The Hymnbook: Its Use and Abuse: Part 1

1 Corinthians 14:15  •  10 min. read  •  grade level: 10
Listen from:
• BibleTruthPublishers.com
There are, we suppose, few intelligent Christians of well-balanced mind who would think of calling in question the use of the hymn-book. Most of us have learned to prize it as a special mercy granted to us by the Lord Himself, for our comfort and blessing, not only in the public assembly, but also in private life. The singing of hymns is one of our very sweetest and happiest exercises, and we have the fullest assurance that songs of praise, ascending from the hearts of God’s people, are grateful to Him. Scripture abounds not only in intimations and suggestions, but in the clearest and most positive instruction on this interesting and important subject. It leaves not the slightest ground for questioning the rightness, the moral fitness, and the real preciousness of hymns, both in public worship and for private devotion.
Thus, for example, in Matt. 26, and in the corresponding passage in Mark 14, we are told that our Lord and His apostles sang a hymn at the close of the last supper, ere they went forth into the Mount of Olives. Now the inspiring Spirit has not told us what the hymn or psalm was which was sung on this memorable and solemn occasion; but He has recorded the fact for our instruction, and this is quite enough for us. It furnishes us, not only with clear authority, but also with an example of the deepest possible interest, in reference to the practice of singing. If our blessed Lord and His apostles sang a hymn at the supper-table, we need no further authority on the subject.
Such an example ought to be more than sufficient to silence forever all objectors to hymn-singing.
But we have further authority and instruction on this interesting question. In Acts 16 we are told that Paul and Silas sang praises in the prison at Philippi. Here, again, we are not told what they sang; but we are told that they did sing, and, further, we learn that the act of singing was distinct from praying, though connected with it. “ They prayed and sang praises.” This is as distinct and positive as anything can be. It is perfectly clear that these two beloved and honored servants of Christ would have had no sympathy whatever with those who object to the precious and beautiful exercise of singing. It was, we may be sure, most refreshing to their hearts to give expression in that particular form to their joy in the Lord. And not only was it grateful to them thus to render praise, but also to God to receive it.
But let us turn to the epistles, where, in addition to the living examples furnished in the Acts and Gospels, we have the inspired instructions of the Holy Ghost. Turn to 1 Cor. 14, where we have such ample guidance for the assembly. “ What is it then? I will pray with the spirit, and I will pray with the understanding also; I will sing with the spirit, and I will sing with the understanding also.” Verse 15.
It will perhaps be objected that this passage affords no warrant for the whole assembly joining in the act of singing, inasmuch as the apostle says, “ I will sing.” It can only, therefore, be viewed as authority for an individual singing a solo. Be this as it may, one thing is evident, that the apostle insists upon communion in the act. A person was not to sing in an unknown tongue. Fellowship and edification were absolutely indispensable in all that went on in the assembly.
However, we are not now dealing with the question of the whole assembly joining in the act of singing, we are merely seeking divine authority for the act itself—the distinct, definite, act of hymn-singing, whether in public or in private.
We must pass over the Epistle to the Galatians as containing nothing on the subject of singing, for, alas! those assemblies were so far gone, even from foundation truth, that they were not in a condition to sing. Weeping, rather than singing, was what was morally fitting in their case. But in Ephesians we read, “Be not drunk with wine, wherein is excess: but be filled with the Spirit, speaking to yourselves in psalms, and hymns, and spiritual songs, singing and making melody in your hearts to the Lord.” So also in Colossians, “ 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.”
From all these scriptures we learn that the singing of hymns is not only sanctioned by the Holy Ghost, but positively enjoined upon us as a spiritual service. We do not see how this can be called in question by any one who simply bows to the word. Questions may be raised as to the meaning of the terms, psalms, hymns, and spiritual songs; as to whether they were impromptu effusions sung by individuals, or regular compositions put into writing, known and recognized by Christians in or out of the public assembly. It seems to us that such questions are left open, inasmuch as scripture is silent in reference to them. It is enough for us that the exercise of hymn-singing is distinctly recognized and taught in the New Testament. The Holy Spirit has not thought proper to enter into any details, and hence we are justified in concluding that, in the absence of positive instruction, all discussion is vain. We may rest assured that, if details were needful, we should have them, for the Spirit of God can enter at times into the most minute particulars. But as to whether we should have recognized collections of hymns, or whether it should be the impromptu effusions of individuals, to be listened to by the assembly; or whether the whole assembly was supposed to join in the act of singing the hymn—as to all such questions, it seems to us the word is silent. 1 Cor. 14:15, 1615What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also. 16Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest? (1 Corinthians 14:15‑16) does most certainly insist upon this, that whatever is sung must be sung in a language that all can understand. “ I will sing with the understanding also. Else, when thou shalt bless with the Spirit, how shall he that occupieth the room of the unlearned, say Amen at the giving of thanks, seeing he understandeth not what thou sayest.”1
Let us not be misunderstood. We do not by any means assert that 1 Cor. 14, or any other passage in the New Testament, affords direct authority for having a hymn-book; but we do assert that edification is promoted by such an arrangement, and this is the end constantly sought and insisted upon by the Holy Ghost.
And can we not recognize the grace and goodness of God toward His people, in enabling one and another of His beloved servants to compose those precious hymns, which stir the very deepest depths of our souls, whether sung in private or in public? Have not most of us tasted the abundant grace of our Lord Jesus Christ, as we lifted up our hearts to Him in some sweet song of praise, composed for our use by some one of His members—composed, may we not say, in a lower sense, by the inspiration of His Spirit? Has He not directed and enabled His servants to render a most blessed service to His assembly by composing psalms, and hymns, and spiritual songs, to be used in public worship? And what, we may ask, is the difference between a person rising in the public assembly, and by the Spirit giving forth an impromptu effusion, and one composing a hymn in the retirement of his closet, and then publishing it for the use and edification of the whole church?
Now, if it be true that our Lord has made such provision for us—-and who will say He has not?—ought we to despise it, by refusing to use a collection of hymns? Would it not be forsaking our mercies so to do? Will any one deny that the Holy Ghost guides in ^he composition of hymns? And if He guides in the composition, does He not also guide in the use of such hymns?
And, further, who has not felt the power, the blessing, the refreshment, the comfort, the holy elevation of a hymn given out in the Spirit, and sung in full communion by the whole assembly? Have we not often known the entire current of a meeting changed, its spiritual tone raised, and a flood of blessing poured in upon it by a well-chosen hymn sung in the power of the Spirit? Shall all this be given up? Must our assemblies be robbed of the glorious privilege of raising their joint hallelujahs to God and the Lamb? Are we to hang our harps on the willows, and sit in gloomy silence in the presence of our God? Praise is for the present silent in Zion, must it be silent in the church also? Are we to abandon our beautiful hymns? We say “ our” hymns, for if it be right for some to do so, it must be right for all. But is it right? Is it of God? Is it in keeping with the scope, spirit, and teaching of holy scripture? We do not, and cannot, believe it.
(To be continued, if the Lord will)
 
1. We may remark here that, in reference to all that transpires in our public assemblies, it comes to the same thing, as to practical result, whether a man speaks in an unheard or in an unknown tongue. In either case communion and edification are out of the question. If a man calls upon an assembly to pray, and then prays so indistinctly, that those within a few benches of him can hardly, with the utmost straining, catch a single utterance, how can they say, Amen? Can there be any fellowship or edification? Impossible. Indeed, in one sense, an unheard tongue is worse than an unknown one, inasmuch as, if I know that a man is speaking in a foreign language which I do not understand, I do not expect So far as this passage is concerned, it seems rather to favor the idea of a recognized collection of hymns, inasmuch as each can have a copy, and, if he knows how to read, he can understand what is sung, and be edified by it, even though he may not be able to join in the delightful act of singing, or be so deaf as not to be able to hear any profit or blessing. But when I know a man is speaking in my own mother tongue, and yet I cannot hear a single sentence, it seems more likely to irritate than to edify. Every man who rises to speak or pray in public is bound, so far as in him lies, to make the most distant person in the room hear what he says. Of course, if people are deaf, or hindered by any surrounding distraction, the speaker is not to be blamed. But we cannot help feeling that many who speak in public would need to look to the Lord for grace to be more distinct in their utterances. It may be that some of us, in seeking to avoid a certain pompous official style, have dropped into the habit of mumbling, which is very objectionable. Let us never forget that communion and edification should be earnestly sought in all that takes place in the assembly. Such is the apostolic rule, and nothing can be more worthy of the attention of all public speakers. Inaudible speaking or praying in the assembly is contrary to scripture.