1 Corinthians 14:29-33 - Homiletics

Paul's idea of the Christian Church in assembly.

"Let the prophets speak two or three, and let the other judge," etc. From these words we may infer that Paul considered—

I. That the Christian Church in assembly, on the SAME OCCASION , MIGHT HAVE SEVERAL SPEAKERS TO ADDRESS THEM . "Let the prophets [or, 'teachers'] speak two or three." "For ye may all prophesy one by one." If this be so:

1. Should Christian teaching be regarded as a profession? It is so now: men are brought up to it, trained for it, and live by it, as architects, lawyers, doctors. Surely preaching the gospel should no more be regarded as a profession than the talk of loving parents to their children.

2. Is the Church justified in confining its attention to the ministry of one man? In most modern congregations there are some Christian men who, by natural ability, by experimental knowledge and inspiration, are far more qualified to instruct and comfort the people than their professional and stated minister. Surely official preaching has no authority, either in Scripture, reason, or experience, and it must come to an end sooner or later. Every Christian man should be a preacher. Were the half hour allotted in Church services for the sermon to be occupied by three or four Christly men, thoughtful and reverent, with the capability of expression withal, it would not only be far more interesting, but more profitably spent than now.

II. That the Christian Church in assembly might ALLOW ONE OF ITS GODLY MEN TO RISE AND SPEAK ON THE INSPIRATION OF THE MOMENT . "If anything be revealed to another that sitteth by, let the first hold his peace." This does not mean, I presume, that the one who is speaking is to be interrupted, but that after he has delivered his message another, if he felt truly inspired to do so, might rise and address the audience. May it not be that under every discourse there might be some one or more in the audience so divinely excited with a rush of holy thought, that he craves for an utterance, not for his own sake, but for the sake of others; and why should he not have the opportunity? What an interest such an event would add to a religious service!

III. That the Christian Church in assembly SHOULD SUBMIT THE UTTERANCES OF ITS TEACHERS TO A DEVOUT CRITICAL JUDGMENT . "Let the other judge," or, as the New Version has it, "Let the others discern [or, 'discriminate']." The people were not to accept as a matter of course all that the prophets or teachers spake to them; for even were they inspired, they were not infallible. They were to act as it is said the Bereans did, who "searched the Scriptures daily whether those things were so." Ah me! if congregations were so to act, there would soon come an end to the crudities, the assumptions, and the dogmas of modern pulpits.

IV. That the Christian Church in assembly SHOULD IN ALL ITS SERVICES MAINTAIN ORDER . "And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all Churches of the saints." It is a characteristic of a true teacher that, however full of inspiration, he can so master his impulses as to prevent confusion. This should always be done, "for God is not the author of confusion, but of peace." Notwithstanding all the liberty of teaching, all the enthusiasm of the new life, where Christianity reigns there will be no disorder; all will be peace. There is an order in dead mechanism, and there is order, too, in the roar of ocean and in the thunderstorm. All that is Divine is under law.