Sermon

1 Corinthians 14:1-25 — Worship: Order and Ardor, Part One

April 13, 2003

It is appropriate to look at worship on this Palm Sunday, since it is a day on which we remember the spontaneous worship that greeted Jesus on that first Palm Sunday. Of course within a week the praise would turn to persecution. Jesus would go from celebrated hero to condemned criminal. He would go from having leaves from the palm tree laid before him to being nailed to a tree. We remember his passion and suffering this week. We relive it as Christians have for ages.

The crucified Lord will be raised from the dead. And the risen Lord will commission his disciples to go, make disciples, baptize, and teach. And one of the communities of believers that will be formed in the wake of the cross and resurrection of Jesus will be the church at Corinth, Greece. We have been fixed for over three months, on these Sundays, to the letter that Paul, the founder of this church, wrote to them.

At the center of this congregation and all others flung wide across the world was the experience of corporate worship.

In 1 Corinthians 14 we get one of the best glimpses in scripture of what worship in the New Testament church was like. Other significant glimpses can be seen in Colossians 3:16:

16 Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God.

And Ephesians 5:19-20:

19 Speak to one another with psalms, hymns and spiritual songs. Sing and make music in your heart to the Lord,
20 always giving thanks to God the Father for everything, in the name of our Lord Jesus Christ.

And we can add to this important witness 1 Corinthians 14:26:

26 What then shall we say, brothers? When you come together, everyone has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. All of these must be done for the strengthening of the church.

At the heart of New Testament worship seemed to be the people of God coming together for two things: to hear words of instruction (preaching and teaching) drawn from scripture and to engage in inspired singing of praises to God.

We who claim to be Biblical Christians take passages like these as our pattern for what our worship is supposed to look like. So we need to listen closely to this passage.

In 1 Corinthians 14 Paul addresses concerns that had been raised about the integrity of the worship services of the church at Corinth. The prime problem was the exercise of spiritual gifts within the worship experience, namely the gifts of tongues and prophecy.

Speaking in tongues was the experience of speaking in an ecstatic spiritual language. It engaged the emotions and expressed the passions of the worshipper. It was a gift that was often expressed in emotive parts of worship, like in prayer and in singing (v. 15). It was a spiritual experience and not an intellectual experience.

The visual image that comes to my mind for speaking in tongues would be a fiery volcano. Its tendency was to explode, to erupt, to overflow its boundaries, to burn, and to blaze.

Prophecy, on the other hand, was the experience in worship of solid instruction from the Word of God. We hear “prophecy” and the first thing we often think of is predicting the future. Indeed, an inspired insight into future events was often part of prophecy. But more often it was inspired teaching from scripture or what we might today call preaching. “Teaching them to obey all the things I have commanded” is part of the Great Commission. The prophets of the Old Testament would say, “Thus says the Lord.” They would speak God’s immediate inspired word to God’s people. After these teachings were written down in scripture, and then the writings of the apostles were added to these, we were given a fixed norm, a standard by which to evaluate our experience. That’s why Paul, in 2 Timothy 3:16-17, says:

16 All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness,
17 so that the man of God may be thoroughly equipped for every good work.

The visual image that comes to mind for prophecy would be a tree. It is planted, rooted, firm, stable and solid. It is not moved by the passing winds and storms. Its roots hold it firmly in place and bring healthy nourishment and growth.

Apparently confusion had arisen in the church at Corinth. The center of this controversy was a competition among the gifts of tongues and prophecy. Should worship be volcanic or rooted?

There were at least four problems in the worship at Corinth which Paul points out.

(1) More than one person was standing to speak at once. This created great discordance. So many were speaking that it was impossible to concentrate on any one speaker and his message.

(2) Some were speaking in tongues but no interpretation was being given in an intelligible language so that those in the congregation could understand what was being said (see vv. 27-28).

(3) This made it impossible for the believers to discern if the doctrinal content of what was spoken in tongues was something they could agree with (say “Amen” to; cf. v. 16). Doctrine matters in worship!

(4) The confusion of the worship experience was harming the church’s witness to outsiders (non-believers) who would come into the worship (see v. 23).

Paul’s answer to the Corinthians was that they needed to put safe boundaries around the volcanic exercise of tongues (without extinguishing it altogether), while giving more attention to the stabilizing gift of prophecy within the church.

Let’s look at Paul’s teaching:

In v. 1 Paul urges they follow the agape way outlined in chapter 13 and eagerly desire spiritual gifts, but he specifies, “especially the gift of prophecy.”

The one speaking in tongues addresses God and not men (v. 2). There are some things we need to express to God that no words can serve as the proper vehicle to deliver. In Romans 8:26 Paul says that sometimes the Spirit intercedes for us “with groans that words cannot express.”

In contrast, Paul says that the one who prophesies builds up the church (vv. 3-4). The three aims of prophesy in v. 3 are strengthening (oikodome; KJV edification); encouragement (paraklesis; KJV exhortation); and comfort (paramuthia). I like the coupling of those last two. Sometimes we need prophecy to prod and poke us and sometimes we need it to embrace and hold us.

For Paul the key is collective edification of the church and not the private edification of the individual believer (vv. 4-5). Therefore, prophecy is clearly preferred to tongues.

In v. 6 Paul says that it does little good to come with the spiritual exuberance of tongues unless it is accompanied by solid discernible teaching (revelation, knowledge, prophecy, a word of instruction). Paul then uses three analogies to make his point.

First, in v. 7 he uses the analogy of musical instruments like a harp or flute. Music is made not just by striking the cords in any order that you choose. No, music that is pleasing to the ear is made when the musician follows the notes that are made to fit a recognizable pattern. Have you ever been to a concert and listened as the musicians tuned the instruments? And then the conductor raises his baton and the orchestra begins to perform the piece. We know the difference between the discordant and chaotic tuning and the finely crafted musical composition.

Second, in v. 8 Paul uses the analogy of the trumpet sounding a clear call. It is a military image. The trumpet was the ancient instrument of “command and control.” One call of the trumpet called for a charge, another for a retreat. The trumpet had to give a discernible sound to be followed. So, prophecy spoke plainly to the needs of the congregation, while tongues (without interpretation) lacked this clarity (see v. 9).

Third, Paul uses the analogy of known human languages (vv. 10-12). The other day I was standing in line at Lowe’s and I heard a couple behind me speaking in Hungarian. My guess is that they were not expecting anyone in the store to know their language. But I could understand them, and they had quite a surprised look on their faces when I turned and spoke to them in their language. Paul’s point seems to be that if we have the capacity to speak to each other in a language we can all understand why not use it. Otherwise we become a “foreigner” (Greek: barbaros) to each other. Note Paul’s final salvo at the end of these analogies: “Since you are eager to have the spiritual gifts, try to excel in gifts that build up the church” (v. 12).

In v. 13 Paul notes the necessity of interpretation should one speak in a tongue in worship. He notes that praying or singing in a tongue may have a benefit for the spirit of a man but it might fail to edify the mind (the intelligible comprehension of truth). In vv. 16-17, Paul notes that praising God in a tongue might rob one of the confirmation of knowing that what one is saying is affirmed by the agreement of your brothers and sisters. They can say, “Amen,” “We agree!” Again, worship is not all about meeting our personal spiritual needs. It is about offering edification for the brothers and sisters in the church (v. 17).

In vv. 18-19 Paul offers a definitive word about the exercise of tongues in worship. He says that he would rather speak five intelligible words “to instruct (katecheo) others” than “ten thousand (murious)” in a tongue (v. 19).

Finally, in vv. 20-25 Paul turns to address the issue of the witness of worship. Again Paul urges that the Corinthians act with maturity (v. 20; cf. 13:11). He quotes Isaiah 28:11-12 in v. 21 that seems to predict a time when God would speak through “strange tongues” to this people. But he also seems to emphasize the last sentence: “But even then they will not listen to me.”

It is hard to figure out exactly Paul’s line of argument. Perhaps in v. 22 he is quoting those were justifying the exuberant exercise of tongues. Tongues were a sign for unbelievers to demonstrate the power of God, while prophecy was a sign for believers.

But in vv. 23-25 Paul dismantles that argument. In v. 23 he says, “So, if the whole church comes together ….” Note that worship is a corporate affair. There is no such thing as private worship. “… And everyone speaks in tongues, and some who do not understand or some unbelievers come in ….” This is an interesting note. Worship in the church was a corporate witness. It was apparently not unusual for non-believers to be present. “ … will not they say that you are out of your mind (mainomai)?” The word for “out of your mind” is interesting. It referred to the often frenzied pagan worship. In other words, Paul is saying that frantic, overly emotional worship in a Christian worship service, would be too easily confused with false religion. Christian worship should be distinctive in that it did not ask the worshipper to check his brain at the door. It built up spirit and mind.

In contrast, if prophecy (intelligible teaching) is exercised in worship, “he will be convinced by all that he is a sinner and will be judged by all” (v. 24). This is where modern “seeker sensitive” worship misses the mark. Our goal is not to entice unbelievers into the church so we can make them feel good about where they are in life. Our goal is to bring them kicking and screaming (just as we were) into the knowledge that we are sinners and stand under the unblinking judgement of God. The outcome then will be that “the secrets (ta krupta; hidden things) of his heart” will be laid bare. So he will have his self-esteem affirmed and become a more productive member of society? No!!! So he will fall down (literally “falling on his face”) and worship God(proskuneo; here is a favorite NT word for worship and it means to prostrate oneself like a slave before a king). When we stand before God we are bent to the ground like a reed before the wind of a hurricane!!! And he exclaims, “You are really a nice people and you offer a lot of good programs that really benefit the community”? No!!! “God is really among you!”

I want to draw back now and make a few observations from this teaching about what constitutes authentic worship.

1. Worship is a community experience for believers (cf. vv. 23: “if the whole church comes together”; v. 26: “when you come together”). There is something that happens when we come together as God’s people that cannot be matched by any private or personal experience of God.

Therefore the question we need to ask when we leave here today is not, “What did I get out of the worship experience?” Or “How was I fed?” But, “How was the church edified?” “How did God choose to edify the church in drawing us together to praise him?”

2. Worship is also our corporate witness to unbelievers. Unbelievers cannot worship God. But what they can do is witness and overhear our worship and thereby be brought under conviction and have their lives laid bare before the Lord and be laid low by the Lord.

3. Although Paul discourages the exercise of tongues in worship, he does not dismiss it altogether. In v. 18 Paul makes it clear that he possessed this gift. In v. 39 Paul concludes, “Therefore, my brothers, be eager to prophesy, but do not forbid speaking in tongues.”

Some argue for the cessation of this gift in the church age. They see it as an apostolic gift that has now faded. Some cite 13:8, but surely this speaks of the end of the age when even prophecy will also end.

For many years this gift lay dormant, but it has been reappeared in the modern church in the contemporary Pentecostal and charismatic movement. You know I think God gave us this gift just when we needed it. Just when the church has grown stale and cold God have us this fresh wind of the Spirit. We see the impact of this movement in the singing of choruses (spiritual songs) that call us to vertical adoration of Jesus. Yes, there have been excesses even as there were at Corinth, but also useful things for God’s people. The “worship wars” of today are usually not about tongues versus prophecy but “contemporary” versus “traditional,” but it is in many ways the same argument.

I believe that when God gathers his body he will still give to some, not all, this particular gift. He did not choose to give it to me, but I know he has given it to others, and that is good. When used in the proper boundaries it is good and healthy for the church.

Nevertheless, Paul is clear that the exercise of prophecy (intelligible instruction) is to be preferred over the exercise of tongues in the corporate worship of the church. We should not sacrifice the building up of the mind and the church to the building up of the emotions and the individual experience.

4. Authentic worship is to be characterized by two things: order and ardor (I borrowed these terms from Ed Clowney’s The Church).

Our worship should be done in an orderly, intelligible way. It should be done in a thoughtful way that expresses careful planning and construction. We should be careful that our worship rightly expresses what we believe about who God is and who were are before him. Our praying and singing and preaching should help us to grow in wisdom and in knowledge of the things of God.

Our worship should be done with ardor. This means it should be done with exuberance and joy. It should touch our hearts as well as our heads. We do not want to just learn about God or hear about people who have known him; we want to know and experience him firsthand of for ourselves.

To have order alone is to run the risk of dead orthodoxy, of being the frozen chosen.

To have ardor alone is to run the risk of mere emotionalism, of evaluating worship on how it made us feel rather than how God purposed it to build up the body.

In the Corinthian church the problem was the preferring of ardor to order. But what would Paul say to JPBC? My guess is that he might take us to task for our lack of ardor. Have we confined God to a format of three hymns and two prayers? Have we limited his time to one hour? And by so doing have we been missing out on being brought into the white hot presence of his glory so that we fall down in awe and have unbelievers exclaim: “God is really among you.”

I was speaking Friday night to my friend Scott Payne an IMB missionary to Thailand who is home on furlough. I asked him about his experience of the American church after four years out of the culture. And he was telling me that recently he has been moved emotionally in worship. In a country church in Georgia; in a mega-church in Tennessee. Different settings but just an overwhelming sense of awe at the holiness of God has been coming over him. I thought as I prepared, Oh God, would you give us that sense of awe and ardor in your presence. Would you break our bounds and conventions and come down to us and minister to us?

Paul bases the worship of the church on the character of God in v. 33: “God is not a God of disorder but of peace.” I think of the God of creation who hovers over chaos and calls all into being. He is a God of order and also of power. And our worship ought to reflect and declare that.

Go back to my first two visual images: the fire and the tree. God comes to us in ardor and in order. When God appears to Moses in Exodus 3 and reveals his name, he appears to him in what? A burning bush. Something rooted and stable … and on fire!

Jeffrey T. Riddle
Pastor, Jefferson Park Baptist Church

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Sermon

1 Corinthians 14:1-25 — Worship: Order and Ardor, Part One

April 13, 2003

Jeffrey T. Riddle Pastor, Jefferson Park Baptist Church

Jeffrey T. Riddle
Pastor, Jefferson Park Baptist Church