NO. 4.
IN 1 Cor. 12 we are taught the principle of gathering; in 1 Cor. 13, the power; and 1 Cor. 14, the practice. The principle we have seen is this, that the Church is the body of Christ; that each member has his place appointed by God Himself — “God hath set the members every one of them in the body, as it hath pleased Him” (vs. 18); that while the body is one, the members are many, and the gifts distributed separately according to the sovereign will of God the Holy Ghost.
It may be asked, Has every member of the assembly a gift? We believe not. The gifts are bestowed upon the few for the benefit of the many — “God hath set some (not all) in the Church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps,” &c. (vs. 28). These are evidently special gifts bestowed upon some in the Church. No doubt “helps” is a very wide term, and yet how much room is there for such a gift!
Besides this every member has his place to fill in the well-being of the whole body; “the eye cannot say to the hand, I have no need of thee” (vs. 21). How painful is it to see how the flesh so frequently comes in and acts in diametric opposition to this principle. Excommunication and excision — which should be the last dire extremity — not seldom is resorted to when lesser forms of Church discipline would be adequate. Here, then, it is that chapter 13. comes in to afford the grand effective power for carrying out the principles of chapter 12 Let each Christian study it carefully and on bended knees! Discipline has its place; chapter 5. of this same epistle proves it. But no action of any kind in the assembly of God, whether in ministry or in discipline, can afford to be done apart from adherence to the exhortations of chapter 13.
The principle of gathering according to chapter 12. being understood, the power according to chapter 13. being sought, where do we in Scripture find directions for the practical carrying out of these things in assembly? The one and only chapter in the whole Bible that describes how a meeting of the assembly should be conducted is 1 Corinthians 14 The first thing that strikes one is the absence of a clergyman, minister, or president. How completely Christendom has departed from the simplicity of earlier days may be seen by comparing the different forms of public worship to-day with what we find in this chapter. Every sect in Christendom — Rome, Anglican, or dissenting — makes one man prominent in every congregation. If this one man be present, all is expected to go well. There must be order at any rate; it may be the order of a spiritual mortuary; it may be, and alas, often is, that the one man has not one spark of divine life in his soul, and that not a breath from the Spirit of God ever passes over his congregation, but at least there is no confusion. It is the order and control of man. The man may be, and sometimes is, thank God! truly converted and spiritually minded, but even so, the control of the meeting is that of man.
But in 1 Corinthians 14. a very different character of meeting is described. There is no visible president, but perfect liberty for each one to take part in whatever way the Spirit of God may lead.
In the first place we read that the whole Church should come together into one place (1 Cor. 14:2323If 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? (1 Corinthians 14:23)). This might not always be possible, owing to the large numbers of believers in any one city, but this at any rate in principle should characterize the assembling together of the saints. The local assembly according to Scripture represents the whole Church. This we gather from 1 Corinthians 12:2727Now ye are the body of Christ, and members in particular. (1 Corinthians 12:27), “Now ye are the body of Christ, and members in particular.” This was addressed to the saints at Corinth. In fact they only formed a part of the body of Christ, and yet they locally represented the whole body.
It is not forgotten that we are now in days of confusion and division, and in this divided state of things never do we find the whole assembly together, not even in heart. But for all that we should remember that, according to Scripture, all the saints in any locality are bound to “come together”; if they do not, it is failure and disobedience on their part to the plain Word of God. Seven times over in 1 Corinthians 11. and 14. do we find the expression “come together.” It is the bounden duty as well as the holy privilege of the Lord’s people so to do.
The Church is God’s assembly, it is not merely an assembly of saints; consequently all the saints should in each locality “come together.” They should come together not as Roman, Anglican, or Greek — not as Baptists, Independents, Wesleyans, Friends, or even Brethren, but as members of the one body of Christ. This is the scriptural doctrine in accordance with which each saint is responsible to act. Ample direction is given in the Word as to how to act when so gathered together. And if in any one place the whole assembly of God does not or will not so come together, yet is it the privilege of even two or three to do so, counting upon the grace and faithfulness of the Lord who has promised His presence where two or three are gathered together in His name. Only let them take care that they do not, on the one hand, exclude any whom He would admit, nor on the other, admit any whom the discipline of His house would exclude on the ground of false doctrine or evil conduct.
Without going into all the details of the chapter, which should be studied prayerfully by every member of the assembly, both brothers and sisters, young and old, there are two main exhortations around which all seems to turn.
In the first place, “Let all things be done unto edifying” (vs. 26). How important is this to be remembered when the saints come together in assembly. Seven times over in the chapter do we find such words as “edify” or “edification.” The assembly was not the place for the display of gift, nor for the mere utterance of things that were true. “The spirits of the prophets are subject to the prophets” (vs. 32). We understand by this that a brother might have the ability to speak, and might even feel prompted to do so, but bearing in mind the great end in view, namely the edification of all assembled, he might find it necessary to hold his gift in check.
In the early days of the Church, when gifts of tongues abounded, this was specially important. Paul himself possessed this gift more than any other, and outside the assembly he no doubt exercised this gift freely, nevertheless in the assembly he would rather speak five words with the understanding, than ten thousand with a tongue. Why? — edification was the end in view. This is a point that should not be overlooked. The speakers of five words are not often heard. Some hold back fearing that they will not be able to speak long enough; others go on far too long. We are persuaded that many a brother, if feeding on the Word, and living near the Lord, might lift up the hearts of the saints, and be a channel of much blessing in these days of weakness, by just the utterance of a sentence or two.
Let every brother who does speak in the assembly take heed to the clause “words easy to be understood” (vs. 9), for we are convinced that much of the speaking lacks its edifying character from the simple fact that it entirely goes over the heads of the hearers.
Further, every brother should come feeling his responsibility in connection with the assembly. We fear that oftentimes many come as mere onlookers. This should not be. “When ye come together every one of you hath a psalm, hath a doctrine,” &c. (vs. 26). They were not reproved for this; it was the normal state of the assembly; liberty for every one. Yet is it not the case that there are many brothers whose lips never move in audible prayer or praise in the assembly? This should not be. May the Lord stir up His own to consider this. It does not follow that in every meeting every one should take part. What we feel is that some never take part, and their very silence is oftentimes a burden to the others.
In the early days things seem to have gone to the other extreme, and this had to be corrected.
A limit was put to the number who should speak. Many more might pray or lead in praise, or with hymns, but the speakers should be confined to two, or at the most three (vers. 27-32). Why? — that all might learn, be comforted, and edified. For too many to speak at one meeting or to speak too long would not edify, and this was ever to be remembered.
For the same reason, two were not to speak at the same time. Evidently this sometimes took place. But this could not edify, and furthermore, it was confusion.
This brings us to the second great principle of our chapter — “Let all things be done decently and in order” (vs. 40). It is clear that if two or more were to speak or pray at the same time confusion and not order would be the result. But suppose the Spirit of God led a second to speak while the first was still speaking, what then? “Let the first hold his peace” (vs. 30). The principles of the world are diametrically opposed to this rule. In the world the first speaker holds the right to continue, but in the assembly of God there is no such thing as the rights of man. What right have we to anything but judgment? In the assembly it is a question entirely of the Spirit of God.
Doubtless in the early days of the assembly here described, when the whole canon of Scripture was not complete, God revealed what was of importance for the whole assembly, communicating His mind in this special manner. Of course to-day this cannot be. The whole of God’s mind has been revealed. No fresh revelation can take place. Now it is the ministry of the Word already possessed.
But the same principle no doubt applies wherever the assembly gathers together. The speaking must be one by one; and further it is limited to two or at the most three on each occasion of assembling.
Another limitation is now also added, which in these days of insubjection to the Word of God is becoming painfully ignored — “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, as also saith the law” (yen 34). No words could be more explicit.
The Spirit of God is here laying down instructions which were to regulate His own action “in all assemblies of the saints.” A woman might possess a gift as well as a man, e.g., the four daughters of Philip (Acts 21:99And the same man had four daughters, virgins, which did prophesy. (Acts 21:9)), but the mere fact of the possession of a gift did not entitle the possessor thereof to exercise it at all times and under all circumstances. We have already seen that there were occasions where a man was to hold his peace in the assembly; the woman was not permitted to speak there at all. It is equally clear from 1 Timothy 2:8-158I will therefore that men pray every where, lifting up holy hands, without wrath and doubting. 9In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; 10But (which becometh women professing godliness) with good works. 11Let the woman learn in silence with all subjection. 12But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. 13For Adam was first formed, then Eve. 14And Adam was not deceived, but the woman being deceived was in the transgression. 15Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety. (1 Timothy 2:8‑15) that a woman publicly preaching to a mixed audience of men and women is contrary to the Word of God.
It is vain to plead the fact that such service has been blessed to the conversion of sinners. It is a simple matter of obedience to the Word of God. “What! came the Word of God out from you?” The Church does not teach in spite of what Rome claims. When God speaks, as He does in the Scripture, it is our wisdom, as well as our duty, to obey.
But when God speaks He speaks to all — “came it unto you only?” The instructions here given were not confined to the Corinthian assembly, but were for the guidance of every assembly of the saints at all times. These are the commandments of the Lord. If any pretended to being spiritual, let him prove his claim by submission to God’s own voice, and let him acknowledge that these were not merely the opinions of an apostle, but the commandments of the Lord.
Never was there more need than to-day to insist on this principle. Christian men and women are loudly asserting that they are filled with the Holy Ghost; but does the Spirit fill any one to act in disobedience to the Word? To act otherwise than according to what is written is willful disobedience or culpable ignorance.
In conclusion, we would earnestly commend to all our Christian readers a continued and prayerful study of this chapter. We here find a full and detailed account of that kind of meeting peculiar to Christianity. When the assembly of God assembles as such, 1 Corinthians 14. instructs us as to how the service should be conducted.
1. No clergyman, minister, or president.
2. Liberty of the Spirit to use whom He will in worship, prayer, or exhortation and doctrine.
3. Edification of the assembly, and not display of the speaker to be the main object of the ministry.
4. Subjection in all things to the revealed will of God.
How seldom are such meetings held. Never, we may say, are they found amongst the so-called churches of the day; how seldom even amongst those who are seeking to act according to the truth of the Church as found in Scripture. Meetings for preaching the gospel, meetings for lectures to the people of God, and meetings for reading the Scripture abound, all most important and needful in their varied uses. We need them all, and should value them highly, but do not let us lose that kind of meeting which above all others should be found amongst us. In days of confusion and ruin like these, days when the gifts are scattered by reason of our failure and sin, it is still the privilege of the saints to assemble as the chapter we have been considering directs. Even though none of the gifts may be present, God will be there “among you of a truth.”
Much more blessing will be experienced in coming together in this way than by setting up one to speak or preach who is not gifted nor called to such work by God.
Let none suppose that we would weaken the sense of the responsibility to preach the Word where the gift exists; but all are not called to preach, whereas the whole Church is called to come together for worship, prayer, and edification. And if in days of ruin like these, the whole Church in any particular locality never does so, yet may the few who desire to be guided by the Word of God do so, taking care not to assume any exclusive claim to being the assembly of God, nor to exclude any saints sound in doctrine and godly in walk.
A. H. B.