Cecil N. Wright
A few days ago a brother in Christ whom I admire and appreciate very
much came into my office and handed me a duplicated copy of a 7-page diatribe
entitled Clapping Hands and Making Sport at a Baptizing, by a preacher I do not
know. I presumed copies were being given to others also. But when the copy was
given to me it was with a chuckle, saying, "Here is something else for you
to critique!"
I did not know whether he meant it seriously of in jest. But when I
saw the title of the tract, I did state in effect that I had not joined in the
recent clapping of hands at baptisms, for, to me, it hardly seemed appropriate
for such occasions but that I had not thought of the young people as doing it
to make sport but rather as an expression of joy over new births into the
kingdom of God. That motive itself, of course would be most commendable.
After reading the tract, however, though appalled at its constant
vituperation and repelled by its harsh invective, I felt that apart form that
it was nevertheless not without justification in some of its parts on general
principles, in view of some current trends in parts of our brotherhood that I
feel do not augur well for it.
Next I thought of the fact that I had not consulted the scriptures to
see if there is any specific teaching about hand clapping that would be
applicable, but remembered reading a passage that personified nature and spoke
of trees clapping their hands in joy. So I decided to check all passages that
might speak of hand clapping, to see if any conclusions could be legitimately
drawn from them one way or another. And after I had done that, it occurred to
me that possibly the one giving me the tract and mentioning
"critique" hoped I would critique it. So I decided to put my findings
and observations on paper, for him to do with as he might see fit, if anything
at all. They now follow for whatever they may be worth.
Scripture Quotations from American Standard Version:
2 Kings 11:12: "Then he brought out the king’s son, and put the
crown upon him, and gave him the testimony; and they made him king, and
anointed him; and they clapped their hands, and said, Long live the king"
– descriptive of what occurred when Jehoash was made king of Judah.
Job 27:23: "Men shall clap their hands at him, And shall hiss
him out of his place" – here descriptive of contempt.
Job 34:37: "For he addeth rebellion unto his sin; He clappeth
his hands among us, and multiplieth his words against God" – New
International Version: "scornfully he clapped his hands among us,"
etc. –negative association.
Psalm 47:1: "Oh clap your hands, all ye peoples; shout unto God
with the voice of triumph" – for, "He subdueth peoples under us
[under Israel], And nations under our feet" (v.2).
Psalm 98:8: "Let the floods clap their hands; let the hills sing
for joy together" – NIV: "Let the rivers clap their hands" –
nature personified and called upon to express itself joyfully for what God has
done.
Isaiah 55:12: "For ye shall go out with joy, and be led forth
with peace: the mountains and the hills shall break forth before you into
singing; and all the trees of the field shall clap their hands" – nature
again personified and described as expressing joy at the going forth of God’s
word.
Lamentations 2:15: "All that pass by clap their hands at thee;
They hiss and wag their head at the daughter of Jerusalem, saying, Is this the
city that men called The perfection of beauty, The joy of the whole
earth?" – a taunt of Jerusalem in their afflictions because of her
iniquity.
Ezekiel 25:6-7: "For thus says the Lord Jehovah: Because thou
hast clapped thy hands, and stamped with the feet, and rejoiced with all the
despite of thy soul against the land of Israel; therefore, behold, I have
stretched out my hand upon thee for a spoil to the nations" etc. – spoken
to the children of Ammon" because of what they had done when Israel and
Judah were despoiled and taken into captivity in Assyria and Babylon (see
vs. 1-5).
Nahum 3:19: "there is no assuaging of thy hurt; thy wound is
grievous: All that hear the report of thee clap their hands over thee; for upon
whom hath not thy wickedness passed continually?" – expressive of glee
over hearing of the overthrow of Nineveh because of its iniquity against
others.
* * * * * *
Observations:
1. The above nine passages represent all that is said about hand clapping in
the scriptures. It may be noted that none of them refers to such in a corporate
worship setting or in connection with an event comparable to Christian baptism.
So, it would seem that hand clapping was not any part of divine corporate
worship activities in the Old Testament era, or of such activities in the New
Testament era, and is not mentioned in any description of worship in the
Book of Revelation though sometimes they are expressed in terms of Old
Testament setting.
2. That means, of course, that there is not a single reference to hand
clapping in connection with any baptisms recorded or alluded to in the New
Testament scriptures, though "rejoicing" is referred to -- on the
part of the Ethiopian eunuch (Acts 8:39) and on the Philippian jailor and his
household (Acts 16:34). And for Christian observers sharing in such joy, it
seems to me that what has been our custom of song and prayer is especially
appropriate. "Is any cheerful? Let him sing praise" (James 5:13),
would seem to be in order on such occasions the same as on others, and
especially so rather than clapping. Not that hand clapping is wrong within
itself, but its regular association with more mundane matters seems to me to
lesson rather than enhance the sublimity of the baptismal occasion, and to
smack more of a secular than a spiritual exercise. That means that to me it is
inexpedient, even if not sinful itself.
3. Also, unless permission was obtained from the elders of the church, it
seems that to initiate its practice in the worship assembly had to be either
thoughtless of presumptuous on the part of the relatively few who participate –
and I would presume the former unless there is evidence otherwise, of which I
am not aware. On the other hand, if it is with the elders’ approval and
permission, or acquiescence, it seems that such should be known.
In any event, I would not want to see either the young or older people
insulted or in any other way treated unfairly about it. But it does seem that
there needs to be a resolution of the matter, and I would hope for a wholesome
and happy one – and easy withal, even if it should be the young people yielding
to the older majority – which, from my viewpoint would of course, be preferable
– but not solely because I personally prefer it, as will be indicated later.
I remember that when I was a beginning preacher I was invited to have a part
in a play that young people would put on for the entertainment of the older
people. I gladly joined them, but was slightly embarrassed by the way one or
two for the girls dressed, not in the practice session, but in the performance
itself. After it was over, a much older brother in fatherly fashion talked to
me about the inadvisability of my being a part of such a performance and the
possibility of its lessening my reputation for sufficient spiritual maturity to
be the kind of example I needed to be. I was grateful, and am to this day,
instead of resentful. But the result could have been different if he had
approached me differently.
4. I doubt that a satisfactory resolution of the current matter can be had
either by ignoring it or by ignoring any one group in favor of another – not
the young people involved in the clapping (though I think they are not nearly
all of our young people), and not older ones who have vocally objected (no
doubt a minority also, but who must represent at least the preference of the
congregation as a whole since not participating in the clapping). It would seem
that careful and considerate consultation would need to be had with
representatives of both groups before announcing a decision either way, in
order not to be or seem to be arbitrarily taking side with one against the
other or without being considerate of all concerned.
5. There has been, so far as I have observed, a wonderfully fine
relationship between both the young fold and older folk here. And that needs to
be preserved, if possible – though it is always, possible for an exception to
occur now and then. The young should not be thought of as intending to be rude
or disrespectful and making sport of baptism, unless there is evidence of such.
And the older ones whose sense of propriety and reverence is shocked and
offended by the practice under consideration – whether it ought to be or not –
should not be thought of as old fuddy-duddies or simply dismissed as trouble
makers. Some of these are long-time members and have made considerable
contribution to the bringing of the Madison church to where it now is, whereas
the younger have not had time as yet to make equal contribution but are the
recipients of blessings that these others by the grace of God have helped to
provide. Young people need to be made aware of this, but in a kind and
respectful way.
They, and all of us, need to be taught the following, according to the
scriptures themselves: The older to be "ensamples to the flock, …Likewise,
ye younger to be subject unto the elder. Yea, all of you grid yourselves with
humility, to serve one another: for God resisteth the proud, but giveth grace
to the humble. Humble yourselves therefore under the mighty hand of God, that
he may exalt you in due time" (1 Peter 5:3;4-6).
Those who are leaders among young people need to recognize and subscribe to
these principles. If their leaders do, most young people can be led aright in
regard to them. If they do not, they are not qualified for such leadership.
6. The 14th chapter of Romans needs to be recognized in regard to
the matter under consideration, but understood properly and not misapplied. In
matters of personal scruples of lack of them and private conduct in certain
areas, "Let each man be fully assured in his own mind (v.5). and,
"Let us not judge one another any more: but judge ye this rather, that no
man put a stumbling block in his brother’s way, or an occasion of falling"
(v.13). The chapter had to do particularly with eating of meats verses
vegetarianism, and the observance or non-observance of certain days, in matters
optional.
It did not deal primarily with what is done in corporate worship assemblies
and/or occasions within a given congregation – where what is cone by some
affects and impinges on the others negatively, and where differences may have
to be dealt with differently in order to "keep the unity of the spirit in
the bond of peace" (Ephesians 4:3).
7. There is another principle that needs to be kept in mind and observed
much more than is often done: "Whether therefore ye eat, or drink, or
whatsoever ye do, do all to the glory of God. Give no occasion to stumbling,
either to Jews, or to Greeks, or to the church of God: even as I also please
all men in all things [that is, as far as possible with comprising God’s will],
not seeking mine own profit, but the profit of the many, that they be
saved" (1 Corinthians 10:31-32).
The principle is one of not doing that which would shock or scandalize
either the church or people of the outside world in order to have our own way.
This is a principle with many specific applications, including the present
particular consideration.
8. One more needs to be considered namely, the generation gap – and dealt
with as considerately as possible. That has posed problems to a greater or lesser
degree in all generations – in family, school, society at large, and in
religion. Elijah (in the person of John the Baptist who came in the spirit and
power of Elijah to prepare people for acceptance of the Christ, Matthew
11:13-14) was to "turn the hearts of the fathers to the children, and the
hearts of the children to their fathers; lest I come and smite the earth with a
curse" (Malachi 4:4-6). And in Christ this is cone most admirably if we
allow the principles he has given. "Children, obey your parents in the
Lord: for this is right. Honor thy father and mother (which is the first
commandment with promise). And, ye fathers, provoke not your children to wrath;
but nurture them in the chastening and admonition of the Lord" (Ephesians
1:1-2).
Old and young need each other (whether related in the flesh or not), and
should each have the other’s wishes and interest at heart. Older women are to
teach younger women basic principles (Titus 2:3-5); older men (elders) be the
overseers of the church (1 Timothy 3:1-7; cf. Titus 1:5-9). "Likewise ye
younger, be subject unto the elder" (1 Peter 5:5). This is the will of God
as long as the elder are godly and do not lead the young astray from him. Also,
the young preacher Timothy was admonished by the apostle Paul, his mentor and
especially close personal friend, "Let no man despise thy youth [that is,
deport yourself in such a way that you will not be thought little or nothing
of, or resented]; but be thou an ensample of them that believe [which will
almost invariably make a young person highly esteemed by those who are
older]" (1 Timothy 4:12).
* * * *
None of the above has been said to reflect unfavorably upon our young people
either here or elsewhere, but as a matter of general principle. The generation
gap can, and has, worked both ways. As a matter of history, younger generations
have apostatised from the divine religion of their fathers and have likewise
figured prominently in the religious reforms from apostasies of the preceding
generations – which we need not to take time to discourse upon further.
I have high personal regard for our young people, and believe
they have high ideals and high regard for the older people – unless they chance
to come under the influence of a maverick or one inclined to be a rebel. I
likewise believe and pray that they – and all concerned – can be brought safely
through whatever mini-crises (which I Hope is too heavy a term) has been
precipitated.
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