charismatic worship

Use of the Vocal Gifts in New Testament Corporate Worship

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Speaking with tongues, interpretation of tongues, prophecy, the word of knowledge, and the word of wisdom are among those accompaniments to the baptism in the Holy Spirit that are used in the setting of corporate worship.

The New Testament contains several lists of spiritual gifts or gifts that accompany the baptism in the Holy Spirit; they are sometimes called charismata, “gifts” or “graces” (Rom. 12:6; 1 Cor. 12:4) and sometimes identified as pneumatika, “spiritual gifts” (1 Cor. 12:1; 14:1). Paul wanted worshipers to seek the pneumatika, especially to prophesy (1 Cor. 14:1). Tongues, he explains, are a sign to unbelievers. A “sign” in the Bible often carries the connotation of “offense,” just as Simeon prophesied over the infant Jesus in the temple that he would be “a sign to be opposed” or “spoken against” (Luke 2:34). Tongues, however, edify or build up worshipers (1 Cor. 14:4) as they speak to God in mysteries (things revealed) in the Spirit (14:2).

Prophecy

The biblical prophet (Hebrew navi’, Greek prophētēs) is a spokesman for the Lord. In the Old Testament, the prophet is concerned primarily with maintaining the covenant; in the New Testament, the prophet’s purpose is to mediate instruction, exhortation, and comfort to the body of believers (1 Cor. 14:3).

When Luke records how the Holy Spirit fell upon the Ephesian believers, he mentions that they not only spoke in tongues but also prophesied (Acts 19:6). Although speaking in tongues appears to be strictly a New Testament phenomenon, prophesying under the anointing and influence of the Holy Spirit was a regular occurrence in the worship that took place before the ark of the covenant in David’s tabernacle in Zion. This Davidic worship has been called New Testament worship before its time since it took place directly before the ark in the presence of God, without animal sacrifices. It was probably in this setting that many of the psalms were written, and it is partly from them that information can be gleaned about worship in Zion. Both the account in 1 Chronicles 16:4–7 and the Psalms reveal that vocal and instrumental praise music was its primary characteristic; Psalms and 2 Samuel add dancing and shouting (2 Sam. 6:14–15; Pss. 66:1; 149:3). The Psalms speak of standing (134:1), lifting the hands (134:1–2), clapping (47:1), and bowing and kneeling (95:6), and 1 Chronicles specifically mentions prophecy on musical instruments (25:1).

The New Testament does not refer to prophecy being given musically, but since believers were familiar with the Old Testament practice, and Paul mentions singing in tongues (1 Cor. 14:13–15), it is likely that prophecy as a New Testament spiritual gift is meant to be given to the accompaniment of music. A case can be made for musical prophecy from Paul’s instructions to the Colossians to teach and admonish one another in “psalms, hymns, and spiritual songs” (Col. 3:16) and to the Ephesians to “speak to one another with psalms, hymns, and spiritual songs.… giving thanks” (Eph. 5:19–20). Musical prophecy, then, is for the giving of thanks as well as for edification.

Some Pentecostal churches teach that if tongues are accompanied by interpretation, these are equivalent to prophesy since both are supernatural utterances and both constitute thanksgivings. However, while the Bible does not say that tongues are ever used for any other purpose, prophecy does have functions other than the giving of thanks, which include instruction and revelation. In his instructions concerning spiritual gifts, Paul writes to the Corinthian church that they should pursue prophecy (1 Cor. 14:1), which, he reasoned, would serve to convict any unbeliever who might visit the worship service, as he hears “the secrets of his heart … laid bare” (14:24–25).

Prophecy also has its aspect of predicting events to come. Through a revelation of the Holy Spirit, the prophet Agabus informed the believers at Antioch that a famine would occur (Acts 11:28). In a later prophecy, he warned that Paul would be bound and delivered over to the Gentiles in Jerusalem (21:10). This incident may provide the biblical background for the practice of “personal prophecy” that is common in Pentecostal and charismatic circles, in which a prophet reveals to another believer information concerning some future event, blessing in that person’s life, or insight into a present difficulty.

Tongues and Interpretation

In Pentecostal and charismatic churches, speaking in tongues is often used as a part of the “liturgy.” Contrary to what is often believed by those not familiar with the practice, tongues are not an ecstatic or emotional utterance but are under the control of the worshiper (1 Cor. 14:27–32), who exercises the gift as an act of obedience to the biblical injunction to continually be filled with the Spirit (Eph. 5:18). It is common practice in Pentecostal or charismatic churches for one person to speak in tongues while the congregation listens and then for another person to interpret the message, according to Paul’s instructions (1 Cor. 14:27–29). The New Testament seems to indicate that the interpretation should always take the form of a thanksgiving to God. Paul writes:

For this reason, anyone who speaks in a tongue should pray that he may interpret what he says.… If you are praising God with your spirit, how can one who finds himself among those who do not understand say “Amen” to your thanksgiving, since he does not know what you are saying? You may be giving thanks well enough, but the other man is not edified. (1 Cor. 14:13, 16–17)

The New Song

Charismatic congregations frequently sing in tongues, as Paul suggests (1 Cor. 14:15); such singing usually follows immediately after the congregation sings in the known language. In this expression, worshipers weave their individual melodies through the final chord of the congregational song just ended, or even a chord progression, singing personal praises to the Lord either in tongues or in the known language. This does not occur randomly, but for congregations accustomed to this practice, at fairly predictable points in the flow of the “liturgy.” It is variously known as singing a “new song” to the Lord (Pss. 40:3, 96:1, 98:1, 149:1), the “song of the Lord” (2 Chron 29:27 KJV), “sing[ing] with my spirit” (1 Cor. 14:15), or the selah, a term found in many of the psalms which may indicate a musical interlude or “lifting up” of praise. Sometimes a solo voice, generally the worship leader, will lead out in such “prophetic song,” and musicians will occasionally “prophesy” on their instruments, in solo or ensemble.

An especially vibrant and powerful worship segment of the “song of the Lord” is sometimes referred to as the “high praises of God” (Ps. 149:6 NASB). This spontaneous chorus of praise, usually supported by instrumental accompaniment, corresponds to John’s description of the voice of the Lord as he stands in the midst of the seven churches (Rev. 1:12–15) speaking with a voice “like the sound of rushing waters.” Ezekiel described the voice of God in the same way (Ezek. 1:24; 43:2). In the Scripture, water is frequently used as a metaphor for the Holy Spirit. Speaking in the context of worship, at the Feast of Tabernacles, Jesus described the flow of the Holy Spirit as a spring of water erupting from within the deepest part of the believer (John 7:37–39).

Ezekiel sees a vision of the life or Spirit of God flowing from his sanctuary in an ever-deepening river that brings healing to all it touches (Ezek. 47:1–12). John the Revelator sees the same river in his vision of the church as the city of God; the “water of life” issues from the throne of God in the midst of the city and flows through the center of its street (Rev. 22:1–2). Peter alludes to this metaphor of water when he tells the curious crowds gathered in Jerusalem for the celebration of Pentecost that the outburst of praise by the disciples is the fulfillment of the Lord’s promise through the prophet to “pour out” his Spirit (Acts 2:16–17).

Charismatics view the vocal and instrumental praise song that wells up and flows from God’s people as the voice of the Spirit of God in their midst, evidence of his life being released in the sanctuary and flowing out to bless the nations. Taken seriously is Jesus’ statement to the woman of Samaria that the Lord seeks out worshipers who will worship him “in spirit,” i.e., with energy and vitality, and “in truth,” or according to the principles of the Word (“Your word is truth,” John 17:17).

Word of Wisdom and Word of Knowledge

In addition to speaking in tongues and prophecy, Paul teaches about two other vocal gifts that are exercised in the context of worship. They were prophesied in the Old Testament as endowments of the Messiah, the righteous Branch that would come from the stem of Jesse, the Messiah Christians understand to be Jesus Christ. Isaiah wrote, “The Spirit of the Lord will rest on him—the Spirit of wisdom and … the Spirit of knowledge and of the fear of the Lord” (Isa. 11:2). Proverbs equates “the fear of the Lord” with “wisdom” (9:10) and also with “knowledge” (1:7).

In the New Testament, these gifts that accompany the resting of the Spirit of God on a believer are known as “the word of wisdom” and “the word of knowledge”; Paul mentions them in 1 Corinthians 12:8. Their source is Christ, who distributes them to his body through the Spirit. As generally understood, the word of wisdom is the supernatural ability to understand and to speak concerning the direction either the church or an individual should take in a given situation. Paul exercised this gift when he advised the ship captain not to continue his journey toward Phoenix, but to winter in Fair Havens. “Men,” he told the officials in charge, “I can see that our voyage is going to be disastrous and bring great loss to ship and cargo, and to our own lives also” (Acts 27:10). Later, after the captain had ignored Paul’s warning, as the ship was breaking apart on rocks and the sailors were attempting to escape in the lifeboat, Paul again gave a word of wisdom. To the centurion and soldiers in charge of the prisoners, he said, “Unless these men stay with the ship, you cannot be saved” (27:31).

The word of knowledge, on the other hand, is information given to a believer about some work God is doing in a specific setting; for example, a person with that gift might tell the congregation that the Lord is at that moment healing someone with heart disease or cancer or another infirmity. In the story referred to above, Paul operates in the word of knowledge as well as the word of wisdom when he assures the frightened sailors that they will all arrive at land in safety and only the ship will be lost (Acts 27:34). Another biblical example of a word of knowledge is God’s revelation to Peter that Ananias and Sapphira were lying about the amount of money they had received for the land they sold (Acts 5:1–10).

Teaching and Exhorting

While the gifts of teaching and of exhorting can be exercised outside the context of worship, they are also frequently used within that setting. Both are “horizontal” activities that operate from believer to believer, instead of being a worship activity that focuses “vertically,” toward God himself. To be considered as having a relationship to the baptism of the Holy Spirit, these functions must be performed under his power and anointing, in the same manner as prophesy or speaking in tongues. Strictly speaking, although they are a part of the order of service, they are not worship-oriented.

Conclusion

The exercise of those gifts particularly associated with worship, such as speaking in and interpreting tongues, prophecy, healings, working of miracles, and the gifts of wisdom and knowledge, is intended both to edify the believer and the church (1 Cor. 14:26) and to bring glory to God (Col. 3:16–17). The practice of the vocal gifts is not intended to elevate or call attention to the practitioners. According to Peter, the church exists for the primary purpose of exhibiting and proclaiming the surpassing worth of the One who has brought it into existence as the people of God, calling it from darkness into the kingdom of light (1 Pet. 2:10).

Spirit Baptism in the New Testament

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Foundational to many aspects of charismatic worship is the concept of baptism in the Holy Spirit. Even where prophecy and speaking or singing in tongues are not regularly practiced as part of worship, the expectancy and vitality of celebration are influenced by the understanding of Spirit baptism.

As it is described in the New Testament, the baptism in the Holy Spirit inevitably results in an outpouring of praise to the Lord on the part of the one baptized. The first recorded instance of such a baptism is in Acts 2:1–5. The disciples of Jesus, 120 in number, including his mother and brothers, waited in an upper room in Jerusalem for the gift of power Jesus had promised to send them. When it came, accompanied by a sound like wind and tongues of fire that rested on each person, the meeting erupted into spontaneous praise. The believers began to glorify the Lord, speaking in languages unknown to themselves but understood by the foreign Jews who were gathered in Jerusalem to celebrate the Feast of Pentecost.

Explaining the phenomenon to Jerusalem’s amazed citizenry, Peter quoted from the prophecy of Joel: The outpouring of the Spirit on Jesus’ followers was a fulfillment of God’s promise and an indication that the “last days” had arrived (Acts 2:14–30; Joel 2:28–32). Peter went on to say that this glorious baptism was a gift from Jesus Christ, whom the Jews had recently crucified, certain proof that God had raised him up to sit on the throne of David as King forever. Moreover, the gift was available to them all and to their households and descendants and to all whom the Lord calls (Acts 2:38–39).

With the baptism in the Holy Spirit came an infusion of joy. Not only did the disciples continue to offer praise and thanksgiving, but three thousand new converts joined in the chorus (Acts 2:44–47), and it spread to the streets of the city (3:8–9).

In addition, this baptism conferred on its recipients the ability to perform signs and wonders (2:43). Jesus had said this would happen when he appeared to the disciples after his resurrection. Those who believe, he told them, will be accompanied by such signs, which include the ministries of healing and deliverance from demonic powers, speaking in tongues, and protection from physical harm (Mark 16:17–18).

The second recorded occurrence of the baptism of the Holy Spirit is in the account of Peter’s ministry to the household of Cornelius, a Gentile. Instructed by the Lord in a vision, and not fully understanding the significance of what he was undertaking, Peter answered the summons of this God-fearing Roman centurion and preached Jesus to the group of friends and relatives who had congregated in his home. To the utter astonishment of Peter and the Jews who had accompanied him, the Holy Spirit fell upon the entire group, who began to speak with tongues, or languages they did not understand, and to praise God (Acts 10:44–47). This phenomenon is alternately described as the Spirit “falling upon” Cornelius and those in his house (10:44), the gift of the Spirit being “poured out” on them (10:45), as their having “received” the Holy Spirit (10:47), and as the baptism in the Holy Spirit (11:16).

In the case of Cornelius, the Holy Spirit baptism occurred simultaneously with conversion. This was not the usual pattern, however. A company of Samaritans, who had already been converted and baptized in water when Peter and John were sent to them, received the baptism of the Holy Spirit after the apostles laid hands on them (Acts 8:14–17). When Paul discovered “disciples” in Ephesus he asked specifically if they had yet received the Holy Spirit; their answer indicated they may have been followers of John the Baptist (Acts 19:1–4). These Ephesians were told about Jesus and baptized in water in his name; subsequently, Paul laid hands on them and they began to speak in tongues and prophesy (Acts 19:5–7). It is not said that they extolled or magnified God, but Paul later explains to the Corinthians that speaking in tongues is synonymous with thanksgiving or praise. In giving regulations for the use of the various spiritual gifts, he explains that interpretation should take place when a person speaks in tongues before the church so that the congregation will be able to say the “Amen” to this thanksgiving. The person speaking in tongues gives thanks well, he continues, but what he is saying must be interpreted so that it can be shared by the whole community of believers.

The revival that Philip brought to Samaria was accompanied by healings and deliverance, but not, apparently, with the baptism in the Holy Spirit. When the Jerusalem apostles heard about the many Samaritans who were being converted, they sent Peter and John to pray for them to receive the Holy Spirit. A former sorcerer named Simon saw that “the Spirit was given at the laying on of the apostles’ hands” (Acts 8:18) and tried to purchase their power with money. Obviously, the baptism in the Spirit was producing results that Simon could see; it was not confined to the spirit of these believers but manifested itself in some visible phenomenon. One can reasonably assume that the Samaritans, like the Ephesians, were speaking in tongues when Peter and John laid their hands on them.

Based upon the scriptural accounts of those who were baptized with the Holy Spirit, traditional Pentecostals teach that speaking in tongues is the initial evidence of this experience. Other gifts and fruits will eventually surface in the life of the person so baptized, but the phenomenon of speaking in an unknown tongue always occurs and confirms that the Spirit has, indeed, fallen upon him. All Spirit-filled believers are to speak in tongues as a part of their personal prayer life, although not all will speak before the entire church during worship. Charismatic churches, on the other hand, usually teach that the gift of tongues is only one of several manifestations that may accompany Spirit baptism.