The spectacle of the distress of Mary and her companions enraged Jesus because it brought poignantly home to his consciousness the evil of death, its unnaturalness, its “violent tyranny” as Calvin (on verse 38) phrases it. In Mary’s grief, he “contemplates” — still to adopt Calvin’s words (on verse 33), — “the general misery of the whole human race” and burns with rage against the oppressor of men.

One of B. B. Warfield’s most profound and widely read essays is “On the Emotional Life of Our Lord” first published in 1912. In the essay (originally written for a Princeton Theological Seminary faculty publication and republished many times since), Warfield considers all of those instances in the gospel accounts in which Jesus demonstrates deep and abiding emotions. It is at once a beautiful and moving essay, while at the same time a powerful statement that Christ’s true human nature brings forth true human emotions—ranging from compassion to anger. You can download the essay for free here, but there are new published versions (in booklet form with updated text and with introductions) here and here.
Since we are now in Easter week, I thought it would be a good time to consider Warfield’s discussion of Jesus’s anger upon learning of the death of his dear friend, Lazarus.
Warfield writes,

The same term [for anger] occurs again in John’s narrative of our Lord’s demeanor at the grave of his beloved friend Lazarus (John 11:33, 38). When Jesus saw Mary weeping — or rather “wailing,” for the term is a strong one and implies the vocal expression of the grief — and the Jews which accompanied her also “wailing,” we are told, as our English version puts it, that “he groaned in the spirit and was troubled”; and again, when some of the Jews, remarking on his own manifestation of grief in tears, expressed their wonder that he who had opened the eyes of the blind man could not have preserved Lazarus from death, we are told that Jesus “again groaned in himself.”

But is “groaning,” as in the Authorized Version translation too tame?

The natural suggestion of the word “groan” is, however, that of pain or sorrow, not disapprobation; and this rendering of the term in question is therefore misleading. It is better rendered in the only remaining passage in which it occurs in the New Testament, Mark 14:5, by “murmured,” though this is much too weak a word to reproduce its implications. In that passage it is brought into close connection with a kindred term which determines its meaning. We read: “But there were some that had indignation among themselves . . . and they murmured against her.” Their feeling of irritated displeasure expressed itself in an outburst of temper. The margin of our Revised Version at John 11:33, 38, therefore, very properly proposes that we should for “groaned” in these passages, substitute “moved with indignation,” although that phrase too is scarcely strong enough.

We all know that “Jesus wept” is the shortest verse in the New Testament. But Warfield says “wept” will not do!

What John tells us, in point of fact, is that Jesus approached the grave of Lazarus, in a state, not of uncontrollable grief, but of irrepressible anger.

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As believers, we don’t have to grieve like the rest of the world. (1 Thess. 4:13) We know that because of Christ’s declaration that “it is finished”, we have the promise that the sting of death has been taken away. Because of this, we can rest in peace knowing that at the end of the book of the believer’s life, God has written: “to be continued.” 

My kids love stories, and honestly, I would argue that we all do.
I remember around the age of ten, my dad would read a chapter of the Hardy Boys before bed. As my brothers and I listened, we would become engulfed in the story. However, as exciting as it was, there was always a quiet depression that would begin to set in upon realizing that the chapter was ending.
As we consider grief there are three points that we should consider:

Realizing Grief Will Come

Many times, the experience of a loved one’s death will bring the same sense of Déjà vu as their story comes to an end. Since the fall, loss has become a continued reality. The scriptures explain that as the descendants of Adam, humanity longs to do whatever can be done to add to the story of life. In the book of Hebrews, the author explains this by saying, that because of the fall, all have been placed under the bondage of death and will do anything and everything to outrun it. (Heb. 2:15)
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One thing both traditional and contemporary churches could agree on is the participation of church members in congregational singing. If unity cannot be found here, then the issues that divide are presuppositional and theological. The Church, whether Presbyterian or not, is divided about music, but it is certain that all of us will be singing the same words and tunes before the Throne, but could we not make an effort to unify on congregants singing in worship? 

As was noted in the post, “Contemporary Christian Church Music,” which provided a transcription of an article by T. E. Peck and Stuart Robinson—worship of the Lord in song has been a controversial subject particularly since the gradual transition from exclusive psalmody in the eighteenth century to inclusion of hymns by composers such as Isaac Watts. The words of Ephesians 5:19, “psalms and hymns and spiritual songs,” have been interpreted differently by those using Psalms alone and those who include hymns with Psalms.
The transcription that follows is from the minutes of the Presbyterian Church in the United States of America, Old School, General Assembly of 1849, and it addresses this controversy. A committee had been appointed to make recommendations regarding church music, and it appears, though I am not certain, there were no ruling elders seated. The Committee on  Church Music had been appointed the previous year by Moderator Alexander T. McGill but its membership changed as some appointees were excused and others were given their seats. When the report was submitted, it was signed by the following members:: John M. Krebs, (Rutgers Street Church, New York) James W. Alexander (Duane Street Church, New York), Daniel V. McLean (Freehold, New Jersey), William S. Plumer (Franklin Street Church, Baltimore), Gardiner Spring (Brick Church, New York), George Potts (University Place Church, New York), Willis Lord (Penn Square Church, Philadelphia), Charles C. Beatty (Second Church, Steubenville, Ohio), and William Jeffery (Bethany Church, Herriottsville, Pennsylvania).
What specifically was the committee to address regarding church music?
In 1843 the Old School Presbyterian Board of Publication issued Psalms and Hymns Adapted to Social, Private and Public Worship in the Presbyterian Church in the United States of America, which was printed in Philadelphia. It included the complete Psalter of Isaac Watts followed by 680 hymns. In a modern hymnal the music is provided with the words but in earlier hymnals, as with this one, only the words are given. Each hymn is headed with a few words describing its topic and a notation regarding the meter to which it is sung. The hymns are not titled. This seems unusual today given hymnals have the words and music for each one and a title, but the 1843 hymnal shows the transition from Psalm singing alone to Psalms and hymns. Psalms for singing simply had the number of the Psalm, the meter, and then the words. The brief preface to the 798-page collection expressed the hope that—
The collection itself comprehends what were supposed [assumed] to be the best hymns in the one now in use, with a large addition from other sources, and in sufficient variety, it is presumed, to meet all the wants of worshippers.
Unfortunately, the hymnal did not “meet all the wants of worshippers,” which resulted in the appointment of the Committee on Church Music. The instrument by which the church music issue came to the floor of the Assembly was an overture from the Synod of Philadelphia which the Committee on Bills and Overtures reviewed and then made its recommendation.
[To] report to the next General Assembly upon the general subject of congregational singing, suggesting such scriptural measures as may seem calculated to improve it, and such remedies of existing evils as the case may seem to require. The recommendation was adopted.
The primary concern for the Committee on Church Music was improving congregational singing during worship on the Lord’s Day. As an aside, it is interesting that the 1843 hymnal designates one section “For the Lord’s Day” and not “For the Sabbath,” as might be expected. The secondary concern for the Committee was “preparation of a book of tunes adapted to our present psalmody.” Presumably, the thinking was, if tunes were more singable for the average non-musically trained congregant to sing, then more people would sing.
Congregational participation in singing is clearly not a new problem. Robinson-Peck and the report of the Committee on Church Music that follows this introduction mention factors contributing to lack of participation such as overemphasizing the choir, viewing worship music as entertainment, and the use of hired professional non-congregation members to bolster (supplant?) the congregation. On several occasions, while traveling I have worshipped in other Presbyterian churches and noticed that people simply do not sing. It is not a matter of a few here and there not singing, but instead a few here and there are singing. This is true of churches whether they are considered traditional or contemporary (these terms are used reluctantly for convenience), but it seems the more music is emphasized in a service, ironically, the less the participation of the congregation. Though the number appears to be waning, there are churches that have singing congregants. I have the privilege of membership with a congregation that sings well with a skilled director and talented accompanists under the oversight of elders who are concerned for regulated worship. Worship is not a traditional vs. contemporary issue; worship is a theological issue in that its purpose is glorifying God as we enjoy Him within the limits of liturgy given in Scripture.
I said in my introduction to the Robinson-Peck post that the Old School took a moderate position regarding the issue of church music. What I mean by moderate is the Old School did not limit its worship music to Psalms, but instead combined hymns of contemporary composition with those of the past. The addition of hymns is not only appropriate but necessary. But this raises some questions. Which hymns are to be added? What is the standard to be used (of course, Scripture, but how)? Is there an essential core of hymns that must never be removed? Are there tunes that are unacceptable, and if so, what makes them unacceptable for worship (sexual beat, originally used with worldly or atheistic lyrics)? Can adding new hymns work against the goal of united congregational singing; can removing old hymns likewise reduce congregational singing? Are the older members of congregations to be left out as too much emphasis is placed on new words and tunes (the age demographic of the United States is increasing )? Those who sing the Psalms exclusively have an advantage because the words of their worship in music are fixed, but they too may face the challenge of congregants wanting the words of Psalms updated with more up-to-date tunes. Church history, unfortunately, is often the study of division whether it was the Christological issues of the ancient church, division with the Reformation, the Old and New Schools, and many others. The issue of church music divides us as well. However, one thing both traditional and contemporary churches could agree on is the participation of church members in congregational singing. If unity cannot be found here, then the issues that divide are presuppositional and theological. The Church, whether Presbyterian or not, is divided about music, but it is certain that all of us will be singing the same words and tunes before the Throne, but could we not make an effort to unify on congregants singing in worship.
With regard to the report that follows, I found some of the comments objectionable not necessarily because of what was said but because of the way it was said. The General Assembly is the highest earthly court of the Presbyterian Church and its decency and honor should be beyond the expected in all matters. Intemperance, personal attacks, sarcasm, smart-aleck jabs, and patronizing comments have no place in the Church in general but especially in gatherings of presbyters.
Barry Waugh
Report of The Committee on Church Music
The Committee on the subject of Sacred Music, appointed by the General Assembly last year (see Minutes, A. D. 1848, pp. 18 and 55) respectfully report, that six members of the Committee, viz. the Chairman, and Messrs. Plumer, Potts, Lord, McKinley, and McNair, met, agreeably to appointment at Philadelphia on the 20th day of February last, and proceeded to the consideration of the duty which had been confided to them. After making some progress therein, the Committee, having sat through three days, adjourned, referring the further prosecution and completion of the work to the members residing in the city of New York, and authorizing them to present the result of their labors to the next Assembly.
At the commencement of their sessions, the Committee were occupied with a question concerning the extent of their powers. The overture from the Synod of Philadelphia, (see overture, number 3, Minutes, 1848, p. 18,) contemplated the appointment of “a committee to take into consideration the subject of Church Music, with special reference to the preparation of a book of tunes adapted to our present psalmody.” The Assembly’s resolution, appointing the Committee, conferred upon it no other power, expressly, than “to report to the next General Assembly, upon the general subject of congregational singing, suggesting such scriptural measures as may seem calculated to improve it, and such remedies of existing evils as the case may seem to require.” While the overture appears to embrace two points, viz. a report upon the subject, and some provision for a book of tunes, the act of the Assembly authorizes a mere report, with suggestions on certain specified points, and makes no express reference to the preparation of a book of tunes.
On the first point submitted to their consideration, the Committee offer the following remarks:
There are different opinions, in various parts of the Church, in regard to the present state of congregational singing. What the taste and usages of the churches, in one section, may highly approve, other churches, possibly, would disapprove. Conformity, in all points of opinion and practice, is, perhaps—nay, most probably—unattainable. And, in cases wherein the differences arise, not in view of unmistakable decisions of the Bible, or of our Standards, but simply from considerations of taste, convenience, longer or shorter usage, and varying application, and, indeed, varying interpretation, of the notices of this subject which are contained in the sacred oracles, much must necessarily be left to the mutual forbearance and conceded Christian liberty of God’s people. These diversities may be either rendered more tolerable, or altogether removed, by increasing intercourse and communion, by frank and friendly comparison of views, and by the influence of that more extended public discussion, which the subject is evidently destined to receive. Without entering that discussion here, or indicating any opinion, beyond that which we have just expressed; the Committee deem it to be incumbent on them to notice some other points, on which, as it seems to them, there is occasion for present animadversion.
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