Majesty Music, Inc., recently published an autobiography of Dr. Frank Watson Garlock, I Being in the Way, the Lord Me. This 164-page book details God’s work in his life to use him to advance His kingdom and righteousness through music and preaching.

Dr. Garlock writes in an easy-to-read style that holds the reader’s attention well. Sixteen pages of pictures that chronicle his life and ministry add a personal touch that provides the reader with faces to connect with the names of many key people spoken of in the book. Five appendices add interesting details on various subjects, including some rich poetry by his grandmothers.

The book records God’s amazing use of this dedicated servant of Christ in the lives of a vast number of people. It movingly reveals God’s faithfulness to use a man of God who was willing to be led throughout his life.

I found this book to be a stirring and inspiring read that challenged me about having God work in my life to use me in similar ways. Believers who are seeking to have their lives revitalized in the service of God will likely find this book to be a helpful resource that encourages and energizes them to “press toward the mark for the prize of the high calling of God in Christ Jesus” (Phil. 3:14).

This fret staff sheet provides music students with a resource that allows them to practice writing the treble clef notes for each note played on the guitar with an open string or on the first five frets of each string. To write the notes correctly, the student will have to supply one or more ledger lines for those notes that require them.

This is the first part of a series of articles that treat a much overlooked aspect about the believer and his music: Fallen Spirits and Their Influences on Human Music. I hope that it will shed needed light on important truths that should help us as believers address some of the issues that we are facing in the music debate of our day.

Introduction

Scripture reveals the existence of a vast number of fallen spirit beings (cf. Rev. 12:4). Based on various teachings of Scripture, the following points should be considered about fallen spirits and their influences on human music:

I. Fallen Spirits Are Able to Sing and Play Musical Instruments

The Scripture speaks of all heavenly beings singing at creation, when there would have been no unfallen heavenly spirit beings: “When the morning stars sang together, and all the sons of God shouted for joy?” (Job 38:7). All beings who are now fallen spirits thus had musical abilities at the creation.

Moreover, Revelation speaks of angels in the future who are given trumpets and sound them: “And the seven angels which had the seven trumpets prepared themselves to sound. The first angel sounded . . .” (8:6-7; cf. 8:8, 10, 12; 9:1, 13; 10:17; 11:15). These verses show unfallen angels sounding a musical instrument.

Furthermore, saints in heaven are seen both singing (Rev. 15:4) and playing instrumental music (15:3), yet they have not received their glorified bodies.

Given both that all unfallen spirit beings sang at creation (Job 38:7) and also that such beings continue to sing (cf. Rev. 5:9) and play instruments (cf. 5:8, “having every one of them harps”) in worshiping God and given that the spirits of saints in heaven likewise engage in musical worship of God that includes both singing (14:1-3; 15:4) and playing musical instruments (14:2; 15:3), we must conclude that Satan and his demons are also musical beings that continue to have the ability to sing and play musical instruments.

David and Paul are certainly two of the most important Bible characters. It is interesting that these two men have the unique distinction in Scripture of being the only men who are spoken of in a particularly remarkable way.

David

Three people tell David that they regard him in one manner or another as an angel of God:

“And Achish answered and said to David, I know that thou art good in my sight, as an angel of God: notwithstanding the princes of the Philistines have said, He shall not go up with us to the battle” (1 Sam 29:9).

“Then thine handmaid said, The word of my lord the king shall now be comfortable: for as an angel of God, so is my lord the king to discern good and bad: therefore the LORD thy God will be with thee” (2 Sam. 14:17).

“To fetch about this form of speech hath thy servant Joab done this thing: and my lord is wise, according to the wisdom of an angel of God, to know all things that are in the earth” (14:20).

“And he hath slandered thy servant unto my lord the king; but my lord the king is as an angel of God: do therefore what is good in thine eyes” (2 Sam. 19:27).

In addition to the direct references about David himself, one reference speaks of David’s house being as God, as the angel of the LORD:

“In that day shall the LORD defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the angel of the LORD before them” (Zech. 12:8) 

Paul

Paul is the only person in the NT who is likened to an angel of God, and remarkably, he goes on to add that he was received even as Christ Jesus:

“And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus” (Gal. 4:14)

Conclusion

David is the preeminent type of Christ in Scripture (cf. the use of Ps. 16 in Acts 2:25-33), and Paul is distinguished both as the exemplary follower of Christ (1 Cor. 11:1) and the only one who speaks of others receiving him as Christ Jesus (Gal. 4:14). The unique distinction that these two men share of being likened to an angel of God thus seems to be directly connected to how they were Christlike in one manner or another. For us, therefore, to be Christlike as fully as God would have us to be, we should give special attention to what we can learn from these men about being like Christ.

Yesterday evening, I had a somewhat extensive conversation with a friend about a very serious matter. As we ended our conversation, I exhorted him not to quit and emphatically assured him that the Bible has the answers to the issues that we talked about. 

Later, I found myself burdened to read Scripture. Not knowing where to read, I decided to continue reading in Ezekiel, where I had read in the morning. 

Thirteen verses into my reading, God gave me insight into a statement that I had noticed many times before. This time, however, the statement opened up to me in a striking way that directly addressed the exact matter that I had discussed with my friend earlier in the evening! 

What’s more, this insight came from reading that I did after praying earnestly and specifically that God would fulfill His words in James 1 about granting wisdom liberally to all who ask. Although I have had many previous instances of glorious illumination from God, last night’s experience was of such a nature that I am sobered and awed at God’s ability to grant specific illumination from passages that I had read more than two dozen times previously. 

Praise God for the glorious illumination that He graciously gives to us, as He sees fit!

In Caesarea, at his final defense before he was taken to be tried before Caesar in Rome, Paul testified before King Agrippa, Bernice, the chief captains, the principal men of the city, and the governor, Festus (Acts 25:23-26:32).He concluded his testimony before them by saying, “I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds” (26:29). Does all mean all in this statement?

Several commentators believe that Paul desired that his entire audience would become Christians. Bock remarks:

In verse 29 Paul’s reply is that whether it takes a short or a long time . . . , he would pray that all who are listening to him might become a Christian as he is, with one exception, namely, that they not share his chains of imprisonment. The reference to prayer indicates that Paul desires to intercede on behalf of all the audience to become Christians. . . . The reply clearly expresses his heart.

—Darrell L. Bock, Acts in ECNT, 723

Polhill comments:

His real prayer was that not just Agrippa but everyone in the audience room would become a Christian believer. At this point Paul may have made several gestures, turning and directly addressing all in the room.

—John B. Polhill, Acts in NAC, 509

Peterson says:

Paul expresses his desire to Agrippa in very personal terms . . . In so doing, he consciously widens his appeal to everyone present. Previously, he acknowledged that many in his audience might be skeptical about talk of resurrection of the dead (v. 8). However, just as in Athens he preached about ‘Jesus and the resurrection’ to Jews and Gentiles alike (17:18), so now he addresses all together.

—David G. Peterson, Acts in PNTC, 676.

In agreement with the views of these scholars, taking Paul’s use of all to mean the totality of his hearers on this occasion seems clearly to be the only natural reading of the text.

Given the composition of his audience on this occasion, Paul’s statement is thus striking because we do not read of any previous evangelistic encounters that he had had with authority figures and other prominent people that would have given him hope that all his present audience might become Christians (see Acts 17:32-34 for an example of an encounter with authorities that did not result in the salvation of his entire audience). Even so, Paul still desired that they would.

We should learn from Paul’s example here that in spite of our previous negative experiences and regardless of the seemingly unlikely-to-become-Christians composition of an audience whom we are evangelizing, we should desire that they all would become Christians.

Paul repeatedly teaches that salvation is not earned through works that people do (Rom. 4:4-8; Eph. 2:8-10; Titus 3:5-6). A focus on this teaching, however, has led many to overlook an equally important Pauline evangelistic teaching concerning works: Paul emphasized that in his evangelism of all people everywhere, he challenged them that sinners must “do works meet for repentance” (Acts 26:20).

Peterson explains this emphasis well:

Paul recalls the geographical scope of his mission, ‘first to those in Damascus’ (cf. 9:20-25), ‘then to those in Jerusalem’ (cf. 9:26-30) ‘and in all Judea, and then to the Gentiles’. He indicates that he conveyed the same message to all, declaring (apēngellon, ‘reporting’, ‘announcing’, ‘proclaiming’) ‘that they should repent and turn to God and demonstrate their repentance by their deeds’ (cf. 20:21). Challenged to preach repentance for the forgiveness of sins and a share in the messianic salvation …, Paul was as serious as John the Baptist in calling for deeds to demonstrate the genuineness of repentance (cf. Lk. 3:8; Acts 20:21). He understood conversion ‘not only in terms of forgiveness and faith, but also in terms of a full ethical transformation’

—David. G. Peterson, The Acts of the Apostles in PNTC, 670

Based on Paul’s testimony to this crucial emphasis that he had in his evangelism, we should be diligent to challenge the people to whom we witness “that they should repent and turn to God, and do works meet for repentance” (Acts 26:20).