRIVATE WORSHIP

Those are the topics he addresses as opposition in the book. I think it would be beneficial if everyone reads these even if they don't agree. It will help in our understanding. I don't have this down totally just like I don't have a lot of things down. But I am willing to learn.
 
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I am EP.

I am currently transcribing into HTML The True Psalmody. I am reading it as I transcribe it (I am only at the second preface right now), but from what others have written of it on this board, I can heartily recommend it.

In the first of three prefaces, the Rev. Henry Cooke of Ireland writes:

Now, while I set not up my own convictions as a rule or measure of the consciences of others, I cannot fail to pity those who can find, as they assert, so little of Christ in the inspired psalmody of the Bible, that they must seek and employ an uninspired psalmody as exhibiting Him more fully. Our Lord Himself found Himself in the psalms—(Luke 24:44, 45)—and thereby “opened His disciples’ understanding, that they might understand the Scriptures.” Surely what was the clearest light to their eyes, should be light to ours. And, truly, I believe, there is one view of Christ—and that not the least important to the tired and troubled believer—that can be discovered only in the Book of Psalms—I mean His inward life. No eye-witness of the outward man—though an inspired evangelist—could penetrate the heart. But the Spirit who “searcheth the deep things of God,” has, in the psalms, laid open the inmost thoughts, sorrows, and conflicts of our Lord. The Evangelists faithfully and intelligently depict the sinless Man; the psalms alone lay open the heart of “the Man of sorrows.” The most pious productions of uninspired men are a shallow stream—the Psalms an unfathomable and shoreless ocean.
 
Good questions. That is why when we sing the Psalms we have a Psalm explanation. Preaching is an exposition of Scripture. We are encouraged to let the Word of Christ dwell in us as the Psalms, Hymns, and Spiritual Songs are what that is related to and what we we sing back to God as we meditate upon them in worship. Remember I noted that the practice has gone away because of men doing what? Redefining words, adding unlikely historical context, allowing cultural preference, and seeking to add things not required and regulated. It may be a difference of eisegesis compared to exegesis, personal feelings covering the truth, an uninspired unregulated addition to things that have been regulated and commanded.

Martin,

I am tempted to say more, but I'll refrain. I would like to keep to the questions posed by Bill.

Feel free to PM me.
 
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For those of you who are non EP:

Are any of you opposed to singing Psalms, and if so why?

Do any of you wish that your church sang more Psalms?

What are your thoughts on the resurgence of psalm singing in reformed churches?

*****I really hate to ask this question but if it's any consolation I do plan on asking those on the other side of the issue the same question.******

If your church session embraced an EP position would you stay or would you go?



If anyone finds that question too over-the-top I will be glad to edit my post and delete it.
 
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For those of you who are non EP:

Are any of you opposed to singing Psalms, and if so why?

Do any of you wish that your church sang more Psalms?

What are your thoughts on the resurgence of psalm singing in reformed churches?

*****I really hate to ask this question but if it's any consolation I do plan on asking those on the other side of the issue the same question.******

If your church session embraced and EP position would you stay or would you go?



If anyone finds that question too over-the-top I will be glad to edit my post and delete it.

I wish that my Church would sing/chant all of the Psalms, not just a few.
If my Church adopted exclusive psalmody; I would not leave but would find it frustrating that we no longer sang the Creed, the Lord's Prayer, the Ten Commandments and the Te Deum.
 
For those of you who are non EP:

Are any of you opposed to singing Psalms, and if so why?

I am not opposed.
Do any of you wish that your church sang more Psalms?
We do sing songs out of the Trinity Hymnal that are based on Psalms. I'm told this is not the same thing in terms of authenticity as metrical Psalms, and of course we do sing with musical accompaniment. I would like to see our congregation begin to sing Psalms in the approved method of the Scottish Metrical Psalter, but I don't expect to see it happen.
What are your thoughts on the resurgence of psalm singing in reformed churches?
I think it is a positive change.
*****I really hate to ask this question but if it's any consolation I do plan on asking those on the other side of the issue the same question.******
If your church session embraced and EP position would you stay or would you go?

If anyone finds that question too over-the-top I will be glad to edit my post and delete it.

I can say without hesitation that I would most assuredly stay, whether EP, or remaining as we are.
 
Here is a helpful blog by Mark Jones which begins to answer the OP: https://calvinistinternational.com/2017/06/01/christians-must-sing-hymns/

Why should we sing hymns?

Singing hymns in corporate worship has many excellent advantages for the catholic church. In this article I want to give a positive case for why we should take hymn-singing seriously as something vital for the ongoing life and health of the visible church of Christ.

First, we must understand that singing hymns is not, as far as we are concerned, singing “man’s words.” That is to say, not only are the Scriptures infallible, but the meaning of the Scriptures is also infallible.

When we sing the Scriptures (say, Psalm 110), is it unlawful for us to conceive the sense or meaning of the words in the Scripture? Or must we escape the true meaning of the words and limit ourselves to simply singing the words without meaning?

To somehow forego the meaning of the words we sing from Scripture would be to “make brutes of ourselves, and to frustrate the whole design of God in giving unto us the great privilege of his word” (John Owen).

How, as Christians, do we as the people of God declare forth the praises of the doctrine of the Trinity? To do so, we must “make use of other words, phrases and expressions, than what are literally and syllabically contained in the Scripture” (Owen).

“God in three persons, blessed trinity” reflects the meaning of God’s words. So, as a hymn-singer, I believe that I am not singing “man’s words” but rather God’s infallible truth.

If “God in three persons, blessed trinity” reflects the truth of God’s word that is because truth begets truth. So, according to Owen, when the Scriptures reveal the Father, Son, and Holy Spirit to be one God, seeing it necessarily and unavoidably follows thereon that they are one in essence (wherein alone it is possible they can be one), and three in their distinct substances (wherein alone it is possible they can be three), this is no less a divine revelation than the first principle from whence these things follow.”

Thus hymn-singing has the benefit of the church being able to corporately express the truth of God’s word – to set forth, positively, our theology of what is true. Another way to think of the value of hymn-singing is to consider that if we were to simply sing the actual words of God, and nothing else, then we could technically share the same hymnal as a Socinian, Mormon, Jehovah’s Witness, Oneness Pentecostal, Arminian, Papist, etc.

However, singing hymns distinguishes our theology from the aberrant theologies of various heretical groups who may be happy to sing the actual words of God. The meaning of the words is as important as the words themselves. We are, in our singing, defending the truth of God in a corporate manner.

Moreover, hymn-singing is really no different than confessing the Apostles’ Creed or Nicene Creed. They are essentially the same thing. We are able to look at truth that has stood the test of time and confess it before God. We are not confessing in our singing the words of man, but the truth of God.

Singing “Holy, Holy, Holy” provides the church with an excellent tool to convey, state, defend, and enjoy the truth of God’s word in a manner that even preaching and praying cannot. There is far less chance for error in selecting a biblically true hymn than a sermon and prayer.

A Test-Case: Psalm 8 or Hebrews 2?

What are we to think when we sing Psalm 8? Should we be thinking of Christ in Psalm 8? Is Psalm 8 explicitly Messianic? It seems to me that this is not the case. Hebrews 2 uses it perfectly with Gen. 1:26-28 and the created purpose of man/Adam. As soon as we argue that it is not explicitly Messianic, but rather that it refers to man in his original, innocent state, we are faced with a further dilemma. Does this Psalm refer to all men (including Gentiles) or Israel or David?

Like many of the Messianic Psalms, there is an immediate application to David (note Psalm 2; 2 Sam 7; Heb 1:5; Psalm 22; Psalm 110).

Psalm 8 is written in the context of the covenant of grace. Therefore, this involves a definite eschatology – an eschatology that finds it’s fulfillment in Christ. It is not creational and static but re-creational and eschatological. I am not saying that it cannot be “creational” in some sense – the obvious allusion to Gen. 1 means that it is – but rather that the main thrust of the Psalm is re-creational. So can we be thinking of Jesus in our singing of Psalm 8 and if so, in what sense?

The words in Psalm 8 speak of God’s intention for man. So, Hebrews 2:5ff. does not refer to Christ, but to David. The “Son of Man” language in Psalm 8 does not mean it is speaking of Christ. While it is true that “Son of Man” can be Messianic (Dan 7), it is also a title applied to Ezekiel close to eighty times (I think). Christ takes upon himself the title, “Son of Man”, because, in the context of Heb. 2, Christ is the true pioneer, the first man to rule over creation and bring it into subjection. Where Adam, Noah, and David failed, Christ succeeded.

However, this makes the “but” at the beginning of Heb. 2:9 a big one. Where David (hence, Israel) as representative of the new humanity has failed (miserably and absolutely), Christ has succeeded vicariously for us all, so too in his death as seen in the rest of the chapter. Representation language, so obvious in the Adam-Christ parallels in Rom. 5, is actually undergirding the exegesis of Psalm 8 in connection with 1 Chron. 17; Heb. 2; and 1 Cor. 15.

Though Christ is incarnate for a season, he is now supreme in all the Universe of men and angels (Heb. 1:1-3), and hence Psalm 8 is implicitly messianic. The bigger point in the context of Hebrews 1, of course, is to prove unequivocally that the incarnate Christ is way superior to the angels. This is true in his Messianic humanity and divinity (ch. 1), and in his perfect humanity (ch. 2).

So, where does that leave us?

Conclusions:

Hebrews 2 makes clear what is somewhat unclear in Psalm 8. The “But we see Jesus” (v. 9) is crucial, as I have argued. In my opinion, while it is fine to sing Psalm 8, it is even better to sing Hebrews 2.

Why? Because Hebrews 2 makes clear what Psalm 8 leaves unclear. Man has failed, but Christ has prevailed. That is the thrust of redemptive history and I believe we ought to sing of Christ’s victory (leading many sons to glory, Heb. 2:10). Psalm 8 just doesn’t carry the same redemptive weight as Hebrews 2.

Psalm 8 becomes more glorious in Hebrews 2 because it is set in contrast to Christ. So, in singing Hebrews 2, we are not only singing a Psalm (a glorious thing), but we are also singing explicitly about Jesus (an even more glorious thing).

The New adds content that is not present in the Psalms, such as the name “Jesus” (a loaded name, Matt. 1:21). We are to confess the name of Jesus with our lips and we do this in song as we do in prayer, preaching, and reading. Why is it that singing is so sacred that we cannot sing the name “Jesus”?

Hence, when Christ declares in v. 12 “I will declare your name to my brothers,” he is speaking about the full revelation of God’s name and that is not limited to actual names (e.g. Jesus, Jehovah Tsidkenu, Yahweh, etc.), but all that encompasses the name. Declaring God’s name is declaring Christ’s redemptive work (see Acts 4:12).

The point is not that we can sing Psalm 8 with understanding in light of Heb. 2. That’s obvious. The point is that Heb. 2 is different than Psalm 8. Singing Psalm 8 is to sing only half the story. As a hymn-singer, we can sing of the full story that biblical theology goes to great lengths to tell us about.

Now, if one has all of the knowledge of Hebrews 2 in mind as he/she sings Psalm 8, why is it okay to think all of the thoughts of the eschatological meaning of Psalm 8 but not sing the words that Psalm 8 cries out for? It is to frustrate the point of theology and how God has constituted us in our desire to sing the truth.
 
We do sing songs out of the Trinity Hymnal that are based on Psalms. I'm told this is not the same thing in terms of authenticity as metrical Psalms...
It's worth noting that the Trinity Hymnal actually contains both. You'll find noted on the page whether it is a Psalm, or is merely based on one.

By the way, I've been watching this thread with a great deal of interest. I want to commend Bill on his good questions and his desire to be charitable. The problem often arises in Reformed churches (which tend to be small enough anyway) that some people want to insist on singing songs that violate the consciences of others. It is lamentable that the imposition of such songs further divides the people of God.
 
I am currently transcribing into HTML The True Psalmody. :
This is great news. One of the problems that may keep people from understanding exclusive Psalmody is a lack of understanding the mind of Christ in his humanity revealed in the Psalms. They are therefore the perfect prayers and praises for His members.

Thank you for transcribing these great works. I pray for the success of your projects.
 
If your church session embraced an EP position would you stay or would you go?

This is hard to answer. I've come across hard-core people, kind of similar to what Martin described in one of his posts and others, well, more like Martin. :) It would be difficult to go to a church where you are considered an idolater by the members and especially the leadership.

Leaving a church has many considerations. The hypothetical question you're asking has too many variables to answer.
 
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Three times in the past two years someone has come into my home sat down at my table and argued the following:

The problem I have with psalm singing is that you do not sing about Jesus, the atonement, redemption, salvation or the trinity.

Whenever I hear this argument there are two things that immediately come to mind.

One. Is that they are lacking in their knowledge of the psalms.
Two. It seems to me that this is a very Marcion view of Christ.

Is this an argument that you have made,
if so would you mind explaining it a little further ?



Please note I am not accusing anyone on the PB of arguing this way nor am I accusing anyone of being Marcion.
 
This is hard to answer. I've come across hard-core people, kind of similar to what William described in one of his posts and others, well, more like William. :) It would be difficult to go to a church where you are considered an idolater by the members and especially the leadership.

Leaving a church has many considerations. The hypothetical question you're asking has too many variables to answer.

Thanks Tim for your honesty I know it's a difficult question I wasn't sure whether I should even ask it.
 
Dr. Prutow has given me permission to publish some of his book on my blog and here. So here is the first installment.

From:
Prutow, Dennis. Public Worship 101: An Introduction to the Biblical Theology of Worship, the Elements of Worship, Exclusive Psalmody, and A Cappella Psalmody (Kindle Locations 6383-6393). Reformed Presbyterian Theological Seminary Press. Kindle Edition.

OBJECTIONS TO EXCLUSIVE PSALMODY

O sing to the LORD a new song, For He has done wonderful things Sing to the LORD a new song; Sing to the LORD, all the earth …. ~ PS. 96:1; 98:1

THE INSUFFICIENCY OF THE PSALTER

THE OBJECTIONS TO EXCLUSIVE PSALMODY boil down to one basic complaint: The Psalter is insufficient for New Testament praise. When people exclaim, “But I want to sing about Jesus,” they mean, “Psalms are insufficient for my praise.” Some also take the position that the Psalms often speak about the Father, but have little reference to the Son. Others point out that the Psalms themselves teach that believers are to sing new songs, and therefore, instruct them not to confine their singing to those old songs. Then too, who wants to sing about Old Testament Types? It is of course far better to sing about the New Testament realities. There are many Scripture songs outside the Psalter, including hymn fragments imbedded in the New Testament. The presence of these hymn fragments shows that New Testament believers ought to sings songs outside the Psalter.

Add to these objections, the fact that Ephesians 5:19 and Colossians 3:16 have nothing to do with public corporate worship. Then too, texts like 1 Corinthians 14:15 and 26 speak about newly-inspired songs sung in the New Testament Church.

Professor Scott Sanborn insists exclusive Psalmody is insufficient for New Testament praise. He writes that the mystery of Gentile inclusion in the church, specifically revealed to the Apostle Paul (Eph. 3:4-6), is not present in the Psalms. Dr. Vern Poythress and Dr. Leonard Coppes insist that the regulative principle is fulfilled in Christ along with other aspects of the ceremonial law. Confining praise to the Psalter is, therefore, outmoded and contrary to Scripture. Dr. T. David Gordon goes a step further. The Psalms themselves command believers to sing about all the deeds of God, which presumably includes the incarnation, crucifixion, and resurrection. Confining worship song to the Psalter is, therefore, positively sinful to Dr. Gordon.

Each of these objections will be answered, seeking to show that the Psalter is sufficient for New Testament praise. Along the way, it will also be shown that these objections fail to appreciate the real beauty of Psalmody, that is, its subjective element meshed with its eschatology.


I WANT TO SING ABOUT Jesus


This objection means, “I want to sing about Jesus like modern hymns and choruses do.” Of course, the implication is that Psalmody is insufficient. Furthermore, Dr. Leonard Coppes asserts, “The Old Testament psalms focus preeminently on the Father. While it is true that they also speak of the Son, they do not speak of him as pointedly and clearly as does the New Testament.”1 The response is twofold.

Note how the Apostle Paul speaks about Christ. “God highly exalted Him, and bestowed on Him the name which is above every name, so that at the name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth and that every tongue will confess that Jesus Christ is Lord” (Phil. 2:9-11). Paul quotes Isaiah 45:23. In context, Yahweh declares every knee will bow to Him and every tongue will confess Him.

Is it not I, the LORD [Yahweh]? / And there is no other God besides Me, / A righteous God and a Savior; / There is none except Me. / Turn to Me and be saved, all the ends of the earth; / For I am God, and there is no other. / I have sworn by Myself, / The word hasgone forth from My mouth in righteousness / And will not turn back, / That to Me every knee will bow, every tongue will swear allegiance [LXX confess] (Isa. 45:21-23).

From the apostle’s perspective, Jesus is Yahweh; Jesus is Jehovah. He is God Incarnate. Paul brings out this truth with the confession that Jesus Christ is LORD. He also connects Jesus and Jehovah in Romans 10:9 and context, “If you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved.” He goes on in verse 11, quoting from Isaiah 28:16, “For the Scripture says, ‘WHOEVER BELIEVES IN HIM WILL NOT BE DISAPPOINTED.’” Paul then quotes Joel 2:32, “WHOEVER WILL CALL ON THE NAME OF THE LORD WILL BE SAVED” (Rom. 10:13). The LORD to whom Paul points in Joel 2:32 is Yahweh. Paul calls his readers to confess that Jesus is Yahweh, that Jesus is Jehovah.

From this perspective, when believers sing, “The Lord is King! Let all the earth be joyful,”2 they follow the Apostle Paul and make the confession that Jesus Christ is Lord. When Christians sing, “The Lord is my Shepherd,”3 they confess Jesus Christ to be the great and good Shepherd of the sheep (John 10:11, 14, 16). They sing to Him! In doing so, they follow the teaching of the New Testament. They follow the teaching of the Apostle Paul.

Note that the New Testament frequently uses the Psalms to preach Christ. The New Testament quotes the Psalter 82 times.4 Consider Romans. To accentuate the depth of human depravity in Romans 3, Paul quotes from Psalm 51:4 and Psalm 14:1-3. He adds quotes from Psalms 5:9; 10:7; 36:1; and140:3. In chapter 4, Paul turns to the subject of justification by grace through faith in Christ and quotes Psalm 32:1-2. He also uses Psalm 117 as part of his rationale for preaching the gospel to the Gentiles (Rom. 15:11).

Elsewhere in the New Testament, Psalm 22 is used to present the details of Christ’s crucifixion (Matt. 27:46; Mark 15:34; John 19:24). Psalm 16 is used to preach His resurrection (Acts 2:24-28, 31; 13:35). Psalm 2 is used to explain the opposition of Rome and Israel to Christ and His Kingdom (Acts 4:25-26). Psalm 110 is used to preach Christ’s ascension and heavenly reign (Acts 2:34-35). Psalm 68 is also used to proclaim Christ’s ascension (Eph. 4:7-8). Psalm 118:26 is used by our Lord to predict His coming again (Matt. 23:39). Hebrews 1 uses Psalms 2:7; 45:6-7; 102:25-27; and 110:1 to present Christ as God and Creator. Hebrews 10 uses Psalm 40:6-8 to present Christ as the once for all sacrifice saving us from our sins.

When believers sing, “Therefore kings now heed this word: Earthly judges, come and hear. Rev’rent worship give the Lord,”5 they exhort earthly rulers to bow before King Jesus. When Christians sing, “The earth you founded long ago; Your mighty hand the heavens made,”6 they confess Christ as the Creator (Heb. 1:10). In singing the Psalms, believers do sing about Jesus. The Psalter is quite sufficient for the New Testament age.

Granted, the traditional language of Western hymns is not used in singing the Psalms, nor is the popular language of modern gospel songs and choruses used. The language of Scripture is used, language said to be outmoded and designed for an earlier age. By what standard? A standard designed by those objecting to Psalmody, a standard foreign to Scripture. This objection argues that words “made by an act of human will” are superior to, or at least equal with, words not “made by an act of human will, but [by] men moved by the Holy Spirit [who] spoke from God” (2 Pet. 2:21). Words, it must be added, specifically set forth by the Spirit for singing the public praises of God. On this count, the Reformed Presbyterian Church of North America stands with the venerable Geerhardus Vos with regard to the Psalms and recognizes that “a more perfect language for communion with God cannot be framed.”7

This objection, settling, as it does, on the objective standard of a form of words or language, appears to ignore the subjective principle imbedded so deeply in the language of the Psalms. Vos again rightly states “that the Psalms reflect the experimental religion of the heart, which is unvarying at all times and under all circumstances …8 The Psalter is, therefore, sufficient for New Testament praise.



http://dennyprutow.com/public-worship-101/


. 1. Leonard J. Coppes, Exclusive Psalmody and Doing God’s Will as It Is Fulfilled in Christ (NP: The Author, n.d.), 23.

2. The Book of Psalms for Worship (Pittsburgh: Crown and Covenant, 2009), 97A.

3. Ibid., 23D.

4. The Greek New Testament (Stuttgart: United Bible Societies, 1983), 897-898.

5. The Book of Psalms for Worship, 2C.

6. Ibid., 102D.

7. Geerhardus Vos, “Songs from the Soul,” Grace and Glory (Carlisle: Banner of Truth, 1994), 170, italics added.

8. Ibid., 171.


Prutow, Dennis. Public Worship 101: An Introduction to the Biblical Theology of Worship, the Elements of Worship, Exclusive Psalmody, and A Cappella Psalmody (Kindle Locations 6383-6393). Reformed Presbyterian Theological Seminary Press. Kindle Edition.


http://dennyprutow.com/public-worship-101/
 
For non EP

Not long ago I was part of a church where the session was split on the issue of EP, two EP, two not EP, the compromise they came up with was this: before the call to worship they would sing hymns and after the call to worship they would sing psalms. Does this seem to be a fair compromise? Do you have any objections to this? What are your thoughts?

This will be my last question to non EP board members, I will now move across the aisle and question EP board members.
 
I am not troubled by hymn singing before the invocation is pronounced. After the invocation the Church should sing only the Psalter. Again after the benediction I am not troubled by hymn singing.
 
I appreciate this conversation. I would probably fall into the camp that would think practicing EP would do far more good than harm and would be a huge improvement in most churches.

I don't think it is a sin to sing non-psalm worship songs, but it is no secret that many modern worship songs aren't written from a reformed scriptural perspective and contain error. I don't choose the song list so it's not a hill to die on in my opinion. Refraining from singing "Great is thy faithfulness" doesn't make me holier than my brother who sings with a thankful heart (which is what God sees).
 
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