OurLord commemorated the Passover as His countrymen were wont to do; and we may justly conclude that He sung what they were used to sing in finishing the solemn celebration. When the Passover was instituted on the night of the destruction of the firstborn of the Egyptians, various forms and practices were enjoined (Exo_12:1-51.). But in after times, especially in those of our Saviour, when traditions came to their height, numerous circumstances were added to the celebration, so that the original rites formed but a small part of what were practised by the Jews. And learned men have well observed that Christ commemorated the Passover without rejecting such customs as could not distinctly plead the authority of the law. For instance, the Jews altered the posture in which it was eaten. Also wine came to be taken as well as unleavened bread. In like manner, with regard to the singing of a hymn or psalm, there is nothing said of this in Exodus. Yet the hundred and thirteenth and five following psalms were selected.
I. We observe that our Lord, by conforming to certain customs of the Jews in the eating of the Passover, gave his sanction to ceremonies which may not be able to plead a divine institution. We venture to take our Lord’s conduct with regard to the ceremonies at the Passover as establishing the authority of the Church to ordain and alter ceremonies and rites, and as strongly condemning those who would make mere ceremonies the excuse for disunion. Our Lord conformed to customs and alterations for which no Divine warrant could be produced, and against which specious objections could have been advanced. We agree, therefore, that the Church is not bound to chapter and verse for any ceremony she may enjoin. The apostles might have said, “What an unnatural moment for singing joyous hymns,” as they grew sorrowful at the Lord’s departure. But they kept to the ordinances of the Church.
II. We may perhaps say that it was with the singing of a hymn that Christ prepared himself for his unknown agony. They were joyous hymns in which they joined. Was it a strange preparation for the Mount of Olives thus to commemorate the mercies and ,chant the praises of God? We should join praise with prayer and recount God’s mercies when face to face with new trials. For many, like the captives in Babylon, hang their harps upon the willows, when they find themselves in a strange land; whereas, if they would sing “One of the songs of Zion” it would remind of home and encourage them to expect deliverance. Paul and Silas sang in the prison. We may fairly say that the power of singing has not been sufficiently considered as one of the Creator’s gifts to His creatures, and therefore intended to be used for His glory. Singing, like music, has been too much given up by the Church to the world. (H. Melvill, B. D.)
Music not merely a human invention
We are too apt to regard music as a human art, or invention, just because men make certain musical instruments, and compose certain musical pieces. And hence there are Christians who would banish music from the public worship of God, as though unsuited to, or unworthy of, so high and illustrious an employment. But it is forgotten, as has been observed by a well-known writer, that the principles of harmony are in the elements of nature, that, “the element of air was as certainly ordained to give us harmonious sounds in due measure, as to give respiration to the lungs.” God has given us “ music in the air as He hath given us wine in the grape; “ leaving it to man to draw forth the rich melody, as well as to extract the inspiriting juice, but designing that both should be employed to His glory, and used in His service. (H. Melvill, B. D.)
Song more marvellous than speech
But, to quote again from the writer already referred to, “the faculty, by which the voice forms musical sounds, is as wonderful as the flexure of the organs of speech in the articulation of words.” Considered as the result of certain mechanical arrangements, singing is perhaps even more marvellous than speaking, or gives a stronger witness to the skill and the power of the Creator. This is not the place for bringing proof of such assertion; but they who have considered the human throat as a musical instrument, and have examined, on this supposition, its structure and capacity, declare that it presents “such a refinement on mechanism as exceeds all description.” And we are not to doubt that God gave this faculty to man, that he might employ it on His praises. (H. Melvill, B. D.)
The spiritual benefit of improved psalmody
I do not merely mean that there is a humanizing power in music, and that the poor, taught to sing, are likely to be less wild, and less prone to disorder, and therefore more accessible to the ministrations of religion. Not, indeed, that I would make no account for this, for I thoroughly believe that, in improving the tastes of a people, you are doing much for their moral advancement. I like to see our cottagers encouraged to train the rose and the honeysuckle round their doors, and our weavers, as is often the fact, dividing their attention between their looms and their carnations; for the man who can take care of a flower, and who is all alive to its beauty, is far less likely than another, who has no delight in such recreations, to give himself up to gross lusts and habits. But, independently on this, if singing were generally taught, the psalmody in our churches could not fail to be generally improved. And I am quite sure that this could not take place without, by the blessing of God, a great spiritual benefit. (H. Melvill, B. D.)
The closing hymn
1. It bears testimony to the inspiration of Christian song.
2. It bears testimony to the comfort of Christian song.
3. It bears testimony to the brotherhood of Christian song.
4. This act bears testimony to the power of song. Consider the nature of this hymn. Jesus kept the Passover. He conformed to the Jewish custom.
They use the hundred and thirteenth psalm, and five following psalms.
1. It was a song of praise.
2. It was a song of victory.
3. It was a song of joy. (J. A. Gray.)
The hymn of the Eucharist
In some respects this is one of the most remarkable statements in the life of our Saviour. Jesus sang. What was the subject of their song? The presumption is strong that they sung one of the inspired psalms.
1. In these words there is a fearful meaning. They went out to the scene of agony.
2. Is it not a fair conclusion, that sacred song adapts itself to seasons of the deepest grief? Songs of praise are not to be intermitted or silenced by seasons of great affliction.
3. That our emotions are increased or relieved by due utterance.
4. The particular mention of this hymn by two of the Evangelists, amidst the very record of our Lord’s death, shows clearly that sacred praise harmonises well with all the facts and all the doctrines of the atoning work. What can be a stronger argument for the authority and fitness of sacred song, in connection with sacramental communions! There is greatly needed a revival of the spirit of worship. (J. W. Alexander, D. D.)
The memorable hymn
I. The fact that Jesus sang at such a time as this. What does He teach us by it?
1. My religion is one of happiness and joy.
2. Our Lord’s complete fulfilment of the law is even more worthy of our attention. It was customary when the Passover was held, to sing, and this is the main reason why the Saviour did so.
3. The holy absorption of the Saviour’s soul in His Father’s will.
4. His whole-heartedness in the work He was about to do.
II. The singing of the disciples. Like true Jews they joined in the national song. Israel had good cause to sing at the Passover. What shall I say of those who are the Lord’s spiritually redeemed?
III. How earnestly I desire you to “sing a hymn.” Let your hearts be brimming with the essence of praise. “What hymn shall we sing?” Many sorts of hymns were sung in the olden time; look down the list, and you will scarce find one which will not suit us now-the war song, the pastoral, the festive songs, the love song, etc.
IV. What shall the tune be? The tune must have all the parts of music. It must be very soft, sweet, strong, etc.
V. Who shall sing this hymn? All the Father’s children. They only can. (C. H. Spurgeon.)
