Proposition: 
 "The Scriptures teach that all of or most of the public preaching and teaching of a congregation is 
not to be done by a single man.  It is the responsibility of all male members to publicly instruct the 
congregation."

Greetings in the name of Jesus Christ!  As a participant in this debate I pray for a brotherly
discourse of the topic at hand with an open consideration of God's plan for the Church.  I look
forward to this dialogue with Brother Bobbitt. 
I offer the following definitions related to the above proposition: 

Scriptures:  The 66 books of the Bible with an emphasis of the New Testament and those passages
relating to the conduct of the Church. 

Teach (as relating to "The Scriptures teach"):  Authorized by God either by command, example, or
necessary inference with allusions to principles of God. 

Public:  Those activities when a congregation assembles at a set time with a free invitation to
visitors.  Examples of this would be Sunday morning, Sunday evening, and mid-week services. 

Preaching and teaching:  The verbal instruction from God's Word.  This may be from the pulpit 
during a sermon, a Lord's Table talk, or a class.  [The issue of classes is not part of this debate.] 

Congregation:  A local assembly of the Church. 

Before getting into what this debate is about, I feel it necessary to mention a few issues not under 
debate by this proposition.  The proposition does not cover the right of a brother to forgo secular 
work and accept pay from a congregation or several congregations to spread the gospel as a 
living.  We are not debating a preacher's or evangelist's pay.  The proposition also does not cover 
the right of a preacher or evangelist to "locate" in a particular region or city for any given period 
of time whether months or years.  We are not debating the issue of "a located preacher." The 
proposition also is not intended to differentiate between the definition of "preach" and the 
definition of "teach."  I feel it's necessary to state what is "off topic" because much of the debate 
and discussion of mutual edification and mutual ministry has been side-tracked by one or more of 
the above issues. 

What this proposition does cover is the practice of how a congregation is to be instructed.  The 
practice of allowing all men of the congregation to preach and teach is often referred to as "mutual 
ministry" or "mutual edification."  While ministry and edification can be achieved in many 
different avenues, when I use the terms "mutual ministry" or "mutual edification" I am speaking of 
the above practice.  

To the meat of the matter we move.  The scriptures make it quite clear that the preaching and 
teaching of a congregation is the responsibility of all men--not a single man.  This is clear by both 
command and example.  We will examine a few passages in particular. 

 Hebrews 10:25 - "Not forsaking he assembling of ourselves together, as is the manner of some, 
but exhorting one another, and so much the more as you see the Day approaching."  

This passage is most often cited to support the necessity of faithful attendance.  However, note the 
purpose of the assembly--mutual exhortation. Often we refer to our sermon, at least in the 
congregations I have been a part of, as the exhortation.  The Greek word here can mean "to call 
near, exhort, or encourage" and can be classified as a type of teaching.  Thayer classifies the usage 
as "to address, to speak" and "to admonish, to exhort." The mutual exhortation during the 
assembly (public worship of the congregation) was speak and addressing the congregation.  
Certain to "address and speak" to one another requires more than one man doing the speaking and 
addressing.  There is mutual participation. 

 Romans 15:14 - "Now I myself am confident concerning you, my brethren, that you also are full 
of goodness, filled with all knowledge, able also to admonish one another."  

Admonish means, "to put to mind, caution, reprove, warn, instruct."  Again, we see an admonition 
as a type of teaching.  Paul here praises the congregation at Rome in their ability to admonish or 
instruct one another because of their knowledge.  The use of the term "one another" places this act 
in the same mutual participation arena.  

I Corinthians 14:1, 3-5 - "Pursue love, and desire spiritual gifts, but especially that you may 
prophesy. But he who prophesies speaks edification and exhortation and comfort to men.  He who 
speaks in a tongue edifies himself, but he who prophesies edifies the church.  I wish you all spoke 
with tongues, but even more that you prophesied." 

For a moment we will touch spiritual gifts and the gift of prophesy.  While we no longer have this 
gift today (again, another debate for another day, perhaps) a principle is set forth.  Paul 
encouraged the members to all pursue a gift which would edify and exhort and comfort the 
congregation.  In effect, Paul said, "I wish you all prophesied so you may edify and exhort and 
comfort the church."  We see that Paul encourages all to seek the gift of prophesy and thus seek 
the ability to exhort and edify and comfort the church.  These words of encouragement are not 
limited to a single individual  of a congregation.
 
We must couple the above passage with I Corinthians 14:29 - "Let two or three prophets speak, 
and let the others judge."  

We find here multiple individuals with the gift of prophecy to edify and exhort the congregation.  
While this particular verse certainly is meant to address the age of spiritual gifts, we must ask 
ourselves why it would not also apply in principle to the age of natural gifts. 

We find no indication in this passage, nor in any other place of I Corinthians 14 or the rest of the 
New Testament where a single prophet was allowed to speak alone.  The above verses reveal the 
contrary.  If Holy Spirit inspired men were required to speak at least by twos and threes, then why 
do we feel that non-inspired men can do anything less?  

I Corinthians 14:26 - "How is it then brethren?  Whenever you come together, each of you has a 
psalm, has a teaching, has tongue, has a revelation, has an interpretation.  Let all things be done 
for edification."  

Here Paul describes the practice of the congregation at Corinth.  What practice do we find?  
Mutual edification/ministry.  All members participated.  In Paul's ensuing comments he validates 
their practice as the scriptural approach - multiple participants in edification and exhortation.

Acts 15:35 - "Paul and Barnabas also remained in Antioch, teaching and preaching the word of the 
Lord, with many others also."

This passage is critical to the debate.  We know that Paul was ordained to be a preacher and a 
minister to spread the gospel.  We now that Paul was ordained an apostle of Jesus Christ.  Yet, 
despite all this, Paul shared the teaching and preaching responsibilities with Barnabas and "many 
others also."  If Paul, as an apostle and a preacher, did not see fit to retain the pulpit to himself, 
then why do we see fit to do such?  What we find in this practice is Paul practicing what he 
preached and what he encouraged - mutual ministry and mutual edification.

To summarize up to this point, we find commands and examples in the scriptures of all men 
exhorting, admonishing, and edifying the congregation as well as multiple men preaching and 
teaching at Antioch.  It will do well to address a common argument made by those who oppose the 
proposition at hand:  Men may edify and exhort and admonish each other at times other than the 
public assembly.  While true, this skirts the natural intent of the passages.  Hebrews 10:25 is 
clearly applicable to the public assembly.  The passages in I Corinthians 14 are also specific to the 
public assembly. Other verses which advocate mutual edification or mutual ministry or mutual 
admonition or mutual exhortation are written to congregations.  The very intent is to put these 
commands into practice as congregations.  When is the most natural time to admonish one 
another?  During the public assembly of the congregation.  To state otherwise is to take these 
passages out of their natural context.

I have a single question for my brother which I look forward to seeing a response in his upcoming 
rebuttal:

Where in the scriptures do we find the public teaching and preaching of a congregation limited to 
a single man or limited few and the responsibility of all men of the congregation? 

May the Lord God give us all wisdom and understand with this and all subject of spiritual 
significance. 

Jeremy Morris