Spiritual Gifts - Guidance From 1 Corinthians Chapters 12 To 14

by G. Prasher, Jr., Manchester | Category: The Holy Spirit | Sept 1977

In these three chapters God has enshrined for us His wise counsel regarding certain gifts of the Holy Spirit which were granted to disciples in the Church of God in Corinth. This brief study is designed to review the setting in which those gifts found expression, and to place in scriptural perspective their purpose and usefulness. The subject matter of the three chapters may be summarized thus -

Chapter 12Chapter 13Chapter 14

The Gifts and theirLove as theThe Gifts and

CO-ORDINATION MOTIVATION EDIFICATION

The subject is not treated so fully in any other area of our New Testament: it is recommended that the three chapters be read through as a whole, for this helps towards a balanced understanding of the gifts of the Spirit in apostolic times. Principles established from these chapters have singular value in guiding our understanding of other New Testament references to spiritual gifts. Unless otherwise indicated, all scriptural references in this article are to the first Epistle to the Corinthians.

What were 'gifts of the Holy Spirit'?

This question assumes special importance because of frequent modern reference to 'charismatic gifts', by which are meant such gifts as prophecies, healings, or speaking in tongues. It should be noted that scriptural usage does not in the same way distinguish such gifts as 'charismatic'. The Greek word charisma has the basic meaning of a gift involving grace or favour. It is indeed applied directly to gifts of healings (12:9), and by implication to tongues and prophecy (12:30; 13:2). But it is equally used in respect of the gift of eternal life (Rom. 6:23) or of Israel's special favours under sovereign divine choice (Rom. 11:29). Scripturally, therefore, we must include in our consideration of gifts of the Holy Spirit not only the nine manifestations listed in 12:8-11, but such additional gifts as 'teachers, helps, governments' (12:28). Compare also Rom. 12:6-8 and 1 Peter 4:10-11, where the Greek word translated 'gift' is again charisma. The word translated 'gifts' in Heb. 2:4 is not charisma but

merismos (a dividing or distribution). As this refers to the confirmation of the Lord's word through the apostles by miraculous gifts, it is significant that merismos should be used. Scriptural guidance would therefore discourage the term 'charismatic gifts'. By referring to 'gifts of the Holy Spirit' or 'spiritual gifts' our thoughts will be more accurately related to Bible revelation.

The Gifts and their Co-ordination (chapter 12)

God's work, whether in natural creation or in redemptive purpose, is characterized by a diversity which He co-ordinates to effect His overall design. The work of the Triune God through disciples together forming the Church of God in Corinth was in harmony with this. The same Spirit, the same Lord, the same God, effected diversities of gifts, ministrations and workings (12:4-6). The greatest spiritual fulfilment for each individual disciple would be found within the setting designed by God for spiritual service - a church of God. An individual might be blessed with certain gifts of the Spirit, but he would not be given all the gifts. It was ordained that by distribution of the gifts among different disciples each would feel his dependence upon God's working through others also. God's most effectual working would be by means of co-ordinating different manifestations of the Spirit through a variety of individuals, "to each one severally, even as He will" (12:11). Here is divine wisdom for our guidance: independence brings spiritual loss, interdependence spiritual fulfilment.

A key point is established in verse 13, where it is asserted that all the disciples were baptized in one Spirit into one Body, and all made to drink of one Spirit, whatever their racial or social status. So the fact was that all who believed the gospel were baptized by the Lord Jesus in the Holy Spirit to become members of the Church which is His Body (compare Mat. 3:11 and Acts 11:16,17). It should be particularly noted that this obtained even though some did not have the gifts of healings, tongues or miracles (verses 29-30). Despite the varying distribution of gifts, each believer was joined with Christ the Head as a member of His Body (compare Eph. 5:23,30). Hence the remarkable word 'so also is Christ' (12:12). The definite article is placed before the word 'Christ' in the Greek, literally reading, 'so also is the Christ'. It is as though the members of the Church which is His Body are seen so closely identified with Him the Head that He and they together are in this context referred to as 'the Christ'.

On the basis of this great truth Paul proceeded to illustrate the coordination of spiritual gifts by reference to the working together of members of the natural body (verses 14-26). Foot, hand, ear and eye are each 'of the body' and are intended to function in harmony with other members. God has set the members in the human body 'even as it pleased Him'. Each member has a special function and is needed, some of the seemingly feeble being most necessary. This lucid parallel was applied to disciples in the Church of God in Corinth. "Ye are the Body of Christ, and severally members thereof" (verse 27). It was not that disciples in the Corinthian church comprised the whole Body of Christ. Every believer was included in that Body. Verse 27, literally reads "Ye are Body of Christ" (no definite article before the noun soma). Because they were individually members of the Body they should function together in character with that fact. Through Christ the Head they were joined in organic spiritual union, therefore this truth should govern all their relationships in service together within a church of God. They came behind in no gift (1:7), but their individual gifts, divided to each one severally according to the will of the Spirit, were to be used 'to profit withal' (verse 7). The Spirit who divided to each one the appropriate gift(s) must be allowed to control the co-ordination of those gifts for mutual blessing.

Love as the Motivation

The 'more excellent way' shown in this chapter demonstrates that God is more concerned about the motive which prompts the use of a spiritual gift than about the gift itself. We are readily the victims of our own weaknesses, from which only the balancing grace of Christ can keep us. To some of the disciples in the Corinthian church their Spirit-given gifts had become a cause of self-esteem and rivalry. The gifts were intended to find expression in love to God and to fellow-disciples. There was danger that the gift of tongues could become a means of self-display, and that ability to prophesy or to know divine mysteries could lead to spiritual pride. Without love as the motivation, apparently brilliant expressions of gift were valueless (verses 1-3).

Characteristics of true love before God and others are detailed in verses 4-7. This was doubtless with a view to correcting attitudes which had arisen among the Corinthians through their preoccupation with certain spiritual gifts.

"Love envieth not; ... vaunteth not itself, is not puffed up, doth not behave itself unseemly ... is not provoked" (13:4,5).

Some were puffed up with knowledge, others proud of their gifts, and there was selfish assertiveness in exercising gifts whether others could be edified as a result or not. This we may glean from the moderating counsel of 14:23,27,30, counsel which had to be given to correct these wrong attitudes.

Further to emphasize the basic importance of love as the motivation in all exercise of the spiritual gifts, the apostle proceeded (verse 8) to show that love will abide eternally. Prophecies and knowledge shall be done away, and tongues shall cease. All inclination to pride because of spiritual gifts would shrivel up in the perspective of eternity. For instance, when we know as we are known how limited any present degree of knowledge will seem to be! As for prophecy and tongues, they will have no further relevance. Yet love will abide eternally, and the disciple of Christ should above all else follow after love. Only as love is the motivation could spiritual gifts yield anything of abiding value.

The Gifts and Edification (chapter 14)

It was the divine intention that believers should be grouped together to form a church of God in their locality. The Acts of the Apostles describes the development of such churches of God, first in Jerusalem and then in other places as the gospel was spread more widely. When writing to the Church of God in Corinth on the subject of spiritual gifts Paul was led to stress in chapter 14 the central importance of the gifts being used to edify the church. The word translated edify is oikodomeo, literally meaning 'to build a house', but used figuratively in the sense of promoting the spiritual growth and development of believers. So the Corinthians were exhorted -

"Since ye are zealous of spiritual gifts, seek that ye may abound unto the edifying of the church" (verse 12).

With this in view the apostle pointed out certain disadvantages of the gift of tongues, and the superior usefulness of prophesying.

One speaking in a tongue was speaking unto God rather than unto men (verse 2); in the spirit he could be speaking mysteries, but if others could not understand they would not be edified; he would be edifying only himself (verse 4). But "he that prophesieth speaketh unto men edification, and comfort, and consolation" (verse 3), which would edify the church (verse 4). Similarly in prayer, though a brother bless with the spirit, the unlearned could not say the Amen if he had not understood what had been said: "Thou verily givest thanks well, but the other is not edified" (verse 17). So Paul himself felt that despite being able to speak with tongues more than them all, in the church he would rather speak five words with his understanding, that he might instruct others also, than ten thousand words in a tongue (verses 18,19).

Then there was the effect on the unlearned or unbelieving who might attend gatherings of the church. If all spoke with tongues, the unbeliever would say they were mad. But if God's word was spoken forth by prophecy the message would be understood, "so he will fall down on his face and worship God, declaring that God is among you indeed" (v.25).

In summarizing his advice to the Corinthian church (verses 26-33) the keynote of the apostle's advice is "Let all things be done unto edifying". Even if an interpreter was present, not more than three should speak in a tongue; and if there was no interpreter, "let him keep silence in the church; and let him speak to himself and to God". There was to be orderliness, self-control and consideration for one another (vv.29-33,40).

It would seem from verses 34-38 that some of the women in the Corinthian church had wished to exercise certain gifts publicly when the church was assembled. This was firmly forbidden by the Lord through Paul - we note that the affirmation of Paul's authority from the Lord in verse 37 is closely related to his instruction that women should keep silent in the church (verse 34). So this is not merely 'Paul's opinion', it is the Lord's commandment. It is helpful to compare the following statements -

"Let him keep silence in the church" (verse 28)

"Let the first keep silence" (verse 30)

"Let the women keep silence in the churches" (verse 34).

There can be no question as to what Paul meant in verses 28 and 30. Is not the meaning in verse 34 exactly the same? He was not referring to irreverent chattering among women, as some have suggested, but he was correcting the wrong desire of some women to lead the assembly publicly, whether in prayer, prophesying or with a tongue. We read elsewhere of Philip's daughters prophesying (Acts 21:9), but the instruction given through Paul in 1 Cor. 14:34-37 confirms that the exercise of this gift would not be at public meetings of the church.

Conclusion

This section of the epistle closes with a wisely balanced statement -

"Wherefore, my brethren, desire earnestly to prophesy, and forbid not to speak with tongues. But let all things be done decently and in order" (verses 39,40).

Among all the spiritual gifts with which the Holy Spirit had enriched the Corinthian church, speaking with tongues had assumed an undue prominence in their spiritual experience together. The apostle was guided to write correcting this tendency, and in doing so imparted much valuable information about the spiritual gifts - the secret of their coordination, the vital need of love as the motivation, their being used for the edification of the church. The value of this scriptural instruction in our contemporary spiritual background and experience is the subject of a further article in this series.

G. Prasher, Jr., Manchester | Sept 1977
The Holy Spirit