Early Church Singing Practices in Acts
The early Christian church's singing practices are reflected in several passages in the Acts of the Apostles. One notable instance is Acts 16:25, which describes Paul and Silas praying and singing hymns while imprisoned in Philippi. The Greek word used here for "singing hymns" is ὕμνουν (hymnoun), indicating that they were singing praises to God [1].
This practice of singing in the early church is not isolated to Acts 16:25. Other New Testament passages also reference singing as a vital part of Christian worship. For example, in Colossians 3:16, believers are exhorted to "let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God" [3]. Similarly, Ephesians 5:19 encourages believers to "speak to one another with psalms, hymns, and spiritual songs. Sing and make music in your heart to the Lord" [1].
The content of these early Christian hymns is not explicitly stated in Acts, but it is likely that they drew upon Jewish psalmody and scripture. The "hymn" sung by Jesus and his disciples at the Last Supper, for instance, is believed to have been part of the Hallel (Psalms 113-118), a collection of psalms traditionally sung during Passover [1].
The early Church Fathers also wrote about the significance of singing in Christian worship. Augustine, for example, reflected on the role of music in the church, noting that while he sometimes found himself more moved by the singing than by the content of the hymns, he generally approved of singing as a means to stimulate devotion [8]. John Calvin similarly emphasized the importance of singing in worship, arguing that it should be done in a way that is understandable to all participants, and that it serves to edify the church [2, 6].
The practice of singing in the early church was not limited to formal worship settings. As Acts 16:25 illustrates, Paul and Silas sang while in prison, demonstrating that singing was an integral part of their spiritual practice, even in adversity. This incident also highlights the evangelistic potential of singing, as their hymns were overheard by other prisoners and ultimately led to the conversion of the jailer and his household [7].
In the view of the early Church Fathers and Reformers, singing played a crucial role in Christian worship and devotion. It was seen as a means of expressing joy, gratitude, and praise to God, as well as a way to edify and strengthen the community of believers. As such, singing remained a vital component of Christian worship throughout history, with its roots firmly planted in the practices described in Acts and other New Testament writings.
The historical development of Christian hymnody was influenced by Jewish worship practices, as well as the cultural and liturgical contexts of the early church. The use of psalms and hymns in Christian worship was encouraged by the apostles and continued by the early Church Fathers [4]. The significance of singing in Christian worship is still celebrated today, with various traditions continuing to draw upon the rich heritage of Christian hymnody.
The understanding of singing in the early church is also informed by the broader context of early Christian worship. As described in 1 Corinthians 14:26, early Christian meetings were characterized by a participatory and spontaneous approach to worship, with various members contributing to the service through different spiritual gifts, including singing [5].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Hymn — Occurs only Eph. 5:19 and Col. 3:16. The verb to "sing an hymn" occurs Matt. 26:30 and Mark 14:26. The same Greek word is rendered to "sing praises" Acts 16:25 (R.V., "sing hymns") and Heb. 2:12. The "hymn" which our Lord sang with his disciples at the last Supper is generally supposed to have been the latter part of the Hallel, comprehending Ps. 113-118. It was thus a name given to a number of psalms taken together and forming a devotional exercise. The noun hymn is used only with reference to the services of the Greeks, and was distinguished from the psalm. ”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid,” ( Isa. 29:13 ). Still we do not condemn words or singing, but rather greatly commend them, provided the feeling of the mind goes along with them. For in this way the thought of God is kept alive on our minds, which, from their fickle and versatile nature, soon relax, and are distracted by various objects, unless various means are used to support them. Besides, since the glory of God ought in a manner to be displaye”
- Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 3:16: The form which "thankfulness" (Col 3:15) ought to take. Let the word of Christ--the Gospel word by which ye have been called. richly-- (Col 2:2; Rom 15:14). in all wisdom--ALFORD joins this clause with "teaching," &c., not with "dwell in you," as English Version, for so we find in Col 1:28, "teaching in all wisdom," and the two clauses will thus correspond, "In all wisdom teaching," and "in grace singing in your hears" (so the Greek order). and . . . and--The oldest manuscripts read "psalms, hymns, spiritual songs" (see on Eph 5:19). At the”
- Schaff ANF/NPNF (Patristic) “ANF Vol 5: Hippolytus, Cyprian, Caius, Novatian — ON THE PSALMS.(1) I. (part 7): which is the song of blessing to God for benefits enjoyed; and "praise" or "extolling," which is the laudation of the wonders of God. For laudation is nothing else but just the superlative of praise. 9. However it may be with the "time when and the manner" in which this idea of the Psalms has hit upon by the inspired David, he at least seems to have been the first, and indeed the only one, concerned in it, and that, too, at the earliest period, when he taught his fingers to tune the psaltery. For if any other befo”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 14:26: 14:26-40 Paul gives specific procedures for the use of spiritual gifts in the church and emphasizes that they are to be expressed in an orderly way. Among the early Christians, church meetings were not led by professional pastors or priests. Instead, everyone shared with the others what God had given them for strengthening the church. 14:26 will sing: Literally has a psalm, either to be sung alone or for the fellowship to sing together (cp. Eph 5:19; Col 3:16). • Everything that is done in public worship is to be for the purpose of strengthening the church”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: been every where practised), but in the vulgar tongue, so that all present may understand them, since they ought to be used for the edification of the whole Church, which cannot be in the least degree benefited by a sound not understood. Those who are not moved by any reason of humanity or charity, ought at least to be somewhat moved by the authority of Paul, whose words are by no means ambiguous: “When thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say, Amen, at thy giving of thanks, seeing”
- Acts (Presbyterian) “Jamieson, Fausset & Brown on Acts 16:25: And at midnight Paul and Silas prayed and sang praises--literally, "praying, were singing praises"; that is, while engaged in pouring out their hearts in prayer, had broken forth into singing, and were hymning loud their joy. As the word here employed is that used to denote the Paschal hymn sung by our Lord and His disciples after their last Passover (Mat 26:30), and which we know to have consisted of Psa. 113:1-118:29, which was chanted at that festival, it is probable that it was portions of the Psalms, so rich in such matter, which our joyous suffere”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 1: Augustine — Confessions, Letters — CHAP. XXXIII.--HE OVERCAME THE PLEASURES OF THE EAR, ALTHOUGH IN THE CHURCH HE FREQUENTLY DELIGHTED IN THE SONG, NOT IN THE THING SUNG. (part 2): I between dangerous pleasure and tried soundness; being inclined rather (though I pronounce no irrevocable opinion upon the subject) to approve of the use of singing in the church, that so by the delights of the ear the weaker minds may be stimulated to a devotional frame. Yet when it happens to me to be more moved by the singing than by what is sung, I confess myself to have sinned criminally, and then”