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SUBJECT: Song Service in Services
QUESTION: Should we be shouting “Amen” and “Praise the
Lord” in services? Should we be standing with arms raised
and swaying during the song service or during services?
Psalm 134.2 and Psalm 22:22 and other scriptures seem to
indicate that this would be okay.
ANSWER:
No, this is not appropriate behavior, at least for the ICG.
Clearly, anyone and any church may believe what they wish do
and make anything a part of their services within the bounds
of the laws of the society. However, this was not done in
the New Testament church that Jesus established. Now let us
take a look at the verses in question:
Psalm 134:1-3
1 Behold, bless ye the LORD, all ye servants of the LORD,
which by night stand in the house of the LORD.
2 Lift up your hands in the sanctuary, and bless the LORD.
3 The LORD that made heaven and earth bless thee out of
Zion.
Psalm 22:22
I will declare thy name unto my brethren: in the midst of
the congregation will I praise thee.
Now, let us take a look at the commentary:
Psalm 134:1-2
Psalms 134:1
Behold, bless ye the LORD, all ye servants of the LORD,
which by night stand in the house of the LORD.
[Behold] As if calling
attention to the fact that they were there, or had come.
[Bless ye the LORD]
Praise Yahweh. Making known their desire that God should be
praised, and calling on those who presided over the public
worship of the sanctuary to engage now in that service as
expressive of their feelings.
[All ye servants of the LORD]
The priests or ministers of religion, appointed especially
to this service.
[Which by night stand in the
house of the LORD] There was a class of singers in
the temple who devoted the night, or a part of the night, to
praise; and it is possible that this service may have been,
as it was subsequently in some of the monasteries, continued
by succeeding choirs, during the entire night. Thus in 1
Chronicles 9:33, it is said, "And these are the singers,
chief of the fathers of the Levites, who remaining in the
chambers were free, for they were employed in that work day
and night." This class is particularly addressed in this
psalm, as if they were especially favored, or as if they
especially possessed the ear of God in the silence of the
night, and when the world slumbered around them. There is
something favorable to devotion in the silence of the night;
when the world sleeps; when we are alone with God; when it
seems as if God would more particularly attend to our cry
since the rest of the world is still, and does not (as
it were) need his care. All this may be fancy;
but the effect may be to make the mind more solemn, and
better suited for devotion.
Psalms 134:2
Lift up your hands in the sanctuary, and bless the LORD.
[Lift up your hands in the
sanctuary] Margin, In holiness. The Hebrew word
properly means holiness, but it may be applied to a holy
place. See Psalm 20:2. The lifting up of the hands is
properly expressive of prayer, but the phrase may be used to
denote praise or worship in general.
[And bless the LORD] In
the night-watches-while all around is still,-let there be
one place where the voice of praise shall ascend on high.
~from Barnes' Notes
Note: Do you see
any description here of worshipers in any kind of a church
services offering praise? Notice also the timing of this
activity. It is taking place at night by a choir. Notice
that it talks about these choir members being alone with
God, so the choir was not performing for any humans. It
says that the world slept.
Notice also that these hands are lifted in prayer as well as
general praise and goes along with choir members alone in
the temple at night.
Psalm 22:22
I will declare thy name unto my brethren: in the midst of
the congregation will I praise thee.
Psalm 22:22
[I will declare thy name]
I will make thee known; that is, thine existence; thy
perfections; thy law; thy method of salvation. As the result
or effect of the interposition which he desired, and for
which he prayed, he says that he would diffuse a knowledge
of God. This is an expression of true piety, and is a
statement of what in a pure mind will always be consequent
on a gracious divine interposition-a purpose to make the
character of the benefactor known. Compare Psalm 51:12-13;
18:48-49. As applicable to the Redeemer, it means that he
would make the name of God known to people, or that "through
him" that name would be made known.
[Unto my brethren]
Compare John 20:17; Romans 8:29. The word "brethren" would
embrace literally brothers; kinsfolk; countrymen; then,
those of the same opinion, profession, or religion; then, in
a still larger sense, the human race as descended from a
common parent. As having reference to the Redeemer, it would
embrace here not only those who were his immediate followers
and whom he called brethren-not only those of his own
nation,-but the human family in general, toward whom he
consented to sustain this relation. Compare the notes at
Hebrews 2:10-12, where this passage is quoted and expressly
applied to our Saviour.
[In the midst of the congregation] Among the people
assembled to worship there. See the notes at Hebrews 2:12.
This is the place where praise is commonly celebrated, and
he says that there he would make known the goodness of God.
Compare Isaiah 38:19-20. It is not necessary to show that
this was literally done by the Redeemer. It is enough to
observe that this is the usual language of piety, and that
the effect of his work has been to cause the praises of God
to be celebrated in tens of thousands of the congregations
of his saints. ~from Barnes'
Notes
Note: There is
absolutely nothing here to indicate shouting out loud during
a service. What is indicated here is talking and
communication between church members and other church
members. In the text above it encourages the reader to see
the commentary for Hebrews 2:12. Here is what it says in
the commentary:
Hebrews 2:12
Saying, I will declare thy name unto my brethren, in the
midst of the church will I sing praise unto thee.
Hebrews 2:12
[I will declare thy name]
I will make thee known. The word "name" is used, as it often
is, to denote God himself. The meaning is, that it would be
a part of the Messiah's work to make known to his disciples
the character and perfections of God-or to make them
acquainted with God. He performed this. In his parting
prayer (John 17:6), he says, "I have manifested thy name
unto the men whom thou gavest me out of the world." And
again, Hebrews 2:26, "And I have declared unto them thy
name, and will declare it."
[Unto my brethren] The
point of the quotation is in this. He spoke of them as
"brethren." Paul is showing that he was not ashamed to call
them such. As he was reasoning with those who had been
"Jews," and as it was necessary as a part of his argument to
show that what he maintained respecting the Messiah was
found in the Old Testament, he makes his appeal to that, and
shows that the Redeemer is represented as addressing his
people as "brethren." It would have been easy to appeal to
"facts," and to have shown that the Redeemer used that term
familiarly in addressing his disciples, (compare Matthew
12:48-49; 25:40; 28:10; Luke 8:21; John 20:17), but that
would not have been pertinent to his object. It is full
proof to us, however, that the prediction in the Psalm was
literally fulfilled.
[In the midst of the church]
That is, in the assembly of my brethren. The point of the
proof urged by the apostle lies in the first part of the
quotation. This latter part seems to have been adduced
because it might assist their memory to have the whole verse
quoted; or because it contained an interesting truth
respecting the Redeemer-though not precisely a "proof" of
what he was urging; or because it "implied" substantially
the same truth as the former member. It shows that he was
united with his church; that he was one of them; and that he
mingled with them as among brethren.
Hebrews 2:12
[Will I sing praise]
That the Redeemer united with his disciples in singing
praise, we may suppose to have been in the highest degree
probable-though, I believe, but a single case is
mentioned-that at the close of the Supper which he
instituted to commemorate his death; Matt 26:30. This,
therefore, proves what the apostle intended-that the Messiah
was among them as his brethren-that he spoke to them as
such-and mingled in their devotions as one of their number.
~from Barnes' Notes
Note: This
clearly is speaking of a minister (Paul) speaking/preaching
to the congregation. It does not indicate in anyway the
idea of the congregation shouting out loud.
Now some have used Psalm 100 to support these claims for
public dancing, raising of arms, shouting out loud and the
like. Let us study this passage
Psalm 100:1-5
1 Make a joyful noise unto the LORD, all ye lands.
2 Serve the LORD with gladness: come before his presence
with singing.
3 Know ye that the LORD he is God: it is he that hath made
us, and not we ourselves; we are his people, and the sheep
of his pasture.
4 Enter into his gates with thanksgiving, and into his
courts with praise: be thankful unto him, and bless his
name.
5 For the LORD is good; his mercy is everlasting; and his
truth endureth to all generations.
Note: There is
nothing here that would add to what we already do in Sabbath
services. We follow verses 1 and 2 by having the song
service. Verse 4: Nothing here to support dancing or
shouting in services. They DO speak to attitude of the
heart. Notice the commentary:
Ps 100:2
[Come before his presence with
singing] As expressive of joy. So the birds sing; so
nature rejoices; so should man-intelligent, redeemed,
immortal man, be joyful.
Ps 100:4
[Enter into his gates ...]
The gates which lead to his temple, or to the place of
public worship.
[Into his courts ...]
The "courts" were literally the open spaces which surrounded
the tabernacle or temple. It was in these that worship was
celebrated, and not in the tabernacle or temple. See the
notes at Ps 65:4; 84:2; 92:13.
[Be thankful unto him]
That is, Offer thanksgiving and praise. Come before him with
a grateful heart. See the notes at Ps 50:14.
[Bless his name] Bless
him; praise him; ascribe honor to him; acknowledge him as
God. ~from Barnes' Notes
Note: There is
NOTHING in this commentary to support raising of arms,
shouting or dancing in church services.
Now others seek to use Psalms 149 and 150 to support these
ideas. Let us look at those.
Psalm 149:1-4
1 Praise ye the LORD. Sing unto the LORD a new song, and his
praise in the congregation of saints.
2 Let Israel rejoice in him that made him: let the children
of Zion be joyful in their King.
3 Let them praise his name in the dance: let them sing
praises unto him with the timbrel and harp.
4 For the LORD taketh pleasure in his people: he will
beautify the meek with salvation.
Notice carefully what the following commentary has to say.
It speaks of church tradition and what a specific church
sets up as its mode of worship. Clearly sermons and
sermonettes are not commanded in the Bible for churches
services. Neither are two hour services. Paul spoke for
long hours. So did Christ. God gave the New Testament
church the power to set up its own services (loosing
and binding). Now notice this commentary:
Psalm 149:3
Let them praise his name in the dance: let them sing praises
unto him with the timbrel and harp.
[Let them praise his name in
the dance] Margin, with the pipe. The Hebrew word
here-Maachowl (OT:4235)-is rendered dancing in Ps 30:11;
dance, as here, Ps 150:4 (where also the margin has pipe);
Jeremiah 31:13; Lamentations 5:15; dances, Jeremiah 31:4. It
does not elsewhere occur. On the verb chuwl (OT:2342), see
the notes at Psalm 10:5; 51:5. Here it cannot be improper to
regard it as referring to that measured tread, or solemn
movement which sometimes constituted a part of worship: 2
Samuel 6:14. Such a movement cannot be proved to be wrong in
worship; whether it is wise or expedient is a different
matter. Customs in worship change as the customs of a people
change; and that might be very proper in one stage of
society, or in one period of the world, which, though not in
itself wrong, might be very unadvisable in another. There
was much in the Hebrew mode of worship which cannot be
transferred to the forms of Christian worship without an
obvious incongruity and disadvantage; and because a thing
has been done, and is not in itself wrong, we should not
infer that it should always be done, or that it would be
always best. If people like the Shakers dance in worship,
they have an undoubted right to do so, and it may be the
most edifying mode of worship for them with their low
notions of religion; let not others ridicule them; nor let
others go to see them as they would any other "outr'e"
performance from idle curiosity. Such absurdities might soon
die away if they were not kept alive by the notice which
they attract, and by the foolish curiosity of wiser people.
There are some things which are more certain to come to an
end by neglect than they could by sober argument; some
things which live merely because they are ridiculed, and
because they who practice them are exalted into conspicuity
by their own folly, and by the idea that they are martyrs.
~from Barnes' Notes
Note: Do you see
these important points?
1) The dancing is referred to as, “measured tread, or solemn
movement”. This is hardly the wild movement dancing some
would encourage.
2) Customs in worship change as the customs of a people
change. To quote, “There was much in the Hebrew mode of
worship which cannot be transferred to the forms of
Christian worship without an obvious incongruity and
disadvantage.” Such is the case in the ICG today. It is
not our custom to incorporate wild dancing by individual
members, shouting “Amen” and other words of praise and the
raising of arms in ICG church services.
Psalm 150:1-6
150:1 Praise ye the LORD. Praise God in his sanctuary:
praise him in the firmament of his power.
2 Praise him for his mighty acts: praise him according to
his excellent greatness.
3 Praise him with the sound of the trumpet: praise him with
the psaltery and harp.
4 Praise him with the timbrel and dance: praise him with
stringed instruments and organs.
5 Praise him upon the loud cymbals: praise him upon the high
sounding cymbals.
6 Let every thing that hath breath praise the LORD. Praise
ye the LORD.
Note: The dance spoken of in verse 4 is the same as in
Psalms 149. There is nothing here in all of the praise
discussion to support the idea of shouting out loud in
services. One can come before the Lord in praise in his or
her heart and mind at anytime including church services.
Clearly we praise Him in our singing and prayers in
services. We praise Him by listening carefully to the
sermonette and sermon. We praise Him by encouraging the
brethren and visiting the widow and the fatherless.
All this dancing, shouting and raising of the arms before
the brethren goes against Matthew 6:1-7 in doing alms before
man.
Matthew 6:1-4
6:1 Take heed that ye do not your alms before men, to be
seen of them: otherwise ye have no reward of your Father
which is in heaven.
2 Therefore when thou doest thine alms, do not sound a
trumpet before thee, as the hypocrites do in the synagogues
and in the streets, that they may have glory of men. Verily
I say unto you, They have their reward.
3 But when thou doest alms, let not thy left hand know what
thy right hand doeth:
4 That thine alms may be in secret: and thy Father which
seeth in secret himself shall reward thee openly.
These verses are CLEAR. Do them NOT in the synagogues or
the streets but DO them in secret.
Some in their support of dancing in services, quote 2 Samuel
6:14 where we see David dancing in public with all his
might. Let us study that scripture:
2 Samuel 6:14
And David danced before the LORD with all his might; and
David was girded with a linen ephod.
Notice the commentary:
2 Sam 6:14
And David danced before the LORD with all his might; and
David was girded with a linen ephod.
[Danced] The Hebrew word
is found only here and in 2 Sam 6:16. It means "to dance in
a circle," hence, simply to dance. The parallel passage in 1
Chron 15:27 gives a widely different sense.
~from Barnes' Notes
Notice, now, this commentary which explains what David was
doing. This commentary also makes reference to what Miriam
did in Exodus 15 with her dancing.
2 Sam 6:14
And David danced before the LORD with all his might; and
David was girded with a linen ephod.
David danced before the Lord. The Hebrews, like other
ancient people, had their sacred dances, which were
performed on their solemn anniversaries and other great
occasions of commemorating some special token of the divine
goodness and favour, (Exodus 15:20; Judges 11:34; 21:21; 1
Samuel 18:6; Psalm 149:3; 105, etc.,) with all his
might-intimating a wild movement of the feet with violent
efforts of leaping, and, divested of his royal mantle, in a
state of undress-conduct apparently unsuitable to the
gravity of age or the dignity of a king-the linen ephod
being not exclusively the official habit of priest and
Levites, but worn frequently by others (cf. 1 Samuel 2:18)
who were in any capacity engaged in the service of God. But
the laying aside of his kingly attire, and the assumption of
this light tunic, was unquestionably done as an act of
religions homage, his attitudes and dress being symbolic, as
they have always been in Oriental countries, of penitence,
joy, thankfulness, and devotion. It was customary for bands
of women to meet warriors on their return home (1 Samuel
18:7-8) with music and dancing, one leading the rest, as
Miriam also did before the Lord, as "a man of war" (Exodus
15:20). On this occasion David acted himself as the leader,
in lieu of Michal, who ought to have lad the female choir
(see the notes at 2 Samuel 6:16,20).
~from Jamieson, Fausset, and
Brown Commentary
Note: In no way
can the dancing of David and Miriam be used to support such
dancing in a church service. The commentary clearly states,
“The Hebrews, like other ancient people, had their sacred
dances, which were performed on their solemn anniversaries
and other great occasions of commemorating some special
token of the divine goodness and favour.” In both cases,
God had performed a great miracle or work (bringing
back the ark and killing Pharaoh and his army in the Red Sea).
CONCLUSION
There is overwhelming scripture and commentary here to
support the way we conduct services in the ICG by not
practicing wild dancing, shouting and the raising of arms in
these services. We, clearly, cannot speak for any other
church, religion, denomination or fellowship group. They
are free to do and believe as they will. |