Scriptural Arguments for Interactive Meetings

By Steve Atkerson

Interactive meetings are indeed Scriptural. For example, Paul asked the Corinthians, “What then shall we say, brothers? When you come together, everyone has a hymn, or a word of instruction, a revelation, a tongue, or an interpretation. All of these must be done for the strengthening of the church” (1Co 14:26 ).

Had Scripture used the words “only one” instead of “everyone,” the verse would be more descriptive of most modern church services. It is clear from the text, however, that those original church meetings were much different. There was interaction, spontaneity and participation. In a sense there really wasn’t an audience because all the brothers were potential cast members!
The spontaneous and interactive nature of early church meetings is also evident in the regulations concerning those who spoke in tongues: “If anyone speaks in a tongue, two - or at the most three, should speak, one at a time, and someone must interpret. If there is no interpreter, the speaker should keep quiet in the church and speak to himself and God” (1Co 14: 27 -28).

Were these speakers in unknown tongues scheduled in advance to speak? Not likely, given the supernatural nature of the gift. That the meetings were interactive is evident from the fact that up to three people could speak in tongues and that there was the need for an interpreter to be present.

Further indication of the participatory nature of their gatherings is seen in the guidelines given for prophets in 1 Corinthians 14:29-32. We are informed that “Two or three prophets should speak, and the others should weigh carefully what is said” ( 14:29 ). The spontaneous nature of their participation also comes out in 14:30 -31a, “If a revelation comes to someone who is sitting down, the first speaker should stop. For you can all prophesy in turn.” Clearly, some of the prophets came to church not planning to say anything, but then received a revelation while sitting there and listening.

Perhaps one of the most controversial paragraphs in the New Testament occurs in 1 Corinthians 14:33b-35, regarding the silence of women in the meeting. However one interprets this passage, there would have been no need for Paul to have written it unless first century church meetings were participatory. It is implied in 14:35 that people were asking questions of the speakers during the church meetings: “If they want to inquire about something, they should ask their own husbands at home.” Even if Paul only meant that women were not to be the ones doing the questioning, it still remained that the men were free to quiz a speaker. The point to be gleaned is that a church meeting is not supposed to be a one-way communication. There is to be dialog and interaction among those who gather.

Almost every New Testament letter is an “occasional document,” so-called because it was written in response to some local problem. Evidently some in Corinth wanted to conduct their meetings differently than this passage requires. Clearly, some aspect of the church meetings in Corinth was amiss. This much is obvious from the nature of the two questions asked of them: “Did the word of God originate with you? Or are you the only people it has reached?” (1Co 14:36 ).

The word of God certainly had not originated with the Corinthians, and they most certainly were not the only people it had reached. These questions were thus designed to convince the Corinthian believers that they had neither right nor authorization to conduct their meetings in any other way than what is prescribed in 1 Corinthians 14. The inspired correction served to regulate orderly interaction at church gatherings, not prohibit it. Paul wrote, “Be eager to prophesy, and do not forbid speaking in tongues. But everything should be done in a fitting and orderly way” ( 14:39 -40).

Holding church meetings in this spontaneous, interactive manner is in fact declared to be imperative according to 1 Corinthians 14:37, “If anybody thinks he is a prophet or spiritually gifted, let him acknowledge that what I am writing to you is the Lord’s command.” Thus, 1 Corinthians 14 is not merely descriptive of primitive church meetings. Rather, it is prescriptive of the way our Lord expects meetings of the whole church to be conducted.

When we understand the historical context of the early church, it is not surprising that the meetings of the first-century church would have been interactive. The first believers in most areas of the Roman Empire were Jewish. They were accustomed to gathering in the typical synagogue format, which was open to participation from those in attendance. An examination of Acts 13:14-15, 14:1, 17:1-2, 17:10 , 18:4 and 19:8 will reveal that the apostles could never have evangelized the way they did unless the synagogues allowed input from those in the audience. The apostles were always permitted to speak in the open meetings of the synagogue. In fact, if those first century synagogue meetings were anything like most typical twenty-first century church worship services, Paul and his companions would have had to find another way to reach the Jews with the gospel!

There are other biblical indicators as well. In Acts 20:7, we discover that Paul “kept on talking” (“preached,” KJV) to the church at Troas until midnight . The Greek word translated “talking” is dialegomia which literally means “consider and discuss, argue.” Our English word “dialogue” is derived from it today. That meeting in Troas was interactive.

There is still more. The author of Hebrews urged his readers to “not give up meeting together, as some are in the habit of doing, but let us encourage one another” (10:25). Early believers encouraged one another when they gathered. That encouragement, of course, required interaction. Additionally, believers are instructed in Hebrews 10:24 to meeting in order to stimulate each other to love and good deeds. This too required interaction.

The over-arching purpose for anything done in a church gathering was, according to Paul, for the “strengthening of the church” ( 14:26 ). The Greek word used here is oikodome, which means “building up” or “edification” (NASV). Thayer pointed out in his lexicon that it is the action of one who promotes another’s growth in Christianity. Thus, any words spoken in a church meeting should be calculated to encourage, build up, strengthen or edify the other believers present.

In keeping with this, Paul encouraged prophecy over the public speaking in tongues because everyone who prophesied in a church meeting spoke to others for their “strengthening, encouragement and comfort” (1Co 14:3) with the result that the church was “edified” (14:5). The Corinthians were instructed to “try to excel in gifts that build up the church” ( 14:12 ). All of this points to the interactive nature of early church gatherings.

One final observation: today’s church gatherings are commonly referred to as worship services. This title suggests that the reason for regular Christian gatherings is to worship God. Yet the New Testament never refers to a church meeting as a worship service. As we have already seen, Scripture indicates that the early church gathered primarily for the purpose of mutual edification and strengthening.

Don’t misunderstand me. Corporate worship can certainly contribute to the strengthening of the church. Worship, however, is not the only activity that can edify. The problem lies partially in naming the meeting a worship service. First, church meetings are to be interactive, not a service. Second, such a title suggests that worship is the only appropriate activity that is to occur. Other modes of edification are seen as less important. People are led to expect emotional feelings such as are associated with cathedral architecture, candles, hushed sanctuaries, stained glass, awe-inspiring music, and the presentation of a program that is in essence a performance. With such unbiblical expectations, a truly biblical 1 Corinthians 14 meeting will seem strange, uncomfortable, or even disconcerting.

So where does worship fit? Jesus told the woman at the well, “A time is coming when you will worship the Father neither on this mountain nor in Jerusalem ” (Jn 4:21 -24). In saying this, He made it clear that the new covenant worship would have nothing to do with any particular location. It transcends 11:00 a.m. on a Sunday morning and should not be localized in any church sanctuary.

There are primarily two Greek words in the New Testament for worship. The first is proskuneo and refers to an attitude of adoring awe toward God. It is humility toward the Father. It is reverence, appreciation, fear and wonder.

This attitude of inner devotion is very practically worked out in the second New Testament word for worship (latreia), which refers to a life-style of obedience and service. Worship is thus both an attitude and an action. As Francis Scott Key penned in a hymn: “And since words can never measure, let my life show forth Thy praise.” Thus, while our participation in the weekly church meeting is undeniably an act of worship, so is going to work honestly, discipling our children, loving our families, etc. Our daily lives are to be a continual act of worship.

The Sunday gathering is for the benefit of the people present. It is not God who needs strengthening because He is not weak. The Lord doesn’t need to be encouraged since He is neither tired nor discouraged. Jesus is not lacking in anything, but His people certainly are. Thus the primary purpose of a church meeting is to equip God’s people to go out to worship and serve Him another week (Heb 10:24 -25). It is to motivate the elect to deeper worship and obedience.