In the last post on the gift of tongues, I specifically spent some time laying out its three purposes: praise, prayer and proclamation. With regards to the prayer aspect, I also spent some time discussing the nature of ‘praying in the Spirit’ and how that links with praying in tongues.
But I want to move on to another aspect of the gift, what we might term as the two modes or manners of tongues. Some might not realise this, but we must distinguish between the personal and public use of tongues.
Paul distinguishes between the two throughout the chapter of 1 Corinthians 14. For starters, we read:
2 For one who speaks in a tongue speaks not to men but to God; for no one understands him, but he utters mysteries in the Spirit. 3 On the other hand, the one who prophesies speaks to people for their upbuilding and encouragement and consolation. 4 The one who speaks in a tongue builds up himself, but the one who prophesies builds up the church. 5 Now I want you all to speak in tongues, but even more to prophesy. The one who prophesies is greater than the one who speaks in tongues, unless someone interprets, so that the church may be built up. (1 Cor 14:2-5)
In this passage, Paul teaches that one who speaks in a tongue is inherently speaking to God (vs2) and builds up him/herself (vs4). And that is a very important aspect of tongues being personally utilised by the believer – it is an edifying practise, strengthening one in the Spirit.
How does this happen?
Well, I don’t say this as a cop out, but these things are not easily definable, though we wish they were. Rather, what I can say is that, as the person prays or praises in tongues, they can stand in faith that the word of God teaches that this practise does build one up. This is not some fanciful thinking. We see Paul instructs us that, ‘The one who speaks in a tongue builds up himself’ (1 Cor 14:4). And as one personally speaks in tongues, believing God uses this to build up that person, there is a strength that does come to our own spirits.
This is also why some people connect tongues with praying in the Spirit. When you consider this aspect of the personal use of tongues and the words of Jude 20, it would be easy to recognise tongues as part of praying in the Spirit. But as I argued in the last article, I do not believe it is the only aspect of praying in the Spirit.
Still, in vs5, we see that, within the gathering of God’s people, Paul encourages interpretation. This is so that all may be edified. Still, this distinction between personal use and a public message does not become as clear until we continue read on:
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. (1 Cor 14:27-28)
Though some believe the instruction in vs28 is that, if there is no interpreter, the person must be completely silent in the midst of the gathered church, I do not believe such a strict command is to be found in these words – complete silence. Rather, I believe Paul gives instruction that, if there is no one to interpret the tongue, then the person is to not speak out but rather the person is to pray to himself and to God. The person never raises their voice, but continues to speak in the tongue at a much lower decibel.
This would be the same with praying in our normal, mother tongue. If one believed God’s Spirit was stirring them to pray or praise out loud a specific prayer, the person would raise there voice so that all may hear (or go forward to the microphone). But if that person did not believe such, then they could continue to pray or praise, but in a way that would not be extremely disturbing or attention-bringing.
I believe this is also why one may walk into a Pentecostal or charismatic assembly and hear multiple people speaking in tongues yet with no interpretation being given. The people are not giving a message in tongues, but they are praying or praising in their spirits to God. From Paul’s instruction in 1 Cor 14:27-28, I see this is an acceptable practise. Therefore, we need not be alarmed if such happens in the congregation.
I will come on to the gift of interpretation in a later post, but suffice it to say for now that an interpretation is only called for if the person brings a message in tongues to the whole body. If the person is keep the tongue to themselves and God, such is not needed.
Thus far, I have posted 3 articles centred around the gift of tongues. But I would say they haven’t come in the best form of ordered succession. So, below are the links to the 3 articles in the order that would flow the best. When I finish the series, I will post a PDF file with all the articles in order.
In this article, I want to specifically look at the three purposes of tongues. In my study of the subject of tongues, I have come to see that such a gift is given for mainly three activities: praise, prayer and proclamation.
a) Praise
Here are three specific passages that point to tongues being utilised as praise to God.
… we hear them telling in our own tongues the mighty works of God. (Acts 2:11)
For they were hearing them speaking in tongues and extolling God. (Acts 10:46)
15 What am I to do? I will pray with my spirit, but I will pray with my mind also; I will sing praise with my spirit, but I will sing with my mind also. 16 Otherwise, if you give thanks with your spirit, how can anyone in the position of an outsider say “Amen” to your thanksgiving when he does not know what you are saying? (1 Corinthians 14:15-16)
Now, the second passage in Acts 10:46 could be seen as distinguishing tongues and praise from one another. And, if that is true, of course I am fine with such. Nevertheless, there is no doubt tongues will be utilised in praise to God. This is why you might walk into a church gathering and here people singing in tongues, or they might refer to it as singing in the Spirit. And, though I don’t have a lot of time to go into it in this post, I believe this is also not too far off from Paul’s two references to ‘spiritual songs’, or ‘songs of the Spirit’ (see Eph 5:19; Col 3:16).
b) Prayer
One of the more obvious texts that point to tongues as prayer is found in the well-known passage of Paul’s words to the Corinthians:
For if I pray in a tongue, my spirit prays but my mind is unfruitful. (1 Corinthians 14:14)
Now there are other passages that many Pentecostals and charismatics would refer to as pointers to prayer in tongues. The word ‘tongues’ is not found in the three passages below, but it does speak of prayer and groanings in/by the Spirit. What are those three texts? The first is found here:
…praying at all times in the Spirit, with all prayer and supplication. (Ephesians 6:18)
In this passage, it seems that praying in the Spirit is differentiated from other ‘types’ of prayer. Why? Paul first says, ‘praying at all times in the Spirit,’ and then goes on to say, ‘with all prayer and supplication’. The second phrase refers to what we might term ‘normal’ prayer and supplication, while the first phrase projects us praying in, or by, the Spirit.
One might ask – Well, do we not only pray because of the work the Spirit in our lives, kind of like Paul said that no one could say, ‘Jesus is Lord,’ unless by the Holy Spirit (1 Cor 12:3)?
Such is a good question. But what I would liken this to is the role and gift of faith. No doubt one can only come to faith in Christ by the activity of the Holy Spirit. Such is very clear in the teaching of Scripture. But, beyond this faith activated in every believer by the work of the Spirit, Paul also distinguishes it from the gift of faith, as in 1 Cor 12:8-10. That gift of faith is what is normally activated by the Holy Spirit in God’s people for the workings of miracles and healings.
Thus, just as we would distinguish between the faith given to all saints for belief in Christ and the faith-manifestation of the Spirit for enacting miracles and healings, so I believe we can differentiate between prayer that is a reality in the lives of all believers and prayer in the Spirit that is a specific enabling of God’s Spirit to pray and intercede above and beyond that in which we would normally participate.
Now, to the question of what ‘praying in the Spirit’ actually details, I personally do not believe praying in the Spirit is intrinsically connected to praying in tongues. Still, what I would suggest is that, if tongues comes via the activity of the Holy Spirit and prayer in the Spirit comes via the Holy Spirit, then it is highly possible the two are linked together. Or, I might even suggest that praying in the Spirit is more of a broader, ‘umbrella’ term of which praying in tongues comes under. Some will disagree. But, at this point, that is my conclusion from studying the Scripture, as well as interacting with God in prayer via the specific activity of the Spirit.
And, as a side note, the phrase, ‘at all times’ in the Ephesians 6 text, probably does not refer to praying in the Spirit every second of the day, but rather to regular prayer in the Spirit.
These words of Jude are somewhat similar to Eph 6:18:
But you, beloved, building yourselves up in your most holy faith and praying in the Holy Spirit. (Jude 20)
Again, I would argue that praying in the Holy Spirit does not necessarily involve the act of praying in tongues, or praying with our spirit as it is worded in 1 Cor 14:14-15. I believe we can pray in the Spirit via our own mother tongue. But I would also maintain that praying in tongues is part of praying in the Holy Spirit.
The final text centred around praying in the Spirit, though worded a bit differently, is found in Paul’s letter to the Romans:
Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. And he who searches hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God. (Romans 8:26-27)
Now this verse does not seem to have any specific connection with tongues. But, again, both tongues and these ‘groanings’ come as a stirring and work of the Holy Spirit within the human spirit. And those who have been involved in deep times of prayer and intercession will know that, at times, we are not sure what to pray. But, in those times, we sense the stirrings of the Spirit welling up in us and all that comes forth are groans and cries from our heart. In those times, we can be assured the Spirit is actively at work in our weakness, praying according to the will of God.
Regardless of whether or not these three verses – Eph 6:18; Jude 20; Rom 8:26 – refer to tongues, which I suggest they could be distinguished from tongues, what we can note is that one of the purposes of tongues is that of prayer (1 Corinthians 14:14).
c) Proclamation
Many a Pentecostals and charismatics will stop with those two when it comes to the purpose of tongues. But I believe tongues can also function as proclamation. Why would I suggest such? Well, for starters, let’s look back at a passage in Acts:
… we hear them telling in our own tongues the mighty works of God. (Acts 2:11)
I don’t believe that this statement has to intrinsically be tied into praise, though some are convinced it is. I believe that to tell, or declare, the mighty works of God (in another language) functions as a proclamation. Matter of fact, this specific act led to the drawing of 3000 people into the kingdom of God on that Pentecost day. Much more than praise was probably being given.
And, let’s notice something else that is interesting about the Pentecost event. Following the outpouring of the Spirit, Peter quotes Joel with these words:
17 “‘And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh,and your sons and your daughters shall prophesy,
and your young men shall see visions,
and your old men shall dream dreams; 18 even on my male servants and female servants
in those days I will pour out my Spirit, and they shall prophesy. (Acts 2:17-18)
Peter says that what has just happened is a fulfilment of Joel’s prophetic utterance centuries before. And the fruit of the outpouring of the Spirit on all God’s people – male and female, young and old – would be prophecy. But what happened at Pentecost? The event did not include prophecy, in the specific sense. Rather, it included tongues, which were understood by the on-lookers. Therefore, the outpouring of the Spirit along with the fruit of tongues became the initial fulfilment of a passage that specifically referred to of prophecy as the fruit of the outpouring of the Spirit.
Thus, I believe that tongues, when miraculously spoken and understood, or miraculously spoken and interpreted, can function like prophecy. So, tongues is a like the sister of prophecy, just as miracles and healings are quite related to one another.
This is why I believe tongues can function as a proclamation of God’s truth. And, even if it comes forth as praise, that praise can also operate as proclamation.
If you would like to hear the audio recording of my teaching on the gift of tongues this past Sunday, you can listen to it by clicking on the audio icon below, or you can download from our podcast or iTunes.
Recently I began a series on the gift of tongues (here is part 1 and part 2). From part 2, one major discussion point arose out of Paul’s words in 1 Corinthians 13:1:
If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal.
The discussion surrounded whether or not people can actually speak in the ‘tongues of angels’. I didn’t give much time to discussing this particular aspect of tongues, but maybe I should have seeing some recent discussion here at To Be Continued. In particular, my first article stated these brief words on the subject:
Some will claim that this reference to ‘tongues of angels’ is a hypothetical situation and one should not expect to find themselves speaking in such a manner. But remember the first words of Paul’s statement: ‘If I speak in the tongues of men.’ Now, we know this is an actual certainty – speaking in the tongues of men that we have not learned. Thus, it seems highly unlikely that Paul would refer to one situation that is a reality and one situation that is hypothetical. And, noting that tongues are a Spirit-enabled language, it’s possible that one might speak in a heavenly tongue.
Nothing could be ‘proved’ in regards to this, since tongues can regularly come forth in languages one has never learned, and especially since there are thousands of languages and dialects in the world. But I would propose that, since it is possible to speak in tongues (languages) or men, then the same could be true with regards to tongues of angels.
Particularly, my great co-author and colleague, and much better at biblical languages than I, Marv, gave some good constructive criticism on this same article posted at Theologica. And you can see some other challenging comments that follow the article here at To Be Continued.
One of the major arguments that came forth as probable cause for why Paul did not actually mean that humans can speak in the tongues of angels is the use of hyperbole, especially found in the first three verses:
1If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. 2And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing. 3If I give away all I have, and if I deliver up my body to be burned, but have not love, I gain nothing.
I think this was an excellent challenge, one that I must admit I had not really considered. I mean, reading the text now, I see the hyperbole very clear – understand all mysteries and all knowledge (vs2); have all faith (vs2); and give away all I have (vs3). Depending on whether you take Jesus’s own words as hyperbole in places like Matthew 17:20, that will probably determine your view of the phrase, ‘as to remove mountains’.
But, regardless, no one, at least in this present age, can attain to the measure of the word all (Greek pas).
But, the passage does not contain hyperbole at every point, does it? I would suppose these things could actually happen:
Speaking in tongues of men – vs1 (This is what I briefly pointed out in the first article.)
Have prophetic powers – vs2 (Notice it doesn’t say ‘all prophetic powers’, though I suppose some would argue that was intended.)
Deliver up my body to be burned – vs3 (Well, noting Paul’s suffering as stated in 2 Corinthians 11:23-29, I suppose Paul thought this was possible. But your thoughts on this phrase might be determined by whether you think this refers to suffering or offering your body to show one’s spirituality. Either way, to do such an action is possible.)
So, my conclusion is that I don’t believe it entirely impossible that Paul actually meant that human beings could speak in the languages of angels.
I also pointed out that, when we read accounts of angels communicating to human beings in Scripture, the angels actually verbally spoke. Of course, they spoke the language of the hearer. But angels do communicate, at least at times, via spoken medium. It’s possible they do the same amongst themselves or with God.
But, one final pointer I would like to bring up is Gordon Fee’s commentary thoughts on this passage of 1 Corinthians 13:1. Gordon Fee is both a well-known New Testament scholar and from a Pentecostal-Assembly of God background. And, though Fee is of the Pentecostal-Assembly of God circle, he has not been one who so easily accepts every single Pentecostal-charismatic teaching. He is solid and level-headed when approaching Scripture.
That the Corinthians at least, and probably Paul, thought of tongues as the language(s) of angels seems highly likely – for two reasons: (1) There is some evidence from Jewish sources that the angels were believed to have their own heavenly language (or dialects) and that by means of the “Spirit” one could speak these dialects. Thus in the Testament of Job 48-50 Job’s three daughters are given “charismatic sashes”; when these were put on they allowed Hemera, for example, to speak “ecstatically in the angelic dialect, sending up a hymn to God with the hymnic style of the angels. And as she spoke ecstatically, she allowed ‘The Spirit’ to be inscribed on her garment.” Such an understanding of heavenly speech may also lie behind the language of 1 Cor. 14:2 (“speak mysteries by the Spirit”). (2) As has been argued elsewhere, one can make a good deal of sense of the Corinthians view of “spirituality” if they believed that they had already entered into some expression of angelic existence. This would explain their rejection of sexual life and sexual roles (cf. 7:1-7; 11:2-16) and would also partly explain their denial of a future bodily existence (15:12, 35). It might also lie behind their special interest in “wisdom” and “knowledge.” For them the evidence of having “arrived” at such a “spiritual” state would be their speaking the tongues of angels. Hence they high value placed on this gift. (p630-631)
Now, one might notice that some of these thoughts centre on what the Corinthians might have thought. And we know the Corinthians had some off-base theology, hence Paul’s corrective words not just on practical life matters, but doctrinal matters. But Fee also reckons that it was probable that Paul also held that humans could speak in tongues of angels. And, he then proceeds to share two main reasons why speaking in the tongues of angels is probable, with the first probably being more substantial for why Paul might believe this.
So, I thought it was interesting to share some of Fee’s thoughts on this passage.
In all, we cannot make a 100% conclusion either way. Again, I did appreciate some of the comments of Marv, as he pointed out his understanding of why he believes Paul didn’t actually believe this was a possibility. And there were other goods thought shared as well, like from commenter Ted Bigelow.
For these reasons, though such is difficult at times, it might be good that we not be closed off to either views, respecting them both. This could be hyperbolic language right throughout the entire vs1-3, or it could be that some words could become part of real life and some were hyperbole. I lean towards the latter view, but am now much more aware of the former.
I recently began a series on the gift of tongues, but started with some thoughts on the larger scope of Spirit-inspired speech. But let’s move on specifically to the gift of tongues.
The first instance that we read about tongues is at the Pentecost event of Acts 2:1-4:
1 When the day of Pentecost arrived, they were all together in one place. 2 And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting. 3 And divided tongues as of fire appeared to them and rested on each one of them. 4 And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance.
The word normally translated as ‘tongues’ in our English versions comes from the Greek word glossa or glossia (plural). It could also be translated as ‘languages’, which seems an acceptable translation when considering the biblical teaching on this gift. Though some might argue it sounds like babble (or babel), it actually comes as some sort of intelligible language, even if that language is not personally known to the speaker.
As a kind of side excursus, many theologians see this act of the initial outpouring of the Spirit as a reversal of the curse at the Tower of Babel where there was a confusion of languages (Genesis 11:1-9). Because of Pentecost, tongues now stands as a sign of unity in the body of Christ, God using people to speak in languages they have not learned to be a blessing to the body of Christ.
Of course, one of the main purposes of tongues in Acts 2 was that of an evangelistic drawing of people to Christ. But, a sort of theological deduction from considering tongues across both Acts and 1 Corinthians (and possibly a few other passages) is that such was given as a unifying sign of edification to the body of Christ, thus, reversing the curse of Babel for God’s covenant people. And, I can only suppose that the first Christians that witnessed the amazing and paradigmatic event of Acts 2 would have been blessed and edified by the outcome.
Now, in the account of Acts 2, the people spoke in languages that were recognised by those gathered around (see Acts 2:5-12). This is really the only biblical account in which we see tongues being utilised evangelistically. But that does not mean it was never again utilised in such a way in the New Testament record, especially if an interpretation comes forth, which we will consider later on from looking at 1 Corinthians 14.
We see other specific examples of tongues in Acts, specifically with Cornelius’ household in 10:46 and the Ephesian disciples in 19:6. But neither of these accounts point to an evangelistic use. Rather they were a response to the baptism/initial filling of God’s Spirit.
Still, though tongues might come forth in a language recognised by those present (and I can think of a couple examples off hand from ministry friends in the present day), we must also bear in mind that tongues might not always be spoken in a language that is recognised by those present. I think such is acceptable when we consider words like there from Paul:
For one who speaks in a tongue speaks not to men but to God; for no one understands him, but he utters mysteries in the Spirit. (1 Corinthians 14:2)
But it is through the interpretation of the tongue that understanding is brought to the body of Christ for edification, or even utilised in drawing people to Christ. And, I suppose the need for the gift of interpretation would only point to the fact that tongues are not always understood by those present.
There is much discussion about another aspect of tongues, as highlighted by these words of Paul:
If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. (1 Corinthians 13:1)
Some will claim that this reference to ‘tongues of angels’ is a hypothetical situation and one should not expect to find themselves speaking in such a manner. But remember the first words of Paul’s statement: ‘If I speak in the tongues of men.’ Now, we know this is an actual certainty – speaking in the tongues of men that we have not learned. Thus, it seems highly unlikely that Paul would refer to one situation that is a reality and one situation that is hypothetical. And, noting that tongues is a Spirit-enabled language, it’s possible that one might speak in a heavenly tongue.
Nothing could be ‘proved’ in regards to this, since tongues can regularly come forth in languages one has never learned, and especially since there are thousands of languages and dialects in the world. But I would propose that, since it is possible to speak in tongues (languages) or men, then the same could be true with regards to tongues of angels.
As an encouraging personal side story on the gift of tongues, I share an account of a specific local church where a friend of mine is an elder-pastor. This happened about a year and a half ago.
My friend specifically works with a church that officially relates to the Southern Baptist Convention (SBC). But, while they maintain that relationship of accountability, the church does not always practically function in regards to every specific of the SBC. For example, they have a plurality of eldership, which is not the norm for SBC churches.
Also, as you might imagine, historically, the SBC has not been an advocate for the practise of the more ‘charismatic’ giftings of the Spirit, i.e., those in 1 Corinthians 12:8-10. My friend’s church never preached against such, and they actually were quite open in allowing people to openly share what God was stirring in them during their corporate gatherings, even some things that could be classified as prophecies and revelations. But, with tongues, there was not much knowledge or practise of this gift.
So, my friend and the wider eldership of the church decided to take up preaching and teaching through the book of 1 Corinthians. Wow, what a challenge to say the least! And, of course, many months down the road, they took up a close study of 1 Corinthians 12-14.
Not too long after they finished the teaching on those chapters, God brought a surprise into their midst. God was making sure that their spirituality was not just doctrinal teaching, but also a practical reality. In one of the Sunday gatherings of the congregation, a person gave the first ever public message in tongues. In recalling the story to me, my friend shared how he kind of sat back in his chair and went on to let God know that he trusted Him. This was something that had never happened before. But my friend was not going to ‘nip it in the bud’, as they say.
And when the message in tongues was finished, the interpretation came forth by the one who spoke in the tongue.
But here is the beautiful part – After the gathering ended, a young man came forth to speak with my friend who is one of the elder-pastors. This young man did not usually attend their gatherings. Rather, he happened to be there as he was in a close relationship with one of the members of my friend’s church. I guess he was the boyfriend of one of the young adults of the church. He shared with my friend that he was of Jewish background and the tongue that had come forth in the gathering was in Hebrew (obviously more modern Hebrew than ancient-biblical Hebrew). And the young man preceded to share that the interpretation that came forth was correct.
A fantastic story of God’s grace and gifting amongst His people. A testimony to the reality of the gift of tongues being utilised, and utilised properly, in the corporate gathering of God’s people.
Thus, here are some summary points from this first post on tongues:
Tongues is most likely a God-statement that He was reversing the curse of Babel for His body.
Tongues can be utilised evangelistically (as in Acts 2) or in edifying the body (1 Corinthians 14).
Tongues can be spoken in actual human languages or in the languages of angels (1 Corinthians 13:1).
I hope this has begun to give somewhat of a solid introduction into the gift of tongues. Stay tuned for more articles in which I will discuss other important aspects of the gift.
Just a couple of weeks ago, I shared some introductory thoughts on the gift of prophecy, a kind of Prophecy 101, as well as giving the link to our podcast with my teaching on the same topic with our local church. I shared a lot of things mainly from the New Testament, as I believe there was a shift in the ministry of the prophet and the gift of prophecy when Jesus, the Prophet and Living Word, arrived on the scene (you can read more about this shift here).
And so here is my follow-up post on the gift of prophecy, which we could call ‘Prophecy 102’.
If you would like, you can listen to my teaching by clicking on the icon below, or you can download from Cornerstone’s podcast site or iTunes. Or feel free to read on.
Different Measures of the Gift
When reading the New Testament, it is very easy to see there are varying measures of the varying gifts that God gives. I believe this is seen in passages like Rom 12:3:
For by the grace given to me I say to everyone among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned.
To each has been given a measure of faith. This passage does not speak of saving faith, but I believe it speaks of the faith we are given according to the gifts God has given to us. Hence why Paul would go on to say:
Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith. (Rom 12:6)
Also, real life shows that each of us are given different measures of ministry-serving gifts. My teaching gift is miniscule compared with some other teachers. Not because they are so much more studied than I, though that can play a role, but because they have insights in God that I have not come to yet and might never. So not only are there differing parts of the body, but even those parts that are very similar in gift will vary in their measure of ministry and gift.
And, so, with the gift of prophecy, I easily see three distinctive measures:
a) Prophet – (Eph 2:20; 3:5; 4:11-13; 1 Cor 12:28-29)
Yes, these people will be used frequently in prophecy. But they are also called to be foundation layers and to equip God’s people. One of the best ways they equip the saints (Eph 4:11-13) is by helping prepare God’s people to fulfil their prophetic role as a Spirit-indwelt and Spirit-empowered people.
b) Gift of prophecy – (1 Cor 12:10; Rom 12:6)
Some people will be used in this gift rather frequently, but they are not functioning as foundation-laying and equipping prophets.
c) All may prophesy – (Acts 2:17-18; 1 Cor 14:5, 31)
Because all of God’s people now have the gift of the Holy Spirit, the Spirit of prophecy, we are a prophetic body and can all be used in prophecy. I am very passionate about this and, so, share more about this reality here.
Different Ways God Speaks
Of course God reveals Himself in so many ways – through creation, through art, through a whole host of things. But with regards to God speaking and revealing Himself today in the more ‘prophetic’ and ‘revelatory’ sense, I find that there are typically 5 ways in which God does so:
a) Actual words
Here God actually speaks to the person. A case and example would be God’s call to Abraham in Gen 12:1-3. We see this in other places like Acts 13:1-3 where the Holy Spirit, via the prophets in Antioch, speaks that Paul and Barnabas are to be set apart for their apostolic-mission work. And, of course, there are hundreds, if not thousands, of other examples in both the Old and New Testaments.
b) Pictures/Images
This is not so much about hearing God speak something, but rather the times when God gives a kind of mental picture of something He wants to communicate. It’s almost like a rubber-stamp on our mind or spirit of God’s revelation. Again, God has not spoken to the person but rather gives a picture, an image of what He wants to communicate. And so, when we share the prophetic picture, we describe what we see imprinted upon our minds.
c) Visions/Dreams
Typically, we might identify our receiving of visions when we are awake and receiving of dreams when we are asleep. Peter, when quoting Joel, said that this would be part of the fruit of the prophetic Spirit in the last days. And we’ve been in the last days for about 2000 years. And so these things would continue through this entire age. An example of a vision would be the one Peter had on the rooftop with the sheet coming down with the unclean animals (Acts 10). God repeated it 3 times to communicate that Peter needed to reach the Gentiles with the gospel. A dream might be like what we find in Gen 15:12-20 where God makes the all-important covenant with Abraham.
d) Promptings/Impressions
What I always encourage people with is that we don’t get caught up too legalistically with terms and definitions. Goodness, we love our terms and definitions. And while I hope these are helpful here, though others might approach things with different terms, there are things that fall outside these first 3 examples. And, so, I might identify as promptings and impressions. There is no spoken word from God, no mental picture, no vision or dream, but there is a stirring, a sensing, a prompting, an impression of the heart of God and what He wants to communicate to a person, within the local church body, etc. It might call for us to speak out a prophecy or act out of prophetic action. But this comes from an inner sense and prompting of God, not so much a direct word, picture, vision or dream. Here is a great example of a prompting of the Spirit over at Jesus Creed.
e) Scripture
I shared this in the last article, but when I say God speaks through Scripture, I do mean that He speaks from the God-breathed words that are right there in the text. But I also believe that He utilises those same words, at times, to speak things that were not ‘intended’ within the text. I will give you one example from my own life. One day, as I was reading Jesus’ words in Matt 6:21 – For where your treasure is, there your heart will be also. – I understood that Jesus was speaking in the context of challenging people that they cannot have two masters. Such is extremely important in a life of following Jesus as Master. But, as I was meditating on the passage, God said to me, ‘Scott, this is true of me as well. Where my treasure is, there my heart is also. And my people are my treasures, and, therefore, my heart is with them.’
God utilised Scripture to speak to me. It wasn’t something ‘in between the lines’. But God definitely used what was already there to reveal ‘more’ of His heart to me. Now, sure, I could have also received that from reading Psalm 139 or other passages. But God took the text I was meditating on and spoke to me right then and there. I have plenty of other examples of this exact same experience, but that should be one sufficient example.
How To Communicate Prophecy
This is important to look at as well. When we communicate prophecy, or what we believe God has revealed to us, we must use wisdom. First off, when we do prophesy, there is nothing inherently more spiritual about speaking in King James Old English – Thus saith the Lord…
Now, I think we all pretty much know that, but there was a day when prophecy always had to come with that kind of language. But remember that God is incarnational and comes to real human beings in real life. So we can speak ‘normal’ and it still remain just as true, just as directive and just as much from God.
I spoke earlier in this article of the different measures of the gift of prophecy. And, so, for the prophet and those regularly used in this gift, I would expect statements to possibly start out with, ‘This is what the Lord says…‘ Of course, it does not have to begin that way. One can begin to speak the prophecy without such a prelude statement. But, to bring a focus, especially in a larger church gathering, it can be helpful at times to begin with such.
But, a word of wisdom to those who are not prophets and not regularly used in this gift of prophecy, or for those who are wanting to learn to hear and discern God’s voice. It is best to begin a prophecy with a less directed statement such as, ‘I believe this is what the Lord is saying…’ or ‘I sense the Lord is saying…’
While I do believe God speaks clearly and directly today, having heard such prophets and those gifted in prophecy speak such powerful things in my almost 14 years in Christ, for those still growing in hearing God and in prophecy, let’s be wise how we communicate such things.
Weighing Prophecy
Finally, I end with some thoughts on weighing prophecy. This is biblical and a very good practise. Of course, we don’t only want to weigh prophecy, but we want to be wise discerners and evaluaters of all things in our life in God. Now, at the same time, I highly discourage against what I might call agnostic Christianity where we always question every word, action and motive, laying aside any child-like faith of trust. But, when the body speaks forth prophecy, we are to be responsible to weigh it.
One passage to focus in on is found here:
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. 33 For God is not a God of confusion but of peace as in all the churches of the saints. (1 Cor 14:29-33)
Who are the ‘others’ in vs29 that are encouraged to weight the prophecy? Some would argue it is the other prophets in the congregation. But, noting the whole thrust of chapter 14 – Paul’s instruction to the whole church, not simply prophets – I believe it is asking the whole congregation to be responsible in weighing things.
Also, to go along with some things I said earlier, it is worth noting that, in vs31, the word all is used 3 times. This, I believe is another pointer that all of God’s people, indwelt by the Spirit of prophecy, can prophesy. We can all prophesy so that all can learn and all can be encouraged.
Now, a quick word about what it means to weigh prophecy, though I am sure more could be said. When it comes to weighing, here are 4 questions that I find helpful:
Is it in line with the principles and teaching of Scripture?
What do our wise and experienced leaders have to say about the prophecy?
Does it resonate well in our hearts as men and women of the Spirit?
Does it bring clarity rather than confusion?
If, for some reason we believe the prophecy or revelation shared is not of the Lord, it does not necessarily mean we kick the person out of the church. That is not the norm, at least in my experience. But, suffice it to say, each case will call for its own wisdom. It could be that the leaders speak a personal word to the person who shared the off-base prophecy. Or it could be a public correction right then and there following the so-called prophecy. Or it could be a correction in the next church gathering. Again, it will call for the leaders to have God’s wisdom.
Now, if the person continues to share wrong things, then we would probably need to put a stop to their sharing, if not forever, at least for a time. Again, that might call for a personal word with the person or a public sharing with the congregation. With these things we always need the Lord’s wisdom.
Of course, when it comes to false prophets (2 Pet 2:1; 1 John 4:1), false teachers (2 Pet 2:1), and even false super apostles like what Paul dealt with (2 Cor 11:5; 12:11), these people are immediately seen outside of the fold. The fruit of their lives, what they speak and how they act, will mean that we guard the people from such deceivers and not give any room to them, warning the congregation to stay away from such people. So, though we do not stone people today, we do exclude them from the fold.
But, for the most part, those who are truly in the body of Christ and are looking to hear the voice of God and be faithful to speak what He prompts and reveals, we must allow for the church to be a safe place where we can learn to practice the gifts of the Spirit. I believe this calls for us to allow the people to take steps of faith, even if they might miss something. Some will disagree, but I believe this is part of helping the people of God learn to hear God and speak correctly what He reveals.
Now, 95% of the time, it is my experience that no bomb will be dropped that will devastate people. But it does happen, and when it does, we must deal with it with wisdom. And so, this is why I believe it can be helpful to utilise the leadership of the church as a kind of ‘screening process’ first, asking the people to share with the leadership before stepping forward and utilisng a microphone to share any prophecy. I have found this to be extremely helpful in guarding against unhelpful things spoken to the congregation. We want to steer clear of a controlling spirit as well. But we must consider how to maintain a good balance.
Well, this should suffice for now – a Prophecy 101 and 102 – for getting an introduction into the gift of prophecy, especially noting the changes that Christ and the new covenant have brought about to this all-important gift. We cannot centre out theology in the Old Testament. We can obviously build on it and learn from it, but we must now see Christ and the New Testament as the great teacher on all things of our faith, including prophecy. Of course, this does not mean we have a 7-step instruction manual process to help us through in every instance. Such would take away from the reality that this is part of walking out a life of faith. But I do believe these are some helpful insights into this gift as understood from the fuller, new covenant perspective.
To Be Continued... 