Chapters 12-14 of 1 Corinthians were intended to instruct believers who had fallen into error regarding the gifts. The sign-gifts were being magnified out of all proportion to their true importance to the assembly. The gifts for help and edification, being less spectacular, were in danger of being slighted. It seems as if those who did not speak with tongues were being considered, or were tempted to consider themselves, as if not of Christ at all (12:15). To correct this, we have the teaching of these chapters, as important today as then.
Chapter 12 gives us the general character of spiritual gifts. Chapter 13 indicates the governing principle of the exercise of spiritual gift. Chapter 14 emphasizes the purpose of spiritual gift, which purpose should control in its manifestation.
Verse 3 of chapter 12 gives us the character of all gifts imparted by the Holy Spirit. His ministry is always to the exaltation of Christ. Therefore all gifts energized by Him will be for the Lord’s magnification. Anyone claiming New Testament ministry who belittles the Lord Jesus is thereby branded: he is not speaking by the Spirit. On the other hand, since it is not natural to acknowledge Christ as Lord and to exalt His Name, such activity will only be by the operation of the Spirit.
Verses 4-30 deal with the community of spiritual gifts, and may be subdivided as follows: i) Unity of Source and Object (vv. 4-6); ii) Unity of Motivation and Sphere (vv. 7-30).
In our first section (vv. 4-6), we notice that all spiritual gift is a manifestation of the one Spirit of God. These manifestations are diverse, varying in different individuals, and of different orders, as will be noted later. But be the gift what it may, it is all the immediate working of the same Spirit.
Not only so, but all these gifts have one end: the service (ministries) of the same Lord Jesus. The services differ, but the
Object of them is one.
Again, all are under the direction and control of the same God. He is over all, and works all these things in all His people. The Spirit, in His diverse workings, carries out the directive will of the Father, to the service of the Lord Jesus.
This struck at the very root of the Corinthian dissatisfaction. For since the Origin of these gifts was one; since their Object was one; and since their Operator was also one, there could be no room for personal discrimination or envy.
The second section (vv. 7-30) touches on the immediate purpose of the gifts, and on the fact that, while differing one from another, all are normal activities of the various members of one body.
We notice their common distribution (vv. 7-11). The Spirit imparts to every man; His manifestation is not confined to any one man, nor under any man’s dominion. All gifts are the direct manifestations of the Spirit’s presence and power. Not the natural abilities of human spirits, but the supernatural operation of the Spirit of God accounts for the manifestation of ministry in the church. This calls for what may be a profitable digression.
First, the Spirit’s sovereign working does not rule out the human element. It is evident that He uses men. It must also be evident that, to be an efficient instrument for His working, the individual must be yielded to His working (l Thess. 5:19) and filled with Him (Eph. 5:18). In this age the Spirit of God does not use men in ministry who are not in harmony with His will.
Second, the man so used does not become a mere passive machine. The normal working of a man’s mental powers is not put in abeyance but rather called into highest activity. These powers being dedicated to God’s service, the Spirit controls his mind as he thinks and speaks normally.
Third, the Spirit will take up and use natural talents such as the power to analyze, clear thought, and clarity of expression. Careful development of natural talent is by no means inconsistent with His working. It must ever be borne in mind, however, that mere unsanctified natural talent can accomplish nothing for God. Nor is this to say that one may not be used with but little natural talent. Whatever we have may be laid at His feet for use, and may be developed by training and experience that the instrument He uses may be in the best possible condition.
Fourth, the Holy Spirit will use the man’s language, idiom, and grammar. He will not use, for instance, words which are not in the man’s vocabulary. Nor will He correct grammatical errors. This we must do for ourselves as far as is within our power. While God does use uneducated men (in fact will use fools to bring to nought the wisdom of the wise), no premium is put on willful ignorance.
Fifth, the Spirit will use a man’s fund of information. He will not go outside the man’s own mind for material. That would be the gift of prophecy, which as we will see is no longer in operation. Hence, one should store the mind with as rich a fund of Scripture and general information as it is in one’s power to do.
The foregoing applies to the spoken ministry: that of preaching or teaching. But spiritual gifts are not confined to speech. We so often speak of an assembly as being “without gift.” We mean, of course, that it is without speaking gift. Even that may be questioned, the probability being that there is latent gift there which, through lack of spiritual growth or inexercise (2 Tim. 1:6) has not been developed. But no believer is devoid of spiritual gift.
Broadly, the gifts may be considered as follows:
1. Knowledge (1 Cor. 1:5). Here the Spirit gives insight into the meaning and relation of doctrine with doctrine. This is in some degree the portion of all who sit at His feet to learn, but is granted in special degree to some.
2. Utterance. Here the Spirit shows His skill in playing on the instrument of His choice. He brings to the mind the Word, impresses His thoughts and gives expression. This expression is always as if from one’s self, but often accompanied by peculiar spiritual light and singular freedom of delivery. But it is not necessarily ecstatic in its experience, nor is a man’s free will or self-control ever violated (14:32). It is the ministry which applies knowledge to the heart, leading the Lord’s people to absolute devotion to Him and to the will of God in the daily life.
3. Faith. This is also the portion of all, though especially of some for special purposes. One need not wonder whether one would have faith sufficient for certain things one is not asked to do. If He calls us, He will give the special faith needed, provided the will is subject to Him.
4. Miraculous or sign gifts. These we will consider in more detail later.
It is also noticeable that, while one man would not possess all the gifts, neither would one man necessarily be confined to one gift. He who spoke in tongues might also interpret (14:13). Paul was an apostle, but also spoke in tongues (14:18). In addition, an apostle would necessarily be a prophet as well.
Note also that spiritual gifts are not confined to men. The “every man” of verses 7 and 11 translates simply the word “each one.” Women have their legitimate sphere of service, and are recipients of gifts fitted for their sphere.
But to return. The common purpose of all gift is noted in 12:7. It is for the profiting of those who are Christ’s. This is an important point, on which the doctrine of chapter 14 is chiefly based. The gifts are not given that men may have glory (as the Corinthians were thinking), nor that men may have position above others (as some do in our own day), but that the church might have benefit. He who has the gift becomes the church’s servant. As such, his ministry should be exercised wherever needed, in the service of the Lord. His ministry should build up the Lord’s people, lead them to the full knowledge of Christ and to the realization of His fellowship (Eph. 4:12-13). Where any man seeks to divide the people of God, he is prostituting his gift and “ministering” in the flesh.
From verse 12 to the end of the chapter, we have the common sphere of spiritual gift. The figure of the body is used to illustrate this point. In the body each member has its own function. There is no question, however, as to all being of the body, nor as to each one’s being essential to the well-being of all (vv. 14-16), and each is dependent on the functioning of the other (vv. 17-22). No envy exists among the various members. Each cares for the other according to its own service, and none covets the office of the other. Each shares the other’s sorrow and the other’s joy. The application is obvious (v. 27).
Here are listed the various gifts, in the order of their importance to the body. Let us note them, merely reversing the order of apostles and prophets for comparison.
1. Prophets: Prophecy is not primarily foretelling, as is almost universally supposed. The “prophet” is a “for speaker,” one who speaks or interprets for another. In Scripture, prophecy is speaking for God by His direct impulse (Cf. Mt. 26:68, where foretelling could not be in view). Before the completion of the New Testament, there were many things to be made known to the people of God (Jn. 16:12). The Spirit raised up prophets through whom He could make known these mysteries (Eph. 3:5). Announcing specific revelations, the prophet could then speak on them to edification (14:3-4).
2. Apostles: These were primarily prophets, sent by the Lord with divinely given authority. In the absence of a written revelation dealing with the new things, it was necessary that there should be some court of appeal for authority on doctrine and practice. This was provided by the apostles (Acts 15; Gal. 2:2; etc.). Examples of apostolic authority are seen in confirming doctrine (Acts 15:28)–note their association here with the elders and the whole church, ordering discipline (1 Cor. 4:21, chap. 5), and establishing practice, as in the epistle under consideration.
Apostolic and prophetic gifts were necessarily associated (Eph. 3:3; 2:20). As the medium of revelation and authority, the church is founded on the foundation laid by them (1 Cor. 3:10-11). To their authority we still appeal, and are guided by their writings, which are classed as authoritative and as Scripture (2 Pet. 3:2,15-16). The revelation being finally completed by them, the need for the office ceased, and so also did the gift. The figment of “apostolic succession” in the sense of passing on apostolic authority among a select body of men is entirely without any scriptural basis, and is postulated only when men depart from the true apostolic authority of the Scriptures.
3. Teachers: These, being themselves taught by the Spirit, were empowered to impart that understanding to others. While one might use the Old Testament Scriptures, it is probable that this gift was often merged with that of prophecy, and hence is not always mentioned singly (note Acts 13:1; the wording of the original implies that the “prophets and teachers” are the same men). Now that the Word is complete, teaching is now primary to the body.
4. Miracles and Gifts of Healing: These were in accord with the character of the apostolic age. Christ had been approved by signs (Acts 2:22), and it was to be expected that His apostles should be so approved (2 Cor. 12:12). A revelation so different would need some manifestation of divine approval (Mk. 16:20). The confirmation having been given and the Word received, the need for credentials of that type ceased and the miraculous gifts were generally withdrawn, even before the end of the apostolic period. It would seem that Epaphroditus was healed in answer to prayer, not by the exercise of the healing gift (Phil. 2:26-27). Hence miracles were primarily signs to attest the revelation. Now all truth is attested by the Scriptures, and wherever teaching is found to be at variance therewith, any real or pretended wonders are mere false witness (2 Thess. 2:9-10; Mt. 24:24). Miracles can prove only that the power is supernatural; the doctrine taught must be in accord with Scripture to be accepted as divine. New Testament healing also differed from much so-called healing today in that it was instantaneous in effect, unmistakable in character, and permanent in result.
5. Helps: From a word meaning “to take hold with” others, it is putting one’s hand to the wheel, rendering service to others. Helping takes many forms, dealing with the temporal welfare of believers as well as the spiritual. This gift may not be very prominent, but one needs the Spirit’s fullness to serve as well as to speak (Acts 6:3).
6. Government: These are the offices of the guides or steersmen of the assembly. Not every man is qualified and those who are should be recognized and place given to them. It should be noticed also that the overseer (bishop or elder) is not a despot but a helmsman (1 Pet. 5:3). His place is not the most important one in the assembly, as some seem to think. The Body needs feeders more than governors (Acts 20:28), though government is not unnecessary, and these rulers should be obeyed (Heb. 13:17).
7. Tongues: One of the sign gifts, it is here designated as the last and least gift of all, as being of so little benefit to the building up of the body. Those who try to resurrect it today fall into the Corinthian error of magnifying it out of all proportion to its original purpose. It ceased with the other miraculous gifts, and for the same reason.
Gifts mentioned in other places: the discerning of spirits (v. 10), a gift common to all spiritually minded believers, but more especially given to some; the power to interpret unknown tongues; the gift of the proclaimer of the good news of salvation (Eph. 4:11); the pastor (shepherd), who ministers in the care of the sheep, seeks after the straying, and watches over the flock; exhortation in all its forms; and showing mercy (Rom. 12:8).
The body is one. Many members, each a distinct unit, are inseparably united to form that one body. So also is Christ. The Head is an Entity, as is each of the members. But the body is one, the different members being indivisibly welded together by the common partaking in one Spirit. He indwells every member, and in so doing unites one to the other and all together to the Head.