1 Corinthians 13

Study Guide 132: 1 Corinthians 12-14 CHURCH FAMILY GIFTS Overview One of the problems in Corinth focused on spiritual gifts, and their relationship to spirituality. Today too similar questions surface, and similar confusion exists. Yet in this three-chapter section of 1 Corinthians Paul provided clear teaching. For instance, our study of 1 Corinthians 12-14 will tell us which of the following are true and which are false — and explain why! T or F? The more important the spiritual gift, the more mature and spiritual the person. T or F? The major evidence of the Holy Spirit in a person’ s life is his or her ability to speak in tongues. T or F? We must ask God for the spiritual gift we want. T or F? A person “ under the influence” of the Spirit can’ t help shouting out. T or F? Some Christians have little to contribute to others. T or F? In church meetings, only the pastor should teach, because he’ s usually the only one with seminary training. T or F? There is no real test for “ spirituality.” T or F? Some people are more important than others in the church as in every other situation. If your group members have ever had questions like these, or are uncertain about spiritual gifts and their relationship to Christian spirituality, this study is especially for them!

Commentary It should be very clear by now in our study of 1 Corinthians. The New Testament church was not utopia! Sometimes we imagine that it was. When we’ re plagued by problems in our local congregations, or unhappy about our personal spiritual progress, we long for those early days. We feel that somehow the church has lost its power; we wonder how to recapture those supposed days of constant victory. Well, the New Testament church was dynamic. The truth, the love, the transformation that marked the Christian fellowship was distinctive in a world that was void of each. But that same trio is meant to characterize the family of God in every age, and in each we must struggle to maintain their balance. The way to victory now as in New Testament times was marked by struggle, setbacks, slow growth, and time. Maturity then as now comes only gradually, and often seems choked out by problems. Actually, we need not be discouraged if at times our churches are marred by differences, problems, and disputes. Let’ s remember that Paul wrote 1 Corinthians when the church was young and vital and alive — and that even a vitally alive congregation will have problems. It is not the absence of problems, but how we deal with them, that determines our continued growth toward the full experience of blessing. In Paul’ s letter, he guides us as well as the Corinthians to this understanding. Paul wanted us to know how to deal with issues that are likely to trouble any local church — including problems that may arise from confusion over tongues.

Background Once again, some insight into the first-century world is helpful as we approach what seems to be a very contemporary issue. Tongues. In the New Testament we first meet tongues in Acts 2:1-47, when on the Day of Pentecost the Holy Spirit welded the disciples into a new body, the church. Not only were there miraculous signs of fire and wind but, filled with the Holy Spirit, the disciples began to “ speak in other tongues as the Spirit enabled them” (Acts 2:4). “ How is it,” the observers asked in amazement, “ that each of us hears them in his own native language?” (Acts 2:8) Later, when we meet tongues in Acts, they again seem to be foreign languages (see Acts 10:44-46; Acts 11:17). Coming to 1 Corinthians, we learn that the tongues-speaker himself did not understand what he was saying unless a person with the gift of interpretation explained. Here interpretation of tongues is identified as a separate gift — a gift often possessed by a fellow believer in the congregation. Tongues, then, was not used evangelistically in the early church to reach outsiders, but was exercised within the family, and then only when an interpreter was present to make the message intelligible to others (1 Corinthians 14:28). Nothing in this passage ruled out tongues as a valid expression of the Holy Spirit’ s ministry through one of God’ s children. Instead, Paul was concerned in these chapters with putting this rather spectacular gift in perspective. Cultural context. Perspective was especially important in a place like Corinth. It was universally accepted in the Hellenistic world that some were especially close to the gods. Usually this closeness was supposed to be manifested by trances, ecstatic speech, and other unusual or bizarre forms of behavior. All this was taken as evidence of special spiritual endowment. A person with epilepsy, for instance, was said to have the “ divine disease.” The oracles at religious centers were often given drugs to provoke their utterances. The oracle at Delphi, so prominent in the early days of Greece, breathed volcanic fumes from a cleft in the rock of the temple floor, and her unconscious mutterings were then interpreted by the priests. It is not surprising, given this cultural perspective, that the Christians in Corinth were attracted to the gift of tongues. Nor is it surprising that they thought of such people as especially spiritual. But their assumptions led to real problems in the Corinthian church. And Paul launched these chapters by challenging the assumptions carried over from paganism. Paul’ s very first words were: “ Now about spiritual [gifts], brothers, I do not want you to be ignorant” (1 Corinthians 12:1). The word “ gifts” really should be placed, as I have, in brackets. It is not necessarily implied by the Greek word pneumatikon. As the alternate reading in the Revised Standard Version suggests, it might as well be rendered “ spiritual persons.” This probably better reflects the issue that troubled the Corinthians. It was the issue of spirituality itself, and how spirituality is expressed in Christian experience. We need to remember that the Corinthians were pagans just a short time ago, “ somehow or other . . . influenced and led astray to dumb idols” (1 Corinthians 12:2). It was dangerous for them to carry over into the Christian faith old notions about spirituality! But apparently they had been so influenced by the old assumptions that when someone in an ecstatic trance had pronounced an anathema (“ be accursed” ) against Jesus Himself, a few of the Corinthians had actually been swayed! They had taken the state of the person making the utterance as evidence of divine inspiration! Paul said firmly that no one could say, “ Jesus be cursed,” by the Spirit of God. Neither would anyone caught up in such an experience (as were the oracles of pagan faiths) ever announce, “ Jesus is Lord,” unless indwelt by the Holy Spirit. The state of the speaker was not to be taken as evidence of inspiration or of spirituality! Paul dealt with this issue because there was then, as now, a great danger that in their ignorance some Christians would be led away from true spirituality by an unwarranted emphasis on this more spectacular manifestation of the Spirit. In his argument Paul did not attack the gift of tongues, or reject it. Rather he gave a lengthy explanation of how the Spirit does work in our lives, and in our churches.

Tracing the Argument: 1 Corinthians 12-14 Our insight into backgrounds helps us entitle this important section of 1 Corinthians, and also helps us trace the apostle’ s train of thought. A paraphrase condenses the argument, and makes it more clear. True Spirituality 1 Corinthians 12-14 Brothers, don’ t view spirituality from your old pagan perspective. God is at work in all of us, but the Spirit’ s work is manifest in different ways. Yet, it is the Spirit who shows Himself behind each gift, and these expressions of His presence are dedicated to our common good. (Just how He works in each individual is His choice.) Actually, we Christians are the body of Christ, many parts united in one. Like parts of the human body, we each have our own functions, as a “ hand” or “ foot” or “ eye” or “ ear.” And we’ re each necessary; no one contribution should be singled out and exalted. So you’ re each in the body, and this is what’ s important. But if we were to rank gifts by their importance, tongues would hardly be at the top of the list. Really, there’ s a better way to measure true spirituality: love. No gift profits a person exercising it unless he loves. You want to measure spirituality? Then look to kindness, patience, and those other practical expressions of real love. For it is love that lifts us out of childhood; love is the mark of spiritual maturity. Focus on love, and realize that the gifts used for communicating God’ s Word should have priority when you meet. You see, intelligible speech builds up our brother, and it is such building-up gifts that we should value. So, in church don’ t burst out in a tongue unless an interpretation can be given. And don’ t misunderstand! I speak in tongues more than you all; I’ m not rejecting this gift. But I’ d rather speak 5 words that will help someone than 10,000 words in a tongue no one can understand. So get over your childish preoccupation with tongues. Tongues are certainly not meant to be a sign of special spirituality within the body; as that kind of sign, their only appeal might be to pagans, as an indication of God’ s presence. In church meetings let each one participate — but no more disorderly clamor! Take turns. God’ s work is marked by order, and you can control yourselves. As for the women who’ ve been disrupting your meetings, they especially need to learn submissiveness. Tell them to be quiet in church and to discuss their questions with their husbands at home. And if anyone there still wants to claim a “ special spirituality,” let him recognize the fact that I speak with God’ s own authority. So, brothers, don’ t forbid tongues, but do concentrate on communicating God’ s Word in your meetings.

Observations on the Text: 1 Corinthians 12-14 Several points within this extended passage have been disputed and discussed by Christians who differ doctrinally. Some are very important in tracing the apostle’ s thought and, in fact, interpretation of this passage may hinge on the grasp of the entire argument when more than one option is open to understanding individual verses. Here are observations that may be helpful. To each one (1 Corinthians 12:7) Each Christian has a spiritual gift, or “ manifestation of the Spirit.” The gifts differ, but have these common elements. (1) Each is a manifestation of the Holy Spirit’ s presence. (2) Each is “ for the common good,” that is, each is intended to build up the body of Christ. (3) Each is given “ as He [the Spirit] determines.” There is no true Christian in whom the Holy Spirit has not worked, providing a divine capacity enabling him or her to make a significant contribution to other believers. Prophecy (1 Corinthians 12:10). The emphasis on the ministry of prophets in Old and New Testaments is not on prediction, but on setting forth clearly what God has said. In the New Testament church prophecy can be (1) a gift, and/or (2) an office associated with authoritative expression of God’ s message. It is best to always link prophecy with Scripture, either as an exposition of the Word, or as a message subject to the Word for authentication. Desire the best gifts (1 Corinthians 12:31). This is not an exhortation to individuals to ask the Spirit for any particular spiritual enablement. Instead it is an exhortation to the Corinthian congregation, needed because their attention had been drawn to “ tongues” and they had actually ignored the more important ministries of the Holy Spirit. The most excellent way (1 Corinthians 12:31). The Corinthians had made two mistakes. First, they had taken a spectacular but less significant spiritual gift and given it priority in their meetings (see 1 Corinthians 14:1-40). Second, they had carried over the pagan notion that such ecstatic utterances were a mark of spirituality — of special closeness to God. 1 Corinthians 13:1-13 dealt with this second issue. Here Paul answered the question, “ How do we recognize special closeness to God in ourselves or in others?” All too often we yearn for a closer walk with the Lord. If we do not understand the closer walk, we’ re likely to grasp at an unusual experience such as tongues as the key. We’ re likely to listen to the person with the unusual experience, and take his gift or experience as the mark of divine favor. Paul wanted the believers in Corinth to recognize the priority of the more important gifts in the ministry of the church, but he also wanted them to see that true spirituality is completely unrelated to the gifts a person may have from the Spirit. After all, Paul identified the Corinthian church as “ still worldly” (1 Corinthians 3:3). Yet there was an exercise of all spiritual gifts in that body! (1 Corinthians 1:7) The “ most excellent way” Paul now introduced is the way to a deeper walk with God. Love is the key to our growth toward maturity, and love is the indication (a practical indication, according to 1 Corinthians 13:4-7) of true spirituality in others. The church assembled (1 Corinthians 14:1-19). With the principles explained in 1 Corinthians 12:1-31 and 1 Corinthians 13:1-13, Paul moved on to apply them to church gatherings. Apparently these assemblies had become a bedlam. Brothers and sisters were shouting out in tongues at the same time; prophecy was discounted, and the prophet often interrupted; and apparently a group of women had become very aggressive about their gift of tongues. Paul told the church to correct these abuses. The principles he laid down are fascinating. First, all believers could contribute — and tongues were not to be forbidden. After all, all are gifted, and these gifts are given “ for the common good” (1 Corinthians 12:7). If participation is restricted, many will not contribute and their gifts will be lost, and the whole group suffer. (This is an interesting observation in terms of the contemporary church which tends to allow only one person to minister when the congregation gathers — the pastor.) Second, order must be maintained. There were rules to follow. Anyone claiming to have been “ swept away” by the Spirit so he or she couldn’ t help interrupting was not acting by the Spirit. (“ The spirits of the prophets are subject to the control of the prophets,” 1 Corinthians 14:32). As for the women who had become so aggressive and dominating, they needed to learn to be quiet at church and to discuss things with their husbands at home. Submission was a principle these women needed to apply for their own personal spiritual growth — and for the sake of the congregation. How like Paul! The most significant of Christian truths have the most practical application. A sign to unbelievers? (1 Corinthians 14:20-25) This is one of the most discussed passages in Scripture, and there are several explanations of why Paul seemed to say first that tongues are for, and then say they are not for, outsiders. One explanation is this. In Greek culture, ecstatic utterances were taken as signs of the divine presence. Paul noted that unbelievers may view tongues as signs, even though believers were not to take them as a sign of spirituality (1 Corinthians 14:22). But such signs have limited impact on the unconverted. If an unbeliever should attend a Christian meeting and see everyone shouting out in tongues, his impression is likely to be, “ What a madhouse!” (See 1 Corinthians 14:23.) But if he comes to a Christian meeting and hears the Word of God in plain talk, he’ ll be convicted by the Spirit and converted (1 Corinthians 14:24-25). The point is, then, that while outsiders may come to a Christian meeting because they have heard about a miraculous sign, seeing the sign in action in the church will not lead to their conversion. That requires a presentation of the Gospel in words the visitor can understand. Summary. Paul gave vital and clear teaching about an issue that divides believers today just as it troubled the early church. In this passage we find no license to reject the gift of tongues as a valid manifestation of the Holy Spirit. At the same time, we find a corrective to an overemphasis on this gift, which would attempt to make it the evidence of God’ s Spirit’ s presence, and the test of spirituality. Once again Paul gently and delicately guided the Corinthians, and us, to affirm brothers who differ from us, and lifted up the vital role of love.

The Body: 1 Corinthians 12:1-31In discussing spirituality and spiritual gifts, Paul introduced a powerful image of the church of Jesus Christ. Two major images are given in the Bible: the church is a family, and the church is a body. The concept of family is used often, and communicates the warmth of love and intimacy that is to mark the fellowship of believers. We are sons and daughters of God now through Jesus; as children of God we are also brothers and sisters. Learning to look at each other as brothers and sisters, and to think of ourselves as family, helps us realize why love truly is the mark of Christian fellowship. Here, however, Paul asked us to see the faith community as a living body, and to visualize each believer as a functioning part of the body. While “ family” speaks to us of relationships, “ body” speaks to us of ministry. These two images of Christ’ s church are never held up in contrast. Instead, they are two perspectives on a single reality. The family relationship is context for ministry. And ministry is the contribution that love leads each of us to make to our fellow family members. The picture of a body also helps us see how Jesus continues to perform His work in our world. In Ephesians Paul tells us that Jesus is the “ Head of the body” (Ephesians 2:20-22). Jesus as living Head directs us — we who are His hands and feet and eyes and ears and mouth — to continue His own mission in our world. The compassion Jesus showed to the sick and weary and the sin-tormented, He still shows — through His body. When we as individuals and local groups of believers mature and become sensitive to the Lord’ s guidance, Christ ministers to us and through us. Fellow members. Paul developed the analogy of the body in this passage to teach us about our relationship with each other. We are dependent on each other. No one person is fully equipped with all the spiritual gifts. Instead, each is given his own distinctive gift or gifts; each then makes his own unique contribution to “ the common good” (1 Corinthians 12:7). It is through cooperation and coordination that each of us makes his or her contribution and, in turn, is helped and aided to grow. Individualism, with its emphasis on competition to discover the “ best” and “ greatest,” is totally foreign to the body of Christ. Yet the whole spirit of the Corinthian church was individualistic; they exalted favorite leaders, they competed doctrinally, they even competed to be given special individual “ honor” because of the gift possessed. They were unable to see that each person needed the other and they were interdependent, not independent. How much we need to rediscover the reality of the body of Christ today! For our age too is ruggedly individualistic. We too exalt competitiveness and individual achievement. We too find it hard to work with others in a team relationship. But we are a body. And it is as a body — honoring each part, ministering and being ministered to — that we must learn to live in God’ s family. The more excellent way to experience life in Christ’ s body, and to find fulfillment in ministry, is to live the life of love that binds us together in harmonious unity. LINK TO LIFE: YOUTH / ADULT To help your group members sense the fact that they are body members, outline a body on the chalkboard. Ask each person to think of how he or she contributes to others, and then select a part of the body that best represents him or her. Then go around the group, asking each to go to the board and put his or her name on the body part selected (remembering that only Christ is the Head). Each must then tell why he or she selected that part. When all have finished, sit in a circle. Ask each to select one other in the group whom he or she particularly needs, and say to that person, “ Susan, I’ m glad you are a — — — — — , because I need a — — — — — to. . . .” This simple activity can help your group members sense the truth expressed in the body image: that we do need one another, and that we each have something to contribute to our brothers and sisters.

Teaching Guide Prepare As you prepare this session, remember the teaching of 1 Corinthians 8-10. We can best deal with differences on the basis of love rather than on the basis of “ I’ m right.”

Explore

1. Give your group the True/False quiz included in this study guide’ s overview. Talk over differing opinions before moving on into the session.
2. Or ask each group member to think about the congregation of which he or she is a member, and answer the following questions by writing down the first name or initials of those who come to mind: Who are the most gifted people in your church? Who are the most spiritual people in your church? Form teams of those from the same congregation or if you attend the same church, the same age-group. Have each team discuss: “ Are the same names on each of the two lists? What conclusions might your draw from this? How did you determine the most gifted? How did you determine the most spiritual?” After about 10 minutes of discussion, move on to the next activity.

Expand

1. Give a brief minilecture covering the cultural and biblical background needed to understand the Corinthians’ problem with the gift of tongues.
2. Then do a “ reverse paraphrase” study. Pass out a copy of the author’ s paraphrase to each group member. Each is to go from the paraphrase to the text, to see how the author arrived at the summary. Carefully work through the chapters together, using information in the study guide commentary to answer any questions that may arise.
3. Return to the launching activity and either review the True/False quiz, or discuss again the criteria by which the gifted and spiritual in the congregation were selected.
4. Or work from 1 Corinthians 14:1-40 and see if you can develop a “ church bulletin” order of service for a meeting of the Corinthian congregation.

Apply Ask your group members to sum up the session by each completing the following two statements: “ Spirituality is not. . . .” and “ Spirituality is. . . .” As time permits share the statements your members have written down.