Extempore Speaking. It's Uses and Abuses

by D. S. Parrack (England)

Paper 1

(Reading, 1 Cor. 14.26-33)

Although we have a record of a number of public addresses from the early days of the church, e.g. Acts 2.14-40 and 3.12-26, by Peter, and Acts 7.2-53, by Stephen, we probably do not think of them as extempore. They really were that though, a prior outworking of Peter’s challenge to all believers in general (see 1Pet.3.15). We normally apply the term, to teaching, or ministering, among believers, in situations where no fixed speaker has been invited or appointed, what we sometimes refer to as ‘open meetings.’ That such meetings took place in the early church is, it is considered, made plain by the way in which Paul deals with the matter in that part of his letter to Corinth referenced above. The two Corinthian letters are very much concerned with the functioning of local churches, and as we begin to appreciate something of their problems, and answers to them, we can also begin to understand just how God wanted those churches to conduct themselves and what provision He had made to make such conduct possible.

For two and a half chapters leading up to our short section here, Paul has been dealing with the subject of spiritual gifts, essential in enabling an assembly to function in line with Scriptural teaching. Their source, 12.4-11, their diversity, 12.18, their prime purpose, 14.1-5 and the overwhelming important ingredient without which none of these gifts are viable or effective, love, 13.1-13. Now he sets out to show how they should be exercised in the assembly gatherings.

We might perhaps wish that what he suggests as being the situation at Corinth was more true of our own assembly. "When ye come together, every one of you hath a psalm - a doctrine - a tongue - a revelation - an interpretation," v26. It is, regrettably, very often the case that when we meet together we find that we have none of these things and the gathering seems on occasions to be almost moribund. It is true that sometimes ‘silence is golden’, but to over-quote that saying is often just to console, or perhaps excuse, ourselves. A failure to be exercised in the matter has led to an unfortunate decline, even dearth, of ‘open meetings’ in some areas and sisters especially have good cause to wonder sometimes what has happened to the brothers.

Paul is far from suggesting, though that because it is an ‘open meeting’ it need have no structure or any achievable aim. "Let all things be done unto edifying," v26. In these verses Paul deals with two gifts, that of speaking in tongues and that of prophecy. It is from the latter we will find some guidelines for teaching or ministry since that has replaced prophecy in our dispensation (see 2Pet.2.1).

Firstly we notice that a limit is set on the number of brethren exercising this gift at any one gathering, "two or three."

What is the expected response to prophesying or ministry? While the "two or three" are taking part audibly in turn, "let the other judge," v29. Judging, in this context, does not mean criticising, much less condemning. It has rather the sense of assessing, an alternative rendering might be to ‘discern.’ When individuals minister the Word of God, hearers are to adopt a positive role by allowing the ministry to have an effect on their own spiritual development. What happens, though, if by process of genuine spiritual discernment, it becomes apparent that what is being said is not edifying, that even if it cannot be faulted on the basis of it being actually wrong, it is nonetheless unsuitable or inappropriate for a given occasion or audience? "If anything be revealed to another that sitteth by, let the first hold his peace," v30. This means that a response is needed from two parties. The current speaker should be conscious of the fact that someone else present has something more edifying, more Christ-honouring, to share with the congregation and in consequence should have sufficient grace to "hold his peace," to refrain from continuing with what he was saying. That though should not result in an empty or embarrassing silence. One of those aware of the unsuitability of what was being said previously should be ready, willing and able to take the other's place, with ministry more suitable and encouraging. But what happens, it may be asked, when any particular person taking part unacceptably is the only one present who is not aware of that fact? This comes within the work of an elder as outlined in Tit.1.7-11. It is certainly accepted that this passage covers a much wider sphere than inappropriate participation in ‘open meetings’ but it is suggested that that is included too. Such intervention needs handling with great delicacy but for the sake of the assembly it should not be shirked.

That does not mean that a speaker with enough grace to stand down has no further opportunity to minister in the future. "For ye may all prophecy one by one," v31. Bear in mind that though the reference to "two to three" v29, makes it quite plain that "all - one by one" does not mean on the same occasion, but as opportunity is given. There is still, even then, a guard against unprofitable ministry. It is to be "that all may learn and all may be comforted," v31. If what anyone has to say does not meet those criteria, then he should remain silent and allow others to benefit the saints with acceptable ministry. Someone who has a real heart for God’s people and wants the best for them, will not insist, as if by right, on giving them his second or third best. "The spirits of prophets are subject to the prophets," v32, and it is a good thing if we not only bear in mind the warning that "there is a time to keep silence" as well as "a time to speak" (see Ecc. 3.7), but also to learn to distinguish between those differing times in our own individual experiences.

—to be concluded (D.V.)