Essential Regulations for Public Worship
Do not extinguish the Spirit. Do not treat prophecies with contempt. But examine all things; hold fast to what is good. Stay away from every form of evil.
1 Thessalonians 5:19–22 (NET)
What are essential regulations for public worship? In 1 Thessalonians 5:16-22, Paul addressed the worship of the Thessalonians. He gave eight commands in this text that would help their worship become more healthy and strong. The first three (v. 16-18) focus on private worship. He called them to always rejoice in the Lord, to constantly pray, and to give thanks in everything. These are impossible commands that we must strive for moment by moment and day by day, and as we do so it will greatly invigorate both our private and public worship.
Then, with the last five commands in verses 19-22, it’s clear he primarily focused on the public worship of the Thessalonians (though there are applications for private worship). In this study, we will consider essential regulations for our public worship—regulations that protect our worship and enhance it.
Big Question: What are essential regulations of our public worship, according to 1 Thessalonians 5:19-22, and how can we practically implement them?
In Public Worship, We Must Not Extinguish the Spirit
Do not extinguish the Spirit.
1 Thessalonians 5:19
Interpretation Question: What does Paul mean by not extinguishing the Spirit?
The Greek word for “extinguish,” also translated “quench” (ESV, NIV), was used of putting out a fire. Verse 19 can actually be translated, “Don’t put out the Spirit’s fire” (GWT). This draws on the common symbol of the Spirit being like a fire. For example, in Acts 1, the disciples were called by Christ to be his witnesses in Jerusalem, Judea, Samaria, and to the ends of the earth, but they were first called to wait until the Spirit came upon them in power. Then, in Acts 2:3, when the Spirit fell on the disciples at Pentecost, it fell on them with tongues of fire. The symbol of fire represented the Spirit’s empowerment. Therefore, when Paul called for the Thessalonians to not extinguish the Spirit, he was calling them to not hinder the Spirit’s powerful work among them.
Application Question: How do believers extinguish the Spirit’s fire?
Extinguishing the Spirit’s fire seems to happen in many ways:
1. We extinguish the Spirit’s fire by living in unrepentant sin and tolerating it in other believers.
Again, in context, the previous verses said: “Always rejoice, constantly pray, in everything give thanks. For this is God’s will for you in Christ Jesus” (1 Thess 5:16-18). Since “do not extinguish the Spirit” comes after a call to do God’s will (v. 18), we can be sure that any time we are not doing God’s will in our lives, it quenches the Spirit’s work. God has given us his Spirit to empower us to do his will and to disobey him is to extinguish the Spirit’s power. In context, when we’re discontent and complaining instead of rejoicing and giving thanks, we hinder the Spirit’s work in us, as the fruit of the Spirit is joy (Gal 5:22). When we are prayerless and self-consumed, we hinder the Spirit’s work in us to pray and build God’s kingdom. Any disobedience to God’s revealed will extinguish the Spirit’s power in us individually and corporately.
In fact, in Ephesians 4:29-31, Paul said something similar to the Ephesians by commanding them to “not grieve the Holy Spirit.” In context, he said:
You must let no unwholesome word come out of your mouth, but only what is beneficial for the building up of the one in need, that it may give grace to those who hear. And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. You must put away every kind of bitterness, anger, wrath, quarreling, and evil, slanderous talk.
By speaking ungodly words that did not edify themselves or others, the Ephesians were grieving the Spirit and hindering his work among them. But it was not only by ungodly language but any sin. They were called to put away bitterness, anger, wrath, quarreling, and evil, slanderous talk (Eph 4:31). Sin in the life of a church hinders the Spirit’s ability to empower people to do great works, including growing spiritually, edifying other believers, and evangelizing the lost. This is true when we’re not daily repenting of our individual sins, but as mentioned, it is also true by tolerating and not disciplining the unrepentant in the church. In 1 Corinthians 5, when a man was having sex with his father’s wife, the Corinthians were boasting about their liberality, their freedom in Christ, instead of disciplining this man and having him removed from the church. In 1 Corinthians 5:1-2, Paul said this:
It is actually reported that sexual immorality exists among you, the kind of immorality that is not permitted even among the Gentiles, so that someone is cohabiting with his father’s wife. And you are proud! Shouldn’t you have been deeply sorrowful instead and removed the one who did this from among you?
Later on in the same chapter, he said that believers should not even eat with other professing believers who are living in unrepentant sin, as a form of discipline to help them repent. In 1 Corinthians 5:11-13, he said:
But now I am writing to you not to associate with anyone who calls himself a Christian who is sexually immoral, or greedy, or an idolater, or verbally abusive, or a drunkard, or a swindler. Do not even eat with such a person. For what do I have to do with judging those outside? Are you not to judge those inside? But God will judge those outside. Remove the evil person from among you.
This is why many churches are not growing spiritually and not being effective witnesses to their community. Sexual immorality, unforgiveness, dishonesty, and every other sin are in the shadows or plain sight, and it’s either celebrated, as was happening with the Corinthians, or ignored. Both responses put out the Spirit’s fire and ultimately invite God’s judgment.
With the Ephesian church who apparently did not respond to Paul’s challenge to not grieve the Spirit (Eph 4:30), in Revelation 2:4-5, Christ said if they did not repent for their sin of losing their love for God, he would remove their lampstand—their witness in their community. As we all know, today the Ephesian church no longer exists. They must have grieved the Spirit by tolerating sin, even if only inwardly, which caused them to lose their love for Christ, and consequently, God disciplined them—removing their witness from the world.
Certainly, this is happening today with various churches and denominations. Many of our formerly strong churches and denominations have gone through the same pathway. At one point, they were vibrant, as they stood against sin, lived holy lives, and witnessed to the lost. But now, they continually endorse various sins and false doctrines. For example, Methodist and some Presbyterian branches now endorse homosexual marriages, and many churches within them reject Scripture’s inerrancy, Christ’s literal resurrection from the dead, and other miracles. These denominations are quickly dying, as the fire in their lampstands is being extinguished. They are putting out the Spirit’s fire by accepting sin and boasting about it like the Corinthians, instead of repenting of it and disciplining it. As 1 Corinthians 5:6 says, “a little yeast affects the whole batch of dough.” The acceptance of sin (yeast) continues to spread and negatively affects the entire community. When we accept sin in our life and that of the church, it puts out the Spirit’s fire and leads to God’s discipline, including the removal of that church or denomination.
How else do we extinguish the Spirit’s fire?
2. We extinguish the Spirit’s fire by neglecting God’s Word.
One of the Spirit’s primary jobs is to illuminate God’s Word. He is the author of Scripture, as he inspired the human authors, but he also gives us the ability to understand it. In 1 Corinthians 2:12-14, Paul talks about both processes, the Spirit’s inspiration (authoring Scripture) and illumination (enabling us to understand it). He says,
Now we have not received the spirit of the world, but the Spirit who is from God, so that we may know the things that are freely given to us by God. And we speak about these things, not with words taught us by human wisdom, but with those taught by the Spirit, explaining spiritual things to spiritual people. The unbeliever does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned.
The Spirit taught the apostles the things of God by giving them the exact words of Scripture, including words like justification, sanctification, and glorification. These were not words based on human wisdom but divine wisdom (inspiration). And unbelievers reject these Divine truths as foolishness because they must be spiritually discerned—meaning the Holy Spirit must enable them to understand (illumination).
Even before the Spirit came, Christ described how the Spirit would teach the disciples truth. In John 14:26, Christ said: “But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and will cause you to remember everything I said to you.” Again, this was talking about both inspiration, the Holy Spirit giving the exact words of Scripture, and illumination, the ability to understand them. And as the Spirit illuminates Scripture to us, he sanctifies us. He makes us holy by convicting us of sin, showing us how to be righteous, and empowering us to do so. In John 17:17, Christ prayed, “Sanctify them by the truth; your word is truth.”
Consequently, one of the ways that churches and believers extinguish the Spirit’s fire is by neglecting God’s Word or rejecting it altogether. The Spirit is the Inspirer and Illuminator of Scripture, and he uses it to sanctify us. Therefore, when pastors don’t preach God’s Word but instead preach psychology, personal testimonies, or politics instead of God’s Word, they put out the fire in the church. When they give a verse to start the sermon and then proceed to give a chain of personal stories and illustrations instead of explaining the text, they quench the Spirit. Likewise, when believers don’t read Scripture and meditate on it daily, they put out the Spirit’s fire. When they lay in bed on the Lord’s Day, instead of going to church to hear God’s Word preached, they put out the Spirit’s fire. When they fall asleep in church or play on their phones instead of listening to God’s Word, they quench the Spirit. And because they are putting out the Spirit’s fire, they lack power in their spiritual lives to be holy. They will typically struggle more with sin, discouragement, discord, and lies of the devil. Because they lack the means to become holy, they will instead grow in worldliness. To combat this decline, 1 Peter 2:1-2 says, “So get rid of all evil and all deceit and hypocrisy and envy and all slander. And yearn like newborn infants for pure, spiritual milk, so that by it you may grow up to salvation.” We are commanded to yearn for God’s Word. We must oversee and cultivate a healthy appetite for Scripture. Peter doesn’t command us to read, memorize, study, or obey it, in that text, because if we yearn for it or strongly desire it, we will do all of those. As we crave and eat God’s Word, it will make us grow, make us mature and more like Christ. The Holy Spirit empowers us to do this through our regular consumption of the Word.
Are we yearning for God’s Word, so we’ll read it, study it, meditate on it, and obey it? When we do this, we put logs on the Spirit’s fire so he can bless us, others, and God. When we don’t, we put out the Spirit’s fire.
3. We extinguish the Spirit’s fire by neglecting prayer.
It must be remembered that the Spirit fell on the disciples at Pentecost when they gathered together consistently to pray. Acts 1:14 says, “All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers.” In addition, when the Spirit indwells believers at salvation, he works in them to pray and develop intimacy with their Father. It’s one of his ministries to us. Romans 8:15-16 and Galatians 4:6 describe this:
For you did not receive the spirit of slavery leading again to fear, but you received the Spirit of adoption, by whom we cry, “Abba, Father.”
And because you are sons, God sent the Spirit of his Son into our hearts, who calls “Abba! Father!”
In addition, the Spirit prays in us with groans because we don’t know exactly how to pray at times. Romans 8:26 says, “In the same way, the Spirit helps us in our weakness, for we do not know how we should pray, but the Spirit himself intercedes for us with inexpressible groanings.”
The Spirit came as people prayed, he works in us to pray, and he prays for us. Consequently, when we are not praying constantly, as 1 Thessalonians 5:17 commands—praising, thanking, petitioning, and interceding to our Father throughout the day—we quench the Spirit’s work in us. He came into our lives, in part, to create intimacy with the God of the universe and make us part of his family. To relegate prayer to simply before meals, at the beginning and end of our day, or only when we need something is to quench the Spirit. The Spirit is working in us to constantly pray, so he can use us to accomplish God’s will on the earth—as we cry out for his kingdom to come and his will to be done (cf. Matt 6:9-13).
Are we putting out the Spirit’s fire by neglecting prayer?
4. We extinguish the Spirit’s fire by neglecting to use our spiritual gifts, criticizing the legit use of others’ gifts, and rejecting others’ gifts, including specific gifts altogether.
Second Timothy 1:6-7 says, “Because of this I remind you to rekindle God’s gift that you possess through the laying on of my hands. For God did not give us a Spirit of fear but of power and love and self-control.” Rekindle God’s gift can also be translated “fan into flame the gift of God” (NIV). The Holy Spirit gives believers spiritual gifts (at least one) at salvation, and they are called to use their gifts to build up Christ’s body. First Corinthians 12:4-7 says,
Now there are different gifts, but the same Spirit. And there are different ministries, but the same Lord. And there are different results, but the same God who produces all of them in everyone. To each person the manifestation of the Spirit is given for the benefit of all.
A person who receives the gift of mercy is to use it for the benefit of all, and the same for a person with the gift of leadership, administration, teaching, evangelism, or serving. We all have gifts that we are called to find and use to build up the church. The person with the gift of evangelism should constantly be inviting people to church and small group, places where they can hear the gospel and engage in gospel conversations. The person with the gift of helps or service should continually offer a lending hand wherever there is a need. The person with the gift of teaching should diligently study and teach in large groups, small groups, and one-on-one. When believers faithfully use their gifts, they inspire the rest of the church to faithfulness in those specific areas as well. We’re all called to teach. The great commission is to make disciples of all nations, teaching them everything Christ commanded (Matt 28:19-20). When a teacher teaches, he or she helps us better understand the Word so we can faithfully share it with others. We’re all called to serve, and when we’re around people who are gifted and zealous in helping others, it inspires us to be better servants as well. When people in the church use their gifts, it helps the entire church grow in those areas. In contrast, when we are not finding, using, and stirring our gifts into flame, we quench the Spirit’s work in our lives and local churches.
We must remember that our gift or gifts are not for ourselves, they are primarily for the benefit of others. First Peter 4:10 says, “Just as each one has received a gift, use it to serve one another as good stewards of the varied grace of God.” And 1 Corinthians 12:7 says, “To each person the manifestation of the Spirit is given for the benefit of all.” To not use our gifts is to put water on the Spirit’s fire.
How do we find our gifts? Typically, when we are using our gifts, they will edify us and others. In 1 Corinthians 14:4 (NIV), Paul said: “Anyone who speaks in a tongue edifies themselves, but the one who prophesies edifies the church.” Typically, spiritual gifts will do both. When a person with the gift of teaching teaches, he is built up. He learns God’s Word and enjoys sharing it, but it also blesses others. The same is true with helps, leadership, and other gifts. It seems that tongues is the only gift that only edifies the person using it, unless it is interpreted. So we find our gifts by getting involved and serving. While serving, we’ll find out what both edifies us and edifies others. We’ll also find out what does not edify us or others. If a person preaches, he enjoys it, but everybody falls asleep, maybe that’s not his gift or primary gift.
God gave spiritual gifts to be used. When we put our gift in the ground because of fear—worry about failing, worry about what others think or say—then we are putting out the Spirit’s fire in our lives and in our community (cf. Matt 25:24-26).
Are we putting out the Spirit’s fire in us by not finding and using our gifts to build up the church? Is fear or laziness causing us to hide our gift in the ground like the person with one talent in the Parable of Talents? He said he was simply afraid, but God called him lazy and evil (Matt 25:25-26).
Criticism of Other’s Gifts
With that said, we can also contribute to putting out the Spirit’s fire by criticizing the legitimate use of others’ gifts. When others step up to lead, serve, teach, or help, many times they are taking steps of faith (which others did not take). When we unfairly or unwisely criticize them, we may be contributing to putting out the Spirit’s fire, as they will be less likely to serve in the future or might quit in general. Certainly, we all need constructive feedback to help us use our gifts better, but unconstructive feedback or criticism will only augment the enemy’s voice as he tries to hinder people from serving God. When Moses served God in his weakness, he was criticized by his sister, Miriam, his brother, Aaron, and various leaders in Israel (cf. Num 12:1, 16:1-3). When Paul served God in his weakness, some people in Corinth mocked his speaking and physical appearance. In 2 Corinthians 10:10, they said, “His letters are weighty and forceful, but his physical presence is weak and his speech is of no account.” When we unwisely criticize people, we may contribute to putting out the Spirit’s fire. Again, this takes wisdom, as people need feedback to grow and do things better. We should pray and ask God about the right time and how to offer feedback. When we share, it’s wise to first offer thanksgiving for their service and positive feedback and, secondly, gently share ways they can improve. The enemy is always attacking those who serve, and therefore, we must be careful to not augment his voice, even unintentionally. Since Satan is wise and cunning, we must be as well, as we seek to edify those who serve us (cf. 2 Cor 2:11, Matt 10:16).
Rejecting Other’s Gifts
With that said, another aspect of putting out the Spirit’s fire in the context of spiritual gifts is not receiving the service of others in the body of Christ and rejecting the legitimate use of their gifts. In 1 Corinthians 12:20-21, Paul said, “So now there are many members, but one body. The eye cannot say to the hand, ‘I do not need you,’ nor in turn can the head say to the foot, ‘I do not need you.’” This goes further than criticism to outright rejection. This commonly happens in more subtle ways like simply not getting involved with the church. We might come to Sunday service but never attend any other church functions. We don’t get involved with a small group, ministries, mission trips, or go to church fellowships to get to know people. Most of God’s plan for the church does not happen in a Sunday morning service. In the New Testament, some have counted as many as fifty-nine “one another” texts, which again, for the most part, can’t be fulfilled in a Sunday service. Consider a few of them:
And let us take thought of how to spur one another on to love and good works, not abandoning our own meetings, as some are in the habit of doing, but encouraging each other, and even more so because you see the day drawing near.
Hebrews 10:24–25
Just as each one has received a gift, use it to serve one another as good stewards of the varied grace of God.
1 Peter 4:10
Be devoted to one another with mutual love, showing eagerness in honoring one another.
Romans 12:10
I give you a new commandment—to love one another. Just as I have loved you, you also are to love one another.
John 13:34
If I then, your Lord and Teacher, have washed your feet, you too ought to wash one another’s feet.
John 13:14
Greet one another with a loving kiss…
1 Peter 5:14
To stir one another to love and good works, to encourage one another, to serve one another, to honor one another, to love one another, to wash one another’s feet, and greet each other, we must be in close proximity to other believers in our local church. These can’t all be accomplished by simply attending a Sunday service, and they certainly can’t be fulfilled by watching a service online. So when we decide that we’re not going to take time to greet others, get to know them, and love them in practical ways, we’re like the eye saying to the hand, “I do not need you” (1 Cor 12:21). We are not saying it with words, but by our practice of rejecting others’ gifts and not offering them ours, we are saying it with our actions. By doing this, we are quenching the Spirit.
With that said, Paul seems to be focusing on a specific way that the Thessalonians were rejecting others’ spiritual gifts. In 1 Thessalonians 5:20, he said, “Do not treat prophecies with contempt.” Since this is the next command and therefore an essential regulation for our public worship, we’ll consider it thoroughly in the next point.
But as we conclude this one, we must ask ourselves, “Are we putting out the Spirit’s fire in our lives and communities?” We do so by (1) living in unrepentant sin and tolerating it in others, (2) neglecting God’s Word which the Spirit uses to teach, convict, and sanctify us, (3) neglecting prayer which the Spirit uses to help us build intimacy with God, empower us, and complete his will in our lives and on the earth, (4) and not using our spiritual gifts, criticizing the legit use of others’ gifts, and rejecting others spiritual gifts, including specific gifts.
Are we putting out the Spirit’s fire in our lives and communities?
Application Question: What aspect of putting out the Spirit’s fire stood out most and why? In what way do we see churches and denominations putting out the Spirit’s fire by embracing or tolerating sin? What are some ways you struggle with extinguishing his work in your life (or community)? What are your spiritual gifts and how is God calling you to cultivate them and use them to bless others? How is God calling you, instead of quenching the Spirit’s work, to fan it more into flame in your personal life and the church?
In Public Worship, We Must Not Despise Prophecy
Do not treat prophecies with contempt.
1 Thessalonians 5:20
Interpretation Question: What does Paul mean by prophecies?
After the call to not extinguish the Spirit, Paul gave them one specific way to not do this. They should not treat prophecies with contempt. In the ESV, it is translated “despise prophecies,” and in the NASB, it is translated “utterly reject prophecies.” What does Paul mean by this? In the Old Testament, prophecy was an inspired word from God that a person shared with another person, group, or nation. This typically came through a prophet but not always. Since Scripture was still being written, this was a common way God spoke to people. Many of these prophecies are written in Scripture, such as in the prophetic books, Ezekiel, Isaiah, Jeremiah, and Daniel. When considering biblical prophecies, it’s been noted that there are two types, foretelling and forthtelling (or prediction and proclamation). Foretelling is where God speaks through a person to tell the future. Forthtelling is simply the application of God’s Word to a specific situation in the life of a person or people. It was when the prophet challenged a person, group, or nation to be faithful to God’s law, such as caring for the poor, giving their tithes, or giving proper offerings. It has been documented that more than two-thirds of all biblical prophecy is forthtelling, practically applying God’s Word to others.
With the Thessalonians, apparently, there had been abuses of prophecy happening in the church, which caused some to restrict or reject prophecy altogether. For example, in Paul’s next letter to the Thessalonians, he warned about false messages that were leading them astray. In 2 Thessalonians 2:2, he encouraged them “not to be easily shaken from your composure or disturbed by any kind of spirit or message or letter allegedly from us, to the effect that the day of the Lord is already here.” Apparently, there was a prophecy, sermon, or letter (mostly like one of each) saying that they were in the tribulation period or that Christ had already come (probably spiritually), which Paul discredited. Likewise, it seems clear that false prophecies were happening in Corinth as well. In 1 Corinthians 12:3, Paul said, “So I want you to understand that no one speaking by the Spirit of God says, ‘Jesus is cursed,’ and no one can say, ‘Jesus is Lord,’ except by the Holy Spirit.” In many ways, it seems like the Corinthians were the opposite of the Thessalonians. While the Thessalonians were rejecting prophecies out of an abundance of caution or doctrinal confusion, the Corinthians were so excited about charismatic gifts, they were gullibly accepting everything. In fact, a person could even stand up and in the name of the Spirit say, “Jesus is cursed!” and they apparently accepted it. Unfortunately, foolishness like that is happening in many churches all around the world. They are accepting people barking like dogs, roaring like lions, gold dust floating in the room, people’s teeth being changed to gold, and messages that disagree with Scripture. There is a lot of counterfeit spiritual activity happening in the church, and like the Corinthians, some people are practicing no discernment. On the opposite side, like the Thessalonians, many in the church are unwisely restricting or rejecting anything charismatic, including spiritual gifts like prophecy, tongues, healing, and miracles. Since there have been so many abuses of these gifts, as apparently happened in the early church, some declare that all such manifestations are false. Paul was not calling for the Thessalonians to accept everything or reject everything. Instead, he said in 1 Thessalonians 5:21-22, “But examine all things; hold fast to what is good. Stay away from every form of evil.” He was calling them to be discerning and balanced.
Before we examine how to better discern the validity of spiritual activities, including prophecy, we will first consider how the Thessalonians and us commonly treat prophecies with contempt.
Application Question: In what ways does the modern-day church commonly despise or treat prophecies with contempt?
1. We treat prophecies with contempt by despising the preaching of God’s Word.
As mentioned, the most common element of prophecy is simply forthtelling, practically applying God’s Word to a specific person, people, or situation. It’s possible that some Thessalonians were simply rejecting faithful preaching. In 2 Timothy 4:2-3 (NIV), Paul challenged Timothy to faithfully preach the Word because there would be a tendency to reject sound preaching. He said,
Preach the word; be prepared in season and out of season; correct, rebuke and encourage—with great patience and careful instruction. For the time will come when people will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear.
Why do people despise sound teaching? (1) Sometimes people reject sound teaching because they don’t like what they are hearing. In fact, in 2 Timothy 4:3, when Paul referred to “sound” teaching, the word “sound” can actually be translated “healthy.” In the same way, people commonly don’t like healthy food because it doesn’t taste as good as unhealthy food, people are like that with preaching. They don’t want to hear that abortion is murder or that fornification and homosexuality are sin. With sexual immorality specifically, that was probably a problem in Thessalonica. In 1 Thessalonians 4:3-5, Paul said:
For this is God’s will: that you become holy, that you keep away from sexual immorality, that each of you know how to possess [learn to control (NIV)] his own body in holiness and honor, not in lustful passion like the Gentiles who do not know God.
Thessalonica, as part of the Greco-Roman culture, was very promiscuous, and these new believers had been saved out of that culture. No doubt, some still struggled with these temptations and that’s why Paul emphasized their holiness in this letter. It’s quite possible some didn’t want to hear teachings that focused on sins they struggled with or their friends struggled with and didn’t want to give up. That’s true today in our culture as well. Some despise the prophetic teaching of God’s Word because they don’t want to accept that certain things they enjoy or practice are wrong and that they need to give them up. It’s been commonly said that sin will keep us out of the Word, or the Word will keep us out of sin. To embrace or accept sin in our lives will dull our hearing of the Word, and if continued in, will eventually make us despise and hate it.
(2) Another reason people commonly despise sound biblical teaching is because they feel like they already know it. This is especially true for people who have been raised in the church or formally trained at a Bible college or seminary. They are familiar with a lot of the Bible and tend to tune out messages or texts they have heard before. However, in 1 Corinthians 8:1, Paul taught that “Knowledge puffs up.” The more we know or think we know, the more we’ll tend to struggle with pride. And pride will hinder both our receiving of God’s Word from others and experiencing God’s blessing from it. In fact, pride will often lead to God’s discipline in our lives. James 4:6 says, “God opposes the proud, but he gives grace to the humble.” Again, this is something that believers who have been raised in a Christian background or trained formally in Bible college or seminary have to be careful of. Like the Pharisees, our knowledge can lead to pride, judgmentalism, and spiritual apathy. It can hinder our ability to learn from others and bring about God’s judgment on our lives until we are humble and teachable again.
(3) Another reason people commonly despise sound biblical teaching is because they feel like they don’t need it. This is similar to the one who feels like he knows it all but different. This has to do with feeling like one knows enough to get by. This is how many people approach education in school. Most only study enough to get a specific grade, so that they can pass the course, not get in trouble with parents, or get a good GPA so they can get into college. For them, learning is not the goal in and of itself—some other reward motivates them. However, some study not for a grade, not for what doors it can open, nor for protection from a penalty, but for education itself. They study a subject to learn as much as possible about it because they enjoy the subject or enjoy learning. As disciples of Christ, we should avoid just being comfortable with learning enough to get by. We should desire to know the whole counsel of God, from Genesis to Revelation, to know God better and to better serve him. Second Timothy 3:17 says Scripture equips us for every good work. We should want to be holy and used by God, and Scripture equips us for those tasks. In addition, Paul said this to Timothy in 2 Timothy 2:15 (KJV), “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” It can also be translated, “Do your best to present yourself to God as one approved” (ESV) or “Make every effort to present yourself before God as a proven worker” (NET). We should want to know God’s Word exhaustively to honor God, be pleasing to him, and teach it to others. Those who know God’s Word and faithfully teach it will be approved by him. We’ve all been called to teach God’s Word. For example, we’re called to make disciples and teach them everything Christ commanded (Matt 28:19-20). Husbands are called to wash their wives with the Word (Eph 5:25-26). Parents are called to teach their children (Eph 6:4). The older women are called to teach the younger women in the church (Tit 2:3-4). We are all called to teach, and we can only do so well by doing our best to know and study Scripture. We should be careful of contentment with our current knowledge of Scripture. We should be seeking to learn it exhaustively, so we can know God better, live by it, teach it to others, and be approved by God for our faithfulness. We should all want to hear God say, “Well done, well done, good and faithful servant!” (Matt 25:21). Be careful of feeling like we know enough and being content with that knowledge. It can lead to despising preaching, especially preaching that stretches or challenges our current understanding.
(4) Another reason people commonly despise sound biblical teaching is simply because they have never been born again. Like a baby craving for milk from his mother, that should be normal for true believers who have been born again (cf. 1 Pet 2:2). In Ezekiel 36:26-27, God described the New Covenant that Israel will one day experience and true believers already have. He said:
I will give you a new heart, and I will put a new spirit within you. I will remove the heart of stone from your body and give you a heart of flesh. I will put my Spirit within you; I will take the initiative, and you will obey my statutes and carefully observe my regulations.
Israel was either apathetic to God’s laws and lived in disobedience to them or practiced them outwardly instead of from the heart. The story of Israel throughout the Old and New Testaments is really them disobeying God’s covenant and him disciplining them. However, in the New Covenant, each Israelite will receive the Holy Spirit. Instead of a stony heart towards God, they will have a fleshy heart that desires to love him. Instead of disobeying God’s Word, the Holy Spirit will empower them to obey and live carefully according to God’s Word. This is what has happened to true believers already and will happen with the nation of Israel one day in the future (cf. Rom 11:26-27). The Holy Spirit gives believers holy affections to know and follow God’s Word. Consequently, a person with no desire to read, study, and carefully obey God’s Word has probably never been born again, never received the Holy Spirit. There are many people like that in the church. That’s why Christ said this in Matthew 7:21: “Not everyone who says to me, ‘Lord, Lord,’ will enter into the kingdom of heaven—only the one who does the will of my Father in heaven.” In Matthew 7:26-27, he described these people as those who listen to his Word but do not obey them. They are like people who build their houses on the sands of the beach. When the storm comes (the judgment), their houses will be destroyed. Unfortunately, many in the church call Christ, “Lord,” but do not truly love and obey his will, as displayed in God’s Word. They don’t faithfully read it or study it, and often despise listening to it preached, as was apparently happening with some of the Thessalonians.
Are we hungering and thirsting for God’s preached Word? It may come through weak and uneloquent servants, but God has chosen to save and sanctify his church through this method of ministry. In 1 Corinthians 1:21, Paul said, “For since in the wisdom of God the world by its wisdom did not know God, God was pleased to save those who believe by the foolishness of preaching.” He has chosen the foolishness of preaching to save believers and sanctify them, so we should not despise and reject it.
Do we look down on the preached Word of God? Do we at times despise it, especially when the message goes over thirty minutes, deals with controversial topics, challenges us, or confronts sins that the world embraces? Instead of despising God’s Word being preached, we should honor it, crave it, listen to it carefully, and obey it. Again 1 Peter 2:2 says, “And yearn like newborn infants for pure, spiritual milk, so that by it you may grow up to salvation.” Though this applies to God’s Word in general, it certainly applies to the preached Word specifically. We should crave biblical preaching. It is healthy for us and will help us grow into Christ’s image.
2. We treat prophecies with contempt by despising the study of eschatology.
Prophecy is a word commonly used for eschatological portions of Scripture (cf. 1 Pet 1:20-21). For example, Revelation 1:3 says, “Blessed is the one who reads the words of this prophecy aloud, and blessed are those who hear and obey the things written in it, because the time is near!” The prophecy this is referring to is the book of Revelation itself, which is a book primarily of prophecies about the end times.
Consequently, one of the ways that some of the Thessalonians were possibly despising prophecy was in considering the eschatological preaching of God’s Word. Now obviously, since Paul spent so much time on eschatology in the Thessalonian books, most in the church loved it. In 1 Thessalonians, he mentioned the second coming of Christ in every chapter; however, some had probably grown tired and even frustrated with the eschatological focus in the church. This is a logical conclusion from some of the eschatological abuses happening in the church. Apparently, some Thessalonians were so zealous for the end times that they had stopped working and were simply waiting for Christ to come. In 2 Thessalonians 3, Paul warned about those who were living “an undisciplined life” (v. 6) and said that a person “not willing to work” should not eat either (v. 10). Unbalanced eschatology was causing problems in the church. In addition, it’s possible that some were getting involved in date-setting—trying to figure out the exact date Christ would come. When Paul referred to them not needing to know about “times and seasons” in 1 Thessalonians 5:1, the same phrase was used in Acts 1:6-7 of the disciples inquiring about the restoration of the eschatological Jewish kingdom, which the Old Testament prophecies about. Also, as mentioned, in 2 Thessalonians 2:2, it’s clear some were teaching that they were in the day of the Lord (either referring to the tribulation or that Christ had already come, possibly spiritually). It's possible that because of the false teaching and unhealthy religious zeal happening in Thessalonica over the end-times that some were despising eschatological teaching altogether. Maybe, they saw it as divisive and a pointless pursuit that nobody could ever really understand. Likewise, that has happened in much of the church today. Cults typically have very strange views on eschatology, including the book of Revelation, and even amongst the orthodox, there is such a wide range of views that many despise studying eschatology or hearing about it from the pulpit. In many ways, this is understandable. Satan has done a great job of confusing the church in this area, making it divisive, and largely unhelpful. He has done this because he knows how powerful this doctrine is. It was the doctrine that allowed the Thessalonians to not give up in the midst of persecution but to wait patiently for Christ’s coming and his kingdom (1 Thess 1:3, 9-10). In 1 Thessalonians 1:9-10, Paul said this about the Thessalonians:
For people everywhere report how you welcomed us and how you turned to God from idols to serve the living and true God and to wait for his Son from heaven, whom he raised from the dead, Jesus our deliverer from the coming wrath.
The church had been blessed tremendously through the study of eschatology. It gave them a hope for heaven in the midst of suffering. Unfortunately, because most of the contemporary church knows little about eschatology and some even despise it, much of the church is worldly today because it has no real future hope.
So certainly, when it comes to the eschatological parts of Scripture, we must soberly realize that they are more difficult to understand than others. Peter, himself, said that about much of Paul’s teaching in general. In 2 Peter 3:16, he said, “Some things in these letters are hard to understand, things the ignorant and unstable twist to their own destruction, as they also do to the rest of the scriptures.” However, with that said, there is much in eschatology that most Christians agree on. (1) We agree that Christ is coming again, and we must be ready for it (Matt 24:36-44). (2) We agree that before he comes there will be a time of great tribulation on the earth (Matt 24:21). (3) We agree that when Christ comes, he will judge the lost, establish his kingdom, and we will rule with him throughout eternity in the new heaven and earth (Matt 25:31-46, Rev 21-22). Though there are particulars that we disagree on; on the main things, we agree. Therefore, we should be irenic with those who have an orthodox understanding of the main things, but studious, as we consider the particulars of those views against Scripture (pretrib, posttrib, premil, postmil, amil, etc.). However, we should never get to the point where we despise eschatological teaching, discourage others from studying it, and neglect the study of it ourselves because of its difficulty.
Again, when giving the book of Revelation to John, Christ said this in Revelation 1:3, “Blessed is the one who reads the words of this prophecy aloud, and blessed are those who hear and obey the things written in it, because the time is near!” There is a double blessing for those who read, hear, and obey its words because the time will happen soon. We should not despise preaching, and we should not despise the preaching of eschatology in particular. God has chosen to give us both for our edification and preparation for the coming kingdom.
3. We treat prophecies with contempt by despising inspired prophetic utterances.
As mentioned, it seems clear that the Corinthian church and the Thessalonian church were opposites in many ways. The Corinthians were prone to excess in the use of charismatic gifts. They were so excited about spiritual things, that they were allowing people to prophesy that Christ was accursed and apparently accepting it (1 Cor 12:3). Also, in 1 Corinthians 14, Paul corrected their misuse of the gift of tongues and exhorted them to pursue the gift of prophecy instead. In 1 Corinthians 14:1-3, Paul said:
Pursue love and be eager for the spiritual gifts, especially that you may prophesy. For the one speaking in a tongue does not speak to people but to God, for no one understands; he is speaking mysteries by the Spirit. But the one who prophesies speaks to people for their strengthening, encouragement, and consolation.
However, with the Thessalonians, they were despising prophecy, restricting its use, and potentially forbidding the use of the gift altogether. As mentioned, 1 Thessalonians 5:20 in the NASB says, “do not utterly reject prophecies.” Because of the misuse of prophetic words given publicly or in private, they were quenching the Spirit by hindering the use of this gift (1 Thess 5:19). This has also happened in many modern-day churches. We have churches that abuse charismatic gifts by rejecting the regulations given in Scripture of them, including only using tongues in public worship with an interpreter (cf. 1 Cor 14:27-28), and we have churches that reject the use of charismatic gifts altogether, both in private and public.
Cessationism vs. Continuationism
In fact, a very popular view, especially during the Reformation, and still prevalent today is called cessationism. This is the belief that charismatic gifts like tongues, prophecy, healing, and miracles ceased when the Bible was completed and the apostles ceased to exist. It is argued since the office of the prophet and apostle were given to found the church; now that the foundation has been established, the office and gift are no longer needed. Ephesians 2:20 says, “because you have been built on the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone.” Since miraculous gifts were used to prove one was a prophet and apostle, it is argued that those have ceased as well (2 Cor 12:12; cf. Ex 4:1-9). With that said, it seems clear that there were people in the early church who held the office of the prophet and apostle, but also people who simply had the gift, though not the office (cf. 1 Cor. 12:10, 28-29; 13:8, 9; 14:1-5, 22-40). It's the same with pastoring. It is a gift and an office. However, not everybody who has the gift serves in the office. First Corinthians 12:28 describes the offices of apostle and prophet when Paul says, “And God has placed in the church first apostles, second prophets, third teachers, then miracles, gifts of healing, helps, gifts of leadership, different kinds of tongues.” With that said, in 1 Corinthians 14, it seems that Paul was calling the church to pursue the gift of prophecy, not the office. First Corinthians 14:1 says, “Pursue love and be eager for the spiritual gifts, especially that you may prophesy.” This was a gift being used in the local church by both laymen and leaders. With the offices of the apostle and prophet, they were over local pastors, as they were the first and second gifts in the sense of authority (1 Cor 12:28). Many who would take what is called a continuationist view agree with cessationists that the offices passed away when the foundation of the church was established and Scripture was completed, but not the gifts. People with the gifting of apostle might serve in church planting and overseeing networks of churches or a denomination in a region or around the world. They focus not only on the health of a local church like a pastor, but the larger church, as the early apostles did. And with people who have the gift of prophecy, instead of writing Scripture as the apostles and prophets did, they share an inspired, relevant word from God, instead of writing THE Word of God. With that said, though most continuationists believe the offices of prophet and apostle ceased, some believe both the offices and gifts are still in operation. Those who take this view are typically in more charismatic groups and denominations.
Another text commonly cited by those who take the cessationist view is 1 Corinthians 13:8-12. It says,
Love never ends. But if there are prophecies, they will be set aside; if there are tongues, they will cease; if there is knowledge, it will be set aside. For we know in part, and we prophesy in part, but when what is perfect comes, the partial will be set aside. When I was a child, I talked like a child, I thought like a child, I reasoned like a child. But when I became an adult, I set aside childish ways. For now we see in a mirror indirectly, but then we will see face to face. Now I know in part, but then I will know fully, just as I have been fully known.
It’s clear that prophecy, tongues, and words of knowledge will at some point cease when the perfect comes. Some who take the cessationist view argue that the perfect refers to the completion of the Bible. When that was completed, tongues, prophecy, words of knowledge, and various miracles used to authenticate the offices of the apostle and prophet are no longer needed because we know the truth fully (v. 12). However, though the Bible is completed, we still have imperfect knowledge of it and God. We still see in part and know in part. Consequently, most believe the perfect refers to Christ coming and bringing the eternal state. When the eternal state comes, prophecy, tongues, and even teaching will no longer be needed because all will know the truth. Then we will see God face to face and even know ourselves fully, as God knows us.
As further evidence, cessationists point to how historically there was a major decline in charismatic gifts after the completion of the Bible and the death of the apostles, and also how many of the gifts today seem to be counterfeits (such as miracles, healing, and tongues). Some take a soft cessationism where they would say charismatic gifts seem to be in operation in places where there is little to no gospel witness, as in the early church. The Bible often has not been completely translated into those languages, and consequently, God makes himself known in charismatic ways to demonstrate his power over the pagan gods and draw the people to himself.
With that said, most take the continuationist view that all gifts are in operation today. It’s estimated that about eighty percent of Protestants are continuationists. It is clear tongues and prophecy were operating in the New Testament, which is why Paul gave regulations for them in 1 Corinthians 14 and 1 Thessalonians 5:20, but it is also clear that charismatic gifts will be happening in the end times. Joel 2:28-32 says this:
After all of this I will pour out my Spirit on all kinds of people. Your sons and daughters will prophesy. Your elderly will have prophetic dreams; your young men will see visions. Even on male and female servants I will pour out my Spirit in those days. I will produce portents both in the sky and on the earth—blood, fire, and columns of smoke. The sunlight will be turned to darkness and the moon to the color of blood, before the day of the Lord comes—that great and terrible day! It will so happen that everyone who calls on the name of the Lord will be delivered. For on Mount Zion and in Jerusalem there will be those who survive, just as the Lord has promised; the remnant will be those whom the Lord will call.
God promised to pour out his Spirit right before the day of the Lord (the second coming) and that those who call on the Lord will be saved. In Acts 2:17, Peter referred to this happening at Pentecost when the Spirit fell upon the apostles; however, that does not seem to be a full fulfillment. The original prophecy was given in the context of eschatological signs that will happen right before Christ’s second coming (the sunlight being turned to darkness and the moon changed to the color of blood before the day of the Lord; v. 31, cf. Matt 24:29). In fact, Revelation 11 describes two prophets in the tribulation period who will not only prophesy but do miracles, like causing fire to come from heaven, turning water to blood, and striking the earth with plague. Revelation 11:3-6 says:
And I will grant my two witnesses authority to prophesy for 1,260 days, dressed in sackcloth.” (These are the two olive trees and the two lampstands that stand before the Lord of the earth.) If anyone wants to harm them, fire comes out of their mouths and completely consumes their enemies. If anyone wants to harm them, they must be killed this way. These two have the power to close up the sky so that it does not rain during the time they are prophesying. They have power to turn the waters to blood and to strike the earth with every kind of plague whenever they want.
Because biblically, charismatic gifts were in operation during New Testament times and will be in operation during the end times, again, most believe they still exist in some form today. In addition, the practical experience of many with tongues, prophecy, and other miracles helps support this belief. For example, it is well-documented that many Muslims are coming to Christ through seeing visions of Jesus calling them to himself, very similar to how Paul was converted.
Again, as many rejected the genuine use of prophecy in the Thessalonian church because of abuses, so are many today. We should avoid the extremes on both sides. We should avoid the passive and unwise acceptance of everything like the Corinthians were doing, including accepting some people prophesying that Christ was accursed (1 Cor 12:3). But we should also avoid the restriction or total rejection of the prophetic gift, as was happening with the Thessalonians. Paul encouraged spiritual balance, which leads us to his next commands. In 1 Thessalonians 5:21-22, he says we should, “examine all things; hold fast to what is good. Stay away from every form of evil.”
Testing Prophecy
As far as testing prophecy, in brief, God will never tell us anything that contradicts his Word. Therefore, we must always test a prophecy, vision, or impression that we receive. First John 4:1 says, “Dear friends, do not believe every spirit, but test the spirits to determine if they are from God, because many false prophets have gone out into the world.” God will never call us to commit sexual immorality, lie, or do anything that disagrees with his Word. Therefore, to properly test prophecies we must thoroughly know God’s Word. Because many of us do not know Scripture as we should, we must also seek the counsel of more mature saints to help us discern. In the context of prophecies in public worship, Paul said this in 1 Corinthians 14:29, “Two or three prophets should speak and the others should evaluate [judge] what is said.” Likewise, even with our impressions, it is wise to have other godly believers evaluate and give their counsel. For example, if we feel led by God to pursue music as a calling but can’t sing or play an instrument, then good friends and mentors will help us test that and probably reject it. In addition, when it comes to prophetic words that may include a foretelling element like who we are called to marry, what we are called to do as a vocation, or what will happen to us in the future, we must be very careful of those. Often, it is impossible to fully discern the accuracy of those before they happen. In Deuteronomy 18:21-22, God said this to Israel about discerning if a prophetic prediction was of God or not:
Now if you say to yourselves, ‘How can we tell that a message is not from the Lord?’—whenever a prophet speaks in my name and the prediction is not fulfilled, then I have not spoken it; the prophet has presumed to speak it, so you need not fear him.”
Essentially, with predictive prophecies that cannot be fully tested by God’s Word, the primary way we test them is by waiting. We wait and see if they are true or not. Because many young believers don’t understand this reality about prophecy, they treat their impressions of what God said or some prophecy given to them as equivalent to Scripture. With Scripture, we must properly interpret and obey it. With prophecy, we must test it to see if it is true by its alignment with Scripture, and if that’s not possible, we should not treat it as Scripture—holding onto it as though God said this or that (cf. Acts 21:4). Many Christians have become angry at God because they had an impression that God was going to heal somebody and he didn’t, or that God was going to open a specific door but he didn’t. We should not treat prophecy or impressions like Scripture. Prophetic words should align with God’s Word and therefore encourage or rebuke us. First Corinthians 14:3 says, “But the one who prophesies speaks to people for their strengthening, encouragement, and consolation.” When prophecies do not align with Scripture, we should reject them. When they have elements of foretelling, as Deuteronomy 18:21-22 says, we should wait to see if they come true to confirm their validity. Do not treat impressions or prophetic words like Scripture because they are not. In fact, when sharing one’s impressions with others, it’s wise to say this is how I felt led or what I sensed instead of saying God said this or that. Most times, it’s almost impossible to fully confirm impressions unless they say exactly what Scripture says. We should do this in order to not be presumptuous like the prophet in Deuteronomy 18:22 who thought he was speaking for God but really wasn’t. Certainly, there is a lot of presumptuous talk happening in the church today.
We’ll consider general ways to test and approve what happens in corporate and private worship in the next point. (1) As a recap, in public worship, we must avoid a tendency to despise biblical preaching because we don’t like what’s taught, because we feel like we know it all, or because we feel like we don’t need it. We should honor the teaching of the Word because God has chosen the foolishness of preaching to save the lost and sanctify the saved. (2) In public worship, we must avoid the tendency to despise the teaching of eschatology. Yes, it’s complicated to understand and the enemy has commonly perverted it, distorted it, and used it to cause division. However, eschatology is still part of God’s full counsel given for our good. We must diligently study it, even as we study the rest of Scripture (cf. Acts 20:27). (3) Finally, in public worship, we should avoid the tendency to despise and reject all prophetic utterances. Some should be rejected, even as false teaching should. However, prophetic utterances are one of the ways God has chosen to build up the church, as with other gifts. It is meant to encourage us in specific ways, even as God gave Joseph prophetic dreams to help him endure the trials of slavery and imprisonment for thirteen years (Gen 37:5-11). With Timothy who was called to pastor the church of Ephesus, Paul said this to him in 1 Timothy 1:18, “in keeping with the prophecies once spoken about you, in order that with such encouragement you may fight the good fight.” Therefore we must welcome this gift as with other gifts and yet still test it and hold onto what is good.
Application Question: How have you experienced times of dullness towards the preached Word or even at times despised it? Why do you believe this happens? In 2 Timothy 4:2-3, Paul said that the time will come when people will not be able to stand sound teaching but instead heap up teachers who itch their ears; how is that happening in the church today? How can we protect and cultivate our hearts so that we enjoy and honor biblical teaching? Why is there a common tendency to despise eschatological teaching? How can that better be avoided both by the teacher and the hearer? What is your experience with the gift of prophecy? How have you seen it abused or used appropriately to edify the saints? How can we properly test visions, prophecies, and impressions?
In Public Worship, We Must Exercise Proper Discernment by Clinging to the Good and Rejecting the Evil
But examine all things; hold fast to what is good. Stay away from every form of evil.
1 Thessalonians 5:21-22
Again, Paul calls for the Thessalonians to examine all things. This applied to the prophecies happening in the church; however, since he said “all things,” it should not be limited to prophecies. Believers should test the songs that are sung in worship, the preaching of God’s Word, and the character of those who minister to us. In fact, this proverb should be applied to all of life. We should test the entertainment we watch and listen to, the teachings we hear in class and work or read in books, and the conversations we have with peers. Believers should not be gullible but discerning. The word “test” means to “examine closely for the purpose of determining authenticity.” Again, this should be applied specifically to all spiritual activities, especially public worship, but also generally to all of life. First Corinthians 2:15 says, “The one who is spiritual discerns all things.” As we judge all things, we should hold fast to the good and reject evil in all forms.
Application Question: How should believers test the genuineness of spiritual activities in order to hold onto the good and reject the evil?
We examine all things, especially in public and private worship, through various tests. We should use the:
1. The Scripture Test. We should test whether the teaching or spiritual activity is consistent with the whole counsel of Scripture.
When Satan tempted Eve in the garden, he initially tried to add to God’s Word. He said, “Did God say you couldn’t eat from every tree in the garden?” Satan added restrictions to God’s original command of forbidding only the tree of knowledge by adding all the trees in the garden to it (legalism). And when that was rebuked by Eve, he tried to take away from God’s Word by denying it (antinomianism). He said, “You will not die if you eat of the tree but you will become like God.” Consequently, that is what all false teachings or false spiritual activities in the church do. They do not align with God’s Word by adding to it or denying certain aspects of it.
Since Christ so commonly warned against false teachers and most of Paul’s letters address false teaching, we must be vigilant when it comes to testing teachings in Christian books, Bible studies, music, and from the pulpit. One of the difficulties of discerning false teaching is that an element of it is typically true. With Satan’s lie, it was true that Eve would become more like God if she ate of the tree. God knows both good and evil. However, the lie was that she would not die. This is what makes false teaching so hard to discern. There is always an element of truth to it. Is it true that God wants to prosper us? Yes. Does that mean it is always God’s will for a person to be healthy and wealthy? No. Job, Christ, and the apostles all suffered as part of God’s will. Scripture actually calls us to rejoice when we go through trials of various kinds because they test our faith, and if we’re faithful, we’ll be rewarded (Jam 1:2-3, 12; cf. Matt 5:11-13). Is it true that God is love? Yes. Does that mean that God will never condemn anyone to hell? No. If people do not accept Christ as their Lord and Savior, they will be justly condemned for every sin they committed (John 3:18).
If we are going to examine spiritual activities, we must properly evaluate their genuineness by testing them against God’s Word. When a teaching is based on a verse or few verses, we should not only consider those texts but also the context of the surrounding paragraph, chapter, and book in the Bible. We also must consider the context of the entire Bible itself, as far as the specific teaching is concerned. If we take a verse out of context, we can make it mean almost anything. That’s how Satan tried to tempt Jesus in the wilderness by taking Scripture out of context (Matt 4). Since God is the author of Scripture and he cannot lie, Scripture will not, appropriately understood, contradict itself. Certainly, some things God said to a certain person or group of people, like Israel, may not apply to us today. Israel, as God’s people, could not eat certain foods, wear certain clothes, etc.; however, the church is not under the Mosaic law, any more than Abraham, who came before the law was given (cf. 1 Cor 9:20-21, Rom 6:14). In addition, it might be wrong to directly apply texts in the book of Revelation that will have direct applications to those living in the tribulation period, like taking the mark of the beast (cf. Rev 13:16-17). We must compare Scripture with Scripture to properly interpret it, and by properly understanding God’s Word, we can use it to test what is taught or being done in public or private worship and in general.
Does the teaching or spiritual activity pass the Scripture test—aligning with the full counsel of God? This is an essential test and the overarching test for all the other tests.
2. The Savior Test. We should test whether the teaching or spiritual activity aligns with orthodox views on Christ.
When cautioning the Ephesians to practice discernment of spiritual activities, John said this in 1 John 4:1-3:
Dear friends, do not believe every spirit, but test the spirits to determine if they are from God, because many false prophets have gone out into the world. By this you know the Spirit of God: Every spirit that confesses Jesus as the Christ who has come in the flesh is from God, but every spirit that refuses to confess Jesus, that spirit is not from God, and this is the spirit of the antichrist, which you have heard is coming, and now is already in the world.
What does this person, church, or movement say about Christ? Apparently, the false teachers in Ephesus were denying the humanity of Christ, that he did not come in the flesh. Greek philosophy believed that our spirits were good and that our bodies were evil. Therefore, it was hard for people to accept Christ becoming human. Today, in our naturalistic societies, it is hard for people to accept Christ as God. Consequently, we must always examine a person’s, church’s, or movement’s views on Christ. This is why groups like the Mormons and Jehovah’s Witnesses are typically considered cults. It’s because they have unorthodox views on Christ. For the Mormons and Jehovah’s Witnesses, Christ is not God or has not eternally existed as God. For Mormons, Christ was originally an angel who was the brother of Satan. And for Jehovah’s Witnesses, Christ is a created being. Therefore, those movements should be rejected, and we should reject any book, teaching, or denomination that likewise does not have orthodox views on Christ. If they reject the physical resurrection of Christ, they should be rejected (1 Cor 15:14). If they reject the full deity and humanity of Christ, they should be rejected.
Does the teaching or spiritual activity pass the Savior test—aligning with orthodox teaching about Christ?
3. The Spirit Test. We must test whether the teaching or spiritual activity aligns with the Holy Spirit’s character, as taught in God’s Word.
In Corinth, apparently, some were declaring that their misuse of the prophetic gift was prompted by the Spirit and therefore out of their control. However, Paul rebuked them by saying in 1 Corinthians 14:31-33: “For you can all prophesy one after another, so all can learn and be encouraged. Indeed, the spirits of the prophets are subject to the prophets, for God is not characterized by disorder but by peace.” Because the gift of prophecy is subject to the speaker, prophets should be able to control the gift and use it properly in congregational worship. Likewise, Galatians 5:22-23 says the fruits of the Spirit are “peace” and “self-control.” When a person is walking in the Spirit, the Spirit gives him control of his thoughts, emotions, language, and actions. This is also true with our use of spiritual gifts. It is the fruits of Satan and the flesh which are characterized by lack of self-control and disorder. For this reason, when somebody has a spiritual experience where he loses control of his body, including falling down, laughing uncontrollably, or prophesying, that is not of God. The Spirit of God gives us more control, not less control. In the Gospels, when a person lost control of his body, even in the presence of Christ, it was demonic (cf. Mk 1:23-26, 3:11). For example, in Mark 1:26, it says, “After throwing him into convulsions, the unclean spirit cried out with a loud voice and came out of him.” Unfortunately, many charismatic experiences in the church today do not fit with the Holy Spirit’s character. Like the Corinthians, many claim it is of the Spirit because they lost control; however, they are just slandering the Spirit who is a gentleman. The fruits of the Spirit are peace and self-control. The fruits of the flesh and the devil are confusion, disorder, and loss of control, which unfortunately happens in many church services today.
Does the teaching or spiritual activity pass the Spirit test—aligning with the Spirit’s character of bringing order, peace, and self-control? Or does it bring disorder, confusion, and loss of control?
4. The Saints Test. We must test the teaching or spiritual activity through the discernment of other mature believers.
As mentioned, Paul called public prophecies to be judged by others in the church. In 1 Corinthians 14:29, he said, “Two or three prophets should speak and the others should evaluate what is said.” Likewise, Proverbs 11:14 says, “When there is no guidance a nation falls, but there is success in the abundance of counselors.” The word “success” can also be translated “safety” (ESV). Since God has made the church a body, we must depend on the gifts, wisdom, and grace of others. The eye can’t say to the hand I don’t need you (1 Cor 12:21). This should be true of major decisions we make in our lives. Often God will give us guidance through the counsel of other brothers and sisters in church or our family. But it’s also true when testing spiritual activities and teachings. In fact, some have the gift of “discerning the spirits” in the church (1 Cor 12:10). These members are the watchdogs of the church. Through properly using Scripture and a gift of discernment, they have grace to discern when something does not align with God’s Word or character. And by using their gift, they protect the church and its members. If we reject the ability of the hand or the eye in church, we spiritually impoverish ourselves and miss much of God’s grace, including his protection.
Are we relying on mature saints, including gifted preachers and teachers, to help us test teachings and spiritual activities? One very helpful Christian site to help with discernment is gotquestions.org. They have hundreds of articles from an orthodox standpoint answering questions about teachings, denominations, and questionable activities in the church.
5. The Character Test. We must test the teaching or spiritual activity through discerning the character of the minister.
When Christ warned of false teachers in Matthew 7:15-20, he said we would know them by their fruits. He said:
Watch out for false prophets, who come to you in sheep’s clothing but inwardly are voracious wolves. You will recognize them by their fruit. Grapes are not gathered from thorns or figs from thistles, are they? In the same way, every good tree bears good fruit, but the bad tree bears bad fruit. A good tree is not able to bear bad fruit, nor a bad tree to bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. So then, you will recognize them by their fruit.
When he referred to the fruits that would identify false teachers, he was referring both to their teaching (the Scripture Test) but also their character. In Mark 7:20-23, Christ said:
What comes out of a person defiles him. For from within, out of the human heart, come evil ideas, sexual immorality, theft, murder, adultery, greed, evil, deceit, debauchery, envy, slander, pride, and folly. All these evils come from within and defile a person.
Therefore, we must consider one’s teaching and character. False teaching, since it has no power to change lives for the good, will eventually lead to bad character both in the teacher and its followers. Consequently, many false teachers will eventually be exposed for sexual immorality, greed, dishonesty, and abuse.
With that said, this test should not be applied alone. An orthodox teacher will at times fall and make mistakes, and a false teacher will at times do good. We must apply the character test along with other tests, including the Scripture test.
Does the teacher pass the character test? Christ said we will know a tree by its fruit.
6. The Edification Test. We should test teaching and spiritual activities by the participants’ edification.
As a result of the teaching or spiritual activity, are the participants faithfully studying God’s Word, obeying it, attending church, seeking to be holy, and reaching out to the lost? If so, that is a positive fruit that must be considered, but again, it must be applied with other tests, like the Scripture test. A good example of this is in 1 Corinthians 14:23-25 where Paul makes the argument for the using prophecy in public worship and not tongues. He said,
So if the whole church comes together and all speak in tongues, and unbelievers or uninformed people enter, will they not say that you have lost your minds? But if all prophesy, and an unbeliever or uninformed person enters, he will be convicted by all, he will be called to account by all. The secrets of his heart are disclosed, and in this way he will fall down with his face to the ground and worship God, declaring, “God is really among you.”
Paul argues that speaking publicly in tongues is not good because of its fruit. It will cause unbelievers to think believers are crazy. It is ineffective for evangelism and therefore should only be used in public with an interpreter. Previously, in 1 Corinthians 14:16-17, he argued that tongues was also ineffective in edifying believers in public worship. If we praise God or bless someone, others cannot say, “Amen,” because they do not know what we are saying. However, if the gift of prophecy is used in a church and an unbeliever or believer experiences it, he will know that God is in the church. Paul’s argument was that tongues without interpretation is not edifying in public worship; therefore, it should be practiced privately (1 Cor 14:28). However, prophecy, because of how it edifies others, should be used publicly in a church.
Likewise, in 1 Corinthians 10:23-24, Paul said: “‘Everything is lawful,’ but not everything is beneficial. ‘Everything is lawful,’ but not everything builds others up. Do not seek your own good, but the good of the other person.” When participating in a certain activity (not just public worship), we must ask ourselves, “Though free to do this, will it build myself up and will it build others up?” Certain things may not be sin, in and of themselves, but they may not be wise because they fail the edification test. Again, the edification test must be used along with other tests, including the Scripture test and getting godly counsel.
Does the teaching or spiritual activity lead to the edification of its participants?
To examine a teaching or spiritual activity, we should use (1) the Scripture test, (2) the Savior test, (3) the Spirit test, (4) the saints test, (5) the character test, and (6) the edification test.
Hold Onto the Good and Reject the Evil
After testing the teaching or spiritual activity, one must hold fast to what is good. “Hold fast” means “to embrace wholeheartedly,” or “to take possession of.” This means when we find out what is good, as it aligns with God’s Word, then we must embrace it and make it our own. However, when we find what is bad, we must reject it. When 1 Thessalonians 5:22 says, “Stay away from every form of evil,” it can also be translated “appearance of evil” (KJV). There are many different manifestations of evil. Some may come in a religious guise, as they appear in some worship services or Christian bookstores and are harder to discern. Some may be promoted by the world but in general rejected by most of the church. Others may be evil both in the church and the secular world. This means that some forms of evil will appear less bad than others, which might tempt us to allow it in public worship or our private lives. However, according to 1 Corinthians 5:6, “a little yeast affects the whole batch of dough.” This means a little compromise with sin leads to more; therefore, as we test things, if it fails the test of what is good, we should reject it, even if we think it’s not that bad and everybody else is doing it. We should be vigilant in protecting the church, especially because there are so many young believers in it, who have less discernment and are more prone to fall to temptation. We should be vigilant in protecting ourselves and our families. Certainly, we must have childlike faith that accepts Scripture with simplicity, humility, and obedience (Matt 18:3); however, we should never have childish faith which doesn’t practice discernment and accepts almost everything, even what harms our souls (Eph 4:14).
Are we testing everything, holding onto what is good, and fleeing all appearance of evil? Again, though this applies specifically to public worship, it should be applied to all of our lives. Instead of being gullible, accepting everything in the Christian bookstore, on Christian radio, or the Internet, we must critically examine everything. We must be people of the Book. As the Bereans examined everything they heard from Paul to see if it was true, we must do the same with teaching and spiritual activities in the church but also all of life. Acts 17:11 (NIV) says: “Now the Berean Jews were of more noble character than those in Thessalonica, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true.” And as we find what is good, we must grab a hold of it and embrace it both in our thoughts and actions. Philippians 4:8-9 says,
Finally, brothers and sisters, whatever is true, whatever is worthy of respect, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if something is excellent or praiseworthy, think about these things. And what you learned and received and heard and saw in me, do these things. And the God of peace will be with you.
When we embrace the good, God promises to be with us in the sense of his presence and blessing. We saw this with Joseph, while a slave in Potiphar’s house. Genesis 39:2 says, “The Lord was with Joseph. He was successful and lived in the household of his Egyptian master.” Certainly, this will be true of us as a church who rejects the bad and clings to the good, but it will also be true of us individually. Many are missing God’s presence and blessing because they are imbibing the bad in its various forms, through their reading, listening, conversations, and actions.
Are we being noble, discerning Christians like the Bereans or spiritually lazy, gullible ones? Are we rejecting the bad and clinging to the good? Again, as mentioned, when we do, God promises to be with us and bless us.
Application Question: Which of the six ways to test teaching and spiritual activities stood out most and why (the Scripture test, the Savior test, the Spirit test, the Saints test, the character test, and the edification test)? What is the balance between being discerning and overly protective/legalistic? What are some examples of how false teaching and secular worldviews are entering the church? In what ways will God commonly bless us as we reject the bad and cling to the good both corporately and individually (cf. Phil 4;8-9, Gen 39:2)? How is God calling you to be more discerning and help others be discerning as well?
Conclusion
What are essential regulations for our public worship—regulations that protect and enhance it?
1. In Public Worship, We Must Not Extinguish the Spirit
2. In Public Worship, We Must Not Despise Prophecy
3. In Public Worship, We Must Exercise Proper Discernment by Clinging to the Good and Rejecting the Evil
Application Question: In the text or study, what stood out most and why? How is God calling you to apply this to your life?
Prayer Prompts
• Pray for God to forgive us for quenching his Spirit and deliver us from doing so through unrepentant sin, neglect of spiritual disciplines, abuse of gifts, or neglect of them.
• Pray for God to freshly empower his church through his Spirit to conquer sin, become holy in an ungodly world, serve others, and evangelize the lost.
• Pray for God to pour out gifts of the Spirit in an abundant way, including the gift of prophecy, teaching, exhortation, and leadership, so his church can be encouraged, edified, and effective in ministry.
• Pray for God to anoint those who preach and teach his Word (pastors, teachers, missionaries, small group leaders, etc.), that they would teach the full counsel of Scripture, and that the church would become mature in Christ.
• Pray for God to give his church great understanding of Scripture’s eschatological teachings and unity in them, so we can be better prepared for Christ’s coming and eternal kingdom and delivered from hopelessness and worldliness.
• Pray for God to pour out the gift of discernment on his church, so we may be protected from false teaching and counterfeit signs and miracles which will only increase until Christ comes (cf. Matt 24:11, 23-24).
• Pray for God to give us grace to reject every form of evil (including in our entertainment, work, relationships, and worship) and cling to good (including his Word, prayer, fellowship with the saints, and righteous deeds) so that God’s presence and blessing would abundantly be upon us and his church.
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