Charismatic Confusion 1 Corinthians 14:1-40 Adapted from a David Owens sermon http://www.sermoncentral.com/print_friendly.asp?SermonID=126636

2. ESV

13. One Sunday, a Sunday school teacher asked
the children a question just before she
dismissed them to go into the worship service,
“And why is it necessary to be quiet in
church?” Little Johnny replied, “Because
people are sleeping.”
I think it is ironic and humorous that parents
cannot wait until their babies can talk, but then
once they can talk, their biggest challenge is
keeping them from talking through worship.

14. Many a child has been “shushed” during
church.
Many a child’s first memory of worship is being
told to be quiet.
Some preachers have jokingly said the reason
they became a preacher was so that they
could talk during worship.

15. Although I have begun with a humorous take
on the need to be quiet in worship, it is actually
a serious matter.
Do you realize that it was such a problem at
Corinth that Paul had to give them rules for
talking in church?
Having laid the groundwork in chapters and
, Paul now addresses the problem of the
Corinthian’s worship in more specific terms
here in chapter .

16. It appears that some of the Corinthians
considered themselves gifted with wisdom and
knowledge, and were placing inordinate
emphasis on the gift of tongues.
They believed that their ability to speak in
tongues was the ultimate sign of spiritual
power and authority.

17. Worship in the Corinthian church had fallen
into disorderly confusion as various members
were speaking simultaneously and
unintelligibly, and were perhaps even
competitively seeking to outdo one another.
Additionally, there was some kind of confusion
that was being brought about by some of the
women who were somehow calling out in the
middle of the service to question either their
husbands, or the leader of the worship.

18. Perhaps they were even trying to direct the
proceedings.
All in all, it wasn’t a pretty sight and it wasn’t
doing anyone any good – not the members or
the visitors.
So Paul tackles the problem with the
instructions he lays out in this chapter.

19. If you think about it, the situation did pose a
difficult problem for Paul.
Paul, obviously, firmly believed in the gifts of
the Spirit.
He, himself, had a number of the gifts, and
believed that God wanted those gifts
employed in the worship of the first century
church.
But the challenge was how to create order in
the church’s worship without squelching the
Spirit.

20. His inspired solution set forth in this chapter
insists love requires the gifts be used for
building up the community.
Consequently, intelligible speech is necessary
in the assembly for the common good.
Unintelligible tongues must be either
interpreted or reserved for evangelism and/or
private prayer.

21. Ultimately, Paul was not trying to put down
tongues, but he was trying to counteract the
excessive valuation and undisciplined practice
of tongue-speaking in worship at Corinth.
At the same time, Paul urged his readers to
desire the gift of prophecy.

22. It is important that we understand what
tongues and prophesy are as spiritual gifts.
The gift of tongues referred to the supernatural
ability to speak a language not native to the
speaker and not learned through normal
educational processes.
It, therefore, was speaking, praying or singing
in an unlearned language.

23. When manifest, it’s meaning would not be
known unless someone was present who
naturally knew the language or who had a
corresponding supernatural gift of
interpretation.

24. When Paul says this I think he is saying that
the gift of tongues was given primarily for the
purpose of evangelism.
The gift of tongues allowed one person to tell
others about Jesus in their own language.
That’s what happened in on the day of
Pentecost.

25. Imagine how your attention would be drawn
and faith would be established if someone who
did not know your language was able to tell
you the gospel in your own language.
The gift of prophesy is not necessarily future
telling, as our English word tends to imply.
Prophesy was primarily speaking or
proclaiming a message from God.
This could have meant relaying a vision or
dream or some other special revelation from
God, or just a particular insight into the
teachings of Christ.

26. It is not simply composing and preaching a
sermon, it’s inspired speaking.
I think you can see why Paul says that
prophesy is for believers.
It provides the ongoing instruction needed for
the church.
We have to keep in mind the New Testament
Scriptures had not been completed and are
therefore not available for the church to study
and learn from.
That’s why I believe that the miraculous gifts
were present in the first century but are no
longer active.

27. Throughout the entire chapter looms the
theme of building up the church.
The Greek noun and verb that mean “to build
up” or “up-building” occur 7 times in this
chapter.
One of the guiding principles in Christian
worship must be what verse says.

28. Chapter falls into two major parts.
In verses , Paul argues for prophesy
over tongues as the means for edification in
the church.
Then in the second part, verses , Paul
gives specific guidelines for orderly worship.

29. Paul argues that the possessors of charismatic
gifts are able to control their gifts.
They don’t all have to speak at once; they can
take turns.
And, if there is no one to interpret, then the
tongues speakers shouldn’t speak.
What would be the purpose if no one present
can be built up by it?

30. Let me say something about verses and
, where Paul says something about women
speaking in the church.
First of all, these have been very controversial
verses for many, many years.

31. I wish we could invite Paul to come and do a
seminar and explain what he meant when he
wrote these verses, as well as the verses back
in chapter , and in .
I won’t pretend to think that I can be the one to
say the definitive word about what Paul meant.

32. Certainly, this is a tough word to hear in the
age in which we live.
Some have tried to suggest that Paul was a
male chauvinist and a women hater.
Others have defended him by saying that he
didn’t write this, rather it was inserted later by
uninspired others, whomever they were.
Others have taken it at face value and have
sought to implement it as literally as possible.

33. I do believe that it was written by Paul, and
that it had both something to say specifically to
the issue at hand, and something to say in
principle for all time.
Certainly, Paul didn’t see it as the only and
final statement he would make on the question
of a woman’s role in worship.
If so, I’m sure he would have addressed the
question much more thoroughly.

34. Let me give you a brief description of three of
the more employed interpretations of this
passage.
ESV

35. Some maintain that in light of
, there is a God-ordained order that is to
be the basis for administration and authority in
the church and in the home.
Women are to be in submission to their
husbands both at home and in the church
regardless of their particular culture.
According to this view, a timeless order was
established at creation that specifies specific
roles for men and women in the home and in
the church.

36. A second view maintains that Paul’s concern is
that the church be strengthened by believers
showing respect for others and for God as
they exercise their spiritual gifts.
Such respect must necessarily take account of
accepted social practices.
If within a particular social order, it is
disgraceful for a woman to speak in church,
then she shows disrespect by doing so and
should remain silent.

37. According to this view, there were occasions
even in Paul’s culture for women to speak in
church – for example in ,
her praying and prophesying must be done
with her head covered.
ESV
So Paul’s purpose, therefore, was not to define
the role of women, but to establish a fitting and
orderly way for them to worship.

38. A final view says that in this context Paul was
discussing primarily the disruption of worship
by women who become involved in noisy
discussions or clamoring for explanations.
Therefore, Paul was not forbidding women to
speak in church, he was just forbidding the
disorderly speaking they were doing there at
Corinth.
Instead of interrupting the worship, the women
were to ask their husbands at home.

39. Although I believe that here in chapter Paul
is addressing a specific problem of disorder
with regard to women at Corinth, it is
interesting to me that he begins with the
statement,

40. So whatever the principle is, in Paul’s mind it
applies across the board in all the churches –
Gentile and Jewish, in Judah and in Asia
Minor.
Overall I personally believe that the roles of
men and women are to be different.

41. As Paul addressed the issues of women’s
roles in both and in
, he did not mention the concern of culture,
but only the concern of creation.
Therefore, I believe God reserves the roles of
leadership and instruction in worship for men.
That may be a more conservative
interpretation than you are comfortable with.

42. I do not claim to understand all of God’s
reasons, but consider the OT priests – the only
men in Israel who could be priests were from
the tribe of Levi, descendants of Aaron, that
meant only a very small portion of Israelite
men could be priests.
That may not seem fair, but that was God’s
will.
I may be wrong, and I wish Paul could come
an explain himself, but that is a brief
explanation of my present, personal
understanding.

43. I would like to leave you with five words that
emerge from this chapter of Scripture that will
help us apply these truths to our lives.
Word One – Intentionality
Worship is not something that happens by
accident.
It’s intentional in nature.

44. We are instructed to neglect not the
assembling of ourselves together.
ESV
Individualism in spiritual matters is a dead end.
Spiritual growth comes by worshiping with the
body and by being in relationship with brothers
and sisters in Christ.

45. Certainly our private devotions and private
attention to spiritual disciplines are essential,
but they are not meant to replace what
happens when the church comes together.
We must be intentional about coming together
to worship, and we must be clear about whom
we are worshiping and how we are worshiping.
I urge all of us to be intentional about our
worship, and even when we are away from
home, our intention should be to gather with
God’s people for worship.

46. Word Two – Participation
As we come together, each of us must have
something to offer in worship.
It may not be our role to lead in the worship,
but all of us are to participate in the worship.
All of us are called to be involved, none of us
are to be just spectators.

47. Our minds and hearts are to be engaged in the
worship whether we are listening to Scripture
and preaching, or whether we are participating
in the prayer, singing, or Lord’s Supper.
Are there times when you notice people who
are not singing or don’t seem to be engaged in
the worship?
None of us can judge what is going on in
another person’s heart and mind, but it seems
that they are not participating as God would
want and that’s not good.

48. Worship is an exercise that requires our
attention and effort.
And even if we don’t consider ourselves to be
good singers, we can sing and make music in
our hearts to the Lord.
Our presence with our brothers and sisters
also offers numerous opportunities for
participation as we minister to one another.

49. Word Three - Edification
Edification is a word that has largely lost its
meaning in our time.
It sounds a bit sanctimonious.
All edification really means is the building up of
the church.
As we gather with the body we should come
ready to give and to serve.

50. What we have to offer may be as simple as a
smile or a hug, or may be as significant as a
prayer or a word of encouragement.
I would also challenge you to reach out of your
circle of friends and be sure to welcome our
visitors and get to know other members of the
church you are not as close to.

51. As someone who does most of the preaching
here, let me say something about my concern
that my sermons are edifying.
During the past several decades here in the
United States, there has been a shift in the
expectations of people with regard to
preaching.
Too often the expectation is that the preacher
be funny.
How many times have you heard someone
talking about a preacher they’ve heard say,
“Isn’t he a great speaker? He is so funny!”

52. I struggle with this every week.
I want to minister to you in a way that edifies –
meaning that you are built up constructively.
I certainly don’t want to be a bore!
I would love every Sunday to tell some
emotional story that makes you feel good or
brings tears to your eyes.

53. But there is more to edification than just
making people feel good or touching their
emotions.
There are words of correction and challenge
that need to be spoken.
And there is a need to teach about subjects
and passages that might not meet your
specific need at this time.
What doesn’t meet your need, may very well
meet someone else’s need.

54. As we come into this political season, let me
say something about my responsibility and our
responsibility as leaders and teachers, we are
called by God to build up the church spiritually.
My job is to help you become more & more
like Jesus by studying His Word. Knowing Him
& His Word will direct your conscience at the
poll booth.

55. Although we can be modeling good
citizenship, it is not our place to politicize the
church or the pulpit.
Each Christian must follow their conscience
with regard to involvement in the political
process – for some that may mean running for
office, for others it may mean not even voting.
None of us should attempt to dictate political
positions in the church.

56. One final word about edification – we can’t be
edified if things are not understandable.
Whatever we do or teach should be as
understandable as possible to the largest
number of people possible.
Even the songs we sing should be
understandable and should be designed to
teach the truth, worship God and build each
other up.

57. Word Four – Order
One of the key elements in chapter is
Paul’s appeal to order.

58. This has been an age-old struggle in the
church – how to find the right balance between
order and ardor (passion).
There are some churches that stress ardor
over order, with visible expressions of
emotions, even physical involvement in the
waving of arms, rolling in the aisles, and
jumping in place.
Paul would say that worship that is chaotic and
confusing is not edifying.

59. So to err on the side of order and
understandability is better than to err on the
side of confusion and disorder.
The worship gathering of God’s people is not
to be a free for all.
The worship of God’s people should be
characterized by thoughtful preparation and
thoughtful participation – our minds and our
spirits are to be engaged.
Everything is to be done decently and in order.

60. Word Five – Love
All these words and all our actions are to be
undergirded by love.
Paul begins the chapter, “ .”
If we really love God and love each other then
we will only do what is best and up-building for
each other.

61. As we come together as a church, let us
remember that our primary focus is to be on
God.
As we come together as a church, let us
remember that we must desire to build one
another up.
And as we come together as a church, let us
be motivated and guided by love.
May God help us follow the way of love – the
most excellent way!