WHAT ABOUT PSALM 150?
by Peter Masters FROM SWORD & TROWEL 2001 No 2
Does the psalter sanction all kinds of instruments?
In response to our critical article about the new hymnbook -
Praise! - included in the last issue of Sword & Trowel, several
correspondents have pointed to Psalm 150 as evidence that all kinds of
instruments, including percussion (the ‘timbrel’ or tambourine) may be employed in
worship.
The problem, however, with taking Psalm 150 as an
exhortation to literally use the instruments it names, is that a serious
contradiction is made to appear in Scripture. Such a contradiction is, of course,
impossible. If Psalm 150 is to be taken literally, then the psalmist commands
his readers to ignore God’s firm rules for instruments of worship laid down in the time of
David (and re-affirmed in the time of Ezra and Nehemiah). This matter is of tremendous
importance, because Psalm 150 must be understood in the context of the
rules for that time.
For a detailed look at these rules, please see Worship in the Melting
Pot by Peter Masters, chapter 6: Brass, Strings & Percussion? The
Wakeman Trust.
To summarise, David was commanded by God to use only four kinds of
instrument in the Temple out of nine commonly used in the social life of the Jews. The
selected instruments could only be played by certain priests and Levites, on specified
occasions and at certain points of the worship. It is most probable that this was required
by God to prevent musical instruments from overpowering the all-important spiritual
element of worship. The Old Testament rules for instruments do not apply today, but the
principle behind them, namely the practice of restraint, certainly does.
The permitted instruments were psaltery, harp, cymbals and trumpet.
These played, while the choir sang, throughout the burnt offering, and when the offering
was consumed the instruments stopped, and the people continued to worship without
them.
The purpose of trumpets (also used for calling of solemn assemblies) and
cymbals (marking the timing) was no doubt to produce a sense of awe and even of shame
while the offering burned. No timbrels or drums were allowed in the Temple, and the
notion of percussion-heavy, happy-clappy worship is far from reality.
For the singing of psalms outside the Temple (in private and ‘synagogue’
worship), harps and psalteries are the only instruments prescribed. Six psalms mention
other instruments in use, but these psalms are clearly calling the people to join in open-
air, civic thanksgiving celebrations for great victories, as well as to direct worship. The
rules, therefore, are not broken.
In these open-air festivities timbrels (tambourines) were waved by the
little girls who led the victory processions, and any instrument of normal social use was
encouraged. However, for the direct worship of Almighty God, whether in
Temple or home, the extra instruments were not employed. All this is set out at length,
with texts, in the article previously referred to.
In the case of the six psalms which call people to outdoor, civic
processions, we must remember that Israel was a nation-state, as well as a church. Greater
latitude was in order for national festivities than was permitted for worship.
We return to the case of Psalm 150. At least two unauthorised
instruments are mentioned in the psalm.1 If these are here prescribed for direct worship,
then, as we have said, the Bible contains a major contradiction, and its integrity and
authority is challenged.
However, the psalm announces itself by referring to the sanctuary as the
firmament of God’s power, which means - the ‘temple’ of the entire universe. The
psalmist plainly has in view the open-air, civic thanksgiving events of the nation-state of
Israel, as well as the direct worship of the house of God, and this accounts for the
inclusion of the ‘unauthorised’ instruments. It is a very comprehensive psalm.
Commentators of the past have often gone further than this, asserting that
this unusual psalm is richly figurative, using the tonal characteristics of various
instruments to describe the different emotions of worship. Thus the trumpet would
symbolise triumphant and exalted worship, while the stringed instruments would
symbolise the sweet tones of heartfelt gratitude. (A fuller treatment is given in the article
referred to.)
Psalm 150 should never be appealed to as a justification for
using all kinds of instrument in worship, because it would never contradict the rules set
for that age. The psalm must be seen as referring to worship in its widest sense, including
the civic, open-air, thanksgiving parades and also, possibly, presenting instruments as
symbols.
Someone will say, ‘But why cannot the symbolic instruments be
used themselves in this Gospel age?’ Because it is redeemed people who
worship, not inanimate, soulless instruments. We are trusted by the Lord to use
instrumental accompaniment, but if we elevate this to being a major source
of pleasure (and even entertainment), we surely ruin ‘spirit-and-truth’ worship.
I believe that the friends who have written to me about Psalm 150 will receive this kind of response with serious openness and give it
conscientious consideration. The spiritual and courteous tone of their letters suggests this.
Sadly, there are others who would not be interested in reading this,
because they have already decided what they want to do, and Scripture will have no great
influence in the matter. The drums and many other instruments are already on their
platforms. They believe in the authority of Scripture, but sadly, they have far too loose a
hold on God’s Word in practice.
Footnote [1]There may even be a third unauthorised instrument, as the Hebrew word translated ‘dance’ may refer to a twisting pipe or horn.
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