TONGUES PROPHECY AND PUBLIC WORSHIP A. The contrast between tongues and prophecy. 1. (1Cr 14:1) The guiding principles. FOLLOW AFTER Pursue love, and desire spiritual gifts, but especially that you may prophesy. b. Desire spiritual gifts: There was nothing wrong with the Corinthian Christians’ desire for spiritual gifts. But they made a godly desire into an obsessive pursuit, when the main pursuit for Christians should be love. Jesus Love he says... AND GREATER LOVE HATH NO MAN THAN..(John 15:13 Now, he will focus on the gifts of prophecy and tongues, and how they should function in church body life. d. What does it mean for someone to prophesy? he does not mean prophecy is identical to preaching, because there was an ancient Greek word available for “preaching” (kerusso), and Paul did not use this ancient Greek word. “Preaching is essentially a merging of the gifts of teaching and exhortation, prophecy.  And prophesy is to edify the whole church, exhort, and comfort. The difference between prophesy and tongues (1Cr 14:2-3) Prophecy and tongues is the contrast in who the person is speaking to.  Tongues is speaking to God. For he who speaks in a tongue does not speak to men but to God, for no one understands him; however, in the spirit he speaks mysteries. But he who prophesies speaks to edification and exhortation and comfort the whole church body. a. He who speaks in a tongue does not speak to men but to God: So With the gift of tongues, the speaker addresses God, not men. There is what we call a supposition an error that tongues was a supernatural communication of missionaries used “man to man” or to give the Gospel to foreign tribes.  But they suppose wrong.  Scripture shows no instance of that. Scripture is our rule and tongues is speaking to God.  Even in the first instance in Acts Chapter 2:And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. 6Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. 7 And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? 8 And how hear we every man in our own tongue, wherein we were born? 9 Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, 10 Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, 11 Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. SO THEY WERE PRAISING AND MAGNIFYING GOD. (A vital Landmark) Some students misunderstand and presuppose this, Acts 2 and think the disciples preached to the crowd in tongues on the day of Pentecost. But Instead, they spoke to God and the multi-national crowd that overheard their praise to God. It says in Acts 2:11 "we hear them speaking in our own language the wonderful works of God."  So this was a praising, not a preaching.  Peter preaches later when they mocked saying these men are filled with new wine..   Also later, in Acts 10:46 in the house of Cornelius, the bible describes the hearing of the gift of tongues: how they heard them speak with tongues and magnify God. So not between humans, it was directed to God. It is vital to the comfort of The Lord's servants under stress or attacks as seen in ROMANS 8:26:Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. TEACHING IS VITAL FOR  If we misunderstand this, we can misuse the gift of tongues, using it in a way that draws unnecessary attention to ourselves. God does not give anyone the gift of tongues for the direct sake of others marveling, but rather for that between believer and God alone. VERSE 2  For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries. 3 I VITAL POINTS FOR PROPHESY 3 But he that prophesieth speaketh unto men to edification, and exhortation, and comfort. 4 He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church. 5  PAUL SAYS:  I would that ye all spake with tongues, BUT rather that ye prophesied: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying. SOME believe the miraculous gifts ARE NO LONGER IN USE AND have CEASED, AND SUCH DENOMINATIONS ARE DESCRIBED AS CESSATIONISTS AND THEY THAT BELIEVE THE GIFTS ARE STILL IN USE FOR TODAY ARE CALLED CONTINUATIONIST.  SOME have trouble with this verse. Some even try to claim Paul IS SPEAKING sarcastically here and that he criticizes the Corinthian Christians for STILL using the gift of tongues to speak to God instead of men.  DOES THE SCRIPTURE BRING THIS?   HERMES. HERMENEUTICS FIRST RULE. The exception to THE INSTANCE THAT "no one understands him" is when the tongue is publicly interpreted. (RARELY SEEN) Even then, it is not the tongue itself that is understood, but the interpretation of the tongue. IN ROMANS 8:26 WE HAVE EXPLAINED THE VITAL PLACE THAT TONGUES HAVE IN THE LIFE OF THE BELIEVER, MOSTLY BECAUSE OF THE WAR AGAINST SERVANTS OF CHRIST, MANY ARE CRUSHED UNTO DEATH IN SORROW AND WEEPINGS, AND GROANINGS ROMANS 8:26 AND LUKE 7:47 it sounds like nonsense to human ears, because it was never intended for human ears. We should expect it to sound like nonsense, because Paul plainly says, in the spirit he speaks mysteries. However, this does not mean that all intelligible speech is the legitimate gift of tongues. Some, not understanding the gift, may imitate it, or fake it, just to “prove” something. But he who prophesies speaks... to men: In contrast to the gift of tongues, the gift of prophecy is directed to men. It is God speaking supernaturally (often “naturally supernaturally”) through people to people. PAUL SAYS PROPHESY IS TO BE JUDGED. But he who prophesies speaks edification and exhortation and comfort to men: Not only is the gift of prophecy directed towards men, it is also largely positive in its character. Often, when a “negative” word is spoken, it is not truly a word from THE LORD at all, or it is a word meant only for the individual, not for someone else. Edification MEANS “building up.” It is a construction term, and speaks of our being “built up” in the Lord. A word of prophecy will build someone up, not tear him DOWN Exhortation is encouragement. It is like the speech from the coach in the locker room before the big game, rallying the team to go out and perform as they were trained to perform. A word of prophecy will encourage someone, not discourage him or her. WE OFTEN SEE THIS IN PREACHING, BUT ALSO IN GROUP STUDY. COMFORT IS the idea of not only consoling, but also strengthening. It doesn’t just cry with someone hurting, BUT  it puts its arms around them and strengthens them to carry the load. A word of prophecy will strengthen, not weaken someone. THE THEME PAUL STRIVES TO GET ACROSS IS "BUILD AND HELP" 3. (1Cr 14:4-5) Prophecy and tongues contrast in whom they edify. He who speaks in a tongue edifies himself, but he who prophesies edifies the church. I wish you all spoke with tongues, but even more that you prophesied; for he who prophesies is greater than he who speaks with tongues, unless he interprets, that the church may receive edification. OFTEN I'VE SEE THE PASTOR COME WITH AN INTERPRETATION. SOME GET IT WRONG THINKING PAUL MEANT:  “You selfish Corinthian Christians! You use tongues to only edify yourself, when you should use it to edify others!” This is wrong. Paul is simply stating the nature of the gift of tongues. IT IS IN FACT, FOR SELF EDIFICATION AND GOD, BUT RARE IN THE ASSEMBLY OUTSPOKEN AND REQUIRING AN INTERPRETATION.  He who prophesies edifies the church: Because prophecy can be understood by all, a true word of prophecy builds up everyone. c. I wish you all spoke with tongues: Paul was positive about the gift of tongues! Because of the tone of this chapter, it is easy to think he was “down” on the gift of tongues. Not at all; Paul valued the gift of tongues in his own life. In 1 Corinthians 14:18, Paul wrote I thank my God I speak with tongues more than you all. This passage shows that Paul also wanted other Christians to speak with tongues. i. Why did Paul wish you all spoke with tongues? YOU ALL?? No doubt, because he knew the value of it in his own life. Paul was able, when in the spirit he spoke mysteries, to unburden his soul before God in a way beyond human language and intellect. He could pray, praise, and intercede beyond his ability to understand and articulate. Paul wanted every Christian to know this same blessing. PAUL MENTIONS THE STRESS OF MINISTRY THAT WE READ IN THE ACTS ACCOUNT BUT ALSO THE STRESS HE RELATES IN... 2 COR 1:8 For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life: 9 But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead: 10 Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us; INTERESTING THAT Paul’s context in 1 Corinthians 14 is more focused on what the Corinthian Christians do when they come together as a church RATHER than on what they do in their own devotional life. WHEN YOU ARE ALONE There are things that are fine for a Christian to do in their own devotional life, which may be disruptive, annoying, or self-exalting BUT for a Christian to do in a church meeting IT MAY NOT BE MEANT TO SHARE. The gift of tongues IN PERSONAL WORSHIP AND PRAISE is one of those things. Since Paul focuses on when the Corinthian Christian comes together as a church, it is clear why he regards the gift of prophecy as greater. VERSE 6 PROFIT IS THE OBJECTIVE TO GROW IN CHRIST IN WISDOM, MATURITY IN GOOD APPROPRIATION OF THE LORD'S HOLY SPIRIT.  I LIKE THE SCRIPTURE IN 2 COR 3:13-18: Which section of scripture tells us that there are things God so wants to tell you and bring you into, but he says you cannot see them or bear them AT ONCE.  To the Jews in the crowd Paul uses the "Old Testament illustration of Moses in that the glory on his face" had to be hidden with a veil. 2 Cor 3:12:  Seeing then that we have such hope, we use great plainness of speech: 13 And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end ....of that which is abolished or katargéō, kat-arg-eh'-o; from G2596  (render) entirely idle :(COULD NOT CHRIST'S GOOD NEWS THE FULFILLMENT SPOKEN OF IN MATTHEW 5:17 "I COME NOT TO DESTROY THE LAW AND THE PROPHETS...) WAS VEILED TO THE JEW UNTIL THE FULL NESS OF TIME AND JESUS SAYS IT IS FINISHED. BUT THERE IS A VEIL BLINDING THEM. 2 COR 3:14 But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ. 15 But even unto this day, when Moses is read, the vail is upon their heart. 16 Nevertheless when it shall turn to the Lord, the vail shall be taken away. HE TELLS HERE'S HOW... 17 Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. WHEN A SEEKER GETS THAT IN-FILLING...HE SAYS 18 But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. SUBJECT IS BUILDING, GROWING, ( 2 COR 3:18 )STRENTHING, MATURING AND THERE IS NO END TO CHRIST AND IT BEGINS THE SECOND THE "SWITCH IS THROWN" AND YOU TURN ON THE LIGHT ---------------------------------------------- 2 COR 13 Wherefore let him that speaketh in an unknown tongue pray that he may interpret. 14 For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful. 15 What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also. 16  Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest? 17 For thou verily givest thanks well, but the other is not edified. 18 I thank my God, I speak with tongues more than ye all: 19 Yet in the church I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue. 20 Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men. 21 In the law it is written, (ISAIAH 28:11)With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord. 22 Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe. --------------------------------- V.14 BYPASSING THE UNDERSTANDING For some, this bypassing of the understanding is undesirable. They never want to relate to God except by and through their understanding. While we value our intellect and understanding, and while we dedicate ourselves to loving God with all of our mind (Matthew 22:37), we also appreciate "the limitations of our understanding", and thank God for a way to relate to Him that goes beyond intellect.  If someone is perfectly satisfied with their ability to relate to God through their understanding, they really have no need for the gift of tongues. But if the day AND TIME AND CIRCUMSTANCE comes when they desire to relate to God beyond their ability to understand, they should seek God for the gift of tongues. LETS BE CLEAR, TONGUES IS COMPLETELY AS CONTROLABLE AS ANY VOCAL SOUND. LET NO ONE SAY GOD JUST TOOK HOLD OF ME AND I HAD TO BLURT OUT THIS MESSAGE. · It doesn’t happen as one just opens their mouth and God “takes over” their tongue · It doesn’t happen as they begin to wiggle their tongue and God “takes over” · It doesn’t happen as they are told to repeat a nonsense word or phrase faster and faster until God “takes over” v. Actually, the language of tongues works much like languages we understand. A word or a sound occurs to our mind, and we vocalize that word or sound. In the gift of tongues, one simply continues to speak the words and sounds coming into their mind, trusting God is prompting them, and He understands what they say, and that in the Spirit what we say is perfectly appropriate for the moment. vi. Is it possible that one could speak in tongues, and without knowing, say the most horrible blasphemies? No, it is not possible. Paul began this whole section on spiritual gifts with the principle: Therefore I make known to you that no one speaking by the Spirit of God calls Jesus accursed (1 Corinthians 12:3). Also, Jesus reminded us: For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. If a son asks for bread from any father among you, will he give him a stone? Or if he asks for a fish, will he give him a serpent instead of a fish? Or if he asks for an egg, will he offer him a scorpion? If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him! (Luke 11:10-13) We NEVER need to fear we will find Satan when we sincerely seek God. -------------------------------------------------- We can also remember another general principle relating to the gifts of the Holy Spirit: And the spirits of the prophets are subject to the prophets (1 Corinthians 14:32). The Holy Spirit does not make us do strange, bizarre things. He will never make someone shout in tongues, or speak in tongues in a strange manner, though they may do it on their own initiative. But they should never credit or blame the Holy Spirit for what they have added. 8. (1Cr 14:15-19) The result: when and when not to use the gift of tongues. What is the conclusion then? I will pray with the spirit, and I will also pray with the understanding. I will sing with the spirit, and I will also sing with the understanding. Otherwise, if you bless with the spirit, how will he who occupies the place of the uninformed say “Amen” at your giving of thanks, since he does not understand what you say? For you indeed give thanks well, but the other is not edified. I thank my God I speak with tongues more than you all; yet in the church I would rather speak five words with my understanding, that I may teach others also, than ten thousand words in a tongue. a. Paul gladly proclaims: I will pray with the spirit, and I will also pray with the understanding. I will sing with the spirit, I will also sing with the understanding. Paul will use the gift of tongues, both in prayer and in song, and he will use it often. Yet in the church I would rather speak five words with my understanding... than ten thousand words in a tongue. Therefore, Paul’s use of tongues was focused in his devotional life with the Lord. i. Paul here makes reference to how we can sing in the spirit. God can give us the freedom to exercise the gift of tongues in a melodic way, so it flows in with worship. However, based on the principles in this chapter, if this is done, it should never be done in a way that would draw attention to itself or distract others. b. Otherwise, if you bless with the spirit, how will he who occupies the place of the uninformed say “Amen” at your giving of thanks: If no one understands my blessing of the Lord, if no one understands my thanks to God, they can’t say “Amen” with me. When I am gathered together with other believers, I can’t just do my own thing and say, “Well, it blesses me.” I must have a concern for others, also. i. Apparently, it was the custom in the early church to say “Amen” when someone else prayed, and perhaps during a message. “It was very frequent in primitive times to express their approbation in the public assemblies by Amen. This practice, soberly and piously conducted, might still be of great use in the Church of Christ.” (Clarke) ii. According to Clarke, some ancient Jews thought it very important to say “Amen,“ to the point where “they even promised the remission of all sins, the annihilation of the sentence of damnation, and the opening of the gates of paradise, to those who fervently say Amen.” iii. There is certainly nothing wrong with an “Amen” from the congregation today, as long as it is consistent with everyone being blessed, not just the one saying it! c. You indeed give thanks well, but the other is not edified: Paul is completely consistent in his emphasis on tongues being directed to God. Just in this passage, he points out what we do with the gift of tongues: we pray, we sing, we bless, and we give thanks. All of these we do unto the Lord, not unto man, with the gift of tongues. d. So, Paul saw great value in the gift of tongues for his own devotional life before the Lord: I thank my God I speak with tongues more than you all. Yet, when he gathered with other Christians, his concern was to be a blessing, not with getting a blessing. 9. (1Cr 14:20-25) The gift of tongues and unbelievers at church meetings. Brethren, do not be children in understanding; however, in malice be babes, but in understanding be mature. In the law it is written: “With men of other tongues and other lips I will speak to this people; and yet, for all that, they will not hear Me,” says the Lord. Therefore tongues are for a sign, not to those who believe but to unbelievers; but prophesying is not for unbelievers but for those who believe. Therefore if the whole church comes together in one place, and all speak with tongues, and there come in those who are uninformed or unbelievers, will they not say that you are out of your mind? But if all prophesy, and an unbeliever or an uninformed person comes in, he is convinced by all, he is convicted by all. And thus the secrets of his heart are revealed; and so, falling down on his face, he will worship God and report that God is truly among you. a. Do not be children in understanding: In their selfish desire to edify themselves at the expense of others in the meeting, the Corinthians showed themselves to be children, and selfishly immature. Paul points them to a higher call. b. In the law it is written: Paul here quotes from Isaiah 28:11-12. In Isaiah 28, the prophet Isaiah announces judgment to the people of Israel. They did not receive the word of the prophets who spoke to them in Hebrew, so now they will hear the voice of men with other tongues and other lips. The Assyrian invaders spoke a language the Israelites could not understand, and it was an example of judgment to the Israelites. “And yet, for all that, they will not hear Me” says the Lord. ------------------------------------ c. Therefore tongues are for a sign: In the Isaiah 28 passage, tongues were a sign of judgment upon the Israelites. Foreigners who spoke in unknown tongues invaded their country. Paul is saying that today also, tongues are for a sign. i. In Isaiah 28, the strange tongues were not a blessing, but a curse. Paul is warning, “Take heed that it be not the case now: that, by dwelling on the gift, ye forget the Giver; and what was designed for you as a blessing, may prove to you to be a curse... God may curse your blessings.” (Clarke) d. Not to those who believe but to unbelievers; but prophesying is not for unbelievers but for those who believe: Here, the straight reading of the text presents one of the most difficult passages in the New Testament. In the straight reading of the text, Paul is plainly saying tongues is a sign to unbelievers, and prophecy is a sign for those who believe. i. The problem comes when we see what Paul says in 1 Corinthians 14:23-25. First, that if unbelievers hear tongues in a meeting, they will not be blessed, but will say that you are out of your mind. Second, if unbelievers hear prophecy and are convicted in their hearts, their reaction may be to worship God and report that God is truly among you. So, in 1 Corinthians 14:23-25, Paul seems to indicate that tongues are not beneficial in ministering to unbelievers, while prophecy is beneficial to unbelievers. AS A SIGN THERE IS THE REFERENCE BACK TO ACTS 2 AS A BLESSING AND A JUDGEMENT.  THE WORLD SAW THIS SIGN ON THE DAY OF PENTECOST WITH THE FLAMES OF FIRE AND THE RUSHING MIGHTY WIND SEEING AND HEARING TONGUES TODAY IS DIFFERENT, BUT IT STILL IS THE SIGN, THE LANDMARK OF THAT DAY WHEN GOD ENTERES INTO HIS PEOPLE TO DWELL IN THEM, V. 17  SO WHAT IS THE SIGN.  THE PROPITIATION, IN THAT ALL THAT THE TEMPLE DID IN THE PAST, CHRIST IN US DOES NOW AND FOR US IN ACCORDANCE WITH THE SCRIPTURES. THE SIGN IS THAT GOD HAS SET ASIDE THE TIME WHEN GOD DWELLED IN TEMPLES MADE WITH HANDS, AND THAT JESUS, MESSIAH HAS COME, MAKING CLEAN AND HOLY ALL WHO BELIEVE ON HIM AND THAT GOD DWELLS IN THOSE WHO TRUST IN HIM (JOHN 14:17)  WE ARE THE TEMPLE OF THE HOLY SPIRIT. Romans 3:25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; 1 John 2:2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. AND WE CAN SEE HOW SIGNIFICANT THIS WAS TO THE GENTILE CHRISTIANS WHO HAD LITTLE FAMILIARITY WITH THE OLD TESTAMENT WAYS OF TEMPLE WAYS OF ATONEMENT AND THE COVERING OF MAN'S SINS. So, how then can tongues be a sign to unbelievers, and prophecy be a sign better suited for those who believe? There seems to be a contradiction between 1 Corinthians 14:22 and 1 Corinthians 14:23-25. ---------------------------------- How is it then, brethren? Whenever you come together, each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation. Let all things be done for edification. a. Whenever you come together: Paul is writing here, as in the previous portion of the chapter, of the conduct of the Corinthian Christians when they come together for fellowship and the Word. b. Each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation: Paul sees the gathering of the church as a time when people come to participate and to give to one another, not merely to passively receive. iii. At the same time, there are potential pitfalls in this approach. It is easy for people of poor doctrine or weak character to dominate the group. It is easy for the group to focus not on the truth of the word, but on how one “feels” about the word. Spurgeon once described a man coming from such a gathering, and meeting a friend. “How was the meeting?” the one asked. The other answered, “Oh, it was wonderful. No one knew anything and we all taught each other!” ii. How do some churches justify their practice of all speaking in tongues at the same time, rather loudly and demonstratively? Many make a false distinction between speaking in tongues and using a prayer language. They would say Paul regulates speaking in tongues here, but using your prayer language is nowhere regulated. This is a false distinction, and an excuse for not obeying the Scriptures. iii. What about occasions where it seems that many spoke in tongues at the same time, and without interpretation, such as on the day of Pentecost in Acts 2? We could say that in their enthusiasm and excitement, they went beyond Scriptural order. No harm came of it, although in Acts 2 the unbelievers did believe the tongue speakers were drunk. We must never be too afraid of a little occasional excess, which can always be gently guided into Scriptural order. If we are too afraid of it, we will never be freely led by the Holy Spirit, and instead have the “order” of a dead body. It is “safe,” but there is no life. c. If there is no interpreter, let him keep silent in church: Paul here makes it plain that the gift of tongues is under the control of the person with the gift. They are not “compelled” by the Holy Spirit to speak out in tongues. If there is no interpreter present, the tongues’ speaker is fully able to keep silent in church. i. Keep silent in church also reminds us Paul is speaking about the use of the gift of tongues in a church meeting, not in one’s own personal devotional life. d. Let him speak to himself and to God: In one sense, the issue isn’t whether a person can speak in tongues during a church meeting. The issue is if they can speak publicly in tongues during a church meeting. They are always free to speak in tongues to himself and to God. i. Again, to God reminds us of the audience of the gift of tongues: God, not men. Though tongues is said to be a sign for men (1 Corinthians 14:22), it does not mean it is ever addressed to men, or primarily intended for men. When one speaks in tongues, they speak to God. 3. (1Cr 14:29-33) Prophecy must also be conducted in order. Let two or three prophets speak, and let the others judge. But if anything is revealed to another who sits by, let the first keep silent. For you can all prophesy one by one, that all may learn and all may be encouraged. And the spirits of the prophets are subject to the prophets. For God is not the author of confusion but of peace, as in all the churches of the saints. a. Let two or three prophets speak: Even as tongues are to be regulated in meetings of the church, so is the gift of prophecy. The whole meeting should not be given over to prophecy, but only two or three should speak at any given meeting. i. Though Paul is far more positive about the use of the gift of prophecy in church meetings than the use of the gift of tongues, he still believes prophecy should be regulated. The gifts of the Spirit are never to be made the focus of congregational life. Worship and the Word are the focus, and the gifts flow under God’s direction around the focus of worship and the Word. b. Let the others judge: Even as prophets speak, others are to judge. No “word from the Lord” should to be received without careful consideration by the leadership of the church present at the meeting. As John said in 1 John 4:1, Beloved, do not believe every spirit, but test the spirits, whether they are of God; because many false prophets have gone out into the world. i. Indeed, Paul wrote in Galatians 1:8, But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. Even if an angel from heaven came with a message, it must be tested and judged. ii. What are the standards a prophecy should be judged by? First, it should be judged according to God’s established, revealed word. God will never contradict Himself. Also, He will not give the same gift of perfectly hearing Him He gave to the apostles and prophets who wrote the New Testament and gave the foundation for the church (Ephesians 2:20). It is wrong to assume anyone perfectly hears God, so it is also wrong to put too much trust and faith in a prophecy. It is probably a bad idea to record them, and meditate on them. Thank God for the edification and exhortation and comfort prophecy brings (1 Corinthians 14:3), but don’t let it eclipse God’s eternal Word. iii. Tom Stipe, in the forward to the book Counterfeit Revival, speaks to this problem of prophecy eclipsing the Word: After only a couple of years, the prophets seemed to be speaking to just about everyone on just about everything. Hundreds of... members received the ‘gift’ of prophecy and began plying their trade among both leaders and parishioners. People began carrying around little notebooks filled with predictions that had been delivered to them by the prophets and seers. They flocked to the prophecy conferences that had begun to spring up everywhere. The notebook crowd would rush forward in hopes of being selected to receive more prophecies to add to their prophetic diaries... Not long after ‘prophecy du jour’ became the primary source of direction, a trail of devastated believers began to line up outside our pastoral counseling offices. Young people promised teen success and stardom through prophecy were left picking up the pieces of their shattered hopes because God had apparently gone back on His promises. Leaders were deluged by angry church members who had received prophecies about the great ministries they would have but had been frustrated by local church leaders who failed to recognize and ‘facilitate’ their ‘new anointing.’ After a steady diet of the prophetic, some people were rapidly becoming biblically illiterate, choosing a ‘dial-a-prophet’ style of Christian living rather than studying God’s Word. Many were left to continually live from one prophetic ‘fix’ to the next, their hope always in danger of failing because God’s voice was so specific in pronouncement, yet so elusive in fulfillment. Possessing a prophet’s phone number was like having a storehouse of treasured guidance. Little clutched notebooks replaced Bibles as the preferred reading material during church services. iv. There is another standard to judge prophecy by: the standard of agreement. 2 Corinthians 13:1 states a principle repeated at lease six times in the Bible: By the mouth of two or three witnesses every word shall be established. God will confirm His Word to the heart of the leadership present at the meeting. Therefore, a “prophecy” may be judged as not from God, not because it contradicted the Scriptures, but because the leadership judged that it simply wasn’t what the Lord wanted to say to the church body at that time. v. What should be done with someone who speaks forth a prophecy and it is judged to be not from God? Given the environment at most church meetings, the church leadership should gently say that they don’t bear witness with that word. And, the person, given they have the right heart, should never be branded a “false prophet” or a danger. They may have simply taken something meant just for them, or just for another individual and said it to the whole group. Or, they may have not said all God wanted them to say, or added to what God wanted to say, and that substantially changed the message. If a person has a right heart, they should be encouraged to keep stepping out in faith and trusting God that He wants to use them. Of course, if a person has a wrong heart or chronically speaks wrong words of prophecy, they need to be confronted. a. Let your women keep silent in the churches: Paul has already assumed the right of women to pray or prophecy publicly (as stated in 1 Corinthians 11:1-16). Here, he probably means that women do not have the right to judge prophecy, something restricted to the male leadership of the church. i. Instead of judging prophecy, women should be submissive to what the leadership of the church judges regarding words of prophecy. b. If they want to learn something, let them ask their own husbands at home: In the ancient world, just as in some modern cultures, women and men sat in different groups at church. Among the Christians in Corinth, there seems to have been the problem of women chattering or disrupting the meetings with questions. Paul is saying, “Don’t disrupt the meeting. Ask your questions at home.” i. In the Jewish synagogues, men and women sat apart. But if a woman chattered or called out to her husband sitting far off, she would be dealt with severely. The Corinthian church may have adopted the same kind of seating arrangement, but with many women from Gentile backgrounds, they did not know how to conduct themselves at a church meeting. Paul teaches them how. c. It is shameful for women to speak in church: Again, because Paul assumed the right of women to pray and prophesy under proper authority in 1 Corinthians 11:1-16, the context suggests speak refers to either the judging of prophecy (something for the leadership of the church to do) or to disruptive speaking. i. Alan Redpath points out that Paul uses the ancient Greek verb laleo, which means, “to talk, question, argue, profess, or chatter.” Redpath says, “It has nothing to do with prophecy or prayer; it is not public speaking as such.” 5. (1Cr 14:36-38) Paul insists on his authority in these matters. Or did the word of God come originally from you? Or was it you only that it reached? If anyone thinks himself to be a prophet or spiritual, let him acknowledge that the things which I write to you are the commandments of the Lord. But if anyone is ignorant, let him be ignorant. a. Or did the word of God come originally from you? Paul wonders if some of the Corinthian Christians want to contend with him on these matters. If so, he will have none of it. The word of God did not come from the Corinthian Christians; it came to them from Paul. They need to sit and listen and be teachable instead of contending with the apostle Paul. b. If anyone thinks himself to be a prophet or spiritual: We might imagine at the next meeting among some of the Corinthian Christians, someone standing up with a “word from the Lord,” saying, “Paul is all wrong!” Paul forewarns them, saying that if anyone is really a prophet or spiritual, they will agree with Paul. i. Some people think that if they are really spiritual, they don’t have to obey God’s word on these matters. In their own minds, they are so spiritual that the rules don’t apply to them. But if we are really spiritual, we will stick to the Word of God, and not go “beyond” it. c. But if anyone is ignorant, let him be ignorant: Paul pretty much describes how he regards those Corinthian Christians who must contend with him on these matters; they are ignorant. 6. (1Cr 14:39-40) A fitting summary of the chapter. Therefore, brethren, desire earnestly to prophesy, and do not forbid to speak with tongues. Let all things be done decently and in order. a. Desire earnestly to prophesy: When you come together as a church, it is far better to be a blessing to someone else; therefore, prophecy is much more useful than tongues. b. Do not forbid to speak with tongues: Though Paul will carefully regulate, and even discourage the use of tongues in the church, he will not forbid it. At the same time, he will greatly encourage its use in one’s personal devotions. i. The gift of tongues is not to be despised. It especially has a valuable place in personal devotional time. But the gatherings of the church should emphasize prophecy and mutual blessing. c. Let all things be done decently and in order: God is a God of order and peace, and He wants order when the church comes together. When the gifts of the Spirit are given an unscriptural focus, it discredits the true work of the Holy Spirit, and often leads people to deny the gifts because they see unbiblical excess. i. “How often is a work of God marred and discredited by the folly of men! For nature will always, and Satan too, mingle themselves as far as they can in the genuine work of the Spirit, in order to discredit and destroy it.” (Clarke) d. However, the order should always be the order of the living, not of the dead! Some have cultivated an atmosphere of gloom and depression among Christians in the name of Let all things be done decently and in order. i. “Why, brethren, true praise sets the heart ringing its bells, and hanging out its streamers. Never hang your flag at half-mast when you praise God; no, run up every colour, let every banner wave in the breeze, and let all the powers and passions of your spirit exult and rejoice in God your Saviour. They rejoiced. We are really most horribly afraid of being too happy. Some Christians think cheerfulness a very dangerous folly, if not a ruinous vice.” (Spurgeon) ii. “Propriety very greatly objects to the praise which is rendered by the Primitive Methodists at times; their shouts and hallelujahs are thought by some delicate minds to be very shocking. I would not, however, join in the censure, lest I should be numbered among the Pharisees who said, ‘Master, rebuke thy disciples.’ I wish more people were as earnest and even as vehement as the Methodists used to be. In our Lord’s day we see that the people expressed the joy which they felt; I am not sure that they expressed it in the most tunable manner, but any rate they expressed it in a hearty, lusty shout.” (Spurgeon)