Particulars
of Christianity:
312
The Church Ethic
1 Corinthians 11-13
Introduction
& 3 Models of Church Gatherings and Leadership
Examining the Models
Examining the Models
Conclusions and Study Expectations
Examining Church Gatherings
in the Gospels
The First Supper, Jesus'
Specific Instructions, Conclusions
Survey of Post-Ascension
Church Gatherings
Apostolic and Eldership
Functions in Acts and the Epistles
1 Corinthians 1-10 &
Introduction to 1 Corinthians 11-14
1 Corinthians 11-13
1 Corinthians 14
1 Timothy 2:12, Conclusions
on Women in Church Gatherings
Conclusions: 1 Corinthians
14, Church Gatherings & Leadership
1
Corinthians 11 – Paul Begins His Discussion of Church Gatherings
The
first important point from 1 Corinthians 11 is that Paul’s
discussion of church gatherings doesn’t begin until verse
17. In his article on women participating in church gatherings,
Viola contends the opposite and states that 1 Corinthians
11:1-16 discusses women praying and prophesying in church
gatherings.
(Incidentally,
women had both the
right and the privilege to participate in the meetings of
the church. See endnote for details.) 6 – Frank Viola,
Reimagining Church,
Chapter 2, Reimagining the Church Meeting, pages 55
First, Paul has already encouraged the women
to pray and prophesy earlier in the
letter
(1 Cor. 11:5). Second, Paul encourages the whole church
to function in Chapter 14. He writes, “for you can all
prophesy one by one” (v. 31) and “when you assemble, every
one of you has a psalm, has a teaching, has a revelation
. . .” (v. 26). – Frank Viola, Reimagining A Woman’s Role
in the Church, An Open Letter, page 10
Does
this mean that the sisters are never to speak in the meeting?
Certainly not. Such an reflects a culturally biased misreading
of Paul. It also puts Paul in stark contradiction with himself
(11:5; 14:26, 31). – Frank Viola, Reimagining A Woman’s
Role in the Church, An Open Letter, page 10-12
Consider the following: In
1 Corinthians, Paul states numerous times that women may prophesy
in the church (1 Cor. 11:5; 14:26,
31). – Frank Viola, Reimagining A Woman’s Role in the
Church, An Open Letter, page 14-17
The
truth of the matter is that the “limiting passages” are highly
obscure. Anyone who asserts that they are clear and direct
is living in a fog of presumption and academic naivety. For
one thing, such an assertion reflects a benighted dismissal of texts like
Acts 2:17, Galatians 3:28, and
1 Corinthians 11:5, 14:26, 31. – Frank Viola, Reimagining
A Woman’s Role in the Church, An Open Letter, page 9
Even
though Viola contends that 1 Corinthians 11 is discussing
women praying and prophesying in church gatherings, he offers
no evidence or exegesis from the passage in support of his
claim. To be clear, it is true that 1 Corinthians 11:1-16
does discuss women praying and prophesying. Where we disagree,
however, is that verses 1-16 are referring to church gatherings
rather than just in average daily life or in their own household.
As we stated earlier, Paul does not begin to discuss church
gatherings until verse 17 of this chapter. To put it simply,
it is hypothetically possible that this passage is discussing
women praying and prophesying in the church, but it is equally
possible that Paul is simply discussing women praying and
prophesying at home or in a private setting. What reason do
we have to conclude that Paul must be discussing church gatherings
and not private settings? Viola himself offers nothing but
his own conclusion that this passage is about church gatherings.
However, there is clear indication from the chapter itself
that it is not. This clear indication comes in verse 17.
1 Corinthians 11:17 Now in this that I declare unto you
I praise you not, that ye come together not for the
better, but for the worse. 18 For
first of all, when ye come together in the church, I hear
that there be divisions among you; and I partly believe
it. 19 For there must be also heresies among you, that they
which are approved may be made manifest among you.
The
first thing to recognize about chapter 11:1-16 is that this
portion of the passage is not discussing church gatherings
at all. There are three facts that tell us this.
First,
we know that the first 16 verses of this chapter are not about
church meetings because, as we indicated earlier, nowhere
does Paul mention church gatherings in this chapter prior
to verse 17.
Second,
Paul’s language in verse 17 clearly introduces a change of
topic, particularly his use of the opening phrase “Now in
this,” followed by new terms and issues that he has not mentioned
previously. He goes from discussing issues of head coverings,
hair length, and general headship without mentioning church
gatherings to a wholly different topic involving divisions,
overeating, getting drunk, and the need to examine one’s self
before eating at church gatherings.
Third,
Paul does not present his first criticism of the Corinthian
church gatherings until verses 17-18. While verse 17 contains
Paul’s first mention of church gatherings in this chapter,
verse 18 begins with the phrase “for first of all” and then
proceeds to his first criticism about their church meetings,
which he states is “divisions.” If verses 1-16 were a problem
related to church meetings then Paul could not have listed
“divisions” in verse 18 as his “first” problem with the Corinthians’
church meetings. Rather, Paul’s “first” issue with the Corinthians’
church gatherings would be “women praying and prophesying
without head coverings.” If verses 1-16 were about church
meetings then “divisions” would be the second issue that Paul
had with the Corinthians and not the first issue. In that
case, Paul would not be able to use the word “first” with
regard to “divisions.” Consequently, we must conclude that
Paul’s comments in verses 1-16 do not refer to protocols for
women in the Corinthian church gatherings.
The
second thing worth noting about chapter 11:1-16 is how it
relates to Paul’s thematic way of correcting the Corinthians
as well as to the question of hierarchy in the body of Christ
in general. We have already noted that each of the Corinthian
behaviors that Paul has sought to correct related to the issue
of pride, particularly self-assertion to the detriment of
others. And we must recall that Paul’s constant means of correcting
inappropriate Corinthian behavior has been to point to New
Testament truths that were known and taught everywhere in
all the churches. In no instance, do we have Paul prescribing
a solution for Corinthian misbehavior that is a novel contrivance,
which Paul intends to pertain solely to the church at Corinth. 1 Corinthians 11:1-16 is no different.
Though
this passage deals with a new issue, it is part of the same
thematic problem. In this case, Paul turns his attention to
women praying and prophesying and head coverings. Now, how
does the issue of women and head coverings relate to the overall
theme of 1 Corinthians, which is prideful self-assertion rather
than humility for the benefit of others? Simple, apparently
according to this passage, a woman who prayed or prophesied
without wearing a head covering was asserting herself over
her husband rather than humbling herself in submission. By
doing so the woman was asserting herself over her husband’s
interests and bringing shame to him (1 Corinthians 11:5.)
In the modern church, there are those who might feel that
women have the right not to be subordinated or submitted to
a man. But contrary to such a view, Paul asserts that it is
proper for a woman to humbly do so (1 Corinthians 11:1-5,
10).
As
we pointed out earlier in our discussion of hierarchical structures
in the church, this passage does bear evidence of a hierarchical
structure in the Church. The hierarchy is structured as follows:
the husband is the head of the wife, Christ is the head of
the husband, God is the head of Christ. As we saw in our earlier
discussion of this topic, Viola denies that any such hierarchies
exist in the church.
Paul’s
point in this passage is clear and it fits quite well within
his thematic method for correcting the same recurring issue
within the Corinthian church. In verse 16, for the second
time, we see Paul state that his teaching is the custom of
all the churches. (The first time was in 1 Corinthians 7:17.
In fact, we will find a third time in 1 Corinthians 14:33-34
as we discuss that chapter later on.)
1
Corinthians 11:15 But if a woman have long hair, it is
a glory to her: for her hair is given her for a covering.
16 But if any man seem
to be contentious, we have no such custom, neither the churches
of God.
As
Paul turns to the issue of church gatherings and leadership,
we will find the same general problem underlying the Corinthian
misbehavior, prideful self-assertion without regard for the
benefit of others. And we will also find the same type of
corrective response from Paul, citations of teachings and
practices held throughout all the churches.
As
we have said, verses 17-19 of 1 Corinthians 11 discuss the
problem of “divisions” at the Corinthian church gatherings.
1 Corinthians 11:17 Now in this that I declare unto you
I praise you not, that ye come together not for the
better, but for the worse. 18 For
first of all, when ye come together in the church, I hear
that there be divisions among you; and I partly believe
it. 19 For there must be also heresies among you, that they
which are approved may be made manifest among you.
In
verses 20-34, Paul presents his next criticism of the Corinthian
church gatherings. Paul’s objection concerns the administration
of the Lord’s supper.
1 Corinthians 11:20 When ye come together therefore into one place,
this is not to eat the Lord’s supper. 21 For in eating every one taketh before other his own supper: and
one is hungry, and another is drunken. 22 What? have ye
not houses to eat and to drink in? or despise ye the church
of God,
and shame them that have not? What shall I say to you? shall
I praise you in this? I praise you not. 23 For
I have received of the Lord that which also I delivered unto
you, That the Lord Jesus the same night in which he
was betrayed took bread: 24 And when he had given thanks, he brake it, and said, Take, eat:
this is my body, which is broken for you: this do in remembrance
of me. 25 After the same manner also he took
the cup, when he had supped, saying, This cup is the new testament
in my blood: this do ye, as oft as ye drink it, in
remembrance of me. 26 For as often as ye eat this bread, and drink
this cup, ye do shew the Lord’s death till he come. 27
Wherefore whosoever shall eat this bread,
and drink this cup of the Lord, unworthily, shall be
guilty of the body and blood of the Lord. 28 But
let a man examine himself, and so let him eat of that
bread, and drink of that cup. 29 For he that eateth
and drinketh unworthily, eateth and drinketh damnation to
himself, not discerning the Lord’s body. 30 For this cause
many are weak and sickly among you, and many sleep.
31 For if we would judge ourselves, we should not be judged.
32 But when we are judged, we are chastened of the Lord, that
we should not be condemned with the world. 33 Wherefore, my brethren, when ye come together to eat, tarry one for another.
34 And if any man
hunger, let him eat at home; that ye come not together unto
condemnation. And the rest will I set in order when I come.
Here,
Paul’s complaint is again within the larger theme that is
repeated throughout this epistle. In this case, some of the
Corinthians were not waiting for everyone before they began
to eat the communion meal. The result was that those who started
early ate and drank too much and were getting drunk while
those who arrived later had to go without and remained hungry
(verse 21.) So, a meal that was instituted as a means of sharing
with one another had become a time of self-preference, selfishness,
and greed. And what is Paul’s response? Paul corrects the
Corinthian abuses by reminding them of something he’d passed
on to them, which of course, had been taught in all the churches.
Specifically, Paul pointed the Corinthians back to Jesus’
institution of the communion meal. Again, this is no novel
teaching that applies only to the Corinthians.
In
conclusion regarding 1 Corinthians 11, we can see that verse
34 is the last verse of chapter 11. In the 18 verses spanning
from verse 17-34, no new information is presented that would
prompt reconsideration of the church gathering model we seen
so far. But we do have some additional information about the
communion meal of the early church. 1 Corinthians 11, confirms
that the New Testament church understood the Last Supper was
prescriptive for their church meetings (verses 23-26). This
is demonstrated by the fact that Paul lists problems with
the communion meal second under his general heading of criticisms
related to Corinthian church gatherings beginning in verse
17. And we note that according to this passage, the communion
meal was a full meal. After all, how could some be drunk while
others go hungry if the meal only consisted of a small portion
of bread and wine?
1 Corinthians 12-13: Format, Common Features,
and Participation at the Church Gatherings
Chapter
12 comes next and contains a discussion of the distribution
and use of spiritual gifts. We have seen Viola refer to this
particular passage throughout his book in support of a church
model in which every member is participating, functioning,
and contributing equally.
1 Corinthians 12:1 Now concerning spiritual gifts, brethren, I would not have
you ignorant. 2 Ye know that ye were Gentiles, carried away
unto these dumb idols, even as ye were led. 3 Wherefore I
give you to understand, that no man speaking by the Spirit
of God calleth Jesus accursed: and that no man can
say that Jesus is the Lord, but by the Holy Ghost. 4 Now there are diversities of gifts, but the same Spirit. 5 And there are differences of administrations,
but the same Lord. 6 And
there are diversities of operations, but it is the same
God which worketh all in all. 7 But
the manifestation of the Spirit is given to every man to profit
withal. 8 For to one is given by the Spirit the word of
wisdom; to another the word of knowledge by the same Spirit;
9 To another faith by the same Spirit; to another the gifts
of healing by the same Spirit; 10 To another the working of
miracles; to another prophecy; to another discerning of spirits;
to another divers kinds of tongues; to another the
interpretation of tongues: 11 But all these worketh that one
and the selfsame Spirit, dividing to every man severally as
he will.
At
this time the only point to observe from 1 Corinthians 12:1-11
is that Paul indicates that not all believers will receive
the same spiritual gift. However, he does indicate that the
purpose of all the gifts was to benefit the entire church.
But, Paul’s general statement that the entire church benefits
from the gifts does not in any way demand that all the members
use all the various gifts at the church gatherings. It is
more than plausible that some gifts were more useful in everyday
life or ministering to unbelievers on the street rather than
in church gatherings. This fact will become clear in chapter
14 (particularly verses 1-5, 19-25) when Paul states that
he would prefer some gifts be exhibited over others during
the church gatherings. (Chapter 14 will be covered in depth
later on.) Consequently, these verses do not prove Viola’s
“every member functioning” model for church gatherings. Lastly,
Paul’s statement (that the purpose of all the gifts was to
benefit the church) leads very well into Paul’s next series
of statements regarding the church as the body of Christ.
So, once again, we see Paul correcting Corinthian practices
by reminding them to serve one another instead of themselves.
1 Corinthians 12:12 For as the body is one, and hath many members,
and all the members of that one body, being many, are one
body: so also is Christ. 13 For
by one Spirit are we all baptized into one body, whether
we be Jews or Gentiles, whether we be bond or
free; and have been all made to drink into one Spirit. 14
For the body is not
one member, but many.
As
Paul continues, we can easily see the connection he makes
in this comparison. In verses 1-11, Paul has explained that
there are different gifts given to different believers in
the church, but the purpose of the gifts is to benefit the
entire church. This is similar to the body, which has different
parts, which function together to the benefit of the entire
body. Paul continues in verse 15.
1 Corinthians 12:15 If the foot shall
say, Because I am not the hand, I am not of the body; is it
therefore not of the body? 16 And if the ear shall say, Because
I am not the eye, I am not of the body; is it therefore not
of the body? 17 If the whole body were an eye, where were the hearing? If
the whole were hearing, where were the smelling?
18 But now hath God set the members every one of them in the
body, as it hath pleased him. 19 And
if they were all one member, where were the body?
20 But now are they
many members, yet but one body. 21 And the eye cannot say unto the hand, I have no need of thee: nor again
the head to the feet, I have no need of you. 22 Nay, much
more those members of the body, which seem to be more feeble,
are necessary: 23 And those members of the body, which
we think to be less honourable, upon these we bestow more
abundant honour; and our uncomely parts have more abundant
comeliness. 24 For our comely parts have no need: but
God hath tempered the body together, having given more abundant
honour to that part which lacked: 25 That
there should be no schism in the body; but that the
members should have the same care one for another. 26
And whether one member
suffer, all the members suffer with it; or one member be honoured,
all the members rejoice with it.
It
is apparent from this segment of chapter 12 that the Corinthian
misuse of the gifts involved some persons who did not think
other people’s gifts were necessary in some sense. Paul indicates
this specifically with his comment in verse 21. Again, we
note that Paul’s response is to point the Corinthians toward
helping one another just as all parts of the body need one
another and care for one another in mutual benefit. Paul says
similarly in his letter to the Romans.
Romans 12:3 For I say, through the grace
given unto me, to every
man that is among you, not to think of himself more
highly than he ought to think; but to think soberly, according
as God hath dealt to every man the measure of faith. 4 For
as we have many members in one body, and all members have
not the same office: 5 So we, being many, are one body in
Christ, and every one members one of another. 6 Having
then gifts differing according to the grace that is given
to us, whether prophecy, let us prophesy according
to the proportion of faith; 7 Or ministry, let us wait
on our ministering: or he that teacheth, on teaching;
8 Or he that exhorteth, on exhortation: he that giveth, let
him do it with simplicity; he that ruleth, with diligence;
he that sheweth mercy, with cheerfulness.
In
fact, Frank Viola references this metaphor of the body (found
in 1 Corinthians 12 and Romans 12) in support of his view
that everyone should participate, function, and contribute
equally.
Jesus
Christ has no freedom to express Himself through His body
at His discretion. He too is rendered a passive spectator.
Granted, Christ may be able to express Himself through one
or two members of the church – usually the pastor and the
music leader. But this is a very limited expression. The Lord
is stifled from manifesting Himself through the other members
of the body. Consequently,
the Protestant liturgy cripples the body of Christ. It turns
it into one huge tongue (the pastor) and many little ears
(the congregation). This does violence to Paul’s vision of the body of Christ, where every
member functions in the church meeting for the common good
(see 1 Corinthians 12). –Frank Viola, Pagan
Christianity, Chapter 3, The Order of Worship: Sunday
Mornings Set in Concrete, page 76
We
believe the pastoral office has stolen your right to function
as a full member of Christ’s body. It has distorted the reality of the body, making the pastor a giant mouth
and transforming you into a tiny ear.186 It has rendered you a mute spectator who is proficient at taking sermon
notes and passing an offering plate. But that is not all.
The modern-day pastoral office has overthrown the main thrust
of the letter to the Hebrews – the ending of the old priesthood.
It has made ineffectual
the teaching of 1 Corinthians 12-14, that every member has
both the right and the privilege to minister in a church gathering.
– Frank Viola, Pagan
Christianity, Chapter 5, The Pastor: Obstacle to Every-Member
Functioning, pages 136-137
Footnote
186: To put this tragedy
in the form of a biblical question, “And if they were all
one member, where would the body be?” (1 Corinthians 12:19,
NKJV). – Frank Viola, Pagan
Christianity, Chapter 5, The Pastor: Obstacle to Every-Member
Functioning, pages 136-137
In
fact, one of the goals of New Testament-styled preaching and
teaching is to get each of us to function (Ephesians 4:11-16).
It is to encourage us to open our mouths in
the church meeting (1 Corinthians 12-14). – Frank Viola,
Pagan Christianity, Chapter 4, The Sermon:
Protestantism’s Most Sacred Cow, page 97
According
to Viola then, Paul’s very use of the body as a metaphor indicates
conclusively that everyone should participate, function, and
contribute equally at church gatherings. But is his position
valid? There are several reasons why it is not.
First,
Viola’s conclusion is completely contrary to Paul’s point.
Beyond the main theme of mutual benefit, Paul’s point about
the church being similar to a body is that, like the parts
of the body, we do not all have an identical function. This
is completely contrary to Viola’s conclusion. In the quotes
above, Viola objects to church gatherings in which everyone
present does not participate equally. And as seen in the quotes,
the basis of Viola’s objection is that limited participation
makes those who do participate into “mouths” and those who
do not participate into “ears.” But Viola’s objection itself
violates Paul’s metaphor, which acknowledges that there are
different parts of the body. What Viola wants is for everyone
to be able to function as a mouth. But this is not what Paul
is saying at all. It is true that Paul says that each part
need all the other parts of the body, but Paul does not state
that everyone should be able to be a mouth, which Viola’s
conclusion necessitates. Rather, Paul allows for some to be
mouths and others to be ears. We might also point out that
the body has more ears than mouths.
In
fact, what Viola wants it the opposite of Paul’s vision. Paul
envisions a body with different parts which each perform their
specific, but different roles. Viola envisions a body in which
all parts may at any time function in the same manner as any
other part, in which sometimes you are an ear, sometimes you
are a mouth, sometimes you are an eye. But this is completely
outside Paul’s statements. According to Paul, but contrary
to Viola, if all the members of the church functioned in the
same way as one another and did the same things as one another,
it would be as if the entire body was just an eye or an ear.
In Viola’s model we would all be mouths and we would all be
ears. Clearly, Paul’s statements here are contrary to the
notion of all the members of the church participating in the
same function. Instead, Paul is establishing with clarity
that the members of the church will not all function in the
same way.
It
should also be noted that Paul does not assign specific functions
to specific body parts, such as ears and mouth like Viola
does. It should be obvious that Paul did not intend to go
so deep with his analogy as to assign specific real functions,
like speaking or hearing, to metaphorical body parts. What
does the “stomach Christian” do or the “knee Christian” or
the “tooth Christian” or the “fingernail Christian?” Unfortunately
Viola’s argument requires this kind of specific analogy of
parts and functions in order to relate Paul’s metaphor to
the subject of who can speak at church gatherings. But in
doing so, Viola goes beyond the meaning of 1 Corinthians 12.
Lastly, since bodies do have ears, by equating “ears” to “mute
spectators” Viola inadvertently ends up translating Paul’s
analogy in such a way as to actually necessitate the presence
of some members whose function is to be mere listeners. To
paraphrase Viola’s wording “after all, what would the body
of Christ be if it had no ears at all?” If “ears” equal “mute
spectators,” then Paul’s analogy demands that some in the
body of Christ function as mute spectators. And if we continue
with Viola’s kind of specificity of function, it is also worth
noting that there are far more parts of a body that cannot
speak than parts that can. But again, Paul in no way intends
his analogy of the body to translate so specifically.
Second,
contrary to what Viola says in the quote below, Paul’s statement
that the members have different functions for the benefit
of the whole church doesn’t in any way imply that all the
members are functioning at the same time. Nor does it imply
that they have the same degree of participation in whatever
activity the body is currently engaged in.
The
early church met for the purpose of displaying Jesus Christ
through the every-member functioning of Christ’s body.
The goal was to make
Christ visible and to edify the whole church in the process.
Mutual edification through mutual sharing, mutual ministry,
and mutual exhortation was the aim. To our thinking, what
would make all the difference is if God’s people were equipped
and then encouraged to have meetings where every member shared
the Christ they had encountered that week, freely and openly,
as 1 Corinthians 14:26, 31 and Hebrews 10:25 exhort. The
result: God would be seen and thus glorified. Consider your physical body. When every member of you body functions,
your personality is expressed. It is the same with Christ.
When each member of His body shares his or her portion of
Christ, then Christ is assembled (see 1 Corinthians 12-14).
– Frank Viola, Pagan
Christianity, Afterword, page 268
Contrary
to Viola’s thinking, there are many times when the mouth speaks
and the ears listen while the rest of the body remains largely
inactive (or at least acting silently or hidden). Yet the
whole body is still present. The whole person is still living.
When we run or walk, many parts of our bodies are active and
working together, but the mouth may remain entirely silent.
Yet again, the whole body is present. (Paul may have this
idea specifically in mind in verses 22-24 where he distinguishes
between the parts of the body that aren’t featured prominently
in public or used in public activity, but which still have
an important use to the body.) Again, according to Paul we
are not all mouths and we are not all eyes. And it is equally
true, we are not each little bodies with mouths, ears, hands,
etc. that the Holy Spirit can call into action at any point
in order to make us exhibit any or every function. We each
contribute something different to the body of Christ. We do
not all contribute the same thing.
Nothing
in Paul’s metaphor requires or implies Viola’s concept of
every member functioning in church gatherings. In fact, what
Paul says in comparison to the body, directly contradicts
Viola’s arguments. This becomes even more apparent as we continue
through Paul’s statements. In verse 27, Paul translates his
metaphor back to the church itself comparing the parts of
the body in his metaphor to the members of the church.
1 Corinthians 12:27 Now ye are the body of Christ, and members
in particular. 28 And
God hath set some in the church, first apostles, secondarily
prophets, thirdly teachers, after that miracles, then
gifts of healings, helps, governments, diversities of tongues.
29 Are all apostles?
are all prophets? are all teachers? are
all workers of miracles? 30 Have all the gifts of healing?
do all speak with tongues? do all interpret? 31 But covet
earnestly the best gifts: and yet shew I unto you a more excellent
way.
Interestingly,
Paul’s identification of apostles, prophets, teachers, etc.
with the various parts of the body itself also directly undermines
Frank Viola’s notion that all parts of the body of Christ
participate, function, and contribute equally at church meetings.
Remember that according to Viola, apostles dominate church
meetings by instructing the church.
There
are two chief characteristics of the apostolic meeting. One
is that an apostolic worker does most of the ministry.
They are temporary and have a long-range goal. Namely, to
equip a local body of believers to function under the headship
of Jesus Christ without the presence of a human head (Eph.
4:11-16; 1 Corinthians 14:26). For
this reason, an apostle always ends up leaving the church
on its own. – Frank Viola, Reimagining Church,
Chapter 2, Reimagining the Church Meeting, pages 49-51
If
therefore, one part of the body, such as apostles, can dominate
the meetings, then the body metaphor says nothing about equal
participation or forbidding dominance by some as Viola would
like us to conclude. Similarly, Viola also states that apostles
were not present at the regular church gatherings. This completely
undermines his point that, in order for Christ to be present,
all of the parts of His body must be present and functioning
during church gatherings. If Viola’s argument is true, then
how could Christ be present and express himself when one part,
the apostle, is absent from the meeting and, therefore, unable
to participate? And yet, as we have just seen Viola states
that apostles are not present at regular church meetings.
If, according to Viola, apostles (which Paul identifies as
one kind of member of the body) don’t have to be present and
functioning for Christ to be fully expressed in the church
meetings then why do all other parts have to be present and
functioning? Again the reasoning behind Viola’s interpretation
of these texts is completely inconsistent and unsound.
In
his letter to the Ephesian church, Paul similarly singles
out some of the same roles that he mentions here in 1 Corinthians
12:27-30. It is interesting that in verses 12-15, Paul states
the purpose of these roles. He specifically identifies that
the purpose is the maturing of the saints in the knowledge
of the Son of God so that we are no longer tossed to and fro
by false doctrine but instead understand and speak the truth
of the gospel.
Ephesians 2:20 And are built upon the foundation of the apostles and prophets,
Jesus Christ himself being the chief corner stone;
21 In whom all the building fitly framed together groweth
unto an holy temple in the Lord: 22 In whom ye also are builded
together for an habitation of God through the Spirit.
Ephesians 4:11 And he gave some, apostles;
and some, prophets; and some, evangelists; and some, pastors (4166) and teachers (1320); 12
For the perfecting of the saints, for the work of the ministry,
for the edifying of the body of Christ: 13 Till we all come
in the unity of the faith, and of the knowledge of the Son
of God, unto a perfect man, unto the measure of the stature
of the fulness of Christ: 14 That
we henceforth be no more children, tossed to and fro,
and carried about with every wind of doctrine, by the
sleight of men, and cunning craftiness, whereby they
lie in wait to deceive; 15 But speaking the truth in love,
may grow up into him in all things, which is the head, even
Christ: 16 From whom the whole body fitly joined together
and compacted by that which every joint supplieth, according
to the effectual working in the measure of every part, maketh
increase of the body unto the edifying of itself in love.
As
we have already seen from our study, the role of the apostles
and elders was chiefly to instruct the church in the teachings
of Jesus Christ and they carried this out by functioning as
the dominant focal element and chief contributors in the New
Testament church meetings. This teaching of the doctrines
of Jesus Christ is what Paul said brought maturity to the
body of Christ. The combination of this apostolic function
with Paul’s comparison between the body and the church in
1 Corinthians 12 leads unavoidably to the conclusion that
not all the members in a church community will perform the
same function as one another. There will only be some apostles.
There will only be some who are prophets. Nor will everyone
be a teacher. And the same is true for other kinds of gifts
that are given to benefit the church through its members.
Once
again, the fact that not all members are apostles, prophets,
or teachers inherently implies that not all members of the
church will teach and share at the church meetings. And it
is equally implied that other members of the church will not
necessary speak, teach, or lead to the same extent at the
church meetings as apostles, prophets, or teachers, which
are the parts specifically given the function of teaching
in the Body of Christ. Other members who are not apostles,
prophets, or teachers may contribute and participate in other
ways, such as the distribution of food, or the preparation
beforehand, or some other worthy service. For example, Acts
6 seems to distinguish between the role of the apostles and
that of the deacon along just these lines. But it is impossible
to conclude from 1 Corinthians 12 (and what we’ve seen in
the rest of the New Testament) that all members of the church
will participate equally in speaking, leading, and teaching
at the church gatherings.
As
we can see, Paul’s use of the metaphor of the body in 1 Corinthians
and in Romans 12 is relevant to our discussion of the format
and common features of church gatherings. Most importantly,
Paul’s metaphor not only fails to support Viola’s model, but
it completely contradicts the idea of equal participation,
function, and contribution. Paul specifically says that different
parts have different functions or gifts. As we move forward
into later chapters, we will see that Paul takes this farther
and also specifies which of the gifts should be used in the
church gathering.
As
chapter 12 finishes, Paul heads toward a similar discussion
of the value of spiritual gifts in chapter 13. We will place
chapter 13 here because it is part of this series of chapters.
However, as we read through chapter 13 we will see that its
13 verses provide little or no new information about church
meetings or the role of elders. We can, however, note that
Paul continues to stress doing things for the benefit of others
rather than prideful self-assertion. And again, Paul’s instruction
does not in any way involve a novel or contrived solution
that is unique for the Corinthian church.
1 Corinthians 13:1 Though I speak with
the tongues of men and of angels, and have not charity, I
am become as sounding brass, or a tinkling cymbal.
2 And though I have the gift of prophecy, and understand
all mysteries, and all knowledge; and though I have all faith,
so that I could remove mountains, and have not charity, I
am nothing. 3 And though I bestow all my goods to feed the
poor, and though I give my body to be burned, and have
not charity, it profiteth me nothing. 4 Charity suffereth
long, and is kind; charity envieth not; charity vaunteth
not itself, is not puffed up, 5 Doth not behave itself unseemly,
seeketh not her own, is not easily provoked, thinketh no evil;
6 Rejoiceth not in iniquity, but rejoiceth in the truth; 7
Beareth all things, believeth all things, hopeth all things,
endureth all things. 8 Charity never faileth: but whether
there be prophecies, they shall fail; whether there
be tongues, they shall cease; whether there be
knowledge, it shall vanish away. 9 For we know in part, and
we prophesy in part. 10 But when that which is perfect is
come, then that which is in part shall be done away. 11 When
I was a child, I spake as a child, I understood as a child,
I thought as a child: but when I became a man, I put away
childish things. 12 For now we see through a glass, darkly;
but then face to face: now I know in part; but then shall
I know even as also I am known. 13 And now abideth faith,
hope, charity, these three; but the greatest of these is
charity.
At
this point, it is important to provide the following clarification.
We certainly agree that Paul’s comments and instructions in
these chapters were relevant and necessary to early church
life and early church gatherings. However, it doesn’t necessarily
follow that the portions of these passages, which pertain
to the administration of spiritual gifts, are relevant to
our church meetings of today. Before we apply instructions
for how to administrate spiritual gifts to today’s church
gatherings, we must first examine whether the church today
legitimately possesses the gifts that they did in the early
church period. A discussion of this subject is available on
our website in the In-Depth Studies section of our website
under the title “Charismatic Doctrines.” The conclusion of
that study is that the gifts are not being distributed by
the Holy Spirit in the modern church the way they were in
the early church. Consequently, the way in which these gifts
were utilized under the Spirit’s direction in the early church,
both inside and outside of their gatherings, is not informative
for the format of modern church meetings since we do not genuinely
retain the gifts in modern times.
1 Corinthians 14 – Format, Common Features,
and Participation at the Church Gatherings
We
now proceed into 1 Corinthians 14. The first portion of chapter
14 is a continuation of Paul’s discussion of the use of the
spiritual gifts. However, here in this chapter Paul indicates
that not all of the gifts are useful to the same degree. He
also indicates that not all of the gifts should be practiced
to the same degree at church gatherings. At certain points,
Paul restates the central theme of acting for the benefit
of everyone (verses 4, 6, 12, and 19).
1 Corinthians 14:1 Follow after charity,
and desire spiritual gifts, but rather that ye may prophesy. 2 For he that speaketh in an unknown
tongue speaketh not unto men, but unto God: for no man understandeth
him; howbeit in the spirit he speaketh mysteries. 3
But he that prophesieth speaketh unto men to edification, and exhortation,
and comfort. 4 He that speaketh in an unknown tongue
edifieth himself; but
he that prophesieth edifieth the church. 5 I would that
ye all spake with tongues, but
rather that ye prophesied: for greater is he that prophesieth
than he that speaketh with tongues, except he interpret, that
the church may receive edifying. 6 Now, brethren, if I
come unto you speaking with tongues, what
shall I profit you, except I shall speak to you either by
revelation, or by knowledge, or by prophesying, or by doctrine?
7 And even things without life giving sound, whether pipe
or harp, except they give a distinction in the sounds, how
shall it be known what is piped or harped? 8 For if the trumpet
give an uncertain sound, who shall prepare himself to the
battle? 9 So likewise ye, except ye utter by the tongue words
easy to be understood, how shall it be known what is spoken?
for ye shall speak into the air. 10 There are, it may be,
so many kinds of voices in the world, and none of them is
without signification. 11 Therefore if I know not the meaning
of the voice, I shall be unto him that speaketh a barbarian,
and he that speaketh shall be a barbarian unto me.
12 Even so ye, forasmuch as ye are zealous of spiritual gifts,
seek that ye may excel
to the edifying of the church. 13 Wherefore let him that
speaketh in an unknown tongue pray that he may interpret.
14 For if I pray in an unknown tongue, my spirit prayeth,
but my understanding is unfruitful. 15 What is it then? I
will pray with the spirit, and I will pray with the understanding
also: I will sing with the spirit, and I will sing with the
understanding also. 16 Else when thou shalt bless with the
spirit, how shall he that occupieth the room of the unlearned
say Amen at thy giving of thanks, seeing he understandeth
not what thou sayest? 17 For thou verily givest thanks well,
but the other is not edified. 18 I
thank my God, I speak with tongues more than ye all: 19
Yet in the church I
had rather speak five words with my understanding, that by
my voice I might teach (2727) others also, than ten
thousand words in an unknown tongue. 20 Brethren, be
not children in understanding: howbeit in malice be ye children,
but in understanding be men. 21 In the law it is written,
With men of other tongues and other lips will I speak
unto this people; and yet for all that will they not hear
me, saith the Lord. 22 Wherefore tongues are for a sign, not
to them that believe, but to them that believe not: but prophesying
serveth not for them that believe not, but for them
which believe.
As
Paul begins his discussion in this passage, we again want
to be clear that just because the early church was enabled
by the Holy Spirit to function with spiritual gifts, that
fact alone does not necessitate that the modern church is
likewise enabled. As indicated earlier, this is the subject
of another study on our website. But it is important to point
out that when spiritual gifts are not in operation in the
church, the result will be an even greater restriction of
which teaching-related gifts can and do occur in a church
gathering. Paul himself illustrates this principle in verses
1-6 and 18-19. In these verses, Paul states that he who prophesies
is greater than he who speaks in tongues, because without
an interpreter the church will not know what the speaker is
saying and, therefore, the church will not be instructed.
This implies that in the absence of the gift of interpretation,
there is automatically a restriction placed upon the use of
the gift of tongues, which is useful for teaching when an
interpretation is also provided. Consequently, in this example,
we can see how the absence of certain spiritual gifts would
limit or prevent the practice of the supernatural teaching-related
gifts.
However,
we should keep in mind that chapter 14 is the continuation
of Paul’s instructions for how to use the gifts, which he
began in chapter 12.
1 Corinthians 12:27 Now ye are the body of Christ, and members
in particular. 28 And God hath set some in the church,
first apostles, secondarily prophets, thirdly teachers, after
that miracles, then gifts of healings, helps, governments,
diversities of tongues. 29 Are all apostles? are all prophets? are all teachers?
are all workers of miracles? 30 Have all the gifts
of healing? do all speak with tongues? do all interpret? 31 But covet earnestly the best gifts: and yet shew I unto you a more
excellent way.
Paul
has already declared that not all are apostles, prophets,
or teachers. In Romans 12:4-8, Paul indicated similarly by
saying that not all teach, etc. And here in 1 Corinthians
14:6 Paul states that the sharing of revelation, knowledge,
prophecy, or teaching (doctrine) should be the dominant feature
of church meetings. The Greek word for “revelation” is “apokalupsis”
(Strong’s number 602), which can indicate the sharing of truth
or instruction. The Greek word for “knowledge” is “gnosis”
(Strong’s number 1108), which in the New Testament is generally
used to refer to understanding the teachings of the Judeo-Christian
faith.
In
verse 19, Paul’s point is made clear. Activities at church
gatherings (and those who contribute at church gatherings,
including through the use of gifts) are restricted to those
which are geared for the teaching and instruction of the assembly.
The Greek word for “teach” in verse 19 is “katecho” (Strong’s
number 2727) and it is used in the New Testament to speak
of oral teaching, instruction, and providing someone with
information. Therefore, since not all have the gift of teaching,
it follows that those who can’t teach the church won’t participate
in the church gatherings (at least not in the same manner
or to the same extent as those who can teach.)
What
is apparent is that Paul is restricting who participates in
the church gatherings to those who are able to teach the entire
church. During times when the church does not have the spiritual
gifts, this list is reduced completely to just teaching from
the scriptures since prophecy, words of knowledge, revelations,
and speaking and interpreting tongues are not available. In
any case, Paul is clearly restricting the activities of some
persons at the church meetings under the principle that some
gifts are not useful or as valuable in a corporate setting,
particularly with regard to Paul’s mandatory goal of teaching
those who are gathered. So, once again it is clear that not
all who are present at a church gathering will have the same
gifts and therefore, not all who are present at a church meeting
will contribute in the same way or in equal amounts. Contrary
to Viola’s model, Paul is describing diversified (specialized)
function among the parts and unequal participation based on
function. And once again, we see that teaching is emphasized
as the chief and most important element of the church meeting.
Paul
continues with his line of reasoning, explanations, and instructions
for church gatherings as we proceed through this chapter.
Again, we must keep in mind that Paul has already indicated
that only those gifts, which benefit the whole church by providing
instruction or teaching, should be used at the church gathering.
He persists in this restriction as he moves forward in verses
23-33 of chapter 14.
1
Corinthians 14:23 If
therefore the whole church be come together into one place,
and all speak with tongues, and there come in those that
are unlearned, or unbelievers, will they not say that
ye are mad? 24 But if all prophesy, and there come
in one that believeth not, or one unlearned, he is
convinced of all, he is judged of all: 25 And thus are the
secrets of his heart made manifest; and so falling down on
his face he will worship God, and report that God is
in you of a truth. 26 How
is it then, brethren? when ye come together, every one of
you hath a psalm, hath a doctrine, hath a tongue, hath a revelation,
hath an interpretation. Let all things be done unto edifying.
27 If any man speak in an unknown tongue, let
it be by two, or at the most by three, and
that by course; and let one interpret. 28 But
if there be no interpreter, let him keep silence in the church;
and let him speak to himself, and to God. 29 Let
the prophets speak two or three, and let the other judge.
30 If any thing be revealed to another that sitteth
by, let the first hold his peace. 31 For ye may all prophesy
one by one, that all may learn, and all may be comforted.
32 And the spirits of the prophets are subject to the prophets.
33 For God is not the
author of confusion, but of peace, as in all churches
of the saints.
The
first thing that we should take note of is verse 26, where
Paul asks the question, “how is it then, brethren?”
1
Corinthians 14:26 How
is it then, brethren? when ye come together, every one
of you hath a psalm, hath a doctrine, hath a tongue, hath
a revelation, hath an interpretation. Let
all things be done unto edifying. 27 If
any man speak in an unknown tongue, let it be
by two, or at the most by three, and that by
course; and let one interpret. 28 But
if there be no interpreter, let him keep silence in the church;
and let him speak to himself, and to God.
The
question “how is it then” is comprised of three Greek words.
The Greek word for “how” is “tis” (Strong’s No. 5101) meaning
“who, which, what.” The Greek word for “is it” is “esti” (Strong’s
No. 2076), which is the third person singular form of the
verb “to be.” The third person singular is represented in
the English by the neuter pronoun “it.” And the Greek word
for “then” is “oun” (Strong’s No. 3767) meaning “then,” “consequently,”
or “these things being so.” Paul has just finished a subsection
spanning from verses 1-25 in which he argues against using
gifts in church gatherings that don’t edify the understanding
of everyone present. After laying out this argument, Paul
follows with this question in verse 26. Effectively Paul is
asking, “These things being so what is the state of things?
Or better yet, “In light of what I’ve said, how should things
be when you all come together?” Consequently, Paul’s question
is the prelude for instruction of how things are supposed
to be in church gatherings. And Paul’s instruction for how
things should be is “when ye come together, every one of you
hath a psalm, hath a doctrine, hath a tongue, hath a revelation,
hath an interpretation. Let all things be done unto edifying.”
As
indicated in the quotes below, Frank Viola agrees that verse
26 is Paul’s instruction for how things should be in church
gatherings.
“To
our thinking, what would make all the difference is if God’s
people were equipped and then encouraged to have meetings
where every member shared the Christ they had encountered
that week, freely and openly, as 1 Corinthians 14:26, 31 and
Hebrews 10:25 exhort.” – Frank Viola, Pagan
Christianity, Afterword, page 268
“In
the words of 1 Corinthians 14:26, “every one of you” contributes
something of Christ to the gathering. In organic church
life, the corporate church meeting is an explosive outflow
of what the Lord revealed of Himself to each member during
the week. These features are virtually absent in the typical
institutional church service.” – Frank Viola, Pagan
Christianity, Afterword, page 261
However,
while Viola interprets verse 26 as teaching that literally
everyone present is supposed to share at the meetings, Paul’s
words actually convey an opposing idea. Rather than saying
that everyone should express themselves, Paul is actually
intending to restrict who can and should contribute. Both
the surrounding context and the internal content of verse
26 make this clear. As noted earlier, the entire 25 verses
leading up to verse 26 are an argument against the use of
unedifying gifts, which do not result in understanding. And
within verse 26 itself Paul answers the question “how should
things be done” by saying, “let all things be done unto edifying.”
Paul does not stop with simply saying, “let all things be
done,” as if to provide instruction to allow all things (all
gifts, all functions) to be performed at church gatherings.
That is how Viola interprets this phrase. But the reality
is that Paul actually includes the words “unto edifying” at
the end of the phrase. The full instruction is “Let all things
be done unto edifying.”
The
key question then is what edifies the church? The clear answer
is that only those gifts which help the church gain a better
understanding of Christian teaching edify. This same concept
was also conveyed in Ephesians 4:11-14, which we looked at
earlier where Paul noted that God gave apostles, prophets,
evangelists, and pastor/teachers to edify the church so that
it would not be tossed to and fro by false teaching. But this
question is also answered in Paul’s own words here in 1 Corinthians
where we have twice now seen Paul prohibit speaking in tongues
when it cannot be interpreted on the grounds that it does
not edify the understanding of those present.
1
Corinthians 14:19 Yet
in the church I had rather speak five words with my understanding,
that by my voice I might teach others also, than
ten thousand words in an unknown tongue.
1
Corinthians 14:26 How
is it then, brethren? when ye come together, every one
of you hath a psalm, hath a doctrine, hath a tongue, hath
a revelation, hath an interpretation. Let
all things be done unto edifying. 27 If
any man speak in an unknown tongue, let it be
by two, or at the most by three, and that by
course; and let one interpret. 28 But
if there be no interpreter, let him keep silence in the church;
and let him speak to himself, and to God.
Likewise,
we should note Paul’s instructions for prophets in verse 29.
1
Corinthians 14:29 Let the prophets speak two or three,
and let the other judge. 30 If any thing be revealed
to another that sitteth by, let the first hold his peace.
31 For ye may all prophesy
one by one, that all may learn, and all may be comforted.
32 And the spirits of the prophets are subject to the prophets.
Notice
that Paul’s reason for restricting what can be included in
church gatherings is clearly articulated in verse 29’s explanation
“that all may learn.” The word translated as “learn” in this
verse is the Greek word “manthano” (Strong’s number 3129),
which means “to learn, to increase one’s knowledge, to be
informed.” Repeatedly, Paul makes his point clear. Gifts which
teach, instruct, and provide knowledge or understanding of
Christian doctrine (and refute false doctrine) are to dominate
the meetings of the church. Those which do not are prohibited.
Consequently, we can see that Paul’s response to the question
“how should things be done” is none other than a firm reassertion
of his previous instruction that only those things that edify
should be done. As such, Paul is specifically instructing
the Corinthian church that only teaching-oriented gifts (gifts
that produce learning and increase understanding) should be
practiced at church gatherings and, therefore, that only those
who have teaching-oriented gifts can participate.
But
beyond repeatedly limiting participation to teaching-oriented
gifts, in verses 26-33 Paul further restricts the specific
number of people who can speak and participate through teaching-gifts
in the church gatherings. In verse 27 and 28, Paul specifically
states that only two or three people may speak in tongues
and that only two or three people may prophesy at the most.
Paul’s
restriction to “two or three at most” prophesying or speaking
in tongues is part of his response to the question given in
verse 26 “how should things be done?” So, in addition to limiting
participation to those who were able to provide teaching or
instruction, Paul also limits the number of speakers. Here’s
why.
First,
the phrase “two or thee at the most” does not designate how
many could speak simultaneously. Instead, it clearly refers
to the total number of speakers. We know this because Paul
explicitly states that all speaking must be done one at a
time, taking turns. This is most clear in verse 29-31, when
Paul says that two or three prophets can speak but the first
must be silent when God reveals something to the second. This
necessitates that Paul does not want more than one person
speaking at a time. Paul is very explicit on this point in
verse 31 when he says “ye may all prophesy one by one.” He
clearly means one at a time. But Paul doesn’t say this concerning
the prophets only. When speaking about talking in tongues
in verse 27, Paul not only says “two or at the most three”
but he says “two or at the most three and that by course.”
The phrase “and that by course” is clearly meant to connect
the speaking of two or three to an assigned course or order
of speaking. They are supposed to speak one at a time also,
just like the prophets.
Consequently,
since Paul clearly requires that only one person may speak
at a time, the phrases “two or three at the most” must refer
to the total number of persons who could take turns speaking
at the church meeting in general. In effect, Paul is instructing
the Corinthians that “only two or three can take a turn.”
The idea that only two or three could speak in turn is an
explicit prohibition against everyone taking a turn throughout
the meeting.
Again
Paul’s statements directly contradict Frank Viola’s view.
Jesus
Christ has no freedom to express Himself through His body
at His discretion. He too is rendered a passive spectator.
Granted, Christ may be able to express Himself
through one or two members of the church – usually the
pastor and the music leader. But
this is a very limited expression. The Lord is stifled from
manifesting Himself through the other members of the body.
–Frank Viola, Pagan Christianity, Chapter 3, The Order of Worship: Sunday Mornings
Set in Concrete, page 76
In
Viola’s view, the idea that participation in church meetings
would be restricted to one or two persons and prohibit everyone
from participating equally is wrong. And yet that is exactly
what Paul is doing in the very passages that Viola, without
providing any exegesis, claims support his model.
But
there is no other way to make sense of Paul’s statements limiting
the number to two or three at the most. If we wanted to suppose
that everyone present at the church gathering could speak
then what sense can we make of Paul’s repeated limitation
that only two or three at the most could share? Unless, these
church gatherings were only attended by three prophets, three
speakers in tongues, and one interpreter, we must understand
that Paul is here prohibiting everyone from contributing and
speaking equally at a church meeting. If only these seven
people were present, then Paul would not have to say that
only two or three prophets or speakers in tongues could speak
in turn because that would be all there were in the first
place. So according to Paul, but contrary to Viola, the mutual
benefit of all requires a restricted number of people who
could participate and speak in church. And that participation
was further restricted to those whose function resulted in
the rest of the church learning and growing in understanding.
But
what about verse 24 which says that “all speak in tongues”
and “all prophecy?” And what about verse 31 which says “for
you may all prophesy one by one that all may learn”? Doesn’t
this mean that every one of them was allowed to prophesy?
Isn’t this clear instruction that all were allowed to prophesy?
Viola claims that these verses mean just that.
Second,
Paul encourages the
whole church to function in Chapter 14. He writes,
“for you can all prophesy one by one” (v. 31) and
“when you assemble, every one of you has a psalm, has
a teaching, has a revelation . . .” (v. 26). – Frank Viola,
Reimagining A Woman’s Role in the Church, An Open Letter,
page 10
But
again, Viola is wrong. We have already seen that Paul has
repeatedly stated that not all are prophets. And he has also
said that not all speak in tongues.
Romans 12:3 For I say, through the grace
given unto me, to every man that is among you, not to think
of himself more highly than he ought to think; but
to think soberly, according as God hath dealt to every man
the measure of faith. 4 For as we have many members in one
body, and all members
have not the same office: 5 So we, being many,
are one body in Christ, and every one members one of another.
6 Having then gifts
differing according to the grace that is given to us, whether
prophecy, let us prophesy according to the proportion
of faith; 7 Or ministry, let us wait on our
ministering: or he that teacheth, on teaching; 8 Or he that
exhorteth, on exhortation: he that giveth, let him do it
with simplicity; he that ruleth, with diligence; he that sheweth
mercy, with cheerfulness.
1
Corinthians 12:4 Now
there are diversities of gifts, but the same Spirit. 5
And there are differences of administrations, but the same
Lord. 6 And there are diversities of operations, but it is
the same God which worketh all in all. 7 But
the manifestation of the Spirit is given to every man to profit
withal. 8 For to one is given by the Spirit the word of
wisdom; to another the word of knowledge by the same Spirit;
9 To another faith by the same Spirit; to another the gifts
of healing by the same Spirit; 10 To another the working of
miracles; to another
prophecy; to another discerning of spirits; to another
divers kinds of tongues; to another the interpretation
of tongues: 11 But all these worketh that one and the selfsame
Spirit, dividing to every man severally as he will.
1 Corinthians 12:27 Now ye are the body of Christ, and members
in particular. 28 And God hath set some in the church,
first apostles, secondarily prophets, thirdly teachers,
after that miracles, then gifts of healings, helps, governments,
diversities of tongues. 29 Are all apostles? are
all prophets? are all teachers? are all
workers of miracles? 30 Have all the gifts of healing? do
all speak with tongues? do all interpret? 31 But covet
earnestly the best gifts: and yet shew I unto you a more excellent
way.
If
not everyone could speak in tongues how can we conclude that
Paul is saying that they all spoke in tongues in their meetings?
If they weren’t all prophets, how could we conclude that they
all could prophesy? If they didn’t all have the gift of prophesy
how can we interpret Paul to be saying that everyone in the
church at Corinth
could or would prophesy during their gatherings?
We
cannot. Paul’s statements that not all spoke in tongues or
prophesied is inherently contradictory to the conclusion that
verses 23, 24, and 31 indicate that everyone could speak in
tongues or prophesy at their meetings.
Similarly,
Paul also explains in these passages that everyone has a different
gift. We do not all have the same gifts. Paul is very explicit
on that point. So, when Paul says in 1 Corinthians 14:26 “when
ye come together, every one of you hath a psalm, hath a doctrine,
hath a tongue, hath a revelation, hath an interpretation”
he does not mean that each one of them had a song and a teaching
and a tongue and a revelation and an interpretation. Rather,
Paul was saying that some of them had songs, others had teachings,
others had revelations, etc. all according to their specific,
individual gifting. Similarly, Paul cannot be saying in verses
23, 24, and 31 that each and every one of them all prophesied
and all spoke in tongues. Instead, Paul is only referring
to those particular individuals who had the gifts of prophecy
or tongues. Paul is not saying “everyone present can prophesy”
but instead he is saying “all of those with a gift of prophecy
can prophesy.” Similarly, Paul is not saying “and “everyone
present can speak in tongues” but instead he is saying “all
of those with a gift of tongues can speak.” Clearly, Viola
is wrong to conclude that these verses teach that literally
all of those present could prophesy or speak in tongues when
Paul obviously says that not everyone has the gift of prophecy
and not everyone has the gift of tongues. Consequently, since
the word “all” (in the phrases “all speak in tongues” and
“all prophecy”) does not refer to everyone present, verses
24 and 31 neither require every member participation nor overturn
Paul’s limitation that only those with teaching-gifts can
participate in gatherings.
Also,
it is important to consider the Greek word translated as “all”
in these verses. The word “all” in these verses is the Greek
word “pas” (Strong’s number 3956.) It can mean “all” as in
“everyone” or it can mean “each” as in “each individual.”
In the context of Paul’s comments that not all prophesy or
speak in tongues, Paul’s statements in verses 23, 24, and
31 are not a reference to “everyone” at the Corinthian meetings
speaking in tongues or prophesying. Likewise, Paul’s statement
in verse 26 that all had a psalm, a teaching, a revelation,
a tongue, or interpretation does not mean that each and every
person had all of these things. Rather than the whole church,
these statements are references only to those specific individuals
with those gifts. And we have already seen that Paul has limited
which gifts could participate and even the number of people
with those gifts who could participate. According to Paul,
only those with teaching-oriented gifts could participate
and only two or three of them at the most.
The meaning of 1 Corinthians 14:26 becomes even clearer in
comparison to similar phrasing in 1 Corinthians 11:20-22.
In both passages, Paul uses the same pattern to address and
correct unorthodox Corinthian practice at church gatherings.
The pattern is as follows:
1) Paul describes something “every one” of the Corinthians
were doing as they came together.
2) Paul questions what “every one” of the Corinthians were
doing as they came together.
3) Paul corrects what “every one” of the Corinthians were
doing as they came together.
When we examine these two passages side by side this pattern
becomes obvious.
In 1 Corinthians 11:20-21, Paul states that when the Corinthians
came together for church “everyone of them” was taking too
much or not waiting for the others (v.33).
1 Corinthians 11:20 When ye come together therefore
into one place, this is not to eat the Lord’s supper. 21 For
in eating every one taketh before other his own supper:
and one is hungry, and another is drunken.
In 1 Corinthians 14:26, Paul states that when the Corinthians
came together for church “every one of them had a psalm, a
teaching, a tongue, a revelation, or an interpretation.”
1 Corinthians 14:26 How is it then, brethren? when
ye come together, every one of you hath a psalm, hath
a doctrine, hath a tongue, hath a revelation, hath an interpretation.
Let all things be done unto edifying.
In 1 Corinthians 11:22, Paul questions the Corinthian’s inappropriate
practice of the Lord’s Supper saying “What shall I say to
you?”
1 Corinthians 11:22 What? have ye not houses to eat
and to drink in? or despise ye the church of God, and shame
them that have not? What (5101) shall I say to you?
shall I praise you in this? I praise you not.
In 1 Corinthians 14:26, Paul questions the Corinthians practice
of everyone speaking at church gatherings saying “How is it
then?” (Taken together verse 26 can be read as “How is it
then brothers when you come together every one of you has
a psalm, a doctrine, a tongue, a revelation, an interpretation?”)
1 Corinthians 14:26 How (5101) is it then, brethren?
when ye come together, every one of you hath a psalm,
hath a doctrine, hath a tongue, hath a revelation, hath an
interpretation. Let all things be done unto edifying.
In both passages, Paul questions the Corinthians practices.
He uses these questions to indicate his disapproval of their
unorthodox behavior. The questions are even similar in the
Greek. Both start with the Greek word “tis” (Strong’s number
5101).
But Paul’s disapproval of the Corinthians practices in chapter
11 and 14 isn’t just indicated by questioning. In both chapters,
Paul also provides correction for the behavior (with appeals
to universal church practice).
In 1 Corinthians 11:22-34, Paul corrects the Corinthians misconduct
by reminding them of the appropriate manner to celebrate the
Lord’s Supper. He reminds the Corinthians that their celebration
of the Lord’s Supper should not be conducted in selfishness
or revelry. Rather it should be conducted in sanctity and
with consideration for one another.
1 Corinthians 11:22 What? have ye not houses to eat
and to drink in? or despise ye the church of God, and shame
them that have not? What shall I say to you? shall I praise
you in this? I praise you not. 23 For I have received of
the Lord that which also I delivered unto you, That the Lord
Jesus the same night in which he was betrayed took bread:
24 And when he had given thanks, he brake it, and said, Take,
eat: this is my body, which is broken for you: this do in
remembrance of me. 25 After the same manner also he took the
cup, when he had supped, saying, This cup is the new testament
in my blood: this do ye, as oft as ye drink it, in remembrance
of me. 26 For as often as ye eat this bread, and drink this
cup, ye do shew the Lord’s death till he come. 27 Wherefore
whosoever shall eat this bread, and drink this cup of the
Lord, unworthily, shall be guilty of the body and blood of
the Lord. 28 But let a man examine himself, and so let him
eat of that bread, and drink of that cup. 29 For he that
eateth and drinketh unworthily, eateth and drinketh damnation
to himself, not discerning the Lord’s body. 30 For this cause
many are weak and sickly among you, and many sleep. 31 For
if we would judge ourselves, we should not be judged. 32 But
when we are judged, we are chastened of the Lord, that we
should not be condemned with the world. 33 Wherefore, my
brethren, when ye come together to eat, tarry one for another.
34 And if any man hunger, let him eat at home; that ye come
not together unto condemnation. And the rest will I set in
order when I come.
In 1 Corinthians 14:26 “every one” spoke during the meeting
(they each had a psalm, a teaching, speaking in tongues, a
revelation, or interpretation). In short, according to Paul,
the Corinthian practice of everyone speaking contradicted
the spirit and intent of the meetings. Church gatherings are
for edifying the whole church. They are not an opportunity
for egoism and prideful, self-expression. According to Paul,
the Corinthian practice of everyone speaking created confusion
(v. 33). And he corrected the practice of everyone speaking
by restricting who could participate in the church gatherings.
These restrictions are:
1) Only those who could edify the whole church through teaching
could speak (v. 5-6, 12, 23).
2) Those who could teach must take turns speaking and could
not all speak at once (v. 27, 29-31).
3) Only 2 or 3 persons could teach during the meetings (v.
27, 29).
4) Only men could speak or teach at the meetings (v. 34-35).
1 Corinthians 14:26 How is it then, brethren? when
ye come together, every one of you hath a psalm, hath
a doctrine, hath a tongue, hath a revelation, hath an interpretation.
Let all things be done unto edifying. 27 If any man speak
in an unknown tongue, let it be by two, or at the most
by three, and that by course; and let one interpret.
28 But if there be no interpreter, let him keep silence
in the church; and let him speak to himself, and to God.
29 Let the prophets speak two or three, and let the
other judge. 30 If any thing be revealed to another that sitteth
by, let the first hold his peace. 31 For ye may all prophesy
one by one, that all may learn, and all may be comforted.
32 And the spirits of the prophets are subject to the
prophets. 33 For God is not the author of confusion, but
of peace, as in all churches of the saints.
It is important to note that 1 Corinthians 14:34-40 also confirms
that in this chapter Paul is condemning the Corinthian practice
of everyone speaking at church meetings. It is clear from
verses 34-36 that the Corinthian practice was to allow women
to speak at church gatherings. But Paul corrects the Corinthian
practice of everyone speaking and makes further restrictions
on who could speak. In verse 35 (as in verse 33), we can see
that one of Paul’s ongoing purposes is to eliminate the confusion
and disorder that he felt was the inherent result of everyone
speaking in church.
1 Corinthians 14:34 Let your women keep silence
in the churches: for it is not permitted unto them to speak;
but they are commanded to be under obedience (5293), as also
saith the law. 35 And if they will learn any thing,
let them ask their husbands at home: for it is a shame for
women to speak in the church. 36 What? came the word
of God out from you? or came it unto you only? 37 If
any man think himself to be a prophet, or spiritual, let
him acknowledge that the things that I write unto you are
the commandments of the Lord. 38 But if any man be ignorant,
let him be ignorant. 39 Wherefore, brethren, covet to prophesy,
and forbid not to speak with tongues. 40 Let all things
be done decently and in order. 15:1 Moreover, brethren,
I declare unto you the gospel which I preached unto you, which
also ye have received, and wherein ye stand…
In conclusion, it is clear from verse 26, that the Corinthian
meetings included everyone speaking. But it is equally clear
from Paul’s comments in the rest of chapter 14 (and a comparison
to chapter 11:20-34) that Paul did not approve of everyone
speaking in the church gathering. Instead, Paul saw this practice
as disorderly and out of line with the customs that he and
the other apostles had handed on to the churches in every
community (v. 33, 36-37, 40).
So,
in no way can verses 23, 24, and 31 of 1 Corinthians 14 be
taken to indicate that all could participate at the church
meetings when it is quite obvious that they were not all prophets
or speakers in tongues in the first place. And in the second
place, the number of speakers in tongues and prophets itself
was limited by Paul to two or three at the most.
And,
as Frank Viola himself insists, we must recognize that 1 Corinthians
14 applies to all church gatherings everywhere and that Paul’s
instructions in this chapter, like everywhere else in this
letter, were not contrivances built for solely for problems
in first century Corinth. Instead, Paul’s correction of Corinthian
error involves pointing to customs taught universally throughout
the church.
Point:
Normative apostolic commands
are binding on the contemporary church. But normative
apostolic practices are as well. By normative, I mean those practices that contain
a spiritual subtext and are the outworking of the organic
nature of the body of Christ. Such practices are not purely
narrative. They carry prescriptive force. This means that
they reflect the unchanging nature of God Himself. And they
naturally emerge whenever God’s people live by divine life
together – irrespective of culture or time. In that connection
the Book of Acts and the Epistles are awash with references
to the apostolic tradition. In 1 Corinthians 4:17, Paul declares how he
taught his ways “everywhere in every church.” To Paul’s mind, doctrine and
duty – belief and behavior, life and practice – are inseparable.
In short, that which is included in the apostolic
tradition is normative for all churches yesterday and today.
The exhortations of Paul to “hold firmly to the traditions
just as I delivered them to you” and to practice what “you
have learned and received and heard and seen in me” are the
considerations that should guide our church life. – Frank
Viola, Reimagining
Church,
Chapter 14, Reimagining the Apostolic Tradition, pages 247-248
In
this case those normative, universal church customs and practices
restricted those who could participate in church gatherings
to those who could edify through teaching and instruction,
which not all were gifted to do. In addition, according to
Paul’s prescription here, these universal customs further
limited the number of participants down to two or three persons
leading. Therefore, Paul’s instructions in 1 Corinthians 11:17-14:33
coincide perfectly with what we have seen in church gatherings
throughout the rest of the New Testament and with the Elder-Leadership
model in particular. At the most two or three speakers were
allowed to lead the meetings. On the other hand, far from
providing the key supportive passages for the Viola model,
1 Corinthians 11-14 actually contradict the Viola model.
For a more detailed and in-depth explanation of the relationship between prophecy and teaching as well as the relationship between prophecy, teaching, edification, speaking by revelation, and speaking by knowledge please see our supplemental outline to this study entitled “1 Cor. 14: A More Detailed Look at Prophecy and Teaching in Church Gatherings.”