In 1 Cor 14:26, Paul addresses the church of Corinth. He uses “brothers,”
but as is generally agreed in Pauline scholarship, the Greek for “brothers,” adelphoi,
should be read as inclusive of the whole church. He urges the church when it
comes together to bring something to share whether it be a hymn, a lesson, a
revelation, a message in other languages, and the translation or interpretation
of what is spoken. Several things jump out to me as I read this passage.
First, the list is another spiritual gift list, another of the number
that punctuates 1 Cor 12–14 including 1 Cor 12:8–10, 28–30; 13:1–3. We should
consider these alongside the lists of Rom 12:4–8 and Eph 4:11. None of these
are exhaustive meaning there are no doubt other gifts the Spirit gives. Yet, these
lists provide some insight into the fantastic diversity of gifts that God
gives.
Second, the previous point means that we should add music (a hymn) to
our spiritual gift listings. Music has always been important to the
Judeo-Christian tradition; it is an excellent way of worshiping God. We see
this gift in the OT with the Levitical singers. We all experience in our churches
when we encounter those with a special music gift that can help us exalt God as
we should.
Third, as noted above adelphoi is inclusive; hence, this speaks
of the whole church coming to worship to share their gift with others. This sounds
like a kind of spiritual buffet, a pot-faith meal of spiritual gifts shared.
Everyone is to come with something. Such instructions, of course, fits with the
first-century church context where small groups met in homes. Worship was
nothing like the front-led gatherings today in which only a few contribute with
the wider congregation passive and attentive. Such house church gatherings present a different, and dare I say, a better vision of what church can be—we prepare, learning
as we do so; we come to the meeting; we all share, and we grow together. It is
no surprise that the models of today’s church gatherings often produce apathetic
overfed disciples who do little in the rest of their weeks except the usual
things of life. We breed that apathy. Little wonder too that many Christians
find their greatest joy in Christian gathering home groups. In such groups, participation
is far greater.
Fourth, as we consider the verses that appear to restrict women (1 Cor 14:34–35),
this verse and others suggest
that these two verses are not meant to be read as a complete silencing of women
in the ancient church. In 1 Cor 11:4–5, women and men can both participate with
prayer and prophecy, as long as they dress in a culturally appropriate manner. In
1 Cor 12–13, there is no limitation on women expressing the range of gifts
given. Here, again, Paul is inclusive. As long as there is an interpretation of the message, women can speak in tongues. They can prophesy in the church. Hence, in vv.
34–35 Paul is urging women to abide by the rules Ch. 14 gives whereby each
speaks in turn with a maximum of three sharing prophecy or translated tongues. Paul’s
vision of participation is inclusive whether a person is male, female, Jew, Gentile,
slave, or free. Women can speak in church—they can pray, they can prophesy,
they can bring a hymn, a revelation, a message in tongues, interpretation. The
gifts of leadership in 1 Cor 12:28–30 are not limited either. Hence, it seems
clear to me that those using this passage to restrict women in ministry are
misguided.
Finally, as hinted
at above, the homegroup is the basic unit of a church, not the big gathering.
Many churches have known this for years and foster home groups. They are right
to do so. In such groups, people grow through sharing their gifts with others.
We need more 1 Cor 14:26 groups across the church today. Maybe then we will see
the waking up of the church the world needs.
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