THE APOSTOLIC TEACHING ON USE OF SPIRITUAL GIFTS, WOMEN MINISTRY AND ORDER IN THE CHURCH

EXPOSITION:

1-6: Superiority of Prophecy in Church worship

Here, the Apostle instructs and commands that we follow the excellent way of desiring spiritual gifts (12:31). That is by first following after love and then earnestly desiring spiritual gifts especially Prophecy more than Tongues (14:1, 5-6, 11, 19). Not to forget that gifts are variously given by the Holy Spirit according to His will (12:4,11). This chapter therefore gives us Christ’s sound doctrine on exercising spiritual gifts (i.e. be motivated by love in your quest for spiritual gifts – spiritual gifts are only valuable when used for fruit bearing that builds others up). This Apostolic teaching is a divine command (14:37).

(PROPHECY

The gift of Prophecy is the special grace to prayerfully search so as to gain insight into the counsel and purpose of God concerning the past, present and future, and speak-forth or tell-forth (proclaim) or foretell (predict) in faithful words as moved (inspired) by the Holy Spirit at the given time, the revealed divine counsel which the whole Church or some members need to be aware of. Joh 4:16-19; Act 21:9; 1Pe 1:10-12; 2Pe 1:19-21.

PROPHET is from the Greek word “prophetes” (one who speaks for another as spokesman or interpreter (Exo 7:1) or one who speaks by another spirit as inspired speaker) used for some FORTH-TELLERS like sacred singers (1Ch 25:1) and poets (Tit 1:12), or for FORE-TELLERS like pseudo-prophets, augurers and oracles (1Kin 18:19). Prophet was borrowed from Greek and used in the Bible to describe a divinely INSPIRED SPEAKER or SINGER (Heb= nabi), who may also be a REVELATORY SEER (Heb= ro'eh) and INSIGHTFUL VISIONER (Heb= chozeh). True Prophets search God’s mind to SEE and GRASP the hidden truth from God and are moved by the Holy Spirit to SPEAK the Word from the Mind of God (1Pe 1:10-12). The Bible in 1Sa 9:8-10; 2Sa 24:11; 1Ch 29:29 described the three nabiystic Prophets: Samuel as also ro'eh, Nathan as nabi, Gad as also chozeh.

While revelation comes to the prophet while awake and alert, vision comes while the prophet is asleep or in some diminished consciousness. Inspiration comes by the Holy Spirit indicating in the prophet what the counsel of God is and moving him/her to speak from God.

When God began the nabiyistic Prophetic movement in Israel (through Samuel 1Sa 10:5-6; 19:20), they supplemented or complemented the Priests in meeting the need to preach, interpret and teach God's Word and Counsel. This was especially useful in the absence, shortage and exclusion of Priests, as well as in neglect and negligence of Priests. Prophets went where Priests couldn't, and went to those who wouldn't come to the Priests. Priests became Priests by birth, gender and training, while Prophets became Prophets by call, gift and training.

Prophets have the gifts of Revelation and Discernment combined with the gift of word of Exhortation for effective delivery of their prophetic messages Act 15:32; 1Co 14:3. Prophets are vast in Scriptures and prayerfully eager to discover God’s purpose AND TRUTH Dan 9:1-3; Dan 9:22-23; Dan 10:11-12; Dan 12:8-9.

Christians should pray like Prophet Daniel who prayed according to what God has revealed earlier to the Prophets, not merely as we wish, desire or think (Dan 9; Joh 14:10-15; and 15:7). When people say "prophetic", this does not always mean prophecy or prophesying, rather this may mean that what is spoken shall be honoured by God. Prophetic benediction (Num 6:22-27), declaration (1Ki 17:1), intercession (Gen 20:7, 17; Job 42:8; Act 4:25-31; Jas 5:14-18), or imprecation (1Ki 22:28; Act 5:8-10; Act 13:8-11) are when a Prophet or a spiritual person makes an intercession or declaration based on faith in divine principles derived from earlier revelations, and also backs it up with prayers with the conviction that God before Whom the prophet/prophetess stands will honour his/her words. Prophetic preaching is when a spiritual person preaches eternal truths derived from the earlier revelation, as is in the Scriptures, to exhort or comfort unto edification (Act 15:32; 1Co 14:3; 1Co 14:37).

Biblically, to prophesy means to speak the mind of God for revelation, discernment, exhortation and conviction (1Co 14:3, 24 and 25). Therefore Christian Prophecy is not the same as soothsaying, divination, augury or prognostication of vain secrets, presumptions and every future event. Prophecy is rather, the timely proclamation of the counsel of God (what God intends to do and intends us to know and do) for the hour, which is according to His pleasure and predetermined purpose. Isa 47:12-14; Jer 23:16-18; Dan 10:21).

Moses said a false prophet may be right in prediction and signs and yet be wrong in proclamation of God’s counsel (Deu 13:1-5; Deu 18:20-22).So the true test of prophecy is compliance with the Scriptures not confirmation of predictions and signs.

End-time Wisdom is to know that the false prophets shall do great signs and deceive many (Mat 24:22-28; Rev 13:13-18). End time foolishness which shall be deceived, is to think that only true prophets do great signs. To escape fraud and folly in this end-time requires some wisdom nuggets:

1. Miraculous signs are amazing stunts that fascinate unbelievers, false prophets and demons (Mat 24:24; Act 8:18-23; Rev 13:13-15).

2. Message of the Scripture is the saving truth that fascinates the saints, true prophets and angels (Joh 6:68-69; 1Pe 1:10-12).

3. A crooked and perverse generation (Php 2:15) seeks to see signs and wonders as the proof for God’s works (Psa 95:8-11; Mat 12:39-45; Act 8:13). They say: "show us an amazing sign to behold that we may have a marvelling faith" (Mat 16:1-4). They believe every deceptive lie (2Th 2:8-12).

4. A chosen and holy generation (1Pe 2:9) seeks to know the saving truth and the Word of God as the standard for God’s ways (Psa 103:7; 2Ti 3:16-17). They would say: "teach us the saving truth to believe that we may have the obeying faith" (Luk 11:1-4; Act 2:36-40). They believe only the Word of God (Act 17:11-12).)

7-25: Limitations of Tongues in Church worship

Tongues is one of the signs that follow the Church (Mar 16:17-18) and a spiritual gift given to SOME believers by the Holy Spirit (1Cor 12:10, 28-30) but together with Prophecy (and even celibacy 1Cor 7:7) was wished and urged by the Apostle for ALL (1Cor 14:5, 39). It was the most common sign-gift that was manifested together by the Church, the first time they were filled with the Holy Spirit in a fellowship (Act 2:4; Act 10:44-47; Act 19:6; & possibly Act 8:14-18). However, this was regulated and not practiced as a routine mode of worship, apparently to avoid childish and mocking misrepresentation of the Spirit’s fullness as a frenzy of confusion, insanity or drunkenness (Act 2:13; 1Cor 14:23, 33).

Tongues enable us to sing or speak mysteries and thanksgiving to God but not to humans (1Cor 14:2, 15-18). Tongues, as spiritual utterance could be angelic or human language (1Cor 13:1). When filled with the Holy Spirit, we could either speak in Tongues or we could sing and speak intelligibly with biblical wisdom to the Church (Eph 5:15-21; Col 3:15-17). Praying in the Spirit is not always in uttered Tongues, but could also be in unutterable inward groan or ‘spiritually burdened heart’ (John 11:33, 38; Rom 8:23, 26-27; Heb 5:7). Tongues will eventually cease (obviously at Christ’s second coming) together with prophecy and knowledge (1Cor 13:8-10). Why?

In both liturgical and extempore services, there are two ways to pray in the Church: either one person leads by saying the prayers for others to say Amen (1Cor 14:16) or one person leads by bidding the prayers for others to sing and pray by themselves in one accord (unison) either audibly (Act 4:23-31; Act 16:25) or quietly as directed by the coordinating bidder. For the both modes, Tongues by the prayer leader to the congregation needs interpretation, while for the second mode, Tongues by the congregation needs not to be interpreted to anybody. For either of these forms of conducting prayers, Apostle Paul still remained cautionary in 1Cor 14:18-20, advising orderly turns (1Cor 14:27) and interpretation (1Cor 14:27) to the fellowship for general edification (1Cor 14:5-12, 26); but if no interpretation, then controlled Tongues (1Cor 14:28, 32-33) for personal edification (1Cor 14:4, 14). This is at variance with the common practice encouraged in some Churches today.

In private or closet prayers, speaking in Tongues is not regulated in any way, except to desire and pray for the gift of Interpretation (This applies to bidden ‘unison’ prayers to some extent). The gift of Interpretation could be discovered in privacy and then made known to the Church (1Cor 14:12-15).

Strictly in accordance with the Apostolic Scriptures: while Prophecy is for divinely inspired speech from God to man — NOT man to God (1Cor 14:1-3), Tongues is for divinely inspired utterance from man to God — NOT God to man (1Cor 14:2). Tongues could be either doxological (as praises Act 2:11; Act 10:46; and songs 1Cor 14:15) or supplicatory (as prayers 1Cor 14:15-17). When Tongues is interpreted we are able to know what praise or prayer is said or sung to God and when to say Amen (1Cor 14:16). Notice that the Apostle apparently grouped Tongues with other "spiritual upload protocols" (like prayers and praises 1Co 14:14-15) as against Prophecy which he joined with other "spiritual download protocols" (like oracular teaching, knowledge and revelation 1Co 14:6).

Outside the Scriptures some people believe that Tongues serves for hidden prophetic utterance to the Church which needs further interpretation. Though we have no Scriptural basis for this ‘prophetic’ Tongues being a good sign for the Church (1Cor 14:20-22), yet it might be possible if God so wishes.

Speaking in Tongues is self-centred, edifying only the speaker while the others have neither mental nor moral benefit from it. Craving for un-interpreted Tongues is often accompanied with desire for selfish experience while exercise of un-interpreted Tongues is often accompanied with an air of pride and ostentation.

26-33a: Orderly exercise of the Gifts in worship

Prophesying, interpreted Tongues, songs and prayers should be decently coordinated, ONE BY ONE, without disorder or confusion, when Christians gather together (14:26-33, 39-40).

33b-40: Authority and submission in the Church

The Apostle admonished that it is disgraceful for women to ask contentious questions and argue with opinionated assertions during fellowship/service (1Co 14:33-35). Women should desist from issuing authoritative directives and instructions (1Co 14:34; 1Ti 2:12) and from raising argumentative contentions in the Church (1Co 14:35; 1Ti 2:11). Such personal assertiveness toward or over men in the congregation should be eschewed. St Paul’s ‘not to speak’ and ‘keep silence’ and ‘not exercise authority over men’ in the Church here (1Co 14:34; 1Ti 2:11-12) indicate that women should not be ordained into priestly overseer office nor assume presbyterial authority IN THE CHURCH. Therefore, this does not mean muteness or dumbness but ‘courteousness’, ‘submission’ and ‘obedience’; which equally applied to non-leading male members. Notice that this does NOT extend outside the Church.

Again, this could NOT have abrogated other utterance or spoken ministrations enjoined and permitted for women in other portions of Scripture such as:

(1) prophesying, praying, tongues-interpretation and even singing (before all in Church) Luk 2:36-38; Act 21:9; 1Co 11:3-12; Eph 5:18-21; Exo 15:20-21; Jdg 4:4-9, and

(2) teaching and even questioning (before women in public but before men in private and at home Act 18:26; 1Co 14:35; Tit 2:3-4; Pro 31:1-2), and

(3) other spiritual ministrations and helps (Act 16:14-15; 1Ti 5:10).

(4) Also their ‘subjection to authority’ does not exclude official delegation (Rom 16:1-4).

One proviso is that all women should minister IN CHURCH with veils on their heads: not for submission to men or culture as is often mistakenly believed, but for dignity before the Church and for authority before the Angels (1Co 11:5-6, 1Co 11:10). Why the Angels? Angelic company is always in attendance with God at any true Church assembly where God is present (Heb 12:12-14; 1Tim 5:21). Angels are God's liturgical (worship ministry or homage service) spirits (Heb 1:14).

(See http://priscaquila.t35.com/seminars/women_veil.html for more details on the Worship Veil).

In the apostolic Church as recorded in the Scriptures, though women ministered in several prominent roles as Deaconesses, Helps, Prophetesses, Matrons, Financiers, and Hosts, they were neither ordained nor in anyway expected to be ordained as oversight Presbyters. Spiritual GIFTS are variously given to all males and females alike as ABILITY for ministry and ministrations among the saints. Apostolic and presbyterial OFFICES are reserved for a few as positions of AUTHORITY for oversight and presidency over the saints – all such ecclesiastical authorities in the Scriptures were held by males only. This divine wisdom and rule should not be challenged or changed but upheld.

In the secular society, OUTSIDE THE CHURCH, where the sacerdotal Priesthood and Presbyterate are not in charge, though women may be socially disadvantaged (1Pe 3:7), yet they are not forbidden from temporal prominence and authority over men. Like the men, they could come to ruling power by circumstance (Debora, Jdg 4:4-6; Jdg 5:6-9), by force (Athaliah, 2Kin 11; 2Chr 22-23), by political manoeuvre, (Esther, Esth 8:1-14), by popular acclaim and personal merit (Esther, Est 2:15-18), by prowess (Jael, Jdg 4:9; Jdg 4:17-22), or by royal birth. There were the Queen of Sheba (2Kin 10; 2Chr 9; Mat 12:42) and Candace the Queen of Ethiopia served by eunuchs (Act 8:27), who were well spoken of by the Scriptures.

NOTE: As someone who has the gift of Tongues, I see 1Cor 14 as the Apostolic core manual for the use of the Gift of Tongues in the Church. The contents of this chapter should be taken without querying God’s Word and wisdom or speculating any further variant theories.

It is worthy of note that much of the ‘Tongues’ in the Church today have no interpretation mainly because they are not the spiritual Gift of Tongues but confabulations from either mechanical fabrication of sounds or learned mimicry of what we have heard ourselves or others say before!

We should ALWAYS ensure that the Tongues we stir up in ourselves to speak are truly utterances given to us by the Holy Spirit. We often forget this. As spiritual people possessing the prophetic Spirit, we should agree with the Apostles and avoid pretentiously working up disorder and frenzy as a pattern of spiritual worship in the Church (1Cor 14:37-49). The Church is only built up by intelligible messages (1Cor 14:6, 18, 19).

DISCUSSIONS:

1. From verses 2, and 14-17, what is the general content of tongues when those with that gift exercise it? (Also Acts 2:11; Acts 10:46) (Mysterious thanksgiving and adoration said or sung in the spirit unto God, and not a message to men).

2. From verses 3, 24 and 25, what is the general content and purpose of prophecy? (Edification, encouragement, comfort, conviction, judgement and exposition of secrets unto men to lead them to conversion and/or giving glory to God). Here to “prophesy” seems to include exhortatory preaching, revelatory oracles and discerning utterance.

3. From verses 26-33, when Christians gather together for worship-fellowship should they speak in tongues, prophesy or even pray and sing independently and uncoordinated, as they feel led?

4. How then should the gift of tongues be exercised? (14:27-28). What warning did Paul give about those who preach and practice otherwise? (14:36-38). Why do Church Leaders today generalise Tongues and monopolise Prophecy? (14:24,31,39; Num 11:29; Act 2:17-18)

5. Women should contribute their spiritual gifts/abilities in Church and could be licensed, commissioned, elected, delegated, appointed, into various roles, responsibilities, and ministries with their veil of authority (1Cor 11:5-6, 10) but should they assert themselves over men or be ORDAINED into priestly authority or overseeing presbyterate ministry over men in the Angelic assembly of God’s Church? (1Cor 14:34-35; 1Tim 5:21; Heb 1:14; 12:12-14). When and where could women oversee and preside? (Tit 2:3-4; Prov 31:1-2; Judg 4:4-9; 2King 22:12-20).

CONCLUSION:

Our God is not a God of confusion but of orderliness (14:33,40)

In Understanding Be Mature (14:20b)

Updated May 23, 2010

by Ven. Dr. I. U. Ibeme

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