Proposition: 
 The Scriptures teach that all or most of the public preaching and teaching of a congregation may 
be restricted to a single individual      

The numerous passages which I have set forth in this discussion have demonstrated a basic 
Biblical principle:  "the few may teach the many."  This is in stark contrast to Jeremy’s opinion 
that each and every Christian brother must participate in an endless loop of rotating speakers to 
present sermons or all is lost.  

This discussion has revealed Jeremy’s fascination, perhaps even obsession, with sermons.  Men 
can teach congregational classes as well as lead personal study groups, but only the preaching of 
sermons will satisfy Jeremy’s Law of Rotating Preachers. 

Notice his use of the word ‘restrict’  Time and again he speaks of churches ‘restricting’ preaching 
to just one man, as if the idea is to forbid others to preach.  Jeremy has said a church which does 
not embrace his Law of Rotating Preachers denies men the right to present a sermon.  I want to 
know by what authority Jeremy has the right to deny men the right not to preach a sermon. 

The first step in selecting elders calls for a congregation to identify men who ‘aspire’ to the office 
and ‘desire’ to do the work [1 Timothy 3:1].  The command is so simple who can miss its force?  
Some men want to do this work while others do not.  Why are things different with the preaching 
of sermons?  Jeremy would demand every brother preach sermons.  Why not demand every 
brother also serve as an elder? 

Jeremy misses the point with Acts 2.  The newborn church was dependent upon the apostles for 
its instruction, and thus the Scriptural pattern was cast from day one:  the few can teach the many.  
Circumstances determine the expedient number of teachers if one or one dozen, but utterly absent 
from Acts 2 is Jeremy’s endless loop of rotating preachers which would force every brother to 
present sermons. 

Likewise the work of Barnabas in Acts 11.  The church at Jerusalem sent him to Antioch to 
encourage new converts, and only Jeremy doubts it was expedient for Barnabas to do the lion’s 
share of the teaching in this circumstance.  He had the specific talent and he made the long trip, 
but upon his arrival Jeremy’s Law of Rotating Preachers would have forced Barnabas to sit on the 
bench and bury his talent until his turn to present a sermon.  

Did other Christian men ‘simply sit down and keep quiet when Barnabas arrived’?  I certainly 
think they did, at least for the most part.  That’s exactly what the first prophet was expected to do 
when the second prophet began to speak [1 Corinthians 14:29,30].  Was the preaching so restricted 
that others were forbidden to participate while Barnabas was available?  Not likely, since the only 
ones barred from preaching are they who should not preach [as in 2 John 9-11].  Acts 11 illustrates 
the scriptural principle:  the few can teach the many. 

Likewise Paul’s three-year stay at Ephesus described in Acts 20.  Jeremy thinks I must prove ‘that 
only Paul taught and preached during this period and all others remained silent’  Not so, for I did 
not say the preaching of sermons was restricted to Paul and forbidden to all others.  Absent from 
Acts 20 is any mention that Paul participated in Jeremy’s endless loop of rotating preachers, and 
thus this passage too illustrates the scriptural principle:  the few can teach the many. 

The earlier part of Acts 20 depicts Paul’s brief stay at Troas and shows him as the preacher during 
an extended congregational meeting.  I do not have to find him as the only preacher at this place 
for six months, as Jeremy suggests.  The circumstances of the church at this place at this time 
meant that only Paul preached that day, thus illustrating the Biblical principle advanced in my 
affirmative:  the few can teach the many.  As stars glow brighter against a midnight sky, so this 
principle is seen clearer against the complete absence of any endless loop of rotating preachers, at 
Troas or elsewhere. 

Acts 13 mentions prophets and teachers at Antioch, and identifies five by name.  Does Jeremy 
believe only these five constituted the whole of the male members here at this time?  If not, then 
clearly there was an unstated number of men who neither taught nor prophesied.  Again the 
scriptural principle is plain:  the few can teach the many.  And again Jeremy’s endless loop of 
rotating preachers is absent and unaccounted for. 

Acts 15:35 is the only passage Jeremy cited that even remotely could hope to hint of rotating 
preachers, but even it fails to deliver the Biblical authority he hopes for.  Paul and Barnabas had 
many others who helped in preaching and teaching, but the text does not say ALL the other men 
were helping, and that is the very evidence Jeremy must have to support his Law of Rotating 
Preachers.  Here in Antioch we learn a second principle:  the many can teach the others. 

Jeremy’s boundless fascination with preaching is evident when he spins his opinion into law for 
all churches by requiring each man to preach.  Romans 15:14 speaks of a church ‘able to admonish 
one another’ and though there is no gender restraint, Jeremy concludes this is a compelling 
command to every man to preach a sermon.  

Likewise Colossians 3:16, another passage which celebrates ‘teaching and admonishing’  Again 
Jeremy pushes past the absence of gender restriction and he ignores the context which tells how 
these brethren were to teach and admonish each other  ‘with psalms and hymns and spiritual 
songs, singing with thankfulness’  All in his endless effort to require all men to preach sermons, 
regardless of what other teaching they are doing. 

The same is true with his treatment of Hebrews 5:12.  The passage encourages men and women to 
be teachers, but the bright light flashes in Jeremy’s mind and all he can see are men participating 
in an endless loop of rotating preachers presenting sermons.  

Teaching.  Admonishing.  Instructing.  No matter which word is used, Jeremy hears Preaching, 
even though a passage does not exclude women, and does not include a church assembly.  Imagine 
a collection of rocks upon each of which is etched one of these words: Teaching, Admonishing, 
Instructing.  Whichever one Jeremy picks up, he turns over in hopes that Preaching is written 
beneath. 

Jeremy says ‘when a congregation has capable teachers present, the congregation is expected to 
use all of these men because the men have the responsibility of using their gifts and talents’  How 
strange!  All along this discussion Jeremy has argued all Christian men MUST preach sermons, 
regardless of their ability, regardless of their gift, regardless of their talent.  Now he calls for 
capable teachers to be used along with those so gifted and talented.  That’s my proposition, and I 
concur. 

First Peter 4:11 celebrates the use of personal gifts to minister to one another, but this only 
supports my proposition as well.  Not all men are capable teachers or competent preachers.  
Jeremy’s Law is that all men MUST preach sermons, gift or no gift, talent or no talent, ability or 
no ability. 

Jeremy asks me to clarify my position as to ‘whether or not congregations have the right to restrict 
public preaching and teaching to a single individual regardless of size or ability’  [There’s that 
word ‘restrict’ again, as if Jeremy is afraid someone is being cheated out of the opportunity to 
preach a sermon.]  I said plainly that each church is free to design its own teaching program to 
meet its own circumstances and unique needs.  How the teaching and preaching is divided among 
gifted and talented men is the call of each congregation, unless it subscribes to Jeremy’s Law of 
Rotating Preachers. 

Jeremy chafes under the charge that he elevates preaching above teaching, though he has done it 
over and over.  He imagines a 250-member church with one preacher and 19 teachers, but disdains 
this arrangement because the 19 brothers do not preach sermons.  He asks, ‘What is so special 
about the pulpit that a congregation can restrict all men but one from standing behind it?’  Does he 
not listen to himself as he speaks of gifts, talents, and abilities?  Not all men have the gift, the 
talent, or the ability to preach.  Instead he talks about teachers being ‘restricted’ from preaching.  
Remember, Jeremy’s Law would compel all 125 men in this imaginary church to form an endless 
loop of rotating preachers, regardless of their gifts, their talents, or their abilities. 

Jeremy hits the roof over his idea of a glass ceiling, but the whole matter is only a tempest in a 
teapot, as we say.  First, preachers are chosen according to ability and desire, but since when is 
this a glass ceiling?  Second, it’s not likely that competent men are forbidden to preach [or as 
Jeremy likes to say, ‘restricted’].  I suspect this glass ceiling exists only in Jeremy’s mind due to 
his fascination with forcing each and every Christian brother to preach sermons, regardless of their 
gifts, their talents, or their abilities. 

Jeremy talks of gifts, talents, and abilities and how they differ among individuals.  Yet he returns 
to his ugly charge that any church which does not embrace his Law of Rotating Preachers is 
crippled either by pride or sloth, perhaps both.  In one breath he says men have personal gifts that 
differ, but in the next breath he accuses us of ‘farming out our responsibilities’ unless we adopt his 
endless loop of rotating preachers.  Which is it? 

The church at this place has 18 men, four of whom have serious health problems.  Twelve of the 
remaining 14 preach sermons, teach classes, and/or give talks.  I am the regular preacher, though 
any brother can preach a sermon whenever he wants to, and several do.  Our boys, and we have 10 
of them, do not see preaching and teaching as a privilege belonging only to a few.  Why?  Because 
each is encouraged to find his own gift, his own talent, his own ability, and use it accordingly. 

I have shown the scripture supports the principle that the few can teach the many, and we have 
searched in vain for a passage enjoining all men to preach sermons.  I have given passages which 
underscore the diversity of personal gifts in the matter of teaching.  I have demonstrated preaching 
is not a superior gift, but all who teach classes and individually are every bit as valuable as he who 
presents sermons.  I have also insisted congregational autonomy allows each church to decide the 
teaching and preaching arrangement best suited to its unique needs. 

The problems with Jeremy’s denial of this proposition are at least fivefold.  First, he continues to 
elevate preaching above any other method of instruction.  Over and over he indicts churches for 
barring others from the pulpit when they restrict preaching to only those competent and talented.  
Second, he assumes any passage that speaks of teaching, admonishing, or instructing must refer to 
the preaching of sermons in a church assembly because it is his opinion that no other method is the 
equivalent of preaching.  Third, he underestimates the problems caused by forcing all men to 
preach sermons.  Fourth, he overstates his case against the use of only competent preachers.  Fifth, 
he is unkind and presumptive in charging all those who disagree with him as lazy, proud, and 
crippled. 

In describing the teaching agenda at his congregation, he said class teachers rotate once every 13 
weeks while preachers change after every sermon.  I’d like to know why teaching and preaching 
are treated so differently.  Also I wonder if one brother could be the regular speaker on a radio 
program, or could one brother write all or most of the articles in a church bulletin.  In fact, perhaps 
he will tell us why he has presented all six articles supporting his two propositions in this debate 
without at least alternating with others.  Is it because he is lazy or proud, or could it be that those 
who endorse his position are so crippled only he can hold up their side?  I suspect the answer is 
simply that things are different when it comes to the preaching of sermons in church assemblies, 
and I hope Jeremy will explain and expound that difference. 

Likewise I hope this discussion has been fruitful, as we have vigorously and painstakingly 
examined one another’s positions on a matter seldom discussed widely.  May Jeremy and I both, 
as well as all other brothers and sisters, use our gifts, talents, and abilities to glorify God, serve 
Christ, and help one another. 

Steve Bobbitt