1 Now concerning spiritual gifts, brethren, I would not have you ignorant.
After addressing the Corinthians’ un-Christian behavior in the Communion service, Paul moves to correct another unedifying practice they had allowed to develop in their gatherings for worship: the ecstatic speaking in unknown tongues. This section, which composes chapters 12-14, follows the pattern of chapters 8-10 (eating meats offered to idols). In the first half, the Apostle lays out the foundational principles involved and in the last half he draws the practical conclusion. Thus, chapter 12 describes the Spirit’s manner of working and the importance of unity in the church body, while chapter 13 shows the superiority of Christian love over all else. Finally, in chapter 14, the Apostle arrives at the topic of the Corinthians’ irregular custom of speaking in tongues.
I would not have you ignorant. Many in Corinth did not really understand the working of the Spirit of God in the members of the church. They needed a better grasp of this topic before they could understand Paul’s answer about speaking in tongues. This entire chapter is dedicated to explaining the manner in which the Holy Spirit works in the church body.
Now concerning spiritual gifts, brethren. The word “gifts,” is not in the original language. Young’s literal translation has: And concerning spiritual things, brethren (περι δε των πνευματικων αδελφοι), which is the way the KJV translated the same Greek adjective (pnuematikos) in Romans 15:27. Directly rendered it is: Now concerning the spiritualities, brethren. The translators added the word “gifts,” and repeated that formula in 1Cor 14:1, but in truth, the terms “spiritual gifts” and “gifts of the Spirit” never occur in the original language of these chapters. It is a significant fact seeing that the Charismatics, in great error, have built whole denominations upon their so-called doctrine of the gifts of the Spirit. In the end, these groups emphasize one spiritual gift to the extreme – the ecstatic speaking of unknown tongues. Recognize this: the only place in the entire Bible where either of these two terms occur, the subject is of human origin (the Apostle Paul desires to impart a spiritual gift to the flock in Rom 1:11).
Now, I do not deny that the Spirit gifts Mankind with spiritual acuities and talents to edify the Kingdom of Christ. However, these are not some sudden, supernatural revelation, prophecy or manifestation of tongues as the Corinthians were doing (1Cor 14:26), but His simple working through the varied talents that God has given to each person according to His own decision of measure (Rom 12:3). The Spirit of God blesses man’s talents as they are used to edify the Kingdom of Christ; that is the simple truth that Paul presents here. See verse four.
Yes, the Spirit is abundantly able to give a man instant knowledge of the future, or to speak a foreign language fluently without having learned it, or to preach the Word with clear vision of his listener’s hearts. But that is not His normal way of working. Rather, it is Man who wishes it to be so, demands that it is so, claims that this passage teaches it so. Unfortunately, the motivation for this belief is self-promotion, pride, human recognition and fame. So it was in Corinth, so it is in contemporary churches that seek after “spiritual gifts.” For, if I have a talent for speaking, the rest of the church must admire and exalt me, after all, the Spirit Himself has specially gifted me! I am clearly His chosen vessel; I have a more direct line of communication with Him than others do.
This contemporary conception of “spiritual gifts” is incompatible with Christ’s Kingdom of meekness, humility and the simplicity of brotherhood. Instead, it gives Man erroneous reasons to think more highly of himself than he ought (Rom 12:3). Paul teaches the very opposite in these chapters. The unbiased reader will recognize that truth. Acknowledge that your gifts (talents) come from God and are to be used humbly in edifying the church; they remain under your own control (1Cor 14:32) to be used wisely and correctly for the Master (Mat 25:21; 2Tim 2:21).
So to be clear, the controversy of speaking in tongues is not due to the translators’ dubious addition of the word gifts in various occasions in these chapters, but to disregarding wholesale the Apostle’s intent herein. God does give gifts unto men and we should hold the best gifts in high regard (v31), but these chapters neither support nor promote the Charismatics’ idea of Gifts of the Spirit.
2 Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.
My paraphrase translation: “Remember that before your conversion, you were Gentiles being carried away by voiceless idols; you were led astray by them.” They used to believe in idols that couldn’t even speak; now they were believing false teachers that could speak. Don’t be led astray by false spiritualities in the church service. Weigh the words of the “wise,'” discern their authenticity.
Paul calls attention to their roots, they were formerly Gentiles. Yet many in the church of Corinth were converted from the Jewish religion (see chapter 5). It seems however, that the Gentile factions were leading the misinformation campaign on this particular topic.
3 Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.
Here is a simple test of “the spiritualities.” No man speaking by the Spirit will disparage Jesus in any way, denying that He is the Christ of God, or that He is accursed (anathema). The Apostle John said it repeatedly, He that denieth that Jesus is the Christ…is a liar and Antichrist (1John 2:22; 4:2; 2John 1:7); he does not have the Spirit of God and his spiritualities are to be immediately rejected. We can hardly fathom that this level of blasphemy was taking place in Corinth, yet the book of Acts shows the unbelieving Jews, who claimed to speak by the Spirit of God, blaspheming His name (i.e. Acts 13:45). Even Paul, before he was converted, compelled them to blaspheme the name of Christ (Acts 26:11). If any person denigrates the name of Christ in any way, we know immediately that he does not have the Spirit (Jude 1:19).
“Nobody can say, ‘Jesus is Lord,’ except by the Spirit.” Not that it is impossible for a man to utter those words except by the Spirit, but that no man can understand that profession without having the Spirit (John 6:44). In the same fashion, Whosoever calleth upon the Lord shall be saved (Rom 10:13) implies a sincere, honest desire to be saved. Saying the words do not magically change the soul; but believing them and responding in sincerity.
4 Now there are diversities of gifts, but the same Spirit. 5 And there are differences of administrations, but the same Lord. 6 And there are diversities of operations, but it is the same God which worketh all in all.
God has designed and employed a great variety of gifts, administrations and operations for edifying the churches of Christ. And He has given every person particular gifts and talents which He expects will be developed unto good use in His Kingdom. The entire Godhead, not just the Holy Spirit, participates in the profitable exercise of a person’s talent in the church body: the same Spirit (v4), the same Lord (v5), the same God (v6) worketh all in all. For obviously, the Father is not solely in charge of operations, nor is the Son alone over the administrations, while the Spirit only is in charge of gifts. The Trinity as one works in the churches of the Kingdom.
God does not habitually interject Himself in glamorous, supernatural ways in the churches of Christ. He has designed the brotherhood to work together out of fervent love one for another and He requires the exercise of faith (Heb 11:6). Faith is a profound, unseen belief of mind with corresponding choices and actions in the physical world that bring honor to God. In contrast to Faith and Love, a man supernaturally speaking in spiritual tongues would be nothing more than God glorifying Himself. This passage describes God’s Spirit aiding the saints of the Kingdom in their walk of faith and in edifying the church body.
The word gifts (Gk, charisma) occurs 5 times in these three chapters. Three times it is used to refer to gifts of healing (1Cor 12:9, 28, 30), but here and in verse 31 it refers to an individual’s talents. In the parallel passage (Rom 12:6-10) the Spirit is not even mentioned (see also 1Pet 4:10-11). The strength of these verses is that the Trinity works together in full unity of purpose in the churches of Christ. “There are diversities of gifts, but one Spirit; various administrations, but one Lord; different operations, but one God.”
Differences of administrations. The word is diakonia, which is commonly translated ministries. It means to serve others and to act as a steward. There are many ways that man can use his talents in the Kingdom. God instituted the local church to be the framework for Christian service, ministry and evangelism (Eph 4:11-16). Diversities of operations. The noun form appears only here and in v10, but the verb form (energeo) is found often in the New Testament and even later in this verse, where it is translated worketh. It is an action word that describes God working among His people.
7 But the manifestation of the Spirit is given to every man to profit withal. 8 For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; 9 To another faith by the same Spirit; to another the gifts of healing by the same Spirit; 10 To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues:
God works among and through His people for the common good – so that every man might profit withal. The word manifestation (phanerosis) means to reveal or make known (the verb form is more common in the NT). The Spirit was sent from heaven to reveal Christ. He does not speak of Himself, but ever testifies of the Son of God (John 16:13; 15:26). Jesus said that the Holy Spirit shall glorify Me, for he shall receive of mine, and shall shew it unto you (John 16:14). This is the role of the Spirit, to teach and guide the people of God in Christ’s physical absence (John 14:26; 16:7). So the manifestation of the Spirit is not a revealing of Himself, but a revealing of Christ and His Gospel.
The Spirit reveals Christ through gifts, administrations and operations that God has ordained to edify the church. Some members have voice talents for singing, others have speaking gifts, some have dedicated themselves to prayer, to studying the Word, to discerning needs, to encourage the downhearted, the list goes on. These are not supernatural, instant giftings of the Spirit at uncertain intervals, but the natural talents that each individual has intrinsically for constant, immediate use. According to a person’s level of desire, these will grow in profitability or they will fall into disuse (Heb 5:14). See the parable of the talents in Luke 19:12-27.
The Charismatic idea is that the Spirit manifests Himself by supernaturally speaking through the individual, thereby confirming to all that he/she has the Spirit. Typically, the person will abruptly announce (usually by way of interruption) to the church, “I have received a ‘word of wisdom’ from God,” and then proceeds to speak. Or maybe it is a “word of prophecy,” or a “gift of healing,” or sudden “glossolalia” in which the Spirit supposedly takes over the individual’s tongue to utter gibberish they think is actually a “spiritual language.” This is entirely un-Scriptural and incompatible with the attitude of meekness that is in Christ. It has no place in the churches of Christ. Why does nobody receive a “gift of humility,” or a “spirit of peace?” Can it be that the fruits of the Spirit (love, joy, peace, meekness, longsuffering, gentleness, goodness, faith) do not correspond in nature with the so-called gifts of the Spirit? The mind that is of Christ knows that cannot be.
According to these chapters some spiritualities are more important than others, yet each one is valuable for the good functioning of the church, even as certain parts of the human body are more important than others and yet all parts contribute valuably to the whole. The Corinthians, though, were elevating the less important parts (speaking in tongues), over the more valuable ones (prophecy in particular). However, the Apostle says, even the best gifts are superseded in spiritual value by agape love (1Cor 12:31; 1Cor 13:13).
The list of abilities in these verses is not exhaustive but examplary. Some are repeated in the ordered tally at the end of the chapter, where Apostles and prophets come first (1Cor 12:28; 14:1). The present list shows abilities/talents, while the later listing names various offices or ministries of the church which use those abilities.
The Spirit gives to some abilities of Knowledge and also of Wisdom. Common observation indicates that these are not magically gifted by the Spirit after a person is born again, but were pre-existent in the individual. Sure, the zealous Christian will give himself to learn more about God and certainly the Spirit aids him in that good endeavor. Yet the talent to learn is innate in the individual, although in varying measures. While Knowledge and Wisdom are related terms, we can make the following distinction: Knowledge is general understanding of a subject, while Wisdom is using those facts in beneficial, judicious fashion (see note 1Cor 1:5). Solomon had much knowledge of the physical world (1Kings 4:33), but he demonstrated wisdom when he devised a test to discover who was lying and who was telling the truth (1Kings 3:16-27).
To another faith by the same Spirit. This should make clear that the manifestation of the Spirit (v1) is neither a spontaneous bestowal of grace nor a sign of personal approval as the Charismatics teach. For clearly, all persons are gifted with the ability of Faith, although some have developed that spirituality to greater levels of Christian maturity (see Rom 12:3). God has designed the human being with many talents and opportunities to improve, and He has distributed them to every man severally as He will (v11).
Gifts of healing….working of miracles. In the early years of the Gospel, miracles of healing were more commonplace (Acts 3:2-16; 5:16; 8:7; 28:8-9), but with age comes maturity. The same can be seen in the early years of the First Covenant, when Moses and Joshua wrought many miracles. Someone has said that it takes more faith to accept a debilitating disease than it does to receive healing. Of course, He is still a God of miracles. And He has given us the formula for miracles of healing in His word (see James 5:14-16). How few are the churches that actually follow that rule.
Prophecy. The prophets of old communicated the Word of the Lord to the people, which is the general meaning of this word (see note 1Cor 14:1). Early evangelists in the New Testament were prophets. Stephen’s sermon in Acts 7 reads like a chapter in Isaiah. In today’s definition, a prophet is someone who predicts the future, but it was not so in the early days of the Church (see Titus 1:12; Luke 7:39; Acts 13:6; Rev 19:20). The work of a prophet today is accomplished by evangelists, pastors and preachers (2Tim 4:5). None of those are mentioned in these chapters.
Discerning of spirits is the ability to detect falsity and error in the message of the prophet and also to perceive the motives underlying a person’s actions. Beloved…try the spirits whether they are of God: because many false prophets are gone out into the world (1John 4:1). Peter was able to discern Simon’s dishonest motives (Acts 8:18-23), but most of us are not very good at that. Many difficulties among brethren is due to misreading the intentions of another and/or incorrect speculations of motive and circumstance.
Tongues…interpretation of tongues. These will be explained at length in chapter 14 in the conclusion of this topic (i.e. 1Cor 14:27).
11 But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will. 12 For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. 13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.
These verses emphasis the diversity of function among the members of the church. Many souls are joined together by the Spirit through baptism into one body. In verses 5-7 the Apostle showed the unity of the Trinity working in the churches of the Kingdom. In similar fashion, individual members unite in purpose to edify the church body in the Kingdom of Christ. Here, the Spirit is the named member of the Divinity, distributing to every man talents as He deems fit and receiving whosoever will to be baptized into one body (v13). These works are not unique to the Spirit, but are of the Godhead. For while the Spirit dwells in the heart of each believer (Rom 8:9), Christ also dwells there (Eph 3:17) and even the Father (John 14:23). Together they commune and together they edify the churches of the Kingdom.
To illustrate, Paul uses the human body as an analogy. The body goes about its business as one unit yet is made up of many parts. So also is Christ – that is, the body of Christ, the church. Many individuals, all with their God-given talents, join together to beneficially make up church (see the same analogy in Rom 12:4-5; Eph 4:15-16). The primary application is to the local church and not to the Church universal, for the members of the human body are inseparably joined to function as one. We don’t see parts of a particular human body all over the world – unless that body is dead!
The Apostle makes a compelling call to the members of the church body in Corinth to unite in purpose and work, for they have all been born by one Spirit and given one identity in Christ. He goes on to effectively say, “Therefore, cease to denigrate your uncomely members and do not improperly exalt others. Work rather to build each other up so that the entire body matures into a perfect man.” The picture of the church as a unified body made up of different members is a powerful figure. God designed it for His praise and glory (Eph 1:6) and Christ gave Himself for it (Eph 5:25), a pure and holy organism where love is the blood that invigorates the body.
The members of church have been all made to drink into one Spirit (v13). While the specific imagery is not clear, the general meaning is – the members of the church body are united in the Spirit. Perhaps the drink refers to the cup of Communion, which would pair with Baptism at the beginning of the verse. Each member participates in these ordinances. They are unified by observing them. Alternatively, the idea of drinking into one Spirit might be viewed with John 7:37-39, where Jesus said, If any man thirst, let him come unto Me and drink…then, out of his belly shall flow rivers of living water. But this spake He of the Spirit. Christ, in His Great Commission, sent out His followers into all the world to preach the life-giving message of the Gospel (Mat 28:18-20). This is the foundational work of the Spirit in the World and each member is called to join in that effort.
14 For the body is not one member, but many. 15 If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? 16 And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? 17 If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?
A body is made up of many individual members and each one is legitimately a part of the body, but no part is the body all by itself. The brain is very important, but it is not the body; the arms are very important, but they are not the body. Moreover, it would be preposterous for the leg to think enviously, “Look at the hand, he is so much more useful than me; I’m unimportant, I’m really not part of the body.” Or for the nose to criticize, “The leg is so clumsy it’s embarrassing; surely I don’t have to be part of that body.” No, the members of the body are one in identity and purpose.
This makes an apt analogy to the local body of Christ, in which many members of varying honor perform their necessary functions. All confess identity with the body. All work for the common good of the body. Together they are one in Christ (John 17:22; Rom 12:5). The body has eyes for seeing, ears for hearing, noses for smelling, etc. Without eyes, there would be no seeing; without ears, there would be no hearing. So too, God has ordained each member in the church body as it hath pleased Him. Envy, insubordination, individualism, criticism – these are terrible hindrances to the smooth operation of the local church. Comparing yourself with another member is not wise (2Cor 10:12).
Helping others is a good, important work, but also important is being open to accepting help ourselves. It is so hard to see our own faults! When a brother comes to correct us, even though he comes in all humility and good intention, we are easily offended or deny that we have said problem.
18 But now hath God set the members every one of them in the body, as it hath pleased him.
This verse marks a crucial point of the chapter. God is in charge of organizing the believers in the church body. He sets each member in his/her place as it hath pleased Him. Now if God chooses, then we members are free from that responsibility; nor are we privileged to decide for ourselves if we will be a hand or an eye. The power of this truth is that each member is called to live humbly and peaceably in the church body, ever focused upon working out his own salvation with fear and trembling (Php 2:12). There is no place for envy, no cause for murmuring, no right to seek the praise of others. God is at work in His body, let all keep silence before Him.
19 And if they were all one member, where were the body? 20 But now are they many members, yet but one body. 21 And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you.
A body walks around doing things, but only if its members give themselves to the task. If one member is hurt or sick, the other members must work harder to overcome that disability. How disastrous if a body part were to work against the will of the body, yet many Christians are content to live in such state. In Corinth, the body of Christ was over-developing certain parts and neglecting others to the point of becoming dysfunctional. The hands and feet were arguing which was the most important and the less honorable parts were being ignored and mistreated. The grand, universal Church of the living God that is being built in the heavens has no such imperfections.
The importance of every Christian joining with a local body of Christ is a compelling aspect of this chapter. An eye isn’t very useful on its own. It needs to be connected to the optical nerve, which in turn needs to inform the brain. The same is true for the hand, the arm, and all other members of the body. It is essential that each soul join himself to a church, the local body of Christ. Increase of unity equals increase of strength. The whole body fitly joined together and compacted by that which every joint supplieth…maketh increase of the body (Eph 4:16). Individualism is incompatible with the doctrines of the Scriptures concerning the Church and the churches (see notes for Mat 16:18-19).
Some try to evade this truth by saying the body refers to the universal Church of Christ instead of the local church body. Yet Paul was writing to the church at Corinth, and his epistle is applicable to every church in every place (1Cor 1:2). Moreover, the fact is inevitable that in order to be effective, a local church body needs the will and effort of individual members. The Kingdom is made up of many church bodies.
Another truth that is illustrated by the body with many members is the diversity of ways for Man to honor and praise God. There are many works and ministries that build up the body and testify wonderfully to the world. This is true of the worship service too. Should all speak in tongues to the exclusion of singing, preaching and praying? See v28-30.
22 Nay, much more those members of the body, which seem to be more feeble, are necessary: 23 And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness. 24 For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked: 25 That there should be no schism in the body; but that the members should have the same care one for another. 26 And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.
There will always be members of the church body who are more needy than others. Some have suffered hurts or infirmities, some struggle with this sin or that attitude, some are permanently disfigured or damaged. These less honorable, uncomely members require special love and care from the rest of the church. Perhaps they are not as beautiful as other parts, but they are members of Christ’s body with us, given to be nurtured and loved. That there be no schism in the body (see ch1); but that the members should have the same care one for another (v25). Easy to read, but not so easy to practice. Love is what makes it happen. The next chapter will make that point.
In a healthy, loving church, every member will rejoice along with the honored member and everyone will feel the sadness of the suffering member. There is mutual care and concern, mutual happiness and sadness. For context, study the word feeble (asthenes) as it is used in 1Cor 8:10; 9:22; 11:30.
27 Now ye are the body of Christ, and members in particular. 28 And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.
The Apostle does not say to the church at Corinth, “Ye are a part of the body of Christ,” but, Ye are the body of Christ. Together, as a local assembly of believers, the church at Corinth was the body of Christ. Every church can, and should, see themselves as the body of Christ in a certain location.
The first position in the church is occupied by the apostles (Paul was the chief apostle in Corinth), secondarily prophets, thirdly teachers. The rest of the list does not seem to be in order, nor is it exhaustive (for others are listed in 1Cor 12:8-10). However, the last function mentioned is diversities of tongues, which the church in Corinth had elevated to first rank (after distorting its purpose and exercise). Paul will address this specifically in chapter 14. Unfortunately, and in spite of the teaching in these chapters, the Charismatic movement has repeated the corinthian error.
Apostles. The office of Apostle is now closed, for there were only twelve eye-witnesses of Christ who also wrote the New Testament (see note for 1Cor 9:1). Some, wishing to maintain the office of Apostle, propose “primitive” Apostles and “secondary” apostles. Surely it is advisable to use a different term, for it is clear that the singular distinctions of the Apostles (who saw the Lord, wrote the Scriptures, and worked miracles like no others) are not repeatable.
Prophets. Today the most important ministry is to prophesy (1Cor 14:1). The work of a prophet is to warn the churches of God when he sees them in danger (see note 1Cor 12:10). Sometimes that includes foretelling the future, but prophecy is first and foremost warning of evil and motivating unto good works. So labored the Old Testament prophets (see God’s commission in Ezekiel 3:17-21). A prophet communicates the Word of God to the people of God for edification, and exhortation, and comfort (1Cor 14:3). He uses the Scripture (Mat 13:52) and the Spirit is his guide.
Teachers. The Greek word is often translated, Master, a common title of Jesus. A teacher is one that is well-acquainted with the truth and is able to communicate it to the novice (Heb 5:12). A teacher is often gifted at perceiving another’s needs, or hurts, or lack of knowledge. He is good at instruction in a one-to-one setting. Perhaps the discerning of spirits (1Cor 12:10) is also part of being a teacher.
Miracles and healings can probably be considered the same gift. The Greek word for miracles in this case is dunamis, which is often translated power.
Helps. Those who give themselves to help others. This could be in spiritual assistance, life-planning, or providing for physical needs.
Governments. Some have talents in organization, in administration, in law and order, etc.
Diversities of tongues. The same phrase is translated divers kinds of tongues in 1Cor 12:10. This will be the specific topic of chapter 14.
29 Are all apostles? are all prophets? are all teachers? are all workers of miracles? 30 Have all the gifts of healing? do all speak with tongues? do all interpret? 31 But covet earnestly the best gifts: and yet shew I unto you a more excellent way.
The Apostle closes his analogy of the church to a body by calling attention once more to the diversity of ministries and works that characterize a mature, healthy church. And while the Corinthians needed little encouragement to desire gifts, they did need to be encouraged to desire the best gifts, which are listed in verse 28. A body would be quite useless if all its members were arms, or if it were made up of nothing but eyes (v19). Nor would it be good if an eye were to perform the work of an arm, or vice versa.
This truth is applied to the church body by the rhetorical list of questions in verses 29-30. No, not all are apostles, or prophets, for each person has been given a different set of talents and abilities (1Cor 12:11; Rom 12:6). Yet, Paul himself was all of the above – an Apostle, prophet (1Cor 14:3-6), teacher (2Tim 1:11), miracle-worker (Acts 28:3-6), healer (Acts 28:8-9) and speaker of tongues (1Cor 14:18).
And yet shew I unto you a more excellent way. There is something higher than talents and gifts, something we should covet above all else. The next chapter will reveal what it is.