Worship Then and Now

Johnson takes 1 Cor 14:26-33 as a total picture of worship in the congregation at Corinth. He says,

"These verses (vv.26-33) give a rare picture of a Christian church service in these early years (c.54-55). We find no leaders, no reading of the Law, no set order, and no single sermon (different from Jewish synagogue worship). Instead we find a democratically functioning group, with one offering a Christian song (psalmos, “psalm,” “hymn,” “Christian song”), then another giving a word of instruction, another bringing a revelation (cf. v.6), still another speaking in a tongue and then giving an interpretation (or another giving an interpretation, v.26)."

The presumption behind this understanding of these verses 26-33 is that whatever isn’t expressly mentioned didn’t happen. That is one way of interpreting the evidence, I suppose. There is another. This is to view this passage as addressing issues in need of correction or attention or clarification, and not mentioning those things that were “standard” or “normal” or “correct”. For example, there is no mention at this point of celebrating the Lord’s Supper - there is lengthy discussion of this a few chapters earlier, of course (11:17-34E). And there is no specific mention in 14:26-33 of prayer or Scripture reading being included in the worship. Yet we would expect its inclusion - and justifiably so. A picture of a time of worship in Corinth (and other churches) needs to be built up on the basis of all the evidence available to us.

Firstly, Christian worship was initially patterned on the Jewish synagogue worship. And why not? Christians held the same faith in the same God - but with the conviction that the promised Messiah had come. James the president or bishop of the early church in Jerusalem even refers to the church assembly by the term “synagogue” (James 2:2) - a reference that reveals the concept of the same worship pattern. We may legitimately take it, then, that there would indeed be prayer and the reading of the Scriptures in Christian as in Jewish worship (2 Corinthians 3:15), doubtless plus other features that were an accepted part of the Jewish scene.

For example, that the men and the women sat separately. One reason why such a feature as this is not mentioned specifically in the New Testament is that, if it were, this could well then have been taken as a Holy Spirit-given example for us to follow and so could have become normative for Christian worship, though such a thing was not at all the divine intention.

The conduct of Jewish worship was in the hands of “rulers of the synagogue”, elders. There is no suggestion in the New Testament that Christian worship would be different or that Paul would choose to diverge from the synagogue in such matters. To the contrary: Paul and Barnabas appointed elders in the churches they founded (Acts 14:23), and Paul addressed the elders of the churches in his ministry (Acts 20:17; Philippians 1:1), and wrote of the qualifications for elders (1 Timothy 3:1; Titus 1:5). He spoke of the elders who ruled and who taught in the congregation (1 Timothy 5:17). Peter similarly addresses elders (e.g. 1 Peter 5:1). Paul’s concern very much included that there be orderliness and decorum in the congregation, so that the people of God could be edified in their gathering without hindrance or distraction: let all things be done decently and in order (14:33a, 40).

It is against this background then that we are to interpret 14:26-33. The singing and the speaking (plus everything else not specifically mentioned here) must all be conducive to edification.

Johnson 268 assumes that opportunity will be given at each Lord’s Day gathering for all the prophets to speak (v.31):

"A series of two or three prophets spoke, then there was discussion, followed by another series of two or three prophets and then discussion, until all the prophets had spoken."

The “discussion” he envisages as being when “the congregation as a whole sifts the content of the speech” (268).

There is absolutely no reason from the text for taking “you can all prophesy one by one” to mean, “at the one gathering of the congregation, on the one occasion”. Much better to take it sequentially over whatever may be an appropriate period of time, so that the prophets could all share whatever had been revealed to them by the Lord (v.30).

I doubt that a prophet was a prophet for all occasions. On all topics. It is more likely that the Spirit specially leads one person to understand in depth one particular issue or area of truth, and others similarly in different areas. Then from the variety and multiplicity of their respective contributions the whole counsel of God will emerge. Just as now each different book of Scripture makes its contribution to our total understanding. I take it that when Paul says “you can all prophesy” he is not meaning “so that everybody is able to have their say, lest somebody gets offended by being left out”; but in order that all prophets who have received something from the Lord can share it.

The lesson and example of this for our worship services today is that we should also give time and opportunity for prayer and praise, for singing and Scripture-reading, and for proclamation of the message of the teaching of the Lord from the Word of God. Seeing that God’s channel of communication prior to the availability of the New Testament canon in the churches was by revelation to (apostles and) prophets, there is a sense in which the prophets at that time sharing a message revealed by the Lord was equivalent to our reading from the New Testament epistles today.

Perhaps, though, the idea of several speakers (tongues speakers - plus interpreters - plus two or three prophets) all contributing on the one occasion to the teaching and edification of the congregation is something which may give us pause for reflection and thought in the light of our usual present-day practice of having one speaker bringing one sermon during a worship service. Alternatively, we may feel that this aspect of a Corin­thian gathering for worship was primarily intended for the particular circumstances of those times, and is not intended to be a pattern for today.

One thing is absolutely clear, though, and should also be our goal and purpose in our worship today: that there was an important place in the gathering of the congregation given to the teaching and instruction of the people in the truths of God (i.e. what to believe and how to behave). And in this the practice in the church at Corinth (and as Paul would say, in all the churches - 7:17; 11:16; 14:33) was consistent with what was done in the early church from its beginning (Acts 2:42) when they were all so excited to see that God has broken through into history in a new and special way.

(This is one of the “Practical and Pastoral Reflections” upon Paul’s Epistle, taken from

B Ward Powers’ First Corinthians - An Exegetical and Explanatory Commentary 

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Tourist or Team Player?

How are we to view all that Paul has been saying in 1 Cor 12?

The church is not a tour bus, with one driver plus a tour guide, who comments on the scenery and the sights as the tour members travel along.

Rather, the church is a symphony orchestra, with a conductor and a manager and possibly a soloist singer or performer - but every member has an instrument to play and a job to do. You don’t have members of the orchestra who sit and do nothing, and just watch and listen while the others play their instruments. Some instruments in an orchestra are numerous, with many players - like the wind section and the strings; for others there are only one or two - like the percussion or the harp. Some instruments are playing continuously or almost all the time; while other instruments are only involved occasionally in playing. But every orchestra member has a task - there is some skill or another which they have - and when the music requires it, they are there to ­perform.

That’s the analogy that appeals to me. But those of you who are into football might relate more to the picture of a team of football players in a match, where every player on the field is there because he has a role to fulfill and a skill to use.

Certainly we can all relate to Paul’s picture of the members of the church, the body of Christ, being like parts of the human body: each part has an indispensable role to play in the optimum functioning of the entire body. And not only an indispensable role but a unique role - one part does not attempt to take over the proper role of another part. And all the parts are needed.

In some areas of the church today we have certainly got this mixed up. In numerous places some “parts of the body” - with certain God-given endowments, functions, and roles - are seeking to (or at least wanting to) take over other roles, which need different skills and gifts.

Or, alternatively, like tourists on the tour bus, they are ­content to be just going along for the ride, enjoying the sights.

Johnson 220, comparing the pattern of the involvement of all Christians in the life and worship of the church as Paul sets it out here with what is often found today, says, "greater emphasis on the multiplicity and diversity of the Spirit’s ministry is needed in many churches, where the congregation’s role has been severely reduced to being spectators to the 'dance of the clergy'."

What are to be our responses to all these truths? We are to have a threefold response:

Firstly, we need to identify, and train and develop, and use, our own gifts for the benefit of all, as God intended.

Secondly, we have a responsibility, as a church, to help others do the same. So we need to mentor people to find their gifts, and then ensure that, as a church, we provide them with training and practice, and opportunities to use their gifts.

And then, thirdly, we need to recognize the “more excellent way”. The Corinthians were vainly chasing after what they considered to be “higher” or “better” or “greater” gifts. “No,” says Paul. “I will show you something far better and far more important than that!” And he writes for them - and us! - about a way of living, a way of life: chapter 13, “The Way of Love”. It is as if he is saying here, “Pause and ponder: Fruit is more important than gifts - any gift. And fruit is something for all Christians to cultivate.”

Paul now interrupts his discussion of “gifts and the Cor­inthians” to explain the Way of Love. But really it is not an interruption of his theme: it is a clarification of it. For Paul is not disparaging gifts in these chapters - to the contrary, he has been emphasizing how vital, how indispensable they are. And he is not setting up here some kind of conflict between gifts and love and saying, “Choose love.”

He is saying that love is for every Christian to have and show, whereas gifts are each only for particular individuals. But far more than this: he is showing that love is the sphere within which a gift - any gift, every gift - is to be exercised.

Whichever view we adopt concerning 12:31a - whether we accept it as an imperative, “But seek for the greater gifts” or take it as an indicative, “But you are seeking for the greater gifts” - it is concerned with the seeking of gifts. And so Paul’s response now to this situation is, “And I will show you a still better way - a way more surpassing, more outstanding, more superior than any gift in itself can ever be, a way which far surpasses all others.” He then speaks to them of the way of love, and in the first stanza (13:1-3) of what some have called a poem to love he emphasizes that any gift and every gift without love is pointless and useless and valueless. This is ­followed, in his second stanza (13:4-7), by the setting forth of the intrinsic excellence of love, and then by a final stanza demon­strating the eternal value of love (13:8-13E).

The chapter personifies love, giving it a life and dimension of its own. In fact we can see how what Paul writes is fulfilled in Christ, so that it can be said of him: “Christ is patient and kind; Christ is not jealous or boastful”, and so on throughout. Or perhaps, even better, we can see how it is really Christ’s love which fulfils all that Paul says here.

But more than this: chapter 13 is an unconscious self-portrait. When in his introduction in 12:31 Paul says that he is going to show the Corinthians the most excellent way, his choice of verb is interesting. Significant. He uses δεικνυμι (deiknumi). Present tense, “I show”; or alternatively, “I exhibit or demonstrate”. This is usually taken to mean that he “will tell” them of the “more excellent way”, and then he does so in the chapter which now follows.

And I do not doubt that this is so. But he does not use here the future “will tell” - he uses δεικνυμι (deiknumi). He is saying, “I am showing you the way.” And I would say that whether he had this point ­consciously in mind or not, he did indeed show them, and present to them, and exhibit, this love in his own life and dealings with the Corinthians: for he exemplified this love.

That is, I take it that in describing how love behaves he is speaking out of his own understanding and experience. Because in this, as he says in 11:1, “I follow Christ.”

So that when we are (as Paul says in 14:1 that we are) to pursue after love, it is to love like Christ himself that we are to seek. This love, God’s own love, is poured out into our hearts through the Holy Spirit whom he has given to us (Romans 5:5).

(This is one of the “Practical and Pastoral Reflections” upon Paul’s Epistle, taken from

B Ward Powers’ First Corinthians - An Exegetical and Explanatory Commentary

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The Truth About Temptation To Sin

I want to draw attention to the great assurances which Paul brings us in 1 Cor 10:13.

The first section states, “No temptation has overtaken you that is not common to man.” At times when we find ourselves severely tempted, we are likely to feel that this is a quite unique or particularly strong temptation - and we may be in danger therefore of thinking that in these circumstances we cannot resist it, or even that we are justified in giving in to it. Hence the relevance of this first encouragement: the temptations that we face are the same kind that everyone else has to face. Our temptation is not unique and we are not alone in ­having to face it.

Next, Paul says, “God is faithful”, πιστος (pistos), that is, “reliable”, “dependable”, “trustworthy”. We are not facing this temptation on our own; God is with us - we can rely upon that absolutely.

Then, “he will not let you be tempted beyond your ability”. There are some temptations which would be so strong that they would totally overwhelm us; but God does not permit temptations like that to come to us. He allows us to be tempted; but he filters the temptations that could come to us, and only permits those that we can bear.

At times when some particularly strong temptation is attacking us and we feel almost overcome by it, we may ­marvel at the level of confidence that this indicates God has in us! But we have this word of absolute assurance that whatever that temptation is, we can endure it. This is the clearest ­possible statement of a great biblical truth: that it is never necessary for us to sin; succumbing to temptation is never inevitable, because “God can be trusted not to allow you to suffer any temptation beyond your powers of endurance” (Phillips translation).

Finally, we are told how this can be so. It is not because of the inner strength and determination of the individual person. This strength and determination is required - the Hebrew Christians were rebuked because (Hebrews 12:4, NASB), “You have not yet resisted to the point of shedding blood, in your striving against sin.” We need to strive against sin. The encouragement of Paul’s word to the Corinthians is that we can know that we can strive successfully. Thus we will not give up the struggle. We are assured that with the temptation God will also provide the way of escape, so that we are able to endure it.

What is the way of escape?

Paul does not give the answer here as fully as we might have wished - but the way of escape will vary according to the nature of the particular temptation. It will involve prayerfully appropriating the grace of God and the power of the indwelling Spirit, putting on the armor of God, and taking hold of the teaching of Scripture; it will also involve something appropriate to each type of temptation to sin. To the rich man who was beset by covetousness Jesus said “Sell all that you have and give to the poor” (Mark 10:21); to the person being tempted to immorality Paul says, “Flee” (6:18). He has a similar word of instruction now in relation to idolatry.

Notice the careful balance in these two verses. In verse 12 we are reminded: sin is never impossible. And in verse 13 we are assured: sin is never inevitable. We find a similar balance between these two truths in 1 John 1:8 and 2:1: “If we say we have no sin, we deceive ourselves, and the truth is not in us ... My little children, I am writing these things to you so that you may not sin.”

(This is one of the “Practical and Pastoral Reflections” upon Paul’s Epistle, taken from
B Ward Powers’ First Corinthians - An Exegetical and Explanatory Commentary.)

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Review of Progressive Publication of Matthew.

Paul D Larson has written a very detailed review of my book Progressive Publication of Matthew.

The review can be found at https://www.crediblefaith.org/writings/2013/02/review-of-b-ward-powers-the-progressive-publication-of-matthew-an-explanation-of-the-writing-of-the-synoptic-gospels.php

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Christians and Drinking Alcohol

CHRISTIANS AND DRINKING ALCOHOL

Explaining a Few Things From the Bible

by Rev Dr B Ward Powers

(ward@bwardpowers.info)

VIEWPOINTS IN THE CHURCH

It is very widely accepted by responsible members of our society that while “binge drinking” and drunkenness is a bad thing, the drinking of alcohol is a pleasure to be enjoyed: it is only the excess that is wrong. And there are many Christian who would agree with this. For some Christians, drinking wine, beer, or whatever you like, is such a normal part of life that it really does not need any justification. But other commentators have thought about it care­fully, and have concluded that there are five good reasons for accepting that we are free to enjoy alcohol in moderation - reasons (they maintain) all based on the Bible. A Christian who upholds his “freedom to choose to drink” may tell you: “How, in the light of these Bible teachings, could anyone possibly contend that alcohol is something a Christian should avoid?”

But there are solid grounds for recognizing that these “five biblical reasons” are actually in error: these five assertions are based on a misunderstanding and wrong interpretation of the Bible. The real facts are not what these assertions claim them to be. Indeed, there is good reason to abstain from drinking alcoholic beverages of any kind, even in (so-called) “moderation”.

What are these “five biblical reasons” which are said to endorse the drinking of alcohol, and thus to grant us the “freedom” to be a drinker today? And on what grounds could these biblical reasons be called into question, and held to be mistaken? If we wish to be “biblical Christians” in this matter, we should certainly give these five reasons our thoughtful consideration.

THE FIVE BIBLICAL REASONS

ADVANCED IN SUPPORT OF MODERATE DRINKING

1. The Bible specifically approves the drinking of alcohol, for wine is said to be one of God’s good gifts to us, for our enjoyment: only excess is condemned.

2. The term “wine” in the Bible is obviously referring to alcoholic wine, for it is drunk all year round and clearly grapes and grape juice would not keep unfermented all year round. (Thus the wine at Passover must be fermented, as this feast falls so long after the grape harvest.)

3. In the New Testament, Jesus himself is described as a wine drinker - in this, he is giving us his own example.

4. There cannot be anything wrong with our indulging in drinking alcohol seeing that Jesus miraculously supplied a huge amount of it for a wedding feast.

5. Jesus chose alcoholic wine to represent his blood in the celebrating of the Holy Comm­union, the Lord’s Supper.

These five assertions seem at first glance to present a pretty impressive case for accepting the drinking of alcohol, drawn as they are from both Old Testament and New, from precept and practice and circumstance. But do they really stand investigation?

ASSESSMENT, SUMMARY AND CONCLUSION

This article examines and assesses the biblical evidence that is claimed to support drinking of alcohol if in moderation. It shows that the conclusion approving “moderate” drinking is based on a misunderstanding and wrong interpretation of the Bible. The real facts are rather different.

The article sets out, to the contrary, good reasons to abstain from alcohol altogether.

Online version of article (html without synopsis) 

Print ready version of article (pdf with above synopsis)

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Mars Hill Athens, and The Nature of the Gospel Message

Extract from B. Ward Powers (2008), First Corinthians: an exegetical and explanatory commentary, Wipf and Stock. In 1 Corinthians 1:17b Paul embarks on an Excursus which raises the question: did Paul make a mistake at Athens? (pp.35-37).

Some scholars have seen in Paul’s Excursus a deliberate repudiation by Paul of the policy which (on their view) he had followed in Athens, the city from which he had just come, where he preached philosophy and logic rather than the simple gospel (Acts 17:22-31). Paul’s approach at Athens was a failure (these scholars say), and thus he changed his message for his ministry at Corinth to a simple gospel presentation, as he outlines in his Excursus.

But this is reading some rather far-reaching conclusions into the text on the basis of flimsy evidence. It is highly probable that Paul’s comments on the Greeks seeking wisdom (1:22), and not being able to perceive the wisdom of God, are indeed made against a background of his recollection of his difficulties in proclaiming Christ at Athens. But what he did at Athens was, in accordance with his established policy (see 1 Corinthians 9:19-23), to seek for a bridge for the gospel to the thinking of his hearers. He began with their religious beliefs and practices (Acts 17:22-23) and quoted their poets (Acts 17:27-29) to gain their attention and goodwill, and to win a hearing for himself. In this he was successful - but in his sermon, just as soon as he reached the subject of the death and resurrection of Jesus (Acts 17:31), they laughed him to a standstill (Acts 17:32). He never got to finish his address: they sneered at him; they said, “We will hear you on this subject some other time” (NEB): but they would not let him continue his presentation of the gospel to them then, and he was forced to leave them (Acts 17:33 - note particularly the force of the word “so”, ESV/RSV/TEV/NEB, “at that”, NIV). There was a small response (Acts 17:34), but the attitude of the Athenians was such that Paul could see it would be pointless to persevere there, so “After this Paul left Athens and went to Corinth” (18:1).

The difference between Athens and Corinth was not that he preached an unsuccessful message at the one and had more success after changing his message for the other city, but that the Athenians were not prepared to grant him a hearing and he gave up the attempt as futile, whereas at Corinth there were significant numbers who were at least willing to listen to his message (Acts 18:4-11).

It would be interesting to learn what Paul would have said at Athens had he been permitted to finish his address. He had reached the presentation of the resurrection when the sophisticated Athenians stopped him in his tracks and said to him, “Some other time” (Acts 17:32). I suspect his message would have been very like his outline of the gospel that we find in 1 Corinthians 1 and 2: for, he says (1:23), “we preach Christ crucified - to both Jews and Gentiles.” Note the “we” and the “preach”. In context we can see that Paul is speaking of himself and his fellow apostles and evangelists. And “preach” is present tense: this is their universal and their habitual message: “Christ crucified”. There is no other.

The full gospel message is found in here, in Paul’s Excur­sus, plus 15:1-10. It has an objective and a subjective element.

Objectively, historically: Christ was crucified, dead and buried, and rose again. This is “the message (λογοσ, logos) of the cross”, which is utter foolishness to those who are lost (1:18) - but which is the demonstration of the power of God to those who are being saved (1:18, 2:4). Subjectively, personally: It was for our sins that Christ died (15:3); and the gospel becomes effective in our individual lives when we encounter the resurrected Christ ourselves, as Paul did (15:8, 10), and experience the forgiveness of our sins that he died to accomplish for us. This is what Paul and the others preach (15:11, again present tense), this is the gospel message in which the Corinthians had placed their faith (2:5; 15:11), and by which they are being saved (1:18; 15:3). This must continue to be the center of our own proclamation, and we can thus have confidence that, in demonstration of the Spirit and of power (2:4), we shall then see God at work saving those who believe (1:21).

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Fracturing and Fragmenting the Church of God

Extract from B. Ward Powers (2008), First Corinthians: an exegetical and explanatory commentary, Wipf and Stock. Comments on Dissension in the Church as a theme of the letter introduced in chapter 1 (pp.33-35).

In 1 Cor 1:10-12 Paul speaks, in some considerable concern, about how the Corinthians are plagued with divisions and quarrels. They are dividing themselves into factions clustered around the names of Paul, Apollos, Cephas (Peter), and Christ himself.

Commentators are agreed that the factions were neither started by nor supported by the men whose names they bore. We have no real knowledge now of the basis for these factions, nor do we know what they were differing about. Various conjectures have been made. For example, that the Jewish Christians laid claim to Cephas and probably Apollos, and the Gentiles to Paul. Or those who were (or wanted to be) married pointed to the marital status of Peter, while those who were unmarried elevated Paul and Christ himself as their exemplars (the married status of Apollos is not mentioned in 9:5-6, and remains unknown). Or the differences between the factions may have centered in differences of methods, of preaching, of behavior, or the like, which the Corinthians detected (or thought they detected) between the persons around whose names they gathered themselves. The fact is, we do not know.

But for the Corinthians - and for Paul - the matter was a serious one. Paul has many important issues to raise, requiring careful consideration and extensive change. But before discussing any of these, Paul feels obliged to tackle this issue of their disunity. It is dividing brother from brother in a destructive way (3:17). It must be faced. It must be dealt with. It must be stopped. Paul’s approach is, first, to reiterate the nature of the ­gospel, which is the major factor which unites them all; then, to emphasize that he and Apollos (and the others) are equally inspired and led by the Spirit, and are colaborers, even if their ministries may perhaps differ in some ways (“I planted, Apollos watered”).

Christ is the foundation (3:11): all of us (Paul indicates) are building upon that foundation - and we must be very careful just how we build (3:12-15). As we shall see in subsequent chapters, there are various kinds of differences to be seen at Corinth. In addition to those indicated in this first chapter (whatever in fact they were), there are the different builders of chapter 3; the differences between the “libertarians” and the “ascetics” in the church in regard to their attitude to sex (chapters 6 and 7); between the “knowers” and the “weak” in relation to food offered to idols (chapters 8 to 10); between the “haves” and the “have nots” at the Lord’s Supper (chapter 11); between those more obviously gifted by the Spirit and those less so (chapters 12 to 14); and between those with various views concerning the resurrection (chapter 15). Where there were moral or doctrinal errors involved, Paul pointed these out clearly and called for change. But, these apart, Paul did not ask them to become what they were not. His basic approach, which we can see exemplified in 7:20, was, “Stay as you are.”

What he did ask was that there be no disunity, no quarreling, “but that you all be united in the same mind and the same judgement” (1:10).

Some churches of today, in seeking to put into practice the spirit of this teaching of Paul, have adopted as their policy not to make any changes to the status quo unless the whole church (or at least the whole body of the leadership of that church) are unanimously agreed. So till then they will continue to pray and to “wait upon God”.

But there are so many issues which Scripture leaves open for our own determination (e.g. various aspects of how we conduct our worship of God), and so many ways in which we will differ (perfectly legitimately) from one another, that when this approach is followed rigorously it often happens that that church moves very slowly in any matter, or not at all. In some ways, some matters, this may be to the good; but overall it inhibits progress in adapting the eternal gospel to the circumstances of a changing world. Often this means that those people who are most vocal or have the strongest personalities (or who simply get in first to express their views) carry the day, because the less vocal, or the less pushy, or the more reticent, do not want to jeopardize the “unity of the Spirit” by expressing a different opinion.

Some have had, historically, a different approach: when (say) 75% want this and 25% want that, and they cannot agree or accommodate each other’s differences, they split - often acrimoniously. Then in their separate enclaves they can each have their “unanimity” over the issue. And thus perhaps another denomination is created. Then because of our investment (both emotional and financial) in the whole situation, the divisions and the divergences become so totally entrenched that they continue long after the basic causes have been forgotten and the original antagonists have passed from the scene.

Sometimes God blesses them all in this situation, and good may result. It can happen. The most famous example in Scripture is the quarrel between Paul and Barnabas (Acts 15:36-41), which resulted in two missionary parties going out, each under an experienced leader. But more often, in modern times, this simply results in bad feelings, a more divided Christian witness to the world, the waste of precious resources through the doubling-up on church infrastructure, and the fact that the one group can no longer benefit from the gifts of ministry which the Lord has given to members of the other group. Oftentimes the fact that a minority dissents over an issue will mean that the whole matter receives more careful consideration. Issues should still be decided by majority, but it will happen with an awareness of how often in history significant progress was made in any given field of endeavor only because a minority - or a single voice - dissented from the accepted outlook or the consensus of the majority or the status quo. It may indeed be that he or she is a voice in the wilderness, but they could be voicing prophetic insights from the Lord. Or not.

Paul’s earnest plea in this section is not a call for uniformity. Or unanimity. We need to distinguish clearly between the danger of the factions forming in our church which was of so much concern to Paul, on the one hand, and on the other, the expressing in valuable robust discussion of differing points of view. Different people espousing differing views and opinions is no justification for fracturing the unity of the body of Christ in a given church.

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