Thy Kingdom Come' and the Instrument

4.30.11 John T. Willis 2. "Sing" is vocal; "make melody" is instrumental. Psalms 33:2-3; 144:9; 149:1, 3 make this crystal clear. Amos 5:23 further verifies this reality.  People forget that God turned Israel over to worship the starry host because of musical idolatry at Mount Sinai. The Levites were under the KING and the COMMANDERS of the army: they made war and not worship. We will examine these passages in context.

Danny Dodd and Royce Ogle Legalism At the First Advent violent people used violent to take the kingdom by force. See Matthew 11 and understand why the violent use the same means at the Second Advent: history repeats itself and that is why the resource for building the church is the Prophets and Apostles.


Jay Guin is a good lawyer: he has come up with a new foundational authority for instrumental music.  However, his premise that God commanded the king, kingdom, temple, animal sacrifices and the associated instrumental noise is wrong: there is no historic scholarship among the church fathers that God commanded that which was the result of "firing" God and demanding a human king.

REVISED 4.04.11

See Additional notes defining a HYPOCRITE: Christ called them speakers, singers, instrument players and actors. The world knows no other meaning in a LITERAL SENSE.

by Jay Guin
September - December, 2010

New Wine Skins Instrumental Music by Jay Guin: the series.
New Wine SkinPart Two: using Galatians to authorize imposing instruments
New Wine Skin Part Three: using the Kingdom to Authorize instrumental music.

Jay Guin New Wine Skin Patternism
New Ray Downen Links

The Unlawful Burnt Offering with the warrior's instruments.
Dunning-Downen 1 this is my review of Dwayne E. Dunning's instrumental  book
Dunning-Downen 2
Dunning-Downen 3
Dunning-Downen 4
Dunning-Downen 5

Olan Hicks  1
Olan Hicks Ray Downen 2
Jay Guin: We have a tendency to think that God sent Jesus to live, die, and be resurrected in order to found a church in which God would be worshiped on Sunday morning under a new, better set of rules. Therefore we go looking in the scriptures for that better set of rules. And if we can’t find them in the words — well, God surely gave us rules! — and so we find them in the silences and in the writings of early church bishops (all the while calling these same men apostate for being a single bishop overseeing the elders!)

Christ the ROCK defined the rules for the Qahal, Synagogue, Ekklesia or the Church of Christ in the Wilderness. That was defined in Exodus 18 at one level before the nation fell into instrumental idolatry at Mount Sinai.

It was INCLUSIVE of REST (from sabbath worship), Reading and Rehearsing the Word of God.
It was EXCLUSIVE of vocal or instrumental rejoicing including self-preaching.

That pattern existed in the isolated towns while the Jacob-cursed and God-abandoned Levites were abandoned to worship the starry host which included Apollo, Abaddon or Apollyon and Dionysus.

Jesus EXAMPLED that pattern by standing up to READ and then sitting Down.
Paul commanded and exampled the one-piece pattern to all of the churches of Christ.
1Timothy 4:12 Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.
1Timothy 4:13 Till I come, give attendance to [public] reading, to exhortation, to doctrine.
1Timothy 4:14 Neglect not the gift that is in thee,
        which was given thee by prophecy, [teaching that which had been taught]
        with the laying on of the hands of the presbytery.
1Timothy 4:15 Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all.
1Timothy 4:16 Take heed unto thyself, and unto the doctrine;
        continue in them: for in doing this thou shalt both save thyself, and them that hear thee

That was the PATTERN for the synagogue and the historic Churches of Christ: Jesus added the Lord's Supper to show forth His death which gives HIM the right to be the only teacher when godly elders "teach that which has been taught." TEACH is what any elder will do when they are faithful to Jesus Who commanded that we teach and observe what HE commanded.

Revised 12.15.11

Building on the foundation of your own imagination will never let you hear the Spirit of Christ in your own--A holy spirit--if you do not read the text and define words.  Christ does define some rules in the Prophets and in person.  His rule was to "teach what HE commanded to be taught." That, according to Peter, includes the Prophets and Apostles: the PATTERN cannot be lifted from the Jacob--cursed Levites who had been abandoned to Worship the starry host.

Lk 17:20 And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation:

The Kingdom of God is the body or Church of Christ: while the kingdom has been established it does not automatically COME to your congregation unless you let Jesus be King and Priest.  The kingdom of God is nearus when the King of the kingdom is near us: He is near us when the elders "teach that which has been taught." That lets the King do all of the speaking.
Matthew 21:4 All this was done, that it might be fulfilled which was spoken by the prophet, saying,
Matthew 21:5 Tell ye the daughter of Sion, Behold, thy King cometh unto thee,
      meek, and sitting upon an ass, and a colt the foal of an ass.
Matthew 21:6 And the disciples went, and did as Jesus commanded them,
Matthew 21:7 And brought the ass, and the colt, and put on them their clothes, and they set him thereon.
Basileia basileuō  A kingdom speaks of a hereditary monarch, OPPOSITE to turranis.
I. start, set out, walking in justice, come to, i.e. come to aid or relieve on, come and cleanse, property, which comes or passes to a person by bequest, conveyance, gift,

Jesus Christ is king when we teach that which HE has commanded to be taught. Where people refuse to PREACH the Word by READING the Word they violate the direct commands of Christ for the synagogue, the approved example of Jesus Christ and the practice and command of Paul and the historic church.

Your kingdom cannot have come if you have a senior preacher person or other conductor of religious observations.
Again, Christ in the wilderness defined the Church as a set-time-place to READ the Word of God and discuss it: even the Lord's Supper is a teaching or educating event.  Anything performed a religious observation or ritual is a sign of a DEAD BODY: that's when the ministry team will pick your bones and pick the purse of the widows.Latin:

Observātiō ōnis, observo, a watching, observance, investigation: observationes animadvertebant, your searches for evidence: siderum.— Circumspection, care, exactness: summa in bello movendo.

Religious observations are carefully crafted to take control of all of one's attention. That is the worship concept with is to be directed only to God.

Tendo: In the pagan religions they gave lots of attention to tuning or playing their musical  instruments: cornu,” “barbiton,to tune, “tympana tenta tonant palmis, stretching out their bow strings. To shoot, to hurl.
Cornū ,
a. A bow, Verg. E. 10, 59; Ov. M. 5, 383; Sil. 2, 109 al.
b. A bugle-horn, a horn, trumpet
(b). To exert one's self, to strive, endeavor (mostly poet.
b. n partic., to exert one's self in opposition, to strive, try, endeavor, contend  adversus, etc.,id. 34, 34, 1: “contra, Lucr. 6, 1195:tormento citharāque tensior,” [Tendo]
2. In partic.: “nervum tendere, in mal. part.,Auct. Priap. 70; cf. Mart. 11, 60, 3.—Hence, tentus, a lecherous man,
ēlŏquĭum , ii, n. id..
I. In Aug. poets, and their imitators among prose writers, for eloquentia, eloquence, * Hor. A. P. 217; * Verg. A. 11, 383; Ov. Tr. 1, 9, 46; id. M. 13, 63; 322 al.; Vell. 2, 68, 1; Plin. 11, 17, 18, § 55.—
II. In late Lat., declaration, communication in gen., Diom. p. 413 P.; Mamert. Pan. Maxim. 9: “eloquia pulchritudinis,fine words, Vulg. Gen. 49, 21; id. Prov. 4, 20 al.

Numbers 10[7] But when the assembly is to be gathered together, you shall blow, but you shall not sound an alarm.
Numbers 10.7 quando autem congregandus est populus simplex tubarum clangor erit et non concise ululabunt

clangor , ōris, m. clango,
I.  a sound, clang, noise (mostly poet. and in Aug. prose).
I. [select] Of wind instruments: “tubarum,
Always the MARK that you are under attack
Verg. A. 2.313
Shrill trumpets rang; Ioud shouting voices roared;
wildly I armed me (when the battle calls,
how dimly reason shines!); I burned to join
the rally of my peers, and to the heights
defensive gather. Frenzy and vast rage
seized on my soul. I only sought what way
with sword in hand some noble death to die.
clango , no I. perf., ĕre, 3, v. n. kindred with crocio, glocio; cf. clamo and klazō, to clang, to sound, resound (rare; only in ante-class. and post-Aug. poets): crepitu clangente, Att. ap. Non. p. 463, 16: “horrida clangunt signa tubae,Stat. Th. 4, 342; cf.: “luctificum clangente tubā,Val. Fl. 3, 349: clangunt aquilae
1 Corinthians 13.1
Kai eti kath' huperbolēn hodon humin deiknumi. Ean tais glōssais tōn anthrōpōn lalō kai tōn aggelōn, agapēn de ekhō, gegona khalkos ēkhōn ē kumbalon alalazon.

Latin 1 Corinthians 13.1
si linguis hominum loquar et angelorum caritatem autem non habeam factus sum velut aes sonans aut cymbalum tinniens
ŭlŭloululanti voce canere,Cic. Or. 8, 27.—
căno , cĕcĭni, cantum (ancient I. imp. cante = canite
I. Neutr., to utter melodious notes, to sing, sound, play.
2. Of the faulty delivery of an orator, to speak in a sing-song tone: “inclinată ululantique voce more Asiatico canere, Cic. Or. 8, 27; cf. canto and canticum.—
Lucr. 6.1195  Signs of death from lack of water:
The heralds of old death. And in those months
Was given many another sign of death:
The intellect of mind by sorrow and dread
Deranged, the sad brow, the countenance
Fierce and delirious, the tormented ears
Beset with ringings, the breath quick and short

Chorda II. Catgut, a string (of a musical instrument),
B. A rope, cord, for binding a slave : “tunc tibi actutum chorda tenditur, Plaut. Most. 3, 2, 55

I will inform you. My master has arrived from abroad.

In that case, the cord will be stretched for you; thence to the place where iron fetters clink; after that, straight to the cross.

Ringing: Cĭthăra , ae, f., = kithara, I. the cithara, cithern, guitar, or lute.
II. Meton., the music of the cithara, or, in gen., of a stringed instrument, the art of playing on the cithara
Observātĭo ,
The Kingdom is not: A. An office, duty, service (eccl. Lat.): “Dei sui et expiationis,Vulg. 2 Esdr. 12, 44: “in observationibus sicut fas est,id. 1 Macc. 12, 11.—
1 Macc 12:11 - We therefore remember you constantly on every occasion, both in our feasts and on other appropriate days, at the sacrifices which we offer and in our prayers, as it is right and proper to remember brethren.

They performed the religious observations because they were commanded to do so: there was no virtue in doing what they were commanded to do with a penalty attached if they did not.

Jesus commanded us to pray in our private places. He repudiated the men who made an OVSERVATION out of their prayer or alms.

Observationi operam dare,Plaut. Mil. 2, 6, 5: “siderum,Cic. Div. 1, 1,
Opĕra , A. Care, attention, exertion bestowed on any thing:
The Kingdom is not:alicui,to attend to one, listen to him, Plaut. Trin. 4, 2, 52: “sermoni,Cic. Leg. 2, 1, 4:
2Thessalonians 2:9 Even him, whose coming is after the working of Satan with all power and signs and lying wonders,
The Kingdom is not: Opĕrātĭo A. A religious performance, service, or solemnity, a bringing of offerings: operationes denicales, offerings
B. In Christian authors, beneficence, charity,
The Kingdom is not: B.  An observation, remark; a precept, rule (post-Aug.), Plin. 17, 21, 35, § 163: “dare observationes aliquas coquendi,id. 22, 23, 47, § 99: sermonis antiqui,” 

The Kingdom is not: C. In partic., circumspection, care, exactness: “summa erat observatio in bello movendo,Cic. Off. 1, 11, 36.—

The kingdom is not using music most often used to arouse warriors into hostility. The Levites were under the King and Commanders of the army: the Kingdom of God is NOT related to using the Levites as a pattern form performing a MUSICAL OBSERVATION.
Bello , I. Prop., to wage or carry on war, to war, to fight in war
II. Transf., poet., in gen., to fight, contend: “quem quoniam prohibent anni bellare, loquendo Pugnat,Ov. M. 5, 101.
Mŏvĕo. Act., to move, stir, set in motion; to shake, disturb, remove, etc. (syn.: cieo, agito, ago, molior). to dance,
et fila sonantia movit,struck, Ov. M. 10, 89: “citharam cum voce,id. ib. 5, 112: “tympana,id. H. 4, 48; to disturb: “novis Helicona cantibus,
a. To excite, occasion, cause, promote, produce; to begin, commence, undertake
The Kingdom is not: D. Regard, respect, esteem, reverence (post-class.): religionibus suam observationem reddere, 

The Kingdom is not: Christianitatis, [Christian ClergyCod. Th. 12, 1, 112: divina,ib. 12, 1, 104.—
Rĕlĭgĭo piety, religion, both pure inward piety and that which is manifested in religious rites and ceremonies; “hence the rites and ceremonies, as well as the entire system of religion and worship, the res divinae or sacrae, were frequently called religio or religiones (cf. our use of the word religion):
The Kingdom is not: E.  Display, outward show (eccl. Lat.): “non venit regnum Dei cum observatione,Vulg. Luc. 17, 20.— “p. patheōn allotriōn

The Kingdom is not: F. Observance: dierum,” [Days] Gell. 3, 2, 3.
Galatians 4:4 But when the fulness of the time was come,
        God sent forth his Son, made of a woman, made under the law,
Galatians 4:5 To redeem them that were under the law,
        that we might receive the adoption of sons.

Galatians 4:8 Howbeit then, when ye knew not God,
        ye did service unto them which by nature are no gods.
Galatians 4:9 But now, after that ye have known God, or rather are known of God,
        how turn ye again to the weak and beggarly elements,
        whereunto ye desire again to be in bondage?
Galatians 4:10 Ye observe days, and months, and times, and years.
Galatians 4:11 I am afraid of you, lest I have bestowed upon you labour in vain.

It would be part of the Restoration Movement perhaps begun by John Calvin that Jesus came to SHUT DOWN all worship rituals which demand a works-based attempt to appease a God we worry a lot about. Jesus came to silence the Scribes and Pharisees whom He called hypocrites. In the Ezekiel 33 version the hypocrites are speakers, singers, instrument players and audience taken captive by ceremonial legalism.

Christ, the Rock, ordained the church in the wilderness and established the rules which never changed.  Synagogue was

Inclusive of Rest, Reading and Rehearsing the Word (only) of God (only)
Exclusive of "vocal or instrumental rejoicing."
Joshua did not give Israel REST and therefore promised a better REST in Christ Jesus.


Matt. 11:25 At that time Jesus answered and said, I thank thee,
        O Father, Lord of heaven and earth,
        because thou hast hid these things from the wise and prudent,
        and hast revealed them unto babes.

GOD WILL NOT SPEAK TO OR THRUGH THE WISE: Shouldn't we care enough to see what the prudent do?

Why would you deliberately sow discord as a WISE GUY: Is there no scholar who knows that the WISE guys are those who perform religious in speaking, singing, playing and acting.  Is the whole religious world gone blind and deaf?
[395] Sophistry is not wisdom, and to indulge in thoughts beyond man's ken is to shorten life; and if a man on such poor terms should aim too high, he may miss the pleasures in his reach.

These, to my mind, are the ways of madmen and idiots. Oh! to make my way to Cyprus, isle of Aphrodite, where dwell the love-gods strong to soothe man's soul, or to Paphos, which that foreign river, never fed by rain, enriches with its hundred mouths!

Sophos , ē, on,
A. killed in any handicraft or art, clever, harmatēlatas s. Pi.P.5.115, cf. N.7.17; “kubernētēsA.Supp.770; “mantisId.Th.382; “oiōnothetasS.OT484 (lyr.); of a sculptor, E.Fr.372; even of hedgers and ditchers, Margites Fr.2; but in this sense mostly of poets and musicians, Pi.O.1.9, P.1.42, 3.113; en kithara s. E.IT1238
Quoted from the mock-epic Margites, of which only this and five other lines have survived. The hero, Margites, became the proverbial type of a blundering idiot, and the poem was generally attributed to Homer.
Sophia , Ion. -, h(, prop. A. cleverness or skill in handicraft and art, as in carpentry, tektonos, hos rha te pasēs eu eidē s. Il.15.412; of the Telchines, Pi.O.7.53; entekhnos s., of Hephaestus and Athena, Pl.Prt.32 1d; of Daedalus and Palamedes, X.Mem.4.2.33, cf. 1.4.2; in music and singing, tekhnē kai s. h.Merc.483, cf. 511; in poetry, Sol.13.52, Pi.O.1.117, Ar.Ra.882, X.An.1.2.8, in divination, S.OT 502
Tektōn , onos, 3. master in any art, as in gymnastics, Pi.N.5.49; of poets, tektones sophoi (sc. epeōn) Id.P.3.113; “tektones eupalamōn humnōnCratin.70 (ap.Ar.Eq.530); tektones kōmōn, i.e. the khoreutai, Pi.N. 3.4;
Pind. P. 3 The prosperity of men does not stay secure for long, when it follows weighing upon them in abundance. I will be small when my fortunes are small, great when they are great. I will honor in my mind the fortune that attends me from day to day, tending it to the best of my ability. [110] But if a god were to give me luxurious wealth, I hope that I would find lofty fame in the future. We know of Nestor and Lycian Sarpedon, whom men speak of, from melodious words which skilled craftsmen join together. Through renowned songs excellence [115] gains a long life. But few find that easy to accomplish.

Pind. N. 3 Queenly Muse, our mother! I entreat you, come in the sacred month of Nemea to the much-visited Dorian island of Aegina. For beside the waters of the Asopus young men are waiting, craftsmen of honey-voiced [5] victory-songs, seeking your voice. Various deeds thirst for various things; but victory in the games loves song most of all, the most auspicious attendant of garlands and of excellence. Send an abundance of it, from my wisdom; [10] begin, divine daughter, an acceptable hymn to the ruler of the cloud-filled sky, and I will communicate it by the voices of those singers and by the lyre. The hymn will have a pleasant toil, to be the glory of the land where the ancient Myrmidons lived, whose marketplace, famous long ago

A Laded Burdon:

Ponos , o(, (penomaiA. [select] work, esp. hard work, toil, in Hom. mostly of the toil of war, makhēs p. the toil of battle,
4. [select] work, task, business,epei p. allos epeigenOd.11.54; enterprise, undertaking, S.Ph.864 (lyr.), etc.
Rev 18:22 And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman (tekne), of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee;
   Rev. 18:23 And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived.
   Rev. 18:24 And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth

Eupalamos [pa^, on,
A. handy, skilful, ingenious, of persons, Phoronis Fr.2, Nonn.D.5.216, al.: more freq. in the abstract, inventive, “merimnaA.Ag.1531 (lyr.); “ErōsOrph.H.58.4; “sophiēIG14.967.
2. skilfully wrought, humnoi

khor-eutēs , ou, choral dancer “hoi Puthagorou kai Platōnos kai Aristotelous kh.

[402]  Chorus
Would that I could go to Cyprus, the island of Aphrodite, where the Loves, who soothe [405] mortals' hearts, dwell, and to Paphos, fertilized without rain by the streams of a foreign river flowing with a hundred mouths. Lead me there, Bromius, Bromius
[Dionysus "to roar"] god of joy who leads the Bacchae, [410] to Pieria, beautiful seat of the Muses, the holy slope of Olympus. There are the Graces, there is Desire; there it is [415] lawful for the Bacchae to celebrate their rites.

Bromian also of music, lura (lyre) bremetai kai aoida Pi.N.11.7

Pindar Nemean 11. [6] often they worship you, first of the gods, with libations, and often with the savor of burnt sacrifice. Lyres and songs peal among them, and Themis, who belongs to Zeus the god of hospitality,

God did not command burnt offerings or the accompanying musical noise.
There dwell the Graces; there is soft desire; there thy votaries may hold their revels freely.
The joy

Eur. Ba. 417 Chorus
The god, the son of Zeus, delights in banquets, and loves Peace, giver of riches, [420] goddess who nourishes youths. To the blessed and to the less fortunate, he gives an equal pleasure from wine that banishes grief. He hates the one who does not care about this: [425] to lead a happy life by day and friendly 1 night and to keep his wise mind and intellect away from over-curious men. [430] What the common people think and adopt, that would I accept.

1 “Because the Dionysiac hiera take place nuktōr ta polla (486)” Dodds, ad loc  
CHARA or CHARIS which is the "goddess" of Charismatic which involves pederasty among ALL "priesthoods." That is why Jesus died to "fire the doctors of the Law who take away the key to knowledge."


God loves to make fools of fools: the PRUDENT which Amos said should KEEP SILENT are.

Sunetos , ē, on, (suniēmi) A. intelligent, sagacious, wise, Democr.98, Pi.P.5.107, Hdt.1.185 (Comp.), etc.; “phōnaenta sunetoisinPi.O.2.85; of Zeus and Apollo, “xunetoi kai ta brotōn eidotesS.OT498 (lyr.); “x. phrenesAr.Ra.876 (lyr.); of animals, Arist.HA589a1 (Comp.); s. hēlikiē the age of wisdom, AP5.111 (Phld.), etc.; sunetē alone, ib. 11.25 (Apollonid.); also to s., = sunesis, E.Or.1180, Th.2.15; to pros hapan x. Id.3.82: c. gen. rei, intelligent in a thing, “x. polemouE.Or. 1406 (anap.)
II. Pass., intelligible, “eumares suneton poēsai panti tout'Sapph.Supp.5.5; “ou x. thnētois peirataThgn.1078; “phroneonti suneta garuōB.3.85; suneta audan, legein, Hdt.2.57, E.Ph.498, etc.; esp. in oxymora, “anaboēsetai ou suneta sunetōsId.IA466; “dusxunetou xuneton melosId.Ph.1506 (lyr.): act. and pass. senses conjoined, “euxuneton xunetois boanId.IT1092 (lyr.); phōnē s. significant, Arist.Po.1456b23.
III. Adv. -tōs intelligently, E.IA466, Ar.V.633 (lyr.).
2. intelligibly, “dialegesthaiArist.Pr.902a17; phthegxamenou . . ouden s. Plu.Sull.27; suneta homilein to discourse intelligibly, Babr.Prooem.11.
The Phrase: “dusxunetou xuneton melos

Dus-xunetos , on, A. hard to understand, “dusxuneton xunetos melos egnōE.Ph.1506
(lyr.); “diagrammataX.Mem.4.7.3;
Eur. Phoen. 1506
[1495] Your strife—not strife, but murder on murder— has brought the house of Oedipus to ruin with dire and grim bloodshed. What harmonious or tuneful wailing can I summon, [1500] for my tears, my tears, oh, my home! oh, my home! as I bear these three kindred bodies, my mother and her sons, a welcome sight to the Fury? She destroyed the house of Oedipus, root and branch, [1505] when his shrewdness solved the Sphinx's unsolvable song and killed that savage singer. Alas for you, father! What other Hellene or barbarian,
Diagramma , atos2. in Music, scale, Phan.Hist.17; but aph' henos d. hupokrekein on one note, Plu.2.55d, cf. Dem.13. III. ordinance, regulation,
Melos does not allow: Melos , eos, to/, 2. music to which a song is set, tune, Arist.Po.1450a14;
Opposite. rhuthmos, metron, Pl.Grg. 502c;
Opposite. rhuthmos, rhēma, Id.Lg.656c;
        But: rhēmatos ekhomenon Melos still does not include either Rythm or Meter 
Matt. 11:26 Even so, Father: for so it seemed good in thy sight.
Matt. 11:27 All things are delivered unto me of my Father:
        and no man knoweth the Son, but the Father;
        neither knoweth any man the Father, save the Son,
        and he to whomsoever the Son will reveal him.

Why would you follow a person who sees visions or hears the the spirit telling him to lie, cheat and steal the church house of widows.


The CENI of Jesus was to teach what He commanded to be taught.  Jesus says that no preacher, singer or composer knows a jot or tittle about God and His wishes which have not been delibered by His Son.  Christ in Spirit spoke through the prophets to define the future REST and Peter said that Jesus made these prophecies more perfect. Furthermore, he said that if a teacher does not teach that which was left by eye-- and ear--witnesses they were false teachers.

In the Kingdom we are sons of the King: the sons of kings do NOT pay taxes (tithes and offerings imposed by the Civil-military-clergy complex as the enemy of Christ and who then and now try to take the kingdom by force.

There is nothing you can impose on the Sons of the King in the way of "performing" rituals or paying taxes which is NOT a work. Assuredly the meaning of worship services bleeds off the work of the Levites: their service was called hard bondage. If we go OUTSIDE the camp and suffer reproaches with Jesus then He will teach us what no Phd can get from a liberal arts institute.

Matt. 11:28 Come unto me, all ye that labour and are heavy laden, and I will give you REST.
Matt. 11:29 Take my yoke upon you, (become a disciple)
        and learn of me;                        (Go outside the camp, away from the masses)
        for I am meek and lowly in heart:
                and ye shall find rest unto your souls.
Matt. 11:30 For my yoke is easy, and my burden is light

-Phortos is less complicated but is the same meaning as Phortos

A. load, freight, cargo, Od.8.163, 14.296, Hes.Op. 631, Hdt.1.1, S.Tr.537, and later Prose, as PEnteux.2.11 (iii B. C.), Plu.Marc.14, Luc.VH1.34; epoiēsanto me ph., expld. as pepragmateumai, prodedomai, phortos gegenēmai, Call.Fr.4.10P.; ph. erōtos, of Europa on the bull, Batr.78, cf. Nonn.D.4.118.
2. metaph., heavy load or burden, ph. khreias, kakōn, E.Supp.20, IT1306; cf. phortion.
II. Att., vulgar stuff, rubbish, balderdash, Ar.Pax748 (anap.) Pl.796.
III. mass of detail, 'stuff', in semi-colloquial sense, Aret.CD1.4

BURDEN IS: Airo (h142) ah'ee-ro; a prim. verb; to lift; by impl. to take up or away; fig. to raise (the voice), keep in suspense (the mind); spec. to sail away (i.e. weigh anchor); by Heb. [comp. 5375] to expiate sin: - away with, bear (up), carry, lift up, loose, make to doubt, put away, remove, take (away, up).

Rom. 15:1  We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.

Jeremiah 25:7 Yet ye have not hearkened unto me, saith the LORD; that ye might provoke me to anger with the works of your hands to your own hurt.

BURDEN IS:  Epoiēsanto A. make, produce, first of something material, as manufactures, works of art,
Explained as pepragmateumai, prodedomai, phortos gegenēmai,

A. Pragmateuomai 
work at at thing, labour to bring it about, take in hand, treat laboriously, be engaged in. Work at writing religious poetry for use around the shrine or Hieros the temple of Athena for the hierodoulo
     Hierodoulos  Nethinim 1 Esdras 1:2 especially of the temple courtesans at Corinth and elsewhere also male prostitutes.
Str.8.6.20, 6.2.6; Neokoros

The burden in Greek includes:

Epōd-os , on, (epadō A. singing to or over, using songs or charms to heal wounds, “epōdoi muthoiPl.Lg.903b.

b. Subst., enchanter,e. kai goēsE.Hipp. 1038 (but “goēs e.Ba.234): c. gen., a charm for or against,ethusen hautou paida epōdon Thrēkiōn aēmatōnA.Ag.1418 ; e. tōn toioutōn one to charm away such fears, Pl.Phd.78a.

2. Epōdos, ho, verse or passage returning at intervals, in Alcaics and Sapphics, D.H.Comp.19 ; chorus, burden, refrain, Ph. 1.312 : metaph., ho koinos hapasēs adoleskhias e. the 'old story', Plu.2.507e.

Jay Guin: Of course, if God is all about the rules, he wouldn’t have revealed them through silences and Third Century bishops. They’d be in the Bible. To conclude otherwise would be to deny the sufficiency of God’s revelation in the scriptures. And so, where are they?

That's true: if He had wanted pseudo-worship with the works and talent of human hands to enhance or aid His finished work He would have told us so.  In fact Christ defined away vocal or instrumental rejoicing for the church in the wilderness: this was for simple simons who would not sit down and shut up when the Words of God (only) were being PREACHED by being READ.

The historic church scholars were Bible students and the were NOT silent. They all repudiated most music in private lives because they knew that it always aroused passions and led to sexual excesses.  The phrase "don't get drunk on wine" often appears to "don't get FLUTED DOWN with wine."

Christ the Spirit revealed His Spiritual will only through the prophets and later the prophecies fulfilled in Jesus of Nazareth whom God made to be both Lord and Christ.
Is. 8:17 And I will wait upon the LORD, that hideth his face from the house of Jacob,
        and I will look for him.
Is. 8:18 Behold, I and the children whom the LORD hath given me
        are for signs and for wonders in Israel from the LORD of hosts,
        which dwelleth in mount Zion.
Is. 8:19 And when they shall say unto you,
        Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter:
        Should not a people seek unto their God? for the living to the dead?

[19] et cum dixerint ad vos quaerite a pythonibus et a divinis qui stridunt in incantationibus suis numquidnon populus a Deo suo requirit pro vivis a mortuis

Ezekiel 22:27 Her princes in the midst thereof are like wolves ravening the prey,
     to shed blood, and to destroy souls, to get dishonest gain.
Ezekiel 22:28 And her prophets have daubed them with untempered morter, seeing vanity, and divining lies unto them, saying, Thus saith the Lord GOD, when the LORD hath not spoken
Dīvīno , āvi, ātum, 1, v. a. divinus, II. A., I. [select] to foresee, divine; also, to foretell, predict, prophesy (

Acts 16:16 ¶ And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying:
Acts 16:18 And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour.
Acts 16:19 And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the marketplace unto the rulers,

strīdō —, —, ere,to make a shrill noise, sound harshly, creak, hiss, grate, whiz, whistle, rattle, buzz: stridentia tinguunt Aera lacu, V.: cruor stridit, hisses, O.: belua Lernae Horrendum stridens, V.: horrendā nocte (striges), O.: mare refluentibus undis, V.: aquilone rudentes, O.: videres Stridere secretā aure susurros, buzz, H.

in-canto , āvi, ātum, 1, v. a. and n. *
I. To sing in, with dat.: “passer incantans saepiculae (i. e. in saepicula),App. M. 8, p. 210, 26. —
II. In partic.
A. To say over, mutter, or chant a magic formula against some one: QVI MALVM CARMEN INCANTASSET, Fragm. XII. Tab. ap. Plin. 28, 2, 4, § 17.—
B. Transf.
1. To consecrate with charms or spells: “incantata vincula,lovelcnots, Hor. S. 1, 8, 49.—
2. To bewitch, enchant: “quaesisti, quod mihi emolumentum fuerit incantandi (sc. illam)?App. Mag. p. 305: “incantata mulier,id. ib.: “pileum vetitis artibus,Amm. 14, 7, 7.

Vincŭlo , āvi, ātum, 1, v. a. id.,
I. to fetter, bind, chain: “multa animalia redimiculis gaudent, et phalerari sibi magis quam vinculari videntur,Ambros. in Psa. 118, Serm. 3, 6; Cael. Aur. Tard. 4, 8, 108.
vincŭlum , or (also in class. prose), contr., vinclum , i, n. id.,
I. that with which any thing is bound, a band, bond, rope, cord, fetter, tie (cf.: catena, manica, compes).
incantātĭo , ōnis, f. id.,
I. an enchanting, enchantment (post-class.): “magicae, Firm. Math. 5, 5: incantationum vires,Tert. Hab. Mul. 2.
Yiddeoniy (h3049) yid-deh-o-nee'; from 3045; prop. a knowing one; spec. a conjurer; (by impl.) a ghost: - wizard.

"In Isa 8:19 the 'obhoth and yidh'onim are spoken of those who 'chirp and mutter." These terms refer to the necromancers themselves who practiced ventriloquism in connection with their magical rites. In Isa 29:4 it is said 'Thy voice shall be as an 'obh, out of the ground.'... They are stamped in these passages, as in the Witch of Endor narrative, as deceivers practising a fraudulent art. By implication their power to evoke spirits with whom they were in familiar intercourse is denied." (Int Std Bible Ency., ency, p. 690)

To the law and to the testimony:
        if they speak not according to this word,
        it is because there is no light in them. Isa 8:20

[20] ad legem magis et ad testimonium quod si non dixerint iuxta verbum hoc non erit eis matutina lux
Are you under bondage to witchcraft and sorcery?

Is. 8:21 And they shall pass through it, hardly bestead and hungry:
        and it shall come to pass, that when they shall be hungry, t
        hey shall fret themselves, and curse their king and their God, and look upward.
Is. 8:22 And they shall look unto the earth; and behold trouble and darkness,
        dimness of anguish; and they shall be driven to darkness.
Jay Guin: Well, the rules are found in several places in the scriptures, but perhaps they are most plainly and prominently spoken in Matthew 5 – 7, the Sermon on the Mount. But, we protest, those are certainly rules for daily living, but they have nothing to do with how to do church! But, of course, they have everything to do with how to do church.

It would take too much space to cover the entirety of the Sermon, and so I’ll just take a few passages to illustrate the point — and hopefully the interpretation of the rest will become clear.

The sermon on the mount speaks to individual duties: The sermon on the mount has nothing to say about the collective assembly as ekklesia or synagogue.

(Matthew 5:3-5 ESV)

3 "Blessed are the poor in spirit, for theirs is the kingdom of heaven.
They won't be rich and famous preachers or musicians.

"Blessed are those who mourn, for they shall be comforted.
They have been known to laugh and joke about being "thought leaders."

"Blessed are the meek, for they shall inherit the earth.”
We laugh our loud: will a meek, reverent person sell their body as singers, clappers or gyraters?
Doesn't sound like a hand waving speaker, singers, clappers, playing instruments and promoting their own songs and performance.

Jay Guin: Who will be in the Kingdom? The poor in spirit, those who mourn, and the meek. Jesus doesn’t speak in terms of doctrinal expertise or mastery of the Laws of Generic and Specific Authority. Nor does he address the necessity of mastering

No, Jesus tells us that those who are in the Kingdom, those who will be saved, are those who have the right kind of heart.
(Matthew 5:13-16 ESV)

13 "You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people's feet.

14 "You are the light of the world. A city set on a hill cannot be hidden. 15 Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. 16 In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.”

Christ in the prophets defined the assembly of REST both inclusively and exclusively. Peter defines Joel
Acts 2:30 Therefore being a prophet, and knowing that God had sworn with an oath to him, t
        hat of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne;
Acts 2:31 He seeing this before spake of the resurrection of Christ,
        that his soul was not left in hell, neither his flesh did see corruption.
Acts 2:32 This Jesus hath God raised up, whereof we all are witnesses.

Jesus made the prophecies more perfect, died, was resurrected, was metamorphosed or changed, and received the promise of his SPIRIT body.  In His Spirit body, Jesus Christ returned on the day of Pentecost and performed the signs and gave the apostles power.

Acts 2:33 Therefore being by the right hand of God exalted,
        and having received of the Father the promise of the Holy Ghost,
        he hath shed forth this, which ye now see and hear.

Acts 2:34 For David is not ascended into the heavens: but he saith himself, The LORD said unto my Lord, Sit thou on my right hand,
Acts 2:35 Until I make thy foes thy footstool.
Acts 2:36 Therefore let all the house of Israel know assuredly,
        that God hath made that same Jesus, whom ye have crucified,
        both Lord and Christ.
Acts 2:37 ¶ Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?
Acts 2:38 Then Peter said unto them,
        Repent, and be baptized every one of you in the name of Jesus Christ
        for the remission of sins,
        and ye shall receive the gift of the Holy Ghost.

Their own spirit was made into A holy spirit by an act of Jesus Christ. This downpayment or seal promises that we will know as we have been known in our post-resurrection body.

Acts 2:39 For the promise is unto you, and to your children,
        and to all that are afar off, even as many as the Lord our God shall call.
Acts 2:40 And with many other words did he testify and exhort,
        saying, Save yourselves from this untoward generation. (Crooked Race: Skolion singers)

The Scribes and Pharisees were hypocrites meaning speakers, singers and instrument players taking away the key to knowledge and loading people down with burdens.

Acts 2:41 Then they that gladly received his word were baptized:
        and the same day there were added unto them about three thousand souls.
Acts 2:42 ¶ And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.
Acts 2:43 And fear came upon every soul: and many wonders and signs were done by the apostles.
Acts 2:44 And all that believed were together, and had all things common;
Acts 2:45 And sold their possessions and goods, and parted them to all men, as every man had need.
Acts 2:46 And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,
Acts 2:47 Praising God, and having favour with all the people.
And the Lord added to the church daily such as should be saved.

Colossians 1: For this cause we also, since the day we heard it, do not cease to pray for you,
         and to desire that ye might be filled with the knowledge of his will
        in all wisdom and spiritual understanding;

Colossians 1:10 That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work,
        and increasing in the knowledge of God;
Colossians 1:11 Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness;
Colossians 1:12 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:
Colossians 1:13 Who hath delivered us from the power of darkness,
        and hath translated us into the kingdom of his dear Son:
Colossians 1:14 In whom we have redemption through his blood, even the forgiveness of sins:


Jay Guin: Jesus’ disciples are to be salty, that is, to taste good. And salt doesn’t taste good at all by itself. Salt has to be on food to be any good. Just so, we are called to be light so that our “good works” can be seen by others, who will then give glory to God.

Jesus said to teach people and make DISCIPLES by baptizing them and teaching "that which He commanded to be taught.
Only Disciples are called Christians and are IN CHRIST or in His Kingdom. 

The Kingdom will be on mission. Its mission is to do such good works that the world sees the Kingdom and gives glory to God. Therefore, our works must include works of a sort that even the world can appreciate as good. We must be the kind of salt that the world can taste and praise.

The kingdom or Church of Christ is entered only when Christ adds you after you have obeyed to become a disciple. The role of the Church is to "make known the manifold wisdon of God to the principalities and powers in heavenly places. The ekklesia or synagogue had NO other purpose but that of dispensing knowledge.  People do good works.
(Matthew 5:21-24 ESV)

21 "You have heard that it was said to those of old, 'You shall not murder; and whoever murders will be liable to judgment.' 22 But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, 'You fool!' will be liable to the hell of fire. 23 So if you are offering your gift at the altar and there remember that your brother has something against you, 24 leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift.”

In Isaiah 30 Christ in spirit defined the marks in sight and sound of God driving His enemies into "hell": they were the sounds of wind, string and percussion instruments. Under the sacrificial system the Levite instrument players sang and played to threaten the enemy and turn them into Cowards.  In Isaiah 30 they would be punished by the same weapons or instruments they used to subdue the enemy or the infants being burned in Jerusalem

In Revelation 18 the lusted after fruits as speakers, singers and instrument players are called sorcerers who HAD deceived the whole world.

Revelation 21:8 But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars,
        shall have their part in the lake which burneth with fire and brimstone: which is the second death.
Revelation 22:15 For without are dogs, and sorcerers, and whoremongers,
        and murderers, and idolaters, and whosoever loveth and maketh a lie. 
Jay Guin: Jesus is speaking, of course, before the coming of the Kingdom, and so he speaks in contemporary terms. That is, he contextualizes the gospel by speaking to the crowd in terms of their culture.

But we Westerners have no trouble discerning the lesson: Get along! Jesus is addressing a community of disciples, and it’s critical that his disciples not speak contemptuously of each other. Rather, even more important than formal worship is reconciliation between brothers. And a true disciple will reach out to his brothers and seek reconciliation.

Then why dispute this by saying that PERMITTING and SUBMITTING to people lying and imposing instruments into the "School of the Word?  If you love Jesus you WILL keep His commandments. He did NOT command you to make gender-confused music when He comes to teach when the elders "teach that which has been taught."
(Matthew 6:9-10 ESV)

9 “Pray then like this: ‘Our Father in heaven, hallowed be your name. 10 Your kingdom come, your will be done, on earth as it is in heaven.’”

The will of the preacher and musicians is NOT the will of Jesus Christ which has been delivered through the prophets and apostles. Humans have NO WILL to impose. Those who IMPOSE instruments have no will of Jesus Christ who as Spirit repudiated all of the hypocritical performers in the national sacrificial system which God had not commandedd.

“On earth as it is in heaven” modifies all three phrases. We should read —
Hallowed be your name on earth as it is in heaven.
Your kingdom come on earth as it is in heaven,
Your will be done on earth as it is in heaven.
“Hallowed be” means “May your name be considered holy.” It’s not a praise of God, but rather a prayer that the entire world will revere the name of God as much as the saints in heaven. These verses are therefore a prayer that the world will be saved and so added to the Kingdom, where the entire world will consider God’s name holy and do God’s will.

The only role of a Disciple of Christ is to sit down, shut up and listen to HIS Words in song and sermon.  The people lost it at Mount Sinai because of Musical idolatry.

Hebrews 12:18 For ye are not come unto the mount that might be touched, and that burned with fire,
        nor unto blackness, and darkness, and tempest,
Hebrews 12:19 And the sound of a trumpet, and the voice of words;
        which voice they that heard intreated that the word should not be spoken to them any more:
Hebrews 12:20 (For they could not endure that which was commanded,
        And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart:
Hebrews 12:21 And so terrible was the sight, that Moses said, I exceedingly fear and quake:)
Hebrews 12:22 But ye are come unto mount Sion, and unto the city of the living God, t
        he heavenly Jerusalem, and to an innumerable company of angels,
Hebrews 12:23 To the general assembly and church of the firstborn,
        which are written in heaven,
to God the Judge of all, and to the spirits of just men made perfect,
Hebrews 12:24 And to Jesus the mediator of the new covenant,
        and to the blood of sprinkling, that speaketh better things than that of Abel.
Hebrews 12:25 See that ye refuse not him that speaketh.
        For if they escaped not who refused him that spake on earth,
        much more shall not we escape, if we turn away from him that speaketh from heaven:
Hebrews 12:26 Whose voice then shook the earth: but now he hath promised,
        saying, Yet once more I shake not the earth only, but also heaven.
Hebrews 12:27 And this word,
        Yet once more, signifieth the removing of those things that are shaken,
        as of things that are made, that those things which cannot be shaken may remain.
Hebrews 12:28 Wherefore we receiving a kingdom which cannot be moved,
         let us have grace, whereby we may serve God acceptably with reverence and godly fear:
Hebrews 12:29 For our God is a consuming fire.

Additional notes to define the Hypocrite

Jay Guin:
This is a missional prayer, because you really can’t pray it without offering yourself as wanting to participate in the work for which you pray. This prayer is ultimately about the work of God through the church.
(Matthew 7:1-5 ESV)

1“Judge not, that you be not judged. 2 For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. 3 Why do you see the speck that is in your brother's eye, but do not notice the log that is in your own eye? 4 Or how can you say to your brother, 'Let me take the speck out of your eye,' when there is the log in your own eye? 5 You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye.”
Jesus defined the Scribes and Pharisees as hypocrites: in the Ezekiel 33 version Christ identified slick speakers, singers and instrument players.
Mark 7:5 Then the Pharisees and scribes asked him,
        Why walk not thy disciples according to the tradition of the elders,
        but eat bread with unwashen hands?
Mark 7:6 He answered and said unto them,
        Well hath Esaias prophesied of you hypocrites, as it is written,
        This people honoureth me with their LIPS, but their heart is far from me.
Mark 7:7 Howbeit in vain do they worship me,
        teaching for doctrines the commandments of men. (songs, sermons)
Mark 7:8 For laying aside the commandment of God,
        ye hold the tradition of men, as the washing of pots and cups:
        and many other such like things ye do.
Mark 7:9 And he said unto them,
        Full well ye reject the commandment of God,
        that ye may keep your own tradition.

Jameson Fawcett Brown notes: Vulgate translates, "They turn thy words into a song of their mouths." heart goeth after covetousness--the grand rival to the love of God; therefore called "idolatry," and therefore associated with impure carnal love, as both alike transfer the heart's affection from the Creator to the creature. But the ancient and, almost universally, the primitive idea of music is LIKE THAT OF SPEECH in which most inflections are in fact cadences, while rising inflexions express less usual sentiments, such as surprise or interrogation.

-Hupokritikos 2.suited for speaking or delivery, actor's art, acting a part, pretending to.  Arist.Rh. 1404a13,

Arist. Rh. 1404a  Now, when delivery comes into fashion, it will have the same effect as acting. Some writers have attempted to say a few words about it, as Thrasymachus, in his Eleoi and in fact, a gift for acting is a natural talent and depends less upon art, but in regard to style it is artificial. Wherefore people who excel in this in their turn obtain prizes,
        just as orators who excel in delivery; for written speeches owe their effect
        not so much to the sense as to the style.

The poets, as was natural, were the first to give an impulse to style; for words are imitations, and the voice also, which of all our parts is best adapted for imitation, was ready to hand; thus the arts of the rhapsodists, actors, and others, were fashioned.
        And as the poets, although their utterances were devoid of sense,
        appeared to have gained their reputation through their style,
        it was a poetical style that first came into being, as that of Gorgias

-Hupokrites I. [select] interpreter or expounder,tēs di' ainigmōn phēmēsPl.Ti. 72b; “oneirōnLuc.Somn.17, etc.

Plat. Tim. 72b upon these inspired divinations; and they, indeed, themselves are named “diviners” by certain who are wholly ignorant of the truth that they are not diviners but interpreters of the mysterious voice and apparition, for whom the most fitting name would be “prophets of things divined.”

For these reasons, then, the nature of the liver is such as we have stated and situated in the region we have described, for the sake of divination. Moreover, when the individual creature is alive this organ affords signs that are fairly manifest, but when deprived of life1 it becomes blind and the divinations it presents are too much obscured to have any

2. of an orator, poikilos  rhapsodistpretender, dissembler, hypocrite , interpreter, expounder l Epos v. rhapsōdoi; rhapsodist, D.S.14.109
Diod. 14.109 When Thearides arrived at the gathering, he was a centre of attraction for the beauty of the pavilions and the large number of four-horse teams;
        and when the reciters began to present the poems of Dionysius,
        at first the multitude thronged together because of the pleasing voices of the actors
        and all were filled with wonder. But on second consideration,
        when they observed how poor his verses were,
        they laughed Dionysius to scorn and went so far in their rejection

        that some of them even ventured to rifle the tents.

II. in Att., one who plays a part on the stage, actor, Ar.V.1279, Pl.R.373b, Chrm. 162d, Smp.194b, X. Mem.2.2.9, etc.

Aristoph. Wasps 1279 Leader of the Chorus
[1275] Oh! blessed, oh! fortunate Automenes, how enviable is your fortune! You have three sons, the most industrious in the world; one is the friend of all, a very able man, the first among the lyre-players, the favourite of the Graces. The second is an actor, and his talent is beyond all praise. [1280] As for Ariphrades, he is by far the most gifted; his father would swear to me, that without any master whatever and solely through the spontaneous effort of his happy nature, he taught himself to exercise his tongue in the whorehouses, where he spends the whole of his time.

Plat. Rep. 373b “Yes,” he said. “Then we shall have to enlarge the city again. For that healthy state is no longer sufficient, but we must proceed to swell out its bulk and fill it up with a multitude of things that exceed the requirements of necessity in states, as, for example, the entire class of huntsmen, and the imitators,1 many of them occupied with figures and colors and many with music—the poets and their assistants, rhapsodists, actors, chorus-dancers, contractors2—and

1 thēreutai and mimētai are generalized Platonic categories, including much not ordinarily signified by the words. For a list of such Platonic generalizations Cf. Unity of Plato's Thought, note 500.

2 Contractors generally, and especially theatrical managers.

A hypocrite is: A. A. Poikilos 2. of Art, p. humnos a song of changeful strain or full of diverse art, Pi.O.6.87; “poikilon kitharizōnId.N.4.14; “dedaidalmenoi pseudesi poikilois muthoiId.O.1.29; of style, “lexis poiētikōtera kai p.Isoc.15.47skhēmatismoiD.H.Is.3.

A hypocrite is: B.Epos A. vácas 'word', 'hymn', cf. eipon):
1.  song or lay accompanied by music, 8.91,17.519.
IV. in pl., epic poetry, opp. melē (lyric poetry), iambeia, dithuramboi, etc., “rhaptōn epeōn aoidoiPi.N.2.2 ; “ta Kupria epeaHdt.2.117, cf. Th.1.3, X.Mem.1.4.3, Pl.R.379a, etc. ; “epea te poiein pros luran t' aeideinTheoc.Ep.21.6 ; “nikēsas eposIG3.1020 ; poētēs epōn ib.7.3197.9 (Orchom. Boeot.), cf. OGI51.37 (Egypt, iii B.C.).
(Comp.); “  
   The Nicolaitans were always the pagan musical clergy who TRIUMPHED over the Laity.
nikaō , Ion. nikeō Democr.249, Herod.1.51, also GDI1413.16 (Aetol.), SIG265.4 (Delph., iv B.C.), v.l. in Apoc.2.7; Aeol. nikēmi Theoc.7.40, AP7.743 (Antip.); also in impf. nikē cj. in Pi.N.5.5, cf. Theoc.6.46: Ep. impf. 1pl.
2. prevail, be superior, muthoisin, egkhei, Il.18.252; “doloisiOd.3.121; kallei enika (sc. krētēr) Il.23.742; “pasan aretēn nenikēkōsPl.Lg.964c: c. part., “euergetōn n.X.Ages.9.7.
4. c. inf., succeed in . . , “enikēse skorpisaiPsalm.Solom.4.13.
C. Phoebas , ădis, f., a priestess of Apollo; hence the inspired one, the prophetess,
rhêtor-ikos , ê, on, oratorical, hê rhêtorikê (sc. technê)
LATIN: canto I. Neutr., to produce melodious sounds (by the voice or an instrument), to sound, sing, play (class. in prose and poetry; rare in Cic.). ad manum histrioni, in comedy, to sing and play while the actor accompanies the song with gestures or dancing 2. Of an actor, to represent a part, to act, 2. Of the singing pronunciation of an orator,

Ezek. 33:32NET Realize that to them
        you are like a sensual song,
        a beautiful voice and skilled musician.
        They hear your words, but they do not obey them.
Ezek. 33:33 When all this comes true–and it certainly will–
        then they will know that a prophet was among them."
Job 36:9 Then he sheweth them their work, and their transgressions that they have exceeded.
Job 36:10 He openeth also their ear to discipline, and commandeth that they return from iniquity.
Job 36:11 If they obey and serve him, they shall spend their days in prosperity,
       and their years in pleasures.
Job 36:12 But if they obey not, they shall perish by the sword,
       and they shall die without knowledge.
Job 36:13 But the hypocrites in heart heap up wrath: they cry not when he bindeth them.
[13] simulatores et callidi provocant iram Dei neque clamabunt cum vincti fuerint

sĭmŭlātĭo , ōnis, f. simulo, II.,
I. a falsely assumed appearance, a false show, feigning, shamming, pretence, feint, insincerity, deceit, hypocrisy, simulation, etc. (class. and very freq.; cf. imitatio). under pretence of a divine command, Tac. H. 2, 61
Simulatior . a falsely assumed appearance, a false show, feigning, shamming, pretence, feint, insincerity, deceit, hypocrisy, simulation, pretend to be under a divine command.

They are BOUND to their decision to become a performing hypocrite who rejects knowledge from God. Yet, they submit.

vincĭo , vinxi, vinctum (I.part. vinciturus, Petr. 45, 10), 4, v. a., to bind, to bind or wind about; to fetter, tie, fasten; to surround, encircle, etc. (class., esp. in the trop. sense; syn.: ligo, necto, constringo)
aliquem pacto matrimonio,Tac. A. 6, 45.—Of speech: “membra (orationis) sunt numeris vincienda,” i. e. arranged rhythmically, Cic. de Or. 3, 49, 190: “verba vincta, oratio vincta (Opposite. soluta),Quint. 11, 2, 47; 9, 4, 19. bount to tradition traādo (transdo
solvo , solvi, solūtum, 3, v. a. (I. perf. soluit, trisyll., Cat. 2, 13: “soluisse,Tib. 4, 5, 16) [for se-luo; cf. socors for se-cords], to loosen an object from any thing, to release or to loose, remove any thing which binds or restrains anoth
a. From fetters or custody, to free, set free, release; absol.: “solvite istas,” i. e. from fetters
Job 36:14 They die in youth, and their life is among the unclean.
6945. qadesh, kaw-dashe´; from 6942; a (quasi) sacred person, i.e. (technically) a (male) devotee (by prostitution) to licentious idolatry:—sodomite, unclean.

ef-fēmĭno , II. Trop., to make womanish, effeminate, to enervate: “fortitudinis praecepta sunt, quae effeminari virum vetant in dolore,Cic. Fin. 2, 29, 94:
B. In mal. part., that submits to unnatural lust: “pathicus,Suet. Aug. 68; Auct. Priap. 58, 2; Vulg. 3 Reg. 14, 24 al.—Adv.: effēmĭnāte , effeminately (acc. to A.), Cic. Off. 1, 4 fin.; Sen. Cons. ad Polyb. 36; Val. Max. 2, 7, 9.

Aluô be deeply stirred, excited: 1. from grief, to be distraught, beside oneself be weary, ennuyé, epitôn sumposiôn   sumposi-on , to, A.drinking-party, symposium, Thgn. 298,496, Phoc.11, Alc.Supp.23.3, Pi.N.9.48, 6. from joy or exultation (rarely), to be beside oneself, Od.18.333, A.Th.391, Baptism is to REMOVE this lust for sacred violence. A baptized believer has been COOLED down and will neither need or tolerate professional violent enemies of Christ and HIS Word.


Ab-lŭo[16] et nunc quid moraris exsurge baptizare et ablue peccata tua invocato nomine ipsius  (Thirst: I. Trop., strong or ardent desire, greediness, thirst:)
I. to wash off or away, to wash, cleanse, purify.  “abluere sitim,” to quench abluere sibi umbras, to remove darkness (by bringing a light), Of the washing away of earth by a shower, Varr. R. R. 1, 35.—In eccl. Lat., of baptism: munere divinitatis abluti,
II. Trop., of calming the passions: omnis ejusmodi perturbatio animi placatione abluatur, be removed (fig. derived from the religious rite of washing in expiation of sin),  To wash out, Plin. Ep. 3, 7, 3: “perjuria,
maculam veteris industriae laudabili otio abluerat.  Those seeking glory. Poet.: “candidus, armenti gloria, taurus,” i. e. ornament, pride

Proverbs 28 [23] One who rebukes a man will afterward find more favor Than one who flatters with the tongue. [24] Whoever robs his father or his mother, and says, "It's not wrong." He is a partner with a destroyer. [25] One who is greedy stirs up strife; But one who trusts in Yahweh will prosper. [26] One who trusts in himself is a fool; But one who walks in wisdom, he is kept safe

Lucr. 4.302
    An image too may be
From mirror into mirror handed on,
Until of idol-films even five or six

Have thus been gendered. For whatever things
Shall hide back yonder in the house, the same,
However far removed in twisting ways,
May still be all brought forth through bending paths
And by these several mirrors seen to be
Within the house, since nature so compels
All things to be borne backward and spring off
At equal angles from all other things.
1Corinthians 13:9 For we know in part,
      and we prophesy in part.
1Corinthians 13:10 But when that which is perfect is come, then that which is in part shall be done away.
1Corinthians 13:11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.
1Corinthians 13:12 For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
1Corinthians 13:13 And now abideth faith, hope, charity, these three; but the greatest of these is charity.
Peter left a written memory of His part (Meros) in 2 Peter 1.  He said that the prophecies Jesus made more perfect were NOT subject to private interpretation meaning further expounding.  This would be a MARK of a false teacher.  When all of the records of the Apostles making application of what Jesus commanded to be taught then the record was made perfect.
2 Pet 1:18 And this voice which came from heaven
, when
were with him in the holy mount.  

2 Pet 1:19 
WE have also a more sure word of prophecy;
        whereunto YE
do well that ye take heed,
g4337 prosecho  to hold the mind ( G3563 implied) towards, that is, pay attention to, be cautious about, apply oneself to, adhere to:—(give) attend (-ance, -ance at, -ance to, unto), beware, be given to, give (take) heed (to, unto) have regard.

g3563 Nous  the intellect, that is, mind (divine or human; in thought, feeling, or will); by implication meaning:—mind, understanding.

Heb. 11:6 But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.

G1567  ekzēteō ek-zay-teh'-o From G1537 and G2212 ; to search out, that is, (figuratively) investigate, crave, demand, (by Hebraism) worship:—en- (re-) quire, seek after (carefully, diligently).
       as unto a light that shineth in a dark place,
       until the day dawn,
       and the day star arise in your hearts:
2 Pet. 2:1 But there were false prophets also among the people,
        even as there shall be false teachers among you,
        who privily shall bring in damnable heresies,
        even denying the Lord that bought them,
        and bring upon themselves swift destruction.
2Pet. 2:2 And many shall follow their pernicious ways;
        by reason of whom the way of truth shall be evil spoken of.
2Pet. 2:3 And through covetousness shall they with feigned words make merchandise of you:
        whose judgment now of a long time lingereth not, and their damnation slumbereth not.
2 Peter III. This is now, beloved, the second letter that I have written to you; and in both of them
        I stir up your sincere mind by reminding you;
[2]  that you should 
        remember the words which were spoken before by the holy prophet s,
        and the commandments of us, the apostles of the Lord and Savior:
[3]  knowing this first, that in the last days mockers will come, [Magikos, magi]
        walking after their own lusts,
Empaig-ma , atos, to, A. jest, mocking, delusion, LXX Is.66.4; magikês empaigmata technês
Magikos , ē, on, Magian,
A. logoiPlu.Them.29: Magikos, ho (sc. logos), title of work by Antisthenes, Suid. s.v. Antisthenēs, or Aristotle, D.L.1.1.
II. magical, “bibloiPs.-Phoc.149; m. tekhnē magic, LXX Wi.17.7; “ m.Ph.2.316.
2. of persons, skilled in magic,
Paig-ma , atos, to/, A. play, sport, lōtos hotan . . paigmata bremē whene'er the pipe sounds its sportive strains, E.Ba.161(lyr.); “Ludia p. luras
Ludios A. of Lydia, Lydian, “auloiPi.O.5.19; “sukina” 
Rational Worship is IN the Spirit and Paul repudiated the Dogs or old style praise singers.  Worship is IN TRUTH and the Word of Christ is truth: songs and sermons are not the Word of Christ.

Jesus identified speakers, singers and instrument players as hypocrites.  Jay Guin and the "progressives" see NOT making noise when Jesus speaks as something to be judged.  Paul said that worship is IN the place of the human spirit and no worship can take placeas long as the preachers, singers and instrument players are making noise.
Romans 12:1I beseech you therefore, brethren, by the mercies of God, that
..........YE present your bodies a living sacrifice, holy, acceptable unto God,
..........which is your reasonable service.  
             tēn logikēn latreian humōn:

First, the body of flesh must be sacrificed or burned up:

Gal 5:22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
Gal 5:23 Meekness, temperance: against such there is no law.
Gal 5:24 And they that are Christ’s have
crucified the flesh with the affections and lusts.

G2378 thusia thoo-see'-ah From G2380 ; sacrifice (the act or the victim, literally or figuratively):--sacrifice

G2380 thuÿ thoo'-o A primary verb; properly to rush (breathe hard, blow, smoke), that is, (by implication) to sacrifice (properly by fire, but generally); by extension to immolate (slaughter for any purpose):--kill, (do) sacrifice, slay.

Thu^si-a , Ion. -, h(, (thuō) prop. A. burnt-offering, sacrifice, “en thusiēsi einaiHdt.8.99;

leitourg-ia , h(, earlier Att. lēt- IG22.1140.14 (386 B.C.):—at Athens, and elsewhere (e.g. Siphnos, Isoc.19.36; Mitylene, Antipho 5.77),
III. public service of the gods, “ hai pros tous theous l.Arist.Pol.1330a13; “hai tōn theōn therapeiai kai l.D.S.1.21, cf. UPZ17.17 (ii B.C.), PTeb.302.30 (i A.D.), etc.; the service or ministry of priests, LXX Nu.8.25, Ev.Luc.1.23.

"Biblical Greek. Here the meaning is always religious. leitourgia in the OT is limited to priestly and Levitical administration. In the LXX it renders chiefly the Hebrew abhodha (5656) (from abad (5647)) which signifies service to God, specially undertaken by priests and Levites (e.g. Num.8:25; Lk.1:23; Heb.8:6; 9:21). In Christian Greek there is the additional meaning of brotherly beneficence operating in the local church, seen as a sacrifice to God.

Then, it is possible to engage in RATIONAL or SPIRITUAL worship:

Latin: Romans 12.1 obsecro itaque vos fratres per misericordiam Dei ut exhibeatis corpora vestra hostiamviventemsanctam Deo placentem rationabile obsequium vestrum

Rătĭōnābĭlis , e, adj. ratio (post-Aug.; = rationalis, which is in better use), I. reasonable, rational: he pure milk of reason, id. 1 Pet. 2, 2: “sententia vera et rationabilis,
Sententĭa , ae, f. for sentientia, from sentio,
I. a way of thinking, opinion, judgment, sentiment; a purpose, determination, decision, will, etc.
I. Transf., of words, discourse, etc., sense, meaning, signification, idea, notion, etc.
1. In gen., a thought expressed in words; a sentence, period: dum de singulis sententiis breviter disputo

Greek rational worship demands:

logi^k-os , ē, on, (logos)
A. of or for speaking or speech, merē l. the organs of speech, Plu.Cor.38:
logikē, , speech, Opposite. mousikē, Opposite phantasia expressed in speech,
II. possessed of reason, intellectual, “merosTi.Locr.99e, al.; “to l. zōon   
        dianoētikai, Mind Opposite. ēthikai, Arist.EN1108b9.
        Ethi^k-os , A. ēthos11) moral, Opposite. dianoētikos, Arist.EN1103a5,
        al.; ta ēthika a treatise on morals,
2. dialectical, argumentative, hoi l. dialogoi
    logical, l. sullogismoi, Opposite. rhētorikoi, Rh.1355a13.
peri logikōn title of work, Opposite to phusikon, to ēthikon,
And Phusikos is the opposite of logikos
phu^sikos , ē, onA. natural, produced or caused by nature, inborn, native,
II. of or concerning the order of external nature, natural, physical, ph. epistēmē
2. ho inquirer into nature, natural philosopher,
4. Adv. “-kōsaccording to the laws of nature,
phu^sikos  is the Opposite of logikōs,
Logos , Opposite. kata pathos, Arist.EN1169a5 or personal experiences
Opposite matēn , Dor. mata_n ma^, Adv. random, false, dreams
Opposite human reasoning.
Opposite muthos, as history to legend,
intelligent utterance,  Opposite phōnē, 3. any articulate sound,
4. of sounds made by inanimate objects, mostly Poet., “kerkidos ph.S.Fr.595; “suriggōnE.Tr.127 (lyr.); “aulōnMnesim.4.56 (anap.); rare in early Prose, “organōn phōnaiPl.R.397a; freq. in LXX, “ ph. tēs salpiggosLXX Ex.20.18; ph. brontēs ib. Ps.103(104).7;

Matt. 7:1 Judge not, that ye be not judged.

2919.  krino, kree´-no; properly, to distinguish, i.e. decide (mentally or judicially); by implication, to try, condemn, punish:  avenge, conclude, condemn, damn, decree, determine, esteem, judge, go to (sue at the) law, ordain, call in question, sentence to, think.

Passing judgment is not speaking against false teaching but it is a violent word:

Krino (g2919) kree'-no; prop. to distinguish, i.e. decide (mentally or judicially); by impl. to try, condemn, punish: - avenge, conclude, condemn, damn, decree, determine, esteem, judge, go to (sue at the) law, ordain, call in question, sentence to, think..

And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. Mt.5:40

The pseudo-scholars bent on sowing discord SEPARATE or sow division and drive out the owners.

krinô  3. pass sentence upon, condemn, D.19.232:-- Pass., to be judged, condemned, kakourgou . . esti krithent' apothanein Id.4.47 ; mê krinete, hina mê krithête Ev.Matt.7.1 ; the judgement of a court, 
        separate, put asunder, distinguish, “hote te xanthē Dēmētēr krinē . . karpon te kai akhnasIl.5.501,

5. expound, interpret in a particular wa y, “to enupnion tautē ekrinanHdt. 1.120, cf. 7.19, A.Pr.485, etc.:—in Med., “ho gerōn ekrinat' oneirousIl. 5.150.
        Hdt. 7.19 of the Magos 3. enchanter, wizard, esp. in bad sense, impostor, charlatan, Heraclit.14, S.OT387, “kestou phōneusa magōtera
phōn-eō , (phōnē) A. produce a sound or tone 4. of a musical instrument, sound, E.Or.146 (lyr.); of sounds, hēdu phōnein sound sweetly,

krinô also ek tōn logōn krine . . sophon

The WISE always pass Judgment: Jesus said that God hid Himself from the  people who use LOGOS with sophistry.

, ē, on, A. [select] skilled in any handicraft or art, clever, harmatēlatas s. Pi.P.5.115, cf. N.7.17; “kubernētēsA.Supp.770; “mantisId.Th.382; “oiōnothetasS.OT484
but in this sense mostly of poets and musicians, Pi.O.1.9, P.1.42, 3.113; en kithara s. E.IT1238

This is the winnowing process

DSS: They have overtaken me in a narrow pass (gap) without escape
.........And there is no rest for me in my trial.
.........They sound my censure upon a harp
.........and their murmuring and storming upon a zither." Ps.41:11

Hom. Il. 2.336 Howbeit, if any man is exceeding fain to depart homewards, let him lay his hand upon his black, well-benched ship, that before the face of all he may meet death and fate. [360] But do thou, O King, thyself take good counsel, and hearken to another; the word whatsoever I speak, shalt thou not lightly cast aside.

Demosthenes On the Embassy 19. [232] With this example before his eyes, who, men of Athens, will ever wish to prove himself an honest man, or to go on embassy for nothing, 
        if he is neither to make money nor to be held more worthy of your confidence
        than those who have made money?

Today you are not merely
adjudging this case: you are legislating for all future time
        whether every ambassador is basely to serve your enemies for hire,
        or without fee or bribe to give his best service to you.

Judging means to exercise some overt control over people including private interpretation or expounding in the ekklesia and therefore extends to the church:


2Pe 1:19 We have also a more sure word of prophecy;
        whereunto ye do well that ye take heed, [Paul's only worship concept]
        as unto a light that shineth in a dark place,
        until the day dawn, and the
day star arise in your hearts:

2Pe 1:20 Knowing this first, that no prophecy of the scripture is of any private interpretation.

Epilusis (g1955)ep-il'-oo-sis; from 1956; explanation, i.e. application: - interpretation.

Epiluo (g1956) ep-ee-loo'-o; from 1909 and 3089; to solve further, i.e. (fig.) to explain, decide: - determine, expound. Epi-lusis,  2. solution, sophismatôn S.E.P.2.246 ; explanation, 2 Ep.Pet.1.20

Soph-isma , atos, to, A. acquired skill, method, in medicine, II. clever device, mêchanaomai, ingenious contrivance, rhêtorikês,  Pi.O.13.1
MECHANE 3.theatrical machine by which gods, etc., were made to appear in the air, II. any artificial means or contrivance for doing a thing, crate an arousal or epephanês
Māchĭnāmentum  I.a machine, engine; an instrument, organ
Orgănum , i, n., = organon, Of musical instruments, a pipe, Quint. 11, 3, 20; 9, 4, 10; Juv. 6, 3, 80; Vulg. Gen. 4, 21; id. 2 Par. 34, 12 et saep.--Of hydraulic engines, an organ, water-organ: organa hydraulica,

Krino II. pick out, choose 2.bring to trial, accuse, D.2.29, 18.15, 19.233; k. thanatou judge (in matters) of life and death 5. expound, interpret in a particular way, to enupniont [vision] autêi ekrinan Hdt. 1.120 , cf. 7.19, A.Pr.485, etc.:--in Med., ho gerôn ekrinat' oneirous Il. 5.150

Heredotus 1.CXX. Thus Astyages punished Harpagus. But, to help him to decide about Cyrus, he summoned the same Magi who had interpreted his dream as I have said

Dikazô II. Med., of the party, plead one's cause, go to law, 2. to d. forensic speaking, Arist.Rh.1354b26 , cf. Antipho2.2.12, often performed in the ekklêsi-azô , Ekklesia 

Arist.Rh.1354b26 Aristotle, Rhetoric 1.1.1 It is further evident that it belongs to Rhetoric to discover the real and apparent means of persuasion, just as it belongs to Dialectic to discover the real and apparent syllogism. For what makes the sophist is not the faculty but the moral purpose. But there is a difference: in Rhetoric, one who acts in accordance with sound argument, and one who acts in accordance with moral purpose, (20) are both called rhetoricians; but in Dialectic it is the moral purpose that makes the sophist, the dialectician being one whose arguments rest, not on moral purpose but on the faculty.

Sophis-tês A. master of one's craft, adept, expert, of diviners, Hdt.2.49; of poets, meletan sophistais prosbalon Pi.I.5(4).28 , cf. Cratin.2; of musicians, sophistês . . parapaiôn chelun

A. Heredotus 2.XLIX. Now then, it seems to me that Melampus son of Amytheon was not ignorant of but was familiar with this sacrifice. For Melampus was the one who taught the Greeks the name of Dionysus and the way of sacrificing to him and the phallic procession; he did not exactly unveil the subject taking all its details into consideration, for the teachers who came after him made a fuller revelation; but it was from him that the Greeks learned to bear the phallus along in honor of Dionysus, and they got their present practice from his teaching. [2] I say, then, that Melampus acquired the prophetic art, being a discerning man, and that, besides many other things which he learned from Egypt, he also taught the Greeks things concerning Dionysus, altering few of them; for I will not say that what is done in Egypt in connection with the god and what is done among the Greeks originated independently: for they would then be of an Hellenic character and not recently introduced. [3] Nor again will I say that the Egyptians took either this or any other custom from the Greeks. But I believe that Melampus learned the worship of Dionysus chiefly from Cadmus of Tyre and those who came with Cadmus from Phoenicia to the land now called Boeotia.

Pindar, Isthmian 1.5. I have come with the Graces for the sons of Lampon [22] to this well-governed city. If Aegina turns her steps to the clear road of god-given deeds, then do not grudge [25] to mix for her in song a boast that is fitting recompense for toils. In heroic times, too, fine warriors gained fame, and they are celebrated with lyres and flutes in full-voiced harmonies [28] for time beyond reckoning. Heroes who are honored by the grace of Zeus provide a theme for skilled poets:

B. Skilled in art

Sophos  but in this sense mostly of poets and musicians, Pi.O.1.9, P.1.42, 3.113; enkitharai s. E.IT1238 (lyr.), cf. Ar.Ra.896 (lyr.), etc.; têntechnên -ôteros ib.766; peritiPl.Lg.696c ; glôssêi s. S.Fr.88.10; sophoshopollaeidôsphuai, mathontesdelabroiPi.O.2.86

2Pet. 2:1 But there were false prophets also among the people, 
       even as there shall be false teachers among you,
       who privily shall bring in damnable heresies, even denying the Lord that bought them,
       and bring upon themselves swift destruction.
2Pet. 2:2 And many shall follow their pernicious ways;
        by reason of whom the way of truth shall be evil spoken of.
2Pet. 2:3 And through covetousness shall they with feigned words
      make merchandise of you: whose judgment now of a long time lingereth not,
       and their damnation slumbereth not.
2Pet. 2:4 For if God spared not the angels that sinned, but cast them down to hell,
       and delivered them into chains of darkness, to be reserved unto judgment;   
Jay Guin: Paul’s lesson in Romans 14 is a commentary on this passage. We can’t be a church unless we stop judging each other in this way. We can’t condemn others while ignoring our own failings, as though our failings are covered by grace and theirs can’t be. What makes us so righteous that our sins covered and their sins are not?
(Matthew 7:12 ESV)

12 "So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets.”
If you don't want people to lie, cheat and steal your church building and sow discord among brethren THEN you should not do it to them.

Imagine a congregation — or even a denomination! — where this verse is lived. Imagine what church would be like if we were to subordinate our preferences to each other. Rather than demanding our turn or our rights or our traditions or our styles, we decided that others are more important than ourselves! Would that change things?

See Matthew 7 which repudiates all of the hypocritic arts and crafts because:

Matt. 7:13 Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction,
        and many there be which go in thereat

Destruction is derived from Apollo or Abbadon or Apollyon who destroys using his MUSES in the end times. In Revelation 18 the Whore is marked by music and instruments as SIGNS.

Apoleia (g684) ap-o'-li-a; from a presumed der. of 622; ruin or loss (phys., spiritual or eternal): - damnable (-nation), destruction, die, perdition, * perish, pernicious ways, waste.

Re.17:8 The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is.

Asthen-eia  4. in moral sense, feebleness, weakness, tês anthrôpinês phuseôs Pl.Lg. 854a , cf. Arist.EN1150b19

Pl.Lg. 854a Plato, Laws Athenian 9.[854a] the general infirmity of human nature, I will state the law about temple-robbing, and all other crimes of a like kind which are hard, if not impossible, to cure. And, in accordance with our rule as already approved, note 1 we must prefix to all such laws preludes as brief as possible. By way of argument and admonition one might address in the following terms the man whom an evil desire urges by day and wakes up at night, driving him to rob some sacred object--

1 Cp. Plat. Laws 718b ff.

[718e] the majority, indeed, serve to show how wise Hesiod was when he said, "smooth is the way that leadeth unto wickedness," and that "no sweat is needed to traverse it," since it is "passing short,"Hes. WD 287ff. but (he says)--

In front of goodness the immortal gods
Have set the sweat of toil, and thereunto
Long is the road and steep, and rough withal

Heb. 11:6 But without faith it is impossible to please him:
        for he that cometh to God must believe that he is,
        and that he is a rewarder of them that diligently seek him.
That's what Paul commanded in Romans 14. Since ekklesia or synagogue in Paul's writings is defined inclusively and exclusively in Romans 15. We know that all of the sects in Rome were dedicated to exciting vocal and instrumental playing, Paul restricts everything to edufication which in this sense means education:

In the NT dialogizomai (related verb) and dialogismos are always used with a slightly depreciatory connotation. The thoughts of the human heart do not necessarily lead, as the Greeks thought, to a knowledge of the truth (cf. 1 Cor. 1:21-25), but are evil (Mk. 7:21; Matt. 15:19), full of doubt and suspicion (Mk. 2:6, 8; Lk. 5:22; 6:8), moved by the passing moment (Lk. 3:15), full of greed (Lk. 12:17; 20:14), always concerned with the superficial (Mk. 8:16f.; Matt. 16:7f.) and full of sly calculation (Matt. 11:25; Mk. 11:31).

(NIDNTT adds that) in Phil. 2:14 we have the questioning (dialogismos) which is the germ of apathy.  (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan) (Bolding added)

The Exegetical Dictionary notes that...

Even when dialogismos has a specialized use, the essential connection with the general NT meaning of doubting or calculating consideration is retained. (Balz, H. R., & Schneider, G. . Exegetical Dictionary of the New Testament. Grand Rapids, Mich.: Eerdmans)

Then, in Romans 15 Paul excludes SELF-pleasure which is "creating mental excitement." Both the Greek and Hebrew word includes all of the rhetorical, theatrical or music which is exclusively used to arouse pleasure or spiritual anxiety which Jesus died to remove.

Jay Guin: There is, of course, vastly more in the Sermon on the Mount regarding how to do church. This is but a sampling. But surely this is enough to see some critical points —
Now, the reason I see this as being about church is because I’m an elder, and I find the Sermon on the Mount far more helpful in dealing with church issues and conflicts than much of what I was taught as a child growing up in the Churches of Christ.

This is the core of Christianity. And this is hard. It’s not easy to put others first and to submit our hearts and wants to God. Selfishness and comfort are far, far easier.

Now, notice this — every single time the authors of the New Testament reach the climax of their writings, they focus on Sermon on the Mount kinds of things. For example, Matthew concludes his presentation of Jesus’ ministry in chapter 25 with —
(Matthew 25:37-40 ESV)

37 “Then the righteous will answer him, saying, 'Lord, when did we see you hungry and feed you, or thirsty and give you drink? 38 And when did we see you a stranger and welcome you, or naked and clothe you? 39 And when did we see you sick or in prison and visit you?'

40 “And the King will answer them, 'Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me.'”
Matthew begins Jesus’ ministry with the Sermon on the Mount and ends it with service to the “least of these.”

Paul culminates Romans, not with a lesson on the Five Acts of Worship, but a lesson on gifts (Romans 12:1-8), on love for fellow Christians (Romans 12:9-13:14), and mutual tolerance of those with differing beliefs (Romans 14:1 – 15:7).

In a masterpiece of theology written to a church he’d never visited, Paul doesn’t deal for a moment with ecclesiology (rules for the assembly and church leadership) but focuses instead on relational issues, insisting on love, unity, and mutual tolerance.

See our discussion of Jay Guin's "doubtful disputations" about Romans 14 which Paul outlaws

Romans XV. 1 debemus autem nos firmiores imbecillitates infirmorum sustinere et non nobis placere

Sustinere  I. to hold up, hold upright, uphold, to bear up, keep up, support, sustain 1.To sustain, support, maintain, by food, money, or other means (maintain, preserve with dignity of a citizen II. Concr., the citizens united in a community, the body - politic, the state, and as this consists of one city and its territory, or of several cities, it differs from urbs, i.e. the compass of the dwellings of the collected citizens; 

Imbecillitas Caes. B. G. 7, 77, 9

Caes. B. G. 7, 77, 9  Caesar, Gallic War 7.77. LXXVII. But those who were blockaded at Alesia , the day being past, on which they had expected auxiliaries from their countrymen, and all their corn being consumed ignorant of what was going on among the Aedui, convened an assembly [Concilium Pastorium] and deliberated on the exigency of their situation. After various opinions had been expressed among them, some of which proposed a surrender, others a sally, while their strength would support it, the speech of Critognatus ought not to be omitted for its singular and detestable cruelty. 

Concilium is the same as Latin ecclesia or Greek sulloge or synagogue. I.a collection of people, an association, gathering, union, meeting A.An assembly for consultation pastorum pasco  2.To feed, nourish, maintain, support, 3.To cherish, cultivate, let grow, feed 

4. Of animals, to graze, browse (poet.): pascentes capellae,Verg. E. 3, 96

Outlawed:  Placeo to please, to be pleasing or agreeable, to be welcome, acceptable, to satisfy (class.).
1. In scenic lang., of players or pieces presented, to please, find favor, give satisfaction: scenico placenti 

Rom. 8:8 So then they that are in the flesh cannot please God.
Rom. 8:9 But ye are not in the flesh, but in the Spirit, 
        if so be that the Spirit of God dwell in you. 
        Now if any man have not the Spirit of Christ, he is none of his.

Outlawed: Scaenicus I. of or belonging to the stage, scenic, dramaticORGANA, theatrical
I. Lit.: poëtae, dramatic poets, ludi, stage-plays, theatrical representations, : fabula, a drama,  
2. Placere sibi, to be pleased or satisfied with one's self, to flatter one's self, to pride or plume one's self

I. Lit.: poëtae, dramatic poets, ludi, stage-plays, theatrical representations, : fabula, a drama, organa, Suet. Ner. 44 : coronae, id. ib. 53 : habitus, id. ib. 38 : gestus, Cic. de Or. 3, 59, 220 : modulatio Comedy. Orator

Poi-êtês II. composer of a poem, author, p. kômôidias Pl.Lg.935e ; p. kainôn dramatôn, b. composer of music, 2. author of a speech

Outlawed:  Organum Vitr. 10, 1.--Of musical instruments, a pipe,. Gen. 4, 21; id. 2 Par. 34, 12 et saep.--Of hydraulic engines, an organ, water-organ: organa hydraulica

Gen 4:21 And his brother's name was Jubal: he was the father of all such as handle the harp and organ.

H8610 manipulate, figuratively to use unwarrantably:--catch, handle, (lay, take) hold (on, over), stop, X surely, surprise, take.
H8608 taphaph to drum, that is, play (as) on the tambourine:taber, play with timbrels.
H8611 tôpheth to'-feth From the base of H8608 ; a smiting, that is, (figuratively) contempt:--tabret. MEANING HELL

Outlawed:  Modulatio. In partic., a rhythmical measure, modulation; hence, singing and playing, melody, in poetry and music, Quint. 9, 4, 139: modulatione produci aut corripi (verba), id. 9, 4, 89 : modulatio pedum, id. 1, 6, 2 : scenica, id. 11, 3, 57 : vocis, melody, id. 11, 3, 59 : musica, Aus. Ep. 25, 13 .

Clement of Alexandria: "After having paid reverence to the discourse about God, they leave within [at church] what they have heard. And outside they foolishly amuse themselves with impious playing, and amatory quavering (feminine vibrato), occupied with flute-playing, and dancing, and intoxication, and all kinds of trash.

[2] unusquisque vestrum proximo suo placeat in bonum ad aedificationem [3] etenim Christus non sibi placuit sed sicut scriptum est inproperia inproperantium tibi ceciderunt super me 

LOQUOR I. inf. loquier, Naev. ap. Gell. 1, 24, 2), v. dep. n. and a. [Sanscr. lap-, to talk, whisper; Gr. lak-, elakon, laskô], to speak, talk, say (in the lang. of common life, in the tone of conversation; cf. Quint. 9, 4, 10; 11, 3, 45). 

1. To speak out, to say, tell, talk about, mention, utter, name: A. To speak, declare, show, indicate or express clearly:

Aedificatio III. Fig., building up, instructing, edification.
(a). Absol.: loquitur ad aedificationem, Vulg. 1 Cor. 14, 3 ; 14, 26.--
(b). With gen.: ad aedificationem Ecclesiae [church], Vulg. 1 Cor. 14, 12 ; ib. Eph. 4, 12.

Eph. 4:11 And he gave some, apostles; and some, prophets; and some, evangelists;
        and some, pastors and teachers;
Eph. 4:12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
Eph. 4:13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:
Jay Guin:In 1 Corinthians, Paul culminates his discussion on the Lord’s Supper, women’s role in the assembly, and spiritual gifts by   emphasizing the supremacy of love (1 Corinthians 13) and testing proposed activities in the assembly by asking, not whether the activities are on a pre-approved list of “acts of worship,” but whether these actions build up, encourage, and console the saints (1 Corinthians 14:3 ESV) or might cause a visiting unbeliever to fall “on his face, … worship God and declare that God is really among you.” (1 Corinthians 14:25 ESV).

1Cor. 14:3 But he that prophesieth speaketh unto men to edification, and exhortation (paraklesis),
and comfort. (reassurance, gentle persuasion,)  freedom from holding men's persons in honor.

III. Fig., building up, instructing, edification.
(a). Absol.: “loquitur ad aedificationem,Vulg. 1 Cor. 14, 3; 14, 26.—

Abatement from phthon-eō 
c. dat. pers., “ptōkhos ptōkhō phthoneei kai aoidos aoidōHes.Op.26;

Hes. WD 26 [25] And potter is angry with potter, and craftsman with craftsman, and beggar is jealous of beggar, and minstrel of minstrel.

Rom. 15:5 Now the God of patience and consolation [paraklesis]
        grant you to be likeminded one toward another according to Christ Jesus:

Para-klêsis, eôs, hê, calling to one's aid, summons, hoi ek paraklêseôs sunkathêmenoi a packed party in the assembly, D.18.143.

2. imploring, appealing, tinos of or on the part of one,  
3. invocation of gods,  , PLond.3.1164d10 (iii A. D.).
II. exhortation, address, pros ton ochlon Th.8.92 ; ou p.
 heurontes, alla parainesin grapsantes (The Writings)
        not a mere address to their feelings,
        but counsel to act rightly  Isoc.1.5; p. tôn politôn pros aretên Aeschin.1.117 ; tên tês sôphrosunês paraklêsin . . autous parakeklêka Id.2.180 ; axiôseiskai-klêseis Plb.1.67.10 .
III. consolation, LXX Is.30.7, Na.3.7Ep.Hebr.6.18,

Isoc. 1 4 [4]
yet they do not occupy themselves with the most vital part of philosophy. Those, on the contrary, who point out to the young, not by what means they may cultivate skill in oratory, but how they may win repute as men of sound character, are rendering a greater service to their hearers in that, while the former exhort them to proficiency in speech, the latter improve their moral conduct.

Aeschin. 1 117 The first of these points is an anticipation of the defence which I hear he is about to offer, for I fear that if I neglect this topic, that man who professes to teach the young the tricks of speech may mislead you by some artifice, and so defraud the state. My second point is an exhortation of the citizens to virtue.
Loquor to talk, whisper; to speak, talk, say (in the lang. of common life, in the tone of conversation;
1. To speak out, to say, tell, talk about, mention, utter, name

1Cor. 14:19 Yet in the church (Ekklesia: no performance in the ekklesia permitted)
        I had rather speak five words with my understanding,
        that by my voice I might TEACH others also,
        than ten thousand words in an unknown tongue.

1Cor. 14:24 But if all prophesy, (teach that which has been taught)
        and there come in one that believeth not, or one unlearned,
        he is convinced of all, he is judged of all:


I. Pass., not to be trusted, and so:
1. of persons and their acts, not trusty, faithless,huperphialoi kai a.Il.3.106;
by untrustworthy, groundless confidence, Th.1.120; shifty, unreliable
2. of reports and the like , incredible
II. Act., mistrustful, incredulous, suspicious,thumos de toi aien a.Od.14.150;
2. disobedient, disloyal
2. Act., distrustfully, suspiciously, Th.3.83; “a. tina diatheinaiD.20.22.
b. treacherously, Ph.1.516.

1. The "unlearned" or ignorant wanted to speak in Corinth but he knows nothing of THE WORD. Prophesying is "telling forth.

idiōt-ēs , ou, o(, (idios) “i. kai mēden aulēseōs epaiōnId.Prt.327cA "WANNABE" FLUTE PLAYER
Aul-ēsis , eōs, h(, A. flute-playing, Pl.Prt.327b, 327c,al., Arist.Pol.1341a25, etc.

idiôtismos , ho, way or fashion of a common person, Epict.Ench.33.6, S.E.M.1.67, Dam.Isid.223; in language, homely, vulgar phrase, Phld.Po.2.71, Longin.31.1, D.L.7.59.
2. Rhet.,
argumentum ad hominem, usu. in the form of a hypothetical question, Rufin.Fig.10

2. Convinced Elegkho cross-examined, questioned. Accused of wrong.disgraced, put to shame, treat their speech (Muthon) with contempt, refute, Prove, put right. prove by a reductio ad impossibile.

3. Judged is Anakrino interrogate, examine closely, interrogate, esp. judicially
Some infiltrators might be "cursing God" and no one would know the difference. This Apistos or treacherous person has infiltrated to search out their secrets.  In the classics this would often be a male disguised as a female and he/she would be singing in a barbarian tongue.
1Cor. 14:25 And thus are the secrets of his heart made manifest;
         and so falling down on his face he will worship God,
         and report that God is in you of a truth.

25 ta krupta tēs kardias autou phanera ginetai, kai houtōs pesōn epi prosōponproskunēsei theō, apaggellōn hotiOntōs ho theos en humin estin.”

Krup-tos , ē, on,
A.  hidden, secret, secret service, used by the Athenians in the subjectstates,
of persons, in disguise, Ar.Th.600, E.El.525 Pathos

Aristoph. Thesmophoriazusae 600

They say that Euripides [585] has sent an old man here to-day, one of his relations ...

Leader of the Chorus
With what object? What is his idea?

... so that he may hear your speeches and inform him of your deliberations and intentions.

Leader of the Chorus
But how would a man fail to be recognized amongst women?

Leader of the Chorus
But how would a man fail to be recognized amongst women?

[590] Euripides singed and depilated him and disguised him as a woman.

This is pure invention! What man is fool enough to let himself be depilated? As for myself, I don't believe a word of it.

[595] Nonsense! I should not have come here to tell you, if I did not know it on indisputable authority.

Leader of the Chorus
Great gods! what is it you tell us! Come, women, let us not lose a moment; let us search and rummage everywhere! Where [600] can this man have hidden himself to escape our notice? Help us to look, Cleisthenes; we shall thus owe you double thanks, dear friend.

Eur. El. 525 Electra
Old man, your words are unworthy of a wise man, [525] if you think my own brave brother would come to this land secretly for fear of Aegisthus. Then, how will a lock of hair correspond, the one made to grow in the wrestling schools of a well-bred man, the other, a woman's lock, by combing? No, it is impossible. [530] But you could find in many people hair very similar, although they are not of the same blood, old man.

Pathos II. of the soul, emotion, passion (“legō de pathē . . holōs hois hepetai hēdonē ē lupēArist.EN1105b21), “sophiē psukhēn pathōn aphaireitaip. poiein to excite passion,
V. Rhetorid, emotional style or treatment, to sphodron kai enthousiastikon p. Longin.8.1; “pathos poieinArist. Rh.1418a12; “pragmata p. ekhontaPlu.2.711e, etc.: pl., “pathē diestōta hupsous
Sophia A. cleverness or skill in handicraft and art, as in carpentry, tektonos, hos rha te pasēs eu eidē s. Il.15.412; of the Telchines, Pi.O.7.53; entekhnos s., of Hephaestus and Athena, Pl.Prt.32 1d; of Daedalus and Palamedes, X.Mem.4.2.33, cf. 1.4.2; in music and singing, tekhnē kai s. h.Merc.483, cf. 511; in poetry,

visible, manifest, stēlē ekhei panta ph., i.e. all that is in it can be plainly seen, Hdt.3.24;
II. of persons, manifest, conspicuous,ei Dionusos kai Pan ph. egenonto en HelladiHdt.2.146;

He will be cast down in utter defeat.

Piptō , Aeol. pissō A. Radical sense, fall down, and (when intentional) cast oneself down
I. piptein en tisi fall violently upon, attack,
2. throw oneself down, fall down, pros bretē theōn ib.185 To be ruined

Proskun-eō , fut. 2.  esp. of the Oriental fashion of prostrating oneself before kings and superiors,
make obeisance to the gods or their images, fall down and worship, c. acc., Hdt.2.121, et
3. welcome respectfully, respect, “prosekunēsa sou ta grammata

He will return to the sender and confess that God was with them because the SPOKE THE WORDS of God and could smell, trounch on and send packing treacherous people.
Jay Guin: Those who use 1 Corinthians 14 in their anti-instrumental polemics never approach the question asking the same questions Paul asks:
does the instrument help build up, encourage,
or console the saints or draw unbelievers toward worship?
If so, they are approved. That’s Paul’s reasoning.

Worship is that WORKS-INTENSIVE word: the ONLY worship concept by Christ, the apostles and church history was to GIVE ATTENDANCE to the reading and understanding the Word of Christ.

Edification is education exclusively
because Paul commanded that we use one mind and one mouth speaking that which is written for our learning. No! Instrumental noise does not EDUCATE AND Yes instrumental noise produces the laded burdens and destroys the REST Jesus died to give us.  Paul called them LIFELESS instruments: you cannot TEACH what Jesus commanded to be taught if you SING what the music minister composed.
Habakkuk 2:18 What profiteth the graven image that the maker thereof hath graven it; t
        he molten image, and a teacher of lies,
        that the maker of his work trusteth therein, to make dumb idols?
Habakkuk 2:19 Woe unto him that
        saith to the wood,
        to the dumb stone, Arise, it shall teach!
        Behold, it is laid over with gold and silver, and there is no breath at all in the midst of it.
Habakkuk 2:20 But the LORD is in his holy temple:
        let all the earth keep silence before him.

The Power of Music

7. Sue Hallam concludes that "(while) there is little hard evidence regarding the extent to which music directly influences self-directed behaviour, we do know that music can influence our moods and some aspects of our behaviour in ways which may be outside our conscious awareness." She then embarks on a fascinating summary of the neurological aspects of musical processing.

Thus music can be experienced physiologically (eg changes in heart rate); through movement; through mood and emotion; and cognitively (through knowledge and memories).

Michael Davis, Ph.D., Yale University, reviews studies of the startle reflex suggesting that fear engages different circuitry than anxiety. Circuits involving the central nucleus of the amygdala appear to process conditioned fear responses to specific stimuli, while circuits involving a closely related area, the bed nucleus of the stria terminalis, handle non-cue-specific, non-conditioned, anxiety. Both circuits, in turn, connect to the hypothalamus, brainstem, and other brain areas mediating specific signs of fear and anxiety. The central nucleus pathway may thus play a role in disorders involving specific stimuli, such as phobias.

Many responses to music are not physiological but emotional. There has been less research in relation to the neurobiology of emotion than other aspects of human functioning and in particular emotional responses relating to music.

Current thinking suggests that when we hear music or other sounds our emotional responses to them are controlled by the amygdala. This evaluates sensory input for its emotional meaning.

It receives input about sensory information directly and quickly from the thalamus, a relay station for incoming information, before it has been processed by the conscious thinking part of the brain, the cortex.

Jay Guin: Just so, in Galatians, where the issue was circumcision and obedience to the Law of Moses, you’d think Paul would straighten them out by telling them the correct laws. And he does — but he doesn’t say a word about the order of worship or what is or isn’t authorized. He doesn’t argue from the lack of authority for circumcision. Rather, he tells us what matters: “faith working through love” and that nothing else “counts for anything” (Galatians 5:6 ESV).


We don’t like this result, and so we invent doctrines utterly foreign to the text in order to answer questions that the text doesn’t even ask. You see, one of the essential keys to hermeneutics — to Bible study — is to let the text tells us not only the answers but also the questions. And we’d be far better off studying the questions the Bible actually does pose.

Galatians 5:11 And I, brethren, if I yet preach circumcision,
        why do I yet suffer persecution?
        then is the offence of the cross ceased.

Galatians 5:12 I would they were even cut off which trouble you.

A. Based on the words Paul uses pointed to the emasculated priests of the mother goddess, Paul intends to CUT OFF the musical performers in the same way the priests were made eunuchs:

, a.ta gennētika, of eunuchs, Ph.1.89: abs., “apokekommenoseunuch, LXXDe.23.1, cf.Luc.Eun.8:—Med., make oneself a eunuch, Ep.Gal.5.12, cf. Arr.Epict.2.20.19.

This would apply to the musical fall from grace at Mount Sinai:  the worship of the Mother Goddess allowed males to "perform the role of women." David's stola was worn by the office of prostitute and the Ephod was a phallic symbol which David cast off and went naked.

Deuteronomy 23.1 non intrabit eunuchus adtritis vel amputatis testiculis et absciso veretro ecclesiam Domini
The folly of Israel was common throughout history. An emasculated priest served as the DOGS of Cybele the Mother of the Gods.  The Babylon mother of harlots in Revelation 17 used these "lusted after FRUITS" as speakers, singers and instrument players (Rev 18).  Paul called the SORCERERS who HAD deceived the whole world.
Deuteronomy 23.1He who is wounded in the stones, or has his privy member cut off, shall not enter into the assembly of Yahweh.

Galatians 5:21 Envyings, murders, drunkenness, revellings, and such like:
         of the which I tell you before, as I have also told you in time past,
         that they which do such things shall not inherit the kingdom of God.
3. esp. of voice or breath, cut short,ton tou pneumatos tononD.H.Comp.14, cf. 22:—Pass., “apokekoptai tini phōnēPlu.Dem.25, cf. Dsc.Eup.1.85.
Ton-os , o(, (teinō) 2. of sounds, raising of the voice, Aeschin.3.209,210, D.18.280, Phld.Lib.p.19 O., etc.: hence, a. pitch of the voice, Pl.R. 617b, Arist.Phgn.807a17, etc.; including volume,tonoi phōnēs: oxu, baru, mikron, megaX.Cyn.6.20; of a musical instrument, Plu.2.827b, etc.; diatonic scale,
3. esp. of voice or breath, cut short,ton tou pneumatos tononD.H.Comp.14, cf. 22:—Pass., “apokekoptai tini phōnēPlu.Dem.25, cf. Dsc.Eup.1.85
phōn-ē4. of sounds made by inanimate objects, mostly Poet., “kerkidos ph.S.Fr.595; “suriggōn (pipe) E.Tr.127 (lyr.); “aulōn”(flute) Mnesim.4.56 (anap.); rare in early Prose, “organōn phōnaiPl.R.397a; freq. in LXX, “ ph. tēs salpiggos” (harp) LXX Ex.20.18; ph. brontēs ib. Ps.103(104).7; “ ph. autou hōs ph. hudatōn pollōnApoc.1.15.

Plat. Rep. 397a [397a] “the other kind speaker, the more debased he is the less will he shrink from imitating anything and everything. He will think nothing unworthy of himself, so that he will attempt, seriously and in the presence of many, to imitate all things, including those we just now mentioned—claps of thunder, and the noise of wind and hail and axles and pulleys, and the notes of trumpets and flutes and pan-pipes, and the sounds of all instruments, and the cries of dogs, sheep, and birds; and so his style will depend wholly on imitation

Cut off the Organs of sound:
Organon , to/, (ergon, erdō) A. instrument, implement, tool, for making or doing a thing,
polemika (war) hopla te kai organaPl.R.374d, cf. Lg. 956a
3. musical instrument, Simon.31, f.l. in A.Fr.57.1 ; ho men di' organōn ekēlei anthrōpous,Pl.Smp.215c ; aneu organōn psilois logois ibid., cf. Plt.268b ; “o. polukhordaId.R.399c, al.; “met' ōdēs kai tinōn organōnPhld.Mus.p.98K.; of the pipe, Melanipp.2, Telest.1.2.

Ergon , 1. in Il. mostly of works or deeds of war, “polemēia e.Il.2.338, al., Od.12.116 ; “ergon makhēsIl.6.522
of Marsyas,
B. John Chrysostom understood Paul's message.

Chrysostom's Commentary on Galatians:

Galatians 5:1.-"With freedom did Christ set us free; stand fast therefore.115 ."
Ver. 12.
"I would that they which unsettle you would even cut themselves off." And he says well "that unsettle you."
"A man that is heretical after the first and second admonition refuse." (Tit. iii: 10) If they will,
let them not only be circumcised, but mutilated.
Where then are those who dare to mutilate themselves; seeing that they draw down the Apostolic curse, and accuse the workmanship of God, and take part with the Manichees? ... But if you will not allow this,
why do you not mutilate the tongue for blasphemy, the hands for rapine, the feet for their evil courses, in short, the whole body?
For the ear enchanted by the sound of a flute hath often enervated the soul;
and the perception of a sweet perfume by the nostrils hath bewitched the mind, and made it frantic for pleasure
Catullus,Carmina 63     Notes
Thy timbrel, Mother Cybele, the firstings of thy rite,
And as her tender finger-tips on bull-back hollow rang
She rose a-grieving and her song to listening comrades sang.

"Up Gallae, hie together, haste for Cybele's deep grove,
Hie to the Dindymnean dame, ye flocks that love to rove;
The which affecting stranger steads as bound in exile's brunt
My sect pursuing led by me have nerved you to confront

The raging surge of salty sea and ocean's tyrant hand
As your hate of Venus' [ZOE] lest your
manly forms unmann'd,
Gladden your souls, ye mistresses, with sense of error bann'd.
Drive from your spirits dull delay, together follow ye
To hold of Phrygian goddess, home of Phrygian Cybebe,
Where loud the cymbal's voice resounds with timbrel-echoes blending,
And where the Phrygian piper drones grave bass from reed a-bending,

Where toss their ivy-circled heads with might the Maenades
Where ply mid shrilly lullilooes the holiest mysteries,
Where to fly here and there be wont the she-god's vaguing train,
Thither behoves us lead the dance in quick-step hasty strain."
Will we care for the poor and needy? Will we love each other? Will we tolerate differences? Will we assemble to encourage, build up, and console one another? Will we conduct our assemblies in a way that brings unbelievers to their knees in worship? Will we put each other’s interests ahead of our own for the sake of the Kingdom? Will we join God in pursuing his mission to redeem a lost and hurting world?

The charge is that people who do not use instruments do not care for the poor and needy.  Certainly there will not be any improvement if people lie about instruments in the Assembly of Christ and drive out half of the owners.  God pronounces woes on people who make music in the holy places and those who deliberately sows discord.

Will we teach a gospel of faith in Jesus so powerful that it drives us to a love for others that draws the world to Jesus — a gospel so powerful that nothing else counts for anything.
Matthew 11:27 All things are delivered unto me of my Father: a
        nd no man knoweth the Son, but the Father;
        neither knoweth any man the Father, save the Son,
        and he to whomsoever the Son will reveal him.

THE gospel is stated as:

Matthew 11:28 Come unto me, all ye that labour and are heavy laden, and I will give you rest.
Matthew 11:29 Take my yoke upon you,
        and learn of me;  (that's CENI)
        for I am meek and lowly in heart: and ye shall find rest unto your souls.
Matthew 11:30 For my yoke is easy, and my burden is light.
See how Jesus pronounces woes on the speakers, singers and instrument players.


Labor is: kop-iaō ,Men.l.c.; k. hupo agathōn to be weary of good things, Ar.Av.735; “ek tēs hodoiporiasEv.Jo.4.6; “ dianoia” “k. orkhoumenoiAr.Fr.602; “zōnAP12.46 (Asclep.); “ kopiatō philosophōn

Orkheomai , “en rhuthmōX.Cyr.1.3.10 o. pros ton aulon skhēmataId.Smp.7.5 ; “o. ton hormon

aulos , A. pipe, flute, clarionet, Il.10.13, 18.495, h.Merc.452; “LudiosPi.O.5.19; Elumos, i.e. Phrugios (q. v.), S.Fr.398; “LibusE.Alc.347; au. gunaikēios, andrēios, Hdt.1.17; au. andreioi, paidikoi, parthenioi Arist. HA581b11; “didumois auloisin aeisaiTheoc.Ep.5.1; “emphusan eis aulousD.S.3.59; au. Enualiou, i.e. a trumpet, AP6.151 (Tymn.); hup' aulou to the sound of the flute, Hdt. l. c.; pros ton au., hupo ton au., X.Smp.6.3, etc.: pl., auloi pēktidos pipes of the pēktis, IG4.53 (Aegina).
Pind. O. 5 (15] Always, when it is a question of excellence, toil and expense strive to accomplish a deed that is shrouded in danger; those who are successful seem wise, even to their fellow-citizens. Savior Zeus, high in the clouds, you who dwell on the hill of Cronus and honor the wide-flowing Alpheus and the sacred cave of Ida! I come as your suppliant, singing to the sound of Lydian flutes
Skhēma , atos, to/, (ekhō, skhein) 2. appearance, Opposite. the reality, ouden allo plēn . s. a mere outside, E.Fr.25, cf. 360.27, Pl.R.365c; show, pretence, “ēn de touto . . s. politikon tou logouTh.8.89; 5. character, role, metabalein to s. Pl.Alc.1.135d; “panta s. poieinId.R.576a; “en mētros skhēmatiId.Lg.918e, cf. 859a; apolabein to heautōn s. to recover their proper character, X.Cyr.7.1.49. 7. a figure in Dancing, Ar.V.1485: mostly in pl., figures, gestures (cf. skhēmation), E.Cyc. 221, Ar.Pax323, Pl.Lg.669d, Epigr. ap. Plu.2.732f, etc.; “skhēmata pros ton aulon orkheisthaiX.Smp.7.5; en . . mousikē kai skhēmata . . kai melē enesti figures and tunes, Pl.Lg.655a
10. = to aidoion LXXIs.3.17.

Xen. Sym. 7.5 However, these questions also fail to promote the same object that wine does; but if the young people were to have a flute accompaniment and dance figures depicting the Graces, the Horae, and the Nymphs, I believe that they would be far less wearied themselves and that the charms of the banquet would be greatly enhanced.”

“Upon my word, Socrates,” replied the Syracusan, “you are quite right; and I will bring in a spectacle that will delight you.”

2. represent by dancing or pantomime, orkheisthai tēn tou Kronou teknophagian, o. ton Aianta, Luc.Salt.80, 83, cf. AP9.248 (Boeth.), 11.254 (Lucill.).

III. Act. orkheō , make to dance (v. Pl.Cra.407a), is used by Ion Trag.50, ek tōn aelptōn mallon ōrkhēsen phrenas made my heart leap (so codd. Ath., ōrkhēsai Nauck); but orkēsi in Ar.Th.1179 is a barbarism for orkhētai.
II. work hard, toil, Ev.Matt.6.28, etc.; “meth' hēdonēs k.Vett.Val.266.6; “eis ti1 Ep.Ti.4.10, cf. Ep.Rom.16.6; “en tini1 Ep.Ti.5.17; “epi tiLXX Jo.24.13: c. inf., strive, struggle, “ kopia zēteinLyr.Alex.Adesp.37.7.

methē , h(, (for methuō: methē, cf. plēthuō: plētha_) 2. metaph., “hupo methēs tou phobou nautiaPl.Lg.639b, cf. Metrod.Herc.831.18; “m. nēphaliō kataskhetheis hōsper hoi korubantiōntesPh.1.16, cf.2.320.
Paus. 2.27.3 Near has been built a circular building of white marble, called Tholos (Round House), which is worth seeing. In it is a picture by Pausias1 representing Love,
        who has cast aside his bow and arrows, and is carrying
        instead of them a lyre that he has taken up.
Here there is also another work of Pausias, Drunkenness drinking out of a crystal cup. You can see even in the painting a crystal cup and a woman's face through it. Within the enclosure stood slabs; in my time six remained, but of old there were more. On them are inscribed the names of both the men and the women who have been healed by Asclepius, the disease also from which each suffered, and the means of cure. The dialect is Doric.

1 1. A famous painter of Sicyon.

Koru^bant-iaō ,
A. celebrate the rites of the Corybantes, to be filled with Corybantic frenzy, Pl.Cri.54d, Smp.215e, Ion 533e, 536c; K. peri ti to be infatuated about a thing, Longin.5: in Ar.V.8, comically, of a drowsy person nodding and suddenly starting up, cf. Plin.HN11.147.

Plat. Crito 54d
what he says, but take our advice.

Be well assured, my dear friend, Crito,
        that this is what I seem to hear, as the frenzied dervishes of Cybele
        seem to hear the flutes,
        and this sound of these words re-echoes within me
        and prevents my hearing any other words.

And be assured that, so far as I now believe, if you argue against these words you will speak in vain. Nevertheless, if you think you can accomplish anything, speak.

Plat. Sym. 215d As for myself, gentlemen, were it not that I might appear to be absolutely tipsy, I would have affirmed on oath all the strange effects I personally have felt from his words, and still feel even now. For when I hear him

No, Socrates, I have nothing to say.

[215e] I am worse than any wild fanatic; I find my heart leaping and my tears gushing forth at the sound of his speech, and I see great numbers of other people having the same experience. When I listened to Pericles and other skilled orators I thought them eloquent, but I never felt anything like this;
        my spirit was not left in a tumult and had not to complain
        of my being in the condition of a common slave:
whereas the influence of our Marsyas (FLUTE player)here has often thrown me into such a state

Plat. Ion 533e and attract other rings; so that sometimes there is formed quite a long chain of bits of iron and rings, suspended one from another; and they all depend for this power on that one stone. In the same manner also the Muse inspires men herself, and then by means of these inspired persons the inspiration spreads to others, and holds them in a connected chain. For all the good epic poets utter all those fine poems not from art, but as inspired and possessed, and the good lyric poets likewise;

Plat. Ion 534a just as the Corybantian1 worshippers do not dance when in their senses, so the lyric poets do not indite those fine songs in their senses, but when they have started on the melody and rhythm they begin to be frantic, and it is under possession—as the bacchants are possessed, and not in their senses, when they draw honey and milk from the rivers—that the soul of the lyric poets does the same thing, by their own report. For the poets tell us, I believe, that the songs they bring us are the sweets they cull from honey-dropping founts

1 The Corybantes were priests of Cybele or Rhea, mother of Zeus and other Olympian gods, and she was worshipped with wild music and frenzied dancing which, like the bacchic revels or orgies of women in honor of Dionysus, carried away the participants despite and beyond themselves. Cf. Eurip. Bacchae.

Plat. Ion 536b the word we use for it is “possessed,” but it is much the same thing, for he is held. And from these first rings—the poets—are suspended various others, which are thus inspired, some by Orpheus and others by Musaeus1; but the majority are possessed and held by Homer. Of whom you, Ion, are one, and are possessed by Homer; and so, when anyone recites the work of another poet, you go to sleep and are at a loss what to say; but when some one utters a strain of your poet, you wake up at once, and your soul dances,

1 A legendary bard to whom certain oracular verses were ascribed.

Plat. Ion 536c and you have plenty to say: for it is not by art or knowledge about Homer that you say what you say, but by divine dispensation and possession;
        Just as the Corybantian worshippers are keenly sensible
        of that strain alone which belongs to the god whose possession is on them,
        and have plenty of gestures and phrases for that tune, but do not heed any other.
And so you, Ion, when the subject of Homer is mentioned, have plenty to say, but nothing on any of the others. And when you ask me the reason

Aristoph. Wasps 1 in Ar.V.8,

Are you crazy, like a Corybant?

No! It's Bacchus who lulls me off.

[10] Then you serve the same god as myself. Just now a heavy slumber settled on my eyelids like a hostile Mede; I nodded and, faith! I had a wondrous dream.

Sa^bazios , o(, (Sabos) a Phrygian deity, whose mysteries resembled the teletai of Dionysus, Thphr.Char.27.8 (but Sabadion [acc.] ib.16.4, cf. Dessau Inscr.Lat.Sel.2189), Nymphis 11; hence afterwards taken as a name of Dionysus himself, Ar.V.9, Av.875, Lys.388;
A. [select] theō Sabaziō pagkoiranōCIG3791 (Bithynia), cf. IG12(5).27 (Sicinus); “Di SabaziōBMus.Inscr.1100 (Italy, iii A.D.); Dii

THE MUSIC AT THE ARCANE RITES. Iamblichus.III.html Mother or bake Queen of Heaven

In addition to these things you remark as follows: "So also certain others of these ecstatics become entheast or inspired when they hear cymbals, drums, or some choral chant, 21 as, for example, those who are engaged in the Korybantic Rites, 22

those who are possessed at the Sabazian festival and those who are celebrating the Rites of the Divine Mother." 23 described by the Apostle Paul in the first Epistle to the Corinthians. "If," says he, "the whole assembly come together to the same place and all prattle in tongues, and common men should come in, or unbelievers, will they not say that you are raving?"

Hence he counsels that only two or three should speak in turn, and one interpret; but if nobody present is capable of this, they should keep silence, and speak only to themselves and to God: "for not of tumult is he a god, but of tranquillity." (Ovid; Fasti IV, "The attendants beat the brass, and the hoarse-sounding hides. Cymbals they strike in place of helmets, tambourines for the shields; the pipe yielded its Phrygian notes.")

There is evidently a deeper meaning in all this than is commonly apprehended.

22. The Korybantes are variously described. Their cult was identified or closely allied to that of the Kabeirian divinities, and that of the Great Mother. It was celebrated in the islands of the Aegean Sea and in Phygia. Music, dancing, processions, and ecstatic frenzy were characteristics.

23. Sabazios, Sabaoth, or Sabbat, the god of the Planet Saturn, was better known as Bacchus or Dionysos, and was also styled in Semitic countries, Iao or Yava. His worship was more or less associated and identified with that of the Great Mother, under various designations, and it was characterized by phallephoric processions, dances, mourning for the slain divinity, and the Watch Night. It came from Assyria as its peculiar symbols, the ivy or kissos, the spotted robe or Nimr, and the Thyrso, indicate. The name Zagreus the Kissos and nimr remind us of Kissaia or Asiatic Ethiopia, and the Zagros mountains occupied by the Nimr. Assyria was called "the land of Nimrod." -Amos VIII.


Musical Worship Index

10.l14.10 4.03.11 106  12.15.11 220   9.20.13 396