Introduction
What is a worship service suppose to look like? What are the proper activities in worship? Our text will lead us to explore such questions this morning.
Text
What then, brothers? When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up.
The issue is the place of tongues. It does not belong to public worship because it does not edify; it does not build up the body. Paul shows the superiority of prophecy over tongues by giving the example of its effect on the unbeliever. So, what then? Well, the principle of building up the body should control the format of the worship service. Each element in the service should serve to edify the church body and be carried out in such a way as to promote that purpose. Thus Paul gives a sampling of elements that typified the worship service.
He mentions a “hymn.” The Greek word is “psalmos.” Does Paul have in mind specifically a psalm? Possibly. In Colossians 3:16 and Ephesians 5:19, he distinguishes between psalms (psalmoi), hymns (hymnoi), and spiritual songs. Psalmos is the word used over many of the psalm titles in the Greek translation of the Old Testament. Even so, psalmos was used in Greek literature for hymns and songs of praise, as well as hymnos being used for psalms. Anyhow, singing was an element in the worship service.
There is a lesson, a word of instruction. Next, a revelation, i.e. prophecy. The distinction between lesson and revelation is that the person giving the revelation purports to be passing on a message from the Lord. The teacher is explaining, giving instruction on doctrine or practice. Paul then lists tongue and interpretation. As he is about to make clear, the two must go together.
27 If any speak in a tongue, let there be only two or at most three, and each in turn, and let someone interpret. 28 But if there is no one to interpret, let each of them keep silent in church and speak to himself and to God.
Here is another trait to add to our list about tongue-speaking. It can be controlled. Perhaps one cannot speak at will, but he can keep silent at will. The perplexing thing about this instruction is how it is determined that there is an interpreter. Perhaps he means to determine if the person, or persons, in the church who are known to have the gift of interpretation is present. If not, then the tongue-speakers should keep silent.
29 Let two or three prophets speak, and let the others weigh what is said. 30 If a revelation is made to another sitting there, let the first be silent. 31 For you can all prophesy one by one, so that all may learn and all be encouraged, 32 and the spirits of prophets are subject to prophets.
What was said of tongue-speakers applies to prophets. The concept of someone going into some kind of trance and speaking in tongues or prophesying in worship is not taught or modeled in the New Testament. On the other hand, the revelation may come on the spur of the moment, as verse 30 indicates. It is possible that a prophet comes to church with a revelation ready to be spoken; but he may also receive a revelation during worship.
In truth, what Paul is actually describing for worship is not clear. Does he mean, let two or three prophets speak in order and then a response be made about them, or does he mean only two or three speak during the whole service? Are the speaker official prophets of the church, or could they be anybody to whom the Spirit has given a message for that service? Verse 31 would imply the latter, but referring to the speakers as “prophets” would lead me to think the former is intended. Either you are a prophet or you are not. Here is another question: who are the “others” that weigh the prophecies? Are they other prophets, or are they the other worshippers? Verse 30 is peculiar. If you want order in the worship service, and if you want every one prophesying to have their proper turn, why would you make the first person prophesying sit down. Let the second prophet wait his turn.
Here is how I interpret the scenario. Paul is speaking of prophets, of whom there are a fair number. They are the ones who weigh the prophecies, which are spoken two or three at a time. Telling the first prophet to stop when another prophet receives a revelation does not mean to cease prophesying, but to stop extending his discussion of the prophecy. We have all been in meetings in which a person has made his statement, but then keeps on talking. And don’t we want him to sit down so that everybody can have his say? No doubt prophets do the same. They give their “word” from the Lord and then talk about that word. Paul is instructing them to sit down when another prophet has a word to speak. I think the “others” who weigh the prophesies are the men in the congregation.
33 For God is not a God of confusion but of peace….
This is a significant statement. How corporate worship is done does not rise merely out of what is practical, as important as that may be. Worship should reflect the God who is worshipped. The Corinth worship service resembled the pagan worship practices whose worshippers were whipped into frenzied excitement. Tongues were spoken without interpretation, and not by one or two, but by many at the same time. Prophets were standing up with their revelations, going on and on. Perhaps others were competing against them with their own revelations. And, of course, they were all claiming to be moved by the Spirit of God.
Paul says, “No, no, no. God is not a God of confusion but of peace.” Note that he does not say “order” but “peace.” Yes, there is to be order in the service, but to fully reflect God, there is to be peace. There is to be harmony. The worshippers are building each other up in the faith, not competing for the “most filled with the Spirit” award. The Holy Spirit should not be equated with uncontrolled behavior that does nothing except make the individual under the “Spirit’s” power feel the same way that a worshipper in a pagan service feel when possessed by a spirit.
We will come back to verses 34 and 35 next week. Move to verses 36-40, which bring the whole chapter to a close.
36 Or was it from you that the word of God came? Or are you the only ones it has reached? 37 If anyone thinks that he is a prophet, or spiritual, he should acknowledge that the things I am writing to you are a command of the Lord. 38 If anyone does not recognize this, he is not recognized.
We’ve noted the arrogance of the Corinthians many times and their bucking against Paul’s authority. His impatience with their attitude comes out here. He reminds them that he writes with the authority of an apostle of Christ Jesus. As such he does not defend himself, but holds out the acceptance of his teaching as the measure for the claims of anyone else.
39 So, my brothers, earnestly desire to prophesy, and do not forbid speaking in tongues. 40 But all things should be done decently and in order.
Verse 39 affirms that the subject of chapter 14, and the thrust of the discussion from chapter 12 on has been in response to the church’s practice of speaking in tongues. Verse 40 summarizes the principle of worship and of church practice. The word for decently is used in two other NT verses. Paul tells the Romans in 13:13 to walk in the daytime, that is, to act as people do in the day as respectful people and not as many do at night, engaging in uncontrolled behavior. In 1 Thessalonians 4:12 he tells the believers to live properly before outsiders (i.e. to live quietly, minding their own business, and working). By “in order” he means that there is not to be conflict and chaos in the order of worship, but rather a peaceful and logical flow of the service.
Application
In light of this passage, now seems the appropriate time to present the Presbyterian “take” on worship. In our Book of Church Order, there is a section entitled “Directory of Worship.” Let me present the nine principles of worship listed in the first chapter.
1. Since the Holy Scriptures are the only infallible rule of faith and practice, the principles of public worship must be derived from the Bible, and from no other source. The Scriptures forbid the worshipping of God by images, or in any other way not appointed in his Word, and requires the receiving, observing, and keeping pure and entire all such religious worship and ordinances as God has appointed in his Word.
So principle number one is that our worship is to be directed by Scripture. We Presbyterians call this the “regulative principle.” Whatever is done in worship must be justified from the Bible. Either Scripture gives a direct command what should be done, or models an activity, or gives principles from which we can make reasonable judgment. All the elements in our worship, beginning with the Call to Worship through the Doxology must be explainable by Scripture by one of the manners presented.
2. A service of public worship is not merely a gathering of God’s children with each other, but before all else, a meeting of the triune God with his chosen people. God is present in public worship not only by virtue of the Divine omnipresence but, much more intimately, as the faithful covenant Savior. The Lord Jesus Christ said: “Where two or three are gathered together in my name there I am in the midst of them” (Matthew 18:20).
One practical outworking of the principle is keeping in mind for whom a worship service is to be designed. Worship is a meeting between God and his people. The criteria then for such worship is what pleases God, enhances the worship of his people, and (note this) distinguishes God’s people from the rest of the world. There is a sense in which unbelievers ought to feel like outsiders; not that they feel excluded, but that something special is taking place beyond their normal experience. Our hope is that they will want to know and worship the God who is the focus of our worship.
3. The end of public worship is the glory of God. His people should engage in all its several parts with an eye single to his glory. Public worship has as its aim the building of Christ’s Church by the perfecting of the saints and the addition to its membership of such as are being saved -- all to the glory of God. Through public worship on the Lord’s day Christians should learn to serve God all the days of the week in their every activity, remembering, whether they eat or drink, or whatever they do, to do all to the glory of God (1 Corinthians 10:31).
This principle gives a balanced view of worship. All elements of worship are to serve to glorify God. The all important question in worship is: what does God want for his glory? Having said that, God is glorified by the building up of the church body (sounds like Paul’s point in chapter 14). There is a difference between the visible Church’s worship now and the worship to take place when Christ returns. In this age, the Church is still being prepared for her Groom. We are still imperfect. And thus our worship has the aim of perfecting the saints and adding those who are being saved by the Spirit. We are to be alert to one another and to our guests.
4. Public worship is Christian when the worshippers recognize that Christ is the Mediator by whom alone they can come unto God, when they honor Christ as the head of the Church, who rules over public worship, and when their worship is an expression of their faith in Christ and of their love for him.
Our worship must be Christ-centered worship. That is what distinguishes our worship from the worship of other religions. But even Christian churches fall into danger when God’s name is invoked without using Christ’s name, and when sermons are given that do not speak of Christ. He must always remain in the forefront.
5. Public worship must be performed in spirit and in truth. Externalism and hypocrisy stand condemned. The forms of public worship have value only when they serve to express the inner reverence of the worshipper and his sincere devotion to the true and living God. And only those whose hearts have been renewed by the Holy Spirit are capable of such reverence and devotion.
It is possible to carry out the right form of worship without truly worshipping. Correct worship is essential, but the correct form of worship without the true spirit only invites God’s judgment, not his pleasure. Therefore, one should prepare for worship, taking time to come early enough and directing one’s heart through prayer and meditation upon God’s Word.
6. The Lord Jesus Christ has prescribed no fixed forms for public worship but, in the interest of life and power in worship, has given his Church a large measure of liberty in this matter. (This is the reason we do not have a prayer book that gives a fixed form of worship.) It may not be forgotten, however, that there is true liberty only where the rules of God’s Word are observed and the Spirit of the Lord is, that all things must be done decently and in order, and that God’s people should serve him with reverence and in the beauty of holiness. From its beginning to its end a service of public worship should be characterized by that simplicity which is an evidence of sincerity and by that beauty and dignity which are a manifestation of holiness.
Reverence, beauty, simplicity, dignity – such things reflect our God who is a God of peace and thus should characterize our worship. Worship should not be complex, requiring elaborate preparation. We ought to offer our best to God, but it is easy to move from bringing the offering God desires to creating a production to satisfy an audience. This is true of traditional and contemporary services. God wants our sincere worship in truth over a well produced ceremony.
7. Public worship differs from private worship in that in public worship God is served by his saints unitedly as his covenant people, the Body of Christ. For this reason the covenant children should be present so far as possible as well as adults. For the same reason no favoritism may be shown to any who attend. Nor may any member of the church presume to exalt himself above others as though he were more spiritual, but each shall esteem others better than himself.
Simply put, the corporate worship service is for everybody. Our aim is, as practical as possible, to be as inclusive as possible because every member of Christ’s body qualifies as a worshipper and belongs to the worshipping body.
I am going to reverse the order of the last two principles.
9. The Bible teaches that the following are proper elements of worship service: reading of Holy Scripture, singing of psalms and hymns, the offering of prayer, the preaching of the Word, the presentation of offerings, confessing the faith and observing the Sacraments.
These are all elements that are either commanded in Scripture, modeled, or can be deduced from biblical principles. For the reasons given in the two previous sermons prophecy (as exists in the Corinth church) and tongues with interpretation are not listed.
8. It behooves God’s people not only to come into his presence with a deep sense of awe at the thought of his perfect holiness and their own exceeding sinfulness, but also to enter into his gates with thanksgiving and into his courts with praise for the great salvation, which he has so graciously wrought for them through his only begotten Son and applied to them by the Holy Spirit.
The Christian worship service is itself an expression of the gospel. God is a holy God. The angels around him continually cry out, "Holy, holy, holy." We daily sin against God. If the holy angels, who commit no sin, show deep reverence and awe before God, all the more are we to do the same. That is why we are not to treat worship like a social hour where our priority is to make people feel at ease. This is the same point we make in presenting the gospel. Man’s problem is that God is holy and demands that anyone to be accepted by him be the same. The sinner is to fear God and his judgment. He is called to repent. And yet, there is the good news of the great salvation that God has provided out of grace through his Son Jesus Christ. Christ died for our sins, providing forgiveness. He took our sins upon himself and gave to us his righteousness, so that even though we still sin, God accepts us, loves us as his own children. Through the Holy Spirit we have been born again, made new creatures in Christ, so that God is pleased to receive our worship. For that reason, though worship is to be reverent, it is not to be dismal or done in fear, but with thanksgiving and with praise for such a great salvation.
As Hebrews 12:28 and 13:15 instruct us: Let us offer to God acceptable worship, with reverence and awe, and through Jesus Christ let us continually offer up a sacrifice of praise to God, the fruit of lips that acknowledge his name.
