Corporate Worship and the Character of God (1 Corinthians 14:20–33)

The apostolic instruction of this comparatively lengthy chapter is fundamentally about appropriate corporate worship with the concern of building up the local church (vv. 3, 4, 5, 12, 17, 26). Apparently, there were many in this church who were immaturely more concerned with promoting themselves than edifying the church, primarily through the somewhat “flashy” gift of speaking in tongues. It is important to review several observations.

First, the Spirit’s gift of tongues-speaking was that of speaking God’s truth in a language ordinarily unknown to the speaker. There is no exegetical evidence for the word translated “tongue” or “tongues” meaning anything other than a human language.

Second, since Paul has made it clear that the Spirit gives his gifts sovereignly in accordance with his will (12:11), and since he has made clear that no one has every gift, we can assume that much of what was taking place in the church at Corinth was counterfeit with respect to tongues.

Third, Paul demonstrates wisdom by not attacking their experience but by expounding truth. Truth appreciated will result in error rejected. This is why we need to be equipped with the content of this chapter, for not only are we helped, but we can help those confused.

Fourth, Paul demonstrates pastoral concern and composure when dealing with this matter. Note his familial, affectionate address of “brother” (vv. 20, 26, 39). Though he clearly believed that much of what was occurring was counterfeit, and though he was strongly opposed to what was immature and destructive in their corporate gathering, nevertheless he did not believe that they were counterfeit Christians. His tone here, as in other parts of the epistle, was tough and tender. It was not disrespectful, demeaning, dismissive, or defamatory. This lesson needs to be learned by the church at large in our day, not only with reference to social media, but also in pulpits.

All of this is important to keep before us as we commence our study of vv. 20–33.

Paul continues to challenge the church to be biblically thoughtful about their motives and manner in corporate worship. And this is all related to the message they are communicating in their corporate worship: the message both of the gospel they profess to believe and of the God to whom they profess to belong. The major theme of this passage is corporate worship and the character of God. Let me explain.

Our view of God shapes our corporate worship and our corporate worship shapes our view of God. God reveals himself (through his word) so that we know who to worship. God regulates his worship (through his word) so that we know how to worship. Left to ourselves, our corporate worship will be dishonouring to God and distorting and destructive to our souls.

Paul wanted corporate worship to be biblically rational (accurate and truthful) and theologically reverent (holy and honourable). He therefore addressed this matter of the character of God and corporate worship.

Simply, the gospel shapes corporate worship in a way that honours and reflects the character of God. For this reason, the issue of speaking in tongues and the proclamation of prophecy remains a relevant subject for the church, long after these gifts have ceased. We can divide these verses into two broad sections, though we will only consider the first in any great detail in this study:

1. Mindful Worship (vv. 20–25)
2. Meaningful Worship (vv. 26–33)

Paul urges, first of all, mindful (or mature) worship when he writes,

There are several things to consider in this section.

Be Sensible

First, Paul urges his readers to be sensible (by being scriptural). He writes,

Paul has raised concerns about the spiritual immaturity of this congregation (e.g. chapter 3). Though deeply gifted, these believers were also deeply flawed. Rather than being appropriately childlike (Matthew 18:1–4) they were being childish. This was producing chaos in in corporate worship, which, in turn, was hindering the gospel. He thus admonishes, “Do not be children in your thinking. Be infants in evil, but in your thinking be mature” (v. 20). That is, “Be innocent in doing wrong, but be mature in thinking and behaving rationally.” Contextually, he expects this concerning their corporate worship. It should be scripturally sensible rather than mindlessly sensational. Paul then points them to Scripture (“the Law”) to correct their approach to the use of gifts in corporate worship, thereby equipping them for corporate worship that does much good while avoiding doing much harm.

Paul uses the term “the Law” in reference to the Old Testament as he quotes from Isaiah 28:11: “For by people of strange lips and with a foreign tongue the LORD will speak to this people, and even then they will not listen to me, says the Lord.” What does this have to do with tongues? He tells us in v. 22: “Thus tongues are a sign … for unbelievers.”

Whatever else Paul is saying, he is making the point that the Corinthian church had misunderstood, misapplied, and misappropriated the gift of tongues in corporate worship. Many repeat this error today.

In Isaiah 28, the prophet declared God’s impending judgement upon Israel (Samaria) by means of the Assyrians (27:12–13). The false prophets and unfaithful leaders mocked the prophecy and even its delivery (vv. 9–10). The word of the Lord responded with words indicating covenantal judgement (including future judgement upon Jerusalem/Judah) (v. 11). This covenantal judgement would take the form of a nation with a foreign or strange language conquering the nation of Israel, which was precisely what the Lord warned of prior to the people taking the Promised Land (Deuteronomy 28:49; etc.; see also Jeremiah 5:15).

“Tongues” was fundamentally a sign of God’s judgement upon unbelieving Israel, which explains Peter’s words on the day of Pentecost: “Whoever calls upon the name of the Lord will be saved” (Acts 2:14–21, 22–37).

The Corinthians’ obsession with speaking in tongues was both confusing (v. 23) and condemning, since it was a sign of covenantal judgement. To be sure, on the day of Pentecost, the gift of tongues was a sign of both grace and of judgement. Babel was being reversed. It was a sign of grace, indicating that the Spirit of God had come and so a new age had begun: the Messianic age, which embraces all nations and all peoples of the earth. The spiritual gift of tongues was a sign that Genesis 12:1–3 was coming to pass in this new age.

Yet equally, in the same prophetic declaration, judgement was being announced for those who would not call on the name of the Lord (Acts 2:21). From what Paul would say a couple of verses later, the unbelievers were unbelieving Jews. And it was hardly likely that there were many of those in Corinthian worship on the Lord’s Day! But if there were, they needed to hear the clear proclamation of the gospel so that they could be saved. (Note: Peter did precisely this at Pentecost. He ceased to speak in tongues and proclaimed the gospel in the language people could all understand.)

But if the Corinthians spoke “in tongues,” all they would be doing was furthering hardening unbelievers in their unbelief, for they would either be confused, clueless, or hear nothing but condemnation. What do visitors to our churches hear?

To put it plainly, the gift of tongues was given in the first century as a sign to unbelieving Jews. Tongues, therefore, when sovereignly enabled, were probably spoken in an evangelistic setting, apart from the church. In our day, when fellow Christians claim to speak with tongues, the first question should be, are there unbelieving Jews present when your church assembles? Then, is there someone present who has the Spirit’s gift of interpretation of tongues (v. 27)? I imagine the silence (literally!) might be deafening.

Paul indicates that, when the church gathers, enquirers or “seekers” will also gather. He refers to them as “outsiders or unbelievers.” An “outsider” was perhaps someone who was seriously considering the claims of Christ. We might refer to them as a “seeker.” The context, I believe, indicates that the unbelievers were Gentileunbelievers (see vv. 24–25). Regardless, these were “visiting,” but perhaps only curious rather than serious, as an outsider might be.

Though unbelievers, they had an interest and gathered to interact and to listen to what was being taught. Now, Paul says, “if the whole church comes together and all speak in tongues, will they not say that you are out of your minds?” So, rather than believing, they will most likely go away perhaps even more unbelieving than when they arrived.

Here is the point: An obsession with the gift of tongues displayed a deep insensitivity towards those who do not have the Spirit. Paul was concerned that the Corinthian church was needlessly hindering people from the gospel. And though the gift of tongues is long gone, there remain lessons for us.

As we gather for corporate worship we hope that unbelievers will attend as well, as the several outsiders who currently do (they have not embraced Christ; they are not church members). What will they hear?  Will they hear the gospel clearly or will they hear irrelevant insider language? In my preaching, I try to avoid saying things like, “As we all know.” If I must use technical theological language, I try to define it as carefully as I can. I want to be as understandable as I possibly can.

Church services should be transcendent without being a “time warp.” We need not insist that everything should be exactly as it was for the Reformers! Contemporary visitors should experience clarity as they hear of Christ and his cross. They should not hear a cacophony. They should not be caught up in controversy. I rarely preach on Sundays about intramural conflicts within the church. This is not conducive to Christ-centred worship.

Though the phrase “seeker sensitive” is tainted, at the same time we should be sensitive to those who are outsiders yet who seem to desire to become an “insider.” While resisting and rejecting the worldly tendency to be seeker-ruled we should do all we faithfully can to be seeker-respectful. After all, we should avoid unnecessary obstacles in the way of sinners to get to the cross. We desire to see seekers regenerated.

Paul goes on to urge appropriate seriousness when it comes to the church’s worship: “But if all prophesy, and an unbeliever or outsider enters, he is convicted by all, he is called to account by all,  the secrets of his heart are disclosed, and so, falling on his face, he will worship God and declare that God is really among you” (1 Corinthians 14:24–25).

Of course, this is what we should be aiming for as we gather as the church and as unbelievers and “seekers” attend. Paul knew that prophecy, accurately and intelligibly declared, was necessary for repentance and faith. This is his point in these two verses.

“If all [hypothetically] prophesy,” then an unbeliever or outsider is in a position to be convicted by all he has heard. He is scrutinised (“called to account”) by God’s revealed truth. He then realises the gospel truth, believes it, and joins in worship, confessing “that God is really among you.” Paul is alluding to two other Old Testament texts—Isaiah 45:14 and Zechariah 8:23—each of which refers to Gentiles being converted. This undergirds that Paul’s concern is about Gentile outsiders and Gentile unbelievers being present in the congregation.

Paul is pointing to the powerful potential of clear, word-centred, expositional-driven worship. As we consider our brothers and sisters, the potential conversion of others, and the character of God (v. 33), we will be motivated to cease a loveless, selfish display of our “spirituality.” That is, we will take corporate worship seriously. And apparently God will take us seriously as well.

To summarise, as God works within the congregation in word-driven corporate worship, an unbeliever and or outsider “is convicted by all” (that is spoken), resulting in him or her being called to account (examined/scrutinised) by all (that is spoken), leading to his or her realisation of the true condition of his or her heart. This culminates in humble and worshipful prostration, acknowledging the true God and, implied, the truth of the gospel of God. As it did on the day of Pentecost (Acts 2:14–41).

Never underestimate the evangelistic power of biblical, God-centred, word-driven corporate worship. As we gather, we have the opportunity to engage in corporate evangelism. This is why order is important. Again, note that, on the day of Pentecost, Peter “brought things to order” when he stood up and proclaimed truth in plain language. We should therefore arrive prepared to evangelise and to worship.

As an aside, this is why order is important as we gather. Practice order, teach order, and expect order of your children. The church gathered is a serious matter. Let us do so in the fear of God.

Mindful worship is required for meaningful worship. Paul addresses this in vv. 26–33. In doing so, he addresses at least three requirements for meaningful worship. We will not cover these verses in any great detail, but I will briefly overview them and return to them in our next study.

First, we must be selfless in our worship: “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” (v. 26).

Paul might be listing potential activities when the church gathers for corporate worship. Or he might be highlighting the church’s self-centred attitude as it gathered for worship. Regardless, he is urging the church to selflessly consider the community in worship. Edifying the temple of God is more important than displaying one’s skills.

Second, Paul urges self-control in worship:

One of the characteristics of the modern-day Charismatic movement is its lack of self-control. It is often claimed that “where the Spirit of the Lord is there is liberty,” misapplying the words of 2 Corinthians 3:18 to validate chaos as a mark of the presence of the Spirit. Nothing could be further from the truth, as Paul makes clear here. He would not outright forbid the use of tongues and prophecy in worship, for these were legitimate gifts when he wrote, but he instructed that the exercise of the gifts—as was true of the exercise of all the gifts—must be done with self-control.

Finally, corporate worship must be sacred: “For God is not a God of confusion but of peace” (v. 33). Paul concludes by reminding the Corinthians of the reason for his instructions: the character of God. God’s nature demands order in corporate worship. Since God is orderly, and since he characteristically turns chaos into cosmos, so those gathered in his name are to be a cosmos reflecting God’s character.

Conclusion

When the church gathers, let us encourage and comfort one another with the reminder of the presence, power, and peace of God. This is because of Jesus Christ died for his church, on his cross, sealed by his empty tomb.

Though sin entered the world causing upheaval in every realm, yet God sent his Son to reorder the mess. He did so by living a sinless life and then laying down his life in our place upon the cross. There he took our deserved wrath from God to satisfy God’s justice. Having done so, he rose from the dead, able to save everyone from guilt and God’s wrath—everyone who will confess they are sinners in need of this Saviour. Those who do have both peace with God and are heirs of the peace of God. This peace is offered to you today. Receive it and enter into corporate worship of our holy God.

AMEN