Sullivan church of Christ – Sullivan, MO
Date: August 30, 2009
GUY N. WOODS ON PSALLO
[NOTE: The following is taken from “Questions & Answers Open Forum,” conducted by the late Guy N.
Woods at Freed Hardeman College.]
“Some who use mechanical instruments of music in their worship seek to justify their practice with the
allegation that the phrase ‘singing and making melody’ in Eph. 5:19, permits the use of such
instruments. Please comment.”
The Greek phrase, translated, “singing and making melody . . .” in Eph. 5:19, is adontes kai psallontes, and the
words, “making melody,” are the rendering of psallontes, present participle of psallo, a word of exceedingly varied
meaning through the centuries preceding the Christian era. All words have a basic or root meaning; but, usage
greatly modifies their significance, and any effort to determine the meaning of a word or phrase involves not only an
examination of it lexically, but also historically. The only proper criterion as to the significance of a word is the use
to which it was put by the people of the period in which its meaning is sought.
The word psallo proves an excellent demonstration of this fact. Among its varied meanings, at different times in
history, has been the act of plucking out the hair, the snapping of a carpenter’s string, and the twanging of the
strings of an instrument. While the basic meaning of the term is inherent in all of these usages — plucking and
twanging — it will be seen that the actual significance of the term has fluctuated greatly, and these different
meanings are not interchangeable! A simple test by which one may determine the proper definition of a word is to
substitute the definition of the word for the word and see if this makes sense. “Singing and plucking hair . . .?”
“Singing and snapping a chalked carpenter's line . . .?” “Ah, but someone says, try your third definition and see
what happens: “Singing and twanging on the strings of an instrument . . .” There, you have it, exults the user of
the instrument. Not so fast. It will be seen that the action is not only to occur, but the place — the sphere — of it
is designated. “Sing and make melody ‘in the heart’.” Literally, twang an instrument in the heart? The idea is
absurd as it is impossible.
The truth is, the word psallo translated “making melody,” no more signifies the literal twanging of an instrument,
when Paul used it, than it conveys its earlier notions of plucking out the hair or snapping the chalked carpenter’s
string. By the New Testament period, it had undergone another modification, acquired a figurative significance, and
meant metaphorically, as Paul clearly indicates, to twang the strings of the heart — to sing. And, in this manner to
the authorities define it. After giving its earlier meanings, in the Old Testament scriptures, Thayer defined it as
follows: “In the New Testament to sing a hymn, to celebrate the praises of God in song.” (Greek-English Lexicon of
the New Testament.) Similarly, Bagster’s New Analytical Lexicon says, “In the New Testament, to sing praises.”
Approximately fifty of the world’s greatest Greek scholars of the day translated the New Testament from Greek into
English in what came to be known as the King James’ Version, and in no instance did they render this term in its
several occurrences other than to sing (Rom. 15:9; 1 Cor. 14:15; Eph. 5:19; James 5:13). The American Standard
Translation, done by about one hundred of the world’s most seasoned Greek scholars, was similarly done and in no
instance did these men translate the term to include the playing of a musical instrument in worship. Dozens of
the world’s most profound authorities, including all of those who have produced major translations have borne
witness in their works that the word does not today include the use of a mechanical instrument and that it means
only to sing. Greek Orthodox Churches, whose people ought certainly to know the significance of the words of their
own language, for centuries rejected the use of mechanical instruments in worship; and, when a few of their liberal
churches introduced such, they were marked and stigmatized as apostate institutions for this reason!
Moreover, those who use instrumental music in worship are unable to follow their argument to its conclusion. It is
conceded by the most avid defender of the practice that one may acceptably approach God in public religious
devotion without it; its use is a matter of personal choice; and it is, therefore, in the realm of expediency. But, if
the string instrument inheres in the word and to psallete is to use a stringed instrument, it follows that one cannot
psallete without it!
The instrument is either in the word psallete or it is not. If it is in it one cannot worship God without an
instrument of music; if it is not in there, then the argument fails. If the instrument (of music) inheres in the word
these conclusions irresistibly follow: (1) it is impossible to psallete without a mechanical instrument of music; (2)
since each worshipper is commanded to psallete, each worshipper must twang the strings of a mechanical
instrument of music in order to worship God acceptably; (3) thus, to prepare people to be able to worship in the
manner which God requires, on this assumption, each person in the church must be taught how to play a stringed
instrument of music; (4) only stringed instruments may be properly used, as these are the only kind which can be
plucked or twanged. Thus, all organs, horns and other wind instruments must be excluded from us in their
worship. Such as the absurd conclusions to which the argument, that the Greek word translated “making melody”
in Eph. 5:19, has in it sanction for the use of instruments of music in the worship, leads. [MORE NEXT WEEK]
JUDGES
After Joshua died Israel was really put to the test.
They had no other such leader to bring peace and rest.
Caleb said, “Any man who smites the city Kirjath –Sepher,
Can have my lovely daughter and always keep her.”
Judge after judge God gave to them with joy,
But time after time their enemies they did not destroy.
Sisera, a mighty enemy, was slain by a woman named Jael.
While in her tent he slept – through his head she put a nail.
When Israel from the Lord again did depart,
God allowed the Midianites to break their heart.
When Gideon for a sign from God did cry,
He answered by making the fleece wet or dry.
When Gideon went to battle with thousands of troops,
The Lord said, “Too many” and you have two groups.
Let the fearful go home and there let them stay.
Twenty-two thousand went home that very same day.
When the army was sifted to fit what God planned,
Three hundred were chosen who drank from their hand.
The thousands who went home, you never will miss,
And no one can say that by their power they did this.
Then Gideon divided his troops into three bands,
With a trumpet, a pitcher and a lamp in their hands.
The pitcher was broken and the torch held high,
The Midianites ran – “The Sword of the Lord” Israel did cry.
Of the Judges of Israel old Jephthah was number nine.
But he made a foolish vow unto the Divine.
Let me win this war with Ammon and that will suffice,
Returning home the first to greet me I will sacrifice.
Samson became Israel’s Judge number thirteen.
The like of his strength has never since been seen,
But he fell in love with Delilah, who caught him in a trap –
She cut his hair when he laid his head in her lap.
Here we’re told how Israel so often went astray.
But when they cried to God he would show them His way.
This book of Judges ends as it’s reads through and through
For everyone continued to do what he wanted to.
(The Bible in Verse by B.C. Jennings, 1986)