1 Corinthians 12

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 45 2 8 0 0 12. Worship, part 2) (12:1 31)) ) Outline (continued)) 12:1 31 3. Spiritual Gifts ) 12:1 11 a. The Holy Spirit ) 12:1 3 (1) The Christian s Confession ) 12:4 6 (2) Different but Divinely Derived Gifts ) 12:7 11 (3) Gifts for the Common Good ) 12:12 31 b. The Body ) 12:12 13 (1) The Body and the Spirit ) 12:14 20 (2) The Physical Body ) 12:21 26 (3) The Honorable and the Unpresentable Parts ) 12:27 31 (4) Members and Gifts ) ) ) ) 3. Spiritual Gifts) 12:1 31) 12 1 Now concerning the spiritual gifts, brothers, I do not want you to be ignorant. 2 You know that when you were Gentiles, you were led astray to the mute idols, in whatever way you were led. 3 Therefore, I make known to you that no one speaking by the Spirit of God says, Jesus is cursed, and no one is able to say, Jesus is Lord, except by the Holy Spirit.) 4 Were are varieties of gifts, but the same Spirit. 5 And there are varieties of ministries, but the same Lord. 6 And there are varieties of activities, but the same God is working all things in all [people]. 7 But to each one is given the manifestation of the Spirit for the common good. 8 To the one is given a word of wisdom through the Spirit and to another a word of knowledge according to the same Spirit. 9 To another is given faith by the same Spirit and to another gifts of healing by the one Spirit. 10 And to another are given activities that elicit miracles, to another prophecy, and to another distinguishing of spirits, to another different kinds of tongues, to another interpretation of tongues. 11 The one and the same Spirit works all these things, apportioning them to each one individually as he desires.) 12 For as the body is one and has many members, and all the members of the body, though they are many, are one body, thus also is Christ. 13 For indeed by one Spirit all of us were baptized into one body, whether Jews or Greeks, whether slaves or free, and all were made to drink of one Spirit.) 14 For indeed the body is not one member but many. 15 If the foot should say, Because I am not a hand, I am not of the body, for this reason it ceases not to belong to the body. 16 And if the ear should say, Because I am not an eye, I am not of the body, for this reason it ceases not to belong to the body. 17 If the whole body were an eye, where would the hearing be?

If the whole body were hearing, where would the sense of smell be? 18 But now God has placed the members, each one of them, in the body just as he desired. 19 And if everything were one member, where would the body be? 20 But now there are many members but one body.) 21 The eye is not able to say to the hand, I have no need of you. Or again, the head to the feet, I have no need of you. 22 By contrast, the members of the body that appear to be weaker are even more indispensable. 23 And whatever members of the body we deem less honorable, on these we place greater honor, and our unpresentable parts are treated with greater modesty. 24 And our respectable parts have no need of this. However, God has combined the members of the body by giving greater honor to those that lack it, 25 that there may be no division in the body but that the members may have the same care for one another. 26 And if one member suffers, all the members suffer with it. If one member is honored, all the members rejoice with it.) 27 You are the body of Christ and individually members of it. 28 And God has appointed in the church, first apostles, next prophets, third teachers, then miracles, then gifts of healing, helpful deeds, administrations, kinds of tongues. 29 Are all apostles? Are all prophets? Are all teachers?

Are all [workers of] miracles? 30 Do all have gifts of healing? Do all speak in tongues? Do all interpret? 31 But eagerly desire the greater gifts.) And I will show you an even more excellent way.) ) a. The Holy Spirit) 12:1 11) Paul moves from a discussion on the proper celebration of the Lord s Supper to other aspects of worship. Chief among them is the matter of spiritual gifts that the church members have received for the benefit of the Christian community. The Holy Spirit has endowed these members with gifts that enhance and promote the life of the church.

He works through individual believers and uses them as instruments to fulfill God s purpose.) The first segment of this chapter reveals more about the work of the Holy Spirit than does any other passage in I Corinthians.��1�� Since the explicit references to the Holy Spirit in an earlier chapter (2:4 14), Paul has not yet broached the subject of the Spirit s gifts. Now he teaches the doctrine of the Trinity in which the Holy Spirit fills the prominent role of endowing believers with extraordinary gifts.) (1) The Christian s Confession) 12:1 3) 1. Now concerning the spiritual gifts, brothers, I do not want you to be ignorant.) a. Now concerning. We immediately recognize these introductory words. They often signal Paul s response to issues raised in the letter he had received from the Corinthian church.

In their epistle, the people had raised a number of issues, among them marriage and virgins (7:1, 25), food offered to idols (8:1), spiritual gifts (12:1), and the collection for God s people (16:1).) Paul fails to give us a quotation from this letter, as he did at earlier occasions (7:1; 8:1), so we have no knowledge of the precise wording in the Corinthian request for information. All we know is that the Corinthians wanted him to comment on spiritual gifts. He now discusses the gifts which the Spirit has given to the members of the congregation.) b. The spiritual gifts, brothers. In this epistle, Paul often writes the term brothers when he discusses a sensitive topic with the Corinthians (for instance, 1:10). This address implicitly includes the female members of the Christian community, so that Paul speaks to the entire church.) The topic that Paul expounds in this chapter is spiritual gifts.

The Greek adjective pneumatikMn (spiritual) appears alone in the original text, so that we are compelled to add a word. We complete the thought not with the noun referring to persons (2:15; 3:1; 14:37), which some scholars prefer,��2�� but with the word gifts (compare 14:1). The Holy Spirit is the giver of these gifts, so that the translation gifts from the Holy Spirit��3�� is not only plausible but attractive. The Holy Spirit continues to provide believers with these gifts.) In a previous passage (see 1:7), Paul used a synonym for spiritual gifts when he wrote the Greek term charisma (gift; that is, gift of grace). We have the English derivative charisma, which refers to personal leadership ability. But in the present chapter the word charisma points to the activities of the Holy Spirit.

This is evident when Paul enumerates, among others, the gifts of wisdom, knowledge, healing, working of miracles, prophecy, speaking in tongues and interpreting them (vv. 4, 9, 28, 30, 31).) c. I do not want you to be ignorant. This clause recurs in Paul s epistles.��4�� For this verse, we must ask the question, Ignorant of what? and supply the answer. Paul does not want the Corinthians to be ignorant of the proper use of spiritual gifts. Instead of using them for the benefit of fellow believers, some Corinthians displayed these gifts as badges of superiority. Of these gifts they considered the gift of speaking in tongues unique and of great importance.��5�� In the next three chapters (12 14), Paul shows the Corinthians how to evaluate and use spiritual gifts.) 2.

You know that when you were Gentiles, you were led astray to the mute idols, in whatever way you were led.) a. Grammar. We begin with three grammatical observations. First, the sentence in the Greek is syntactically incomplete because the verb were is missing in the second clause. This clause literally reads, you being led astray. But by supplying the verb were, we achieve correct syntax.

Next, for the clause when you were Gentiles, some scholars conjecture that the Greek word hote (when) should be pote (once): once you were Gentiles. Conjectures, however, are permissible only when all acceptable explanations fail. And that is not the case here, for there is no available textual evidence to support the conjecture. Last, another translation for the clause in whatever way you were led is as impulse drove you (NAB; see Moffatt). But this reading does not merit favor, because it is admittedly quite free, and it hardly improves our understanding of the text.) b. Intent.

You know that when you were Gentiles. How does this verse follow in sequence? The answer lies in the verb to know. Paul states that he does not want the readers to be ignorant (v. 1). Then he asserts that they know their religious past (v. 2). And finally he declares that he makes known to them how to profess that Jesus is Lord (v. 3).) The term Gentiles relates to the preconversion days of those church members who had left paganism.

Paul refers to their former days as he now addresses them as Gentile Christians. He had directed his earlier discourses to both Jewish and Gentile believers, but here he speaks to those Christians who formerly were pagans and worshiped idols.) You were led astray to the mute idols. Is it possible that Paul has in mind the excesses that marked pagan religious festivals of that time? Were the Corinthians led astray by a demon who caused them to experience ecstatic frenzies?��6�� Scholars point out that on the basis of vocabulary and context the evidence for religious frenzies is lacking in this passage.��7�� The verb to lead astray relates more to movement than to religious ecstasy. Nonetheless, the passive form of this verb calls for an implied agent. In opposition to the Holy Spirit, the agent is Satan or one of his representatives (compare 10:20 21).) 1 1 2 8 0 “tw://bible.?id=19.115.5|AUTODETECT|” Paul uses the Hebraic term mute idols 7 1 -1 9 0 “tw://bible.?id=19.115.5|AUTODETECT|” Ps. 115:5) 1 1 -1 9 0 “tw://bible.?id=35.2.18-35.2.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=35.2.18-35.2.19|AUTODETECT|” Hab. 2:18 19) 1 1 -1 9 0 0 ; III Macc. 4:16). He intimates not merely that icons made of wood, stone, or metal are voiceless but that the gods whom they represent have nothing to say.) 1 2 2 8 0 0 In whatever way you were led. The Greek verb led in the imperfect tense reveals repeated occurrences. From time to time, pagans went to their temples and were being led there by an evil power. These former pagans were stumbling around in darkness. They remained in the grip of the devil until they were set free by God s Spirit and confessed Jesus as their Lord.) 3. Therefore, I make known to you that no one speaking by the Spirit of God says, Jesus is cursed, and no one is able to say, Jesus is Lord, except by the Holy Spirit.) 1 1 2 8 0 “tw://bible.*?id=47.8.1|AUTODETECT|” a. Therefore, I make known to you. Some scholars consider verses 2 and 3 and their content as an aside and place them in parentheses.��8�� But the force of the conclusive adverb therefore goes back to verse 2 and the entire preceding passage (vv. 1 2). If we understand the present verse (v. 3) as a conclusive statement, then we see that Paul describes the spiritual condition of the Gentile Christians in Corinth. This does not mean that we have an explanation for this verse that is completely satisfactory. It means that in the Corinthian context we are able to separate the past (v. 2) from the present (v. 3).

Paul is now speaking about the spiritual life of the believers in Corinth. He says that he is going to make something known to them 7 1 -1 9 0 “tw://bible.?id=47.8.1|AUTODETECT|” II Cor. 8:1) 1 1 -1 9 0 “tw://bible.?id=48.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.1|AUTODETECT|” Gal. 1:1) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 b. No one speaking by the Spirit of God says, Jesus is cursed. Paul balances this assertion with the statement, And no one is able to say, Jesus is Lord, except by the Holy Spirit. If Paul had given only the second declaration, we would not have to face difficulties. But because he has written both, the question is whether Paul describes actual occurrences of cursing Jesus within the local Christian community.) Who are the people that place a curse on Jesus? The answers to this question are numerous and varied. I will list those that are most commonly given:) 1 1 2 8 0 “tw://bible.?id=5.21.23|AUTODETECT|”

1. Jewish leaders. Those who curse Jesus are the Jews who, knowing that he died on a cross, applied the Scriptures to the crucified Christ: Anyone who is hung on a tree is under God s curse 7 1 -1 9 0 “tw://bible.*?id=5.21.23|AUTODETECT|” Deut. 21:23) 1 1 -1 9 0 0 ). By hanging Jesus on a cross, the Jewish people had handed him over to God and expected that the curse would forever annihilate him. But when the Christians proclaimed Jesus name, the Jews continued to call forth a divine curse on Jesus.) 1 5 2 8 0 0 In reaction to the Christian witness, Jewish leaders attempted to keep their kinsmen from becoming converts to Christianity. Thus, in their local synagogues they instructed the Jewish people to curse Jesus. Anyone associated with a Christian confessing Jesus as Lord was considered to be a sinner. In times of persecution, Christians were compelled to renounce Jesus as Lord and reject him as Savior by cursing him.��9�� But why would Paul indirectly allude to leaders in Jewish synagogues? And why would he suddenly address Christians of Jewish descent, when he is instructing believers who at one time had been pagans (v. 2)?) 2. Gnostic teachers.

Other scholars have suggested that Paul is opposing Gnostic teachers who taught a dualism of the material and the spiritual.��10�� The physical body of Jesus belonging to the material world had to be cursed; only the spiritual Christ was confessed as the exalted Lord. This proposal assumes that Gnosticism was firmly rooted in the Christian community of Corinth during the middle of the first century. But Paul s epistles to the Corinthians hardly support the suggestion that Gnosticism was rampant in Corinth. This assumption would gain credibility if it applied to events near the end of that century, not in Paul s day. Also, the Gnostics would ascribe lordship not to Jesus but only to Christ.) 3. Paul s formulation.

Another suggestion is that with the phrase Jesus is cursed Paul formulates a counterpart to the genuine confession Jesus is Lord. The objection to this suggestion is that in the syntax of the present verse (v. 3) Paul uses the declarative mood and describes not probability but reality.) 4. Holy Spirit. A final suggestion is that Paul wishes to make known the meaning of the concept by the Holy Spirit, which occurs twice, once in relation with cursing Jesus and the other with respect to confessing him as Lord. The person, whether Jew or Gentile, who blasphemes Jesus name will not be uttering his curse through God s Spirit. The person, whether Jew or Gentile, who confesses Jesus lordship is filled with the Holy Spirit.��11�� In view of Paul s emphasis on the Spirit, we are confident that he is not speaking about a specific location or a particular group of people.

He is stressing the absence or the presence of the Holy Spirit by which people speak about Jesus. For that reason, we favor this fourth explanation.) c. And no one is able to say, Jesus is Lord, except by the Holy Spirit. Paul teaches that the believer in whom God s Spirit dwells joyfully confesses his loyalty to Jesus by acknowledging him as Lord.) 1 1 2 8 0 “tw://bible.?id=43.13.13|AUTODETECT|” The confession Jesus is Lord is one of the oldest creeds, or perhaps the oldest creed, in Christendom 7 1 -1 9 0 “tw://bible.?id=43.13.13|AUTODETECT|” John 13:13) 1 1 -1 9 0 “tw://bible.?id=50.2.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.11|AUTODETECT|” Phil. 2:11) 1 1 -1 9 0 “tw://bible.?id=44.2.36|AUTODETECT|” ). Jews who converted to Christianity on the day of Pentecost believed that God made Jesus both Lord and Christ 7 1 -1 9 0 “tw://bible.?id=44.2.36|AUTODETECT|” Acts 2:36) 1 1 -1 9 0 “tw://bible.?id=44.16.31|AUTODETECT|” ). Converted Gentiles forsook their pagan past and pledged allegiance to Jesus as their Lord and Savior 7 1 -1 9 0 “tw://bible.?id=44.16.31|AUTODETECT|” Acts 16:31) 1 1 -1 9 0 “tw://bible.?id=45.10.9|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=45.10.9|AUTODETECT|” Rom. 10:9) 1 1 -1 9 0 “tw://bible.?id=54.6.15|AUTODETECT|” ). Christians of both Jewish and Gentile origin accepted Jesus as ruler of the world, as King of kings and Lord of lords 7 1 -1 9 0 “tw://bible.?id=54.6.15|AUTODETECT|” I Tim. 6:15) 1 1 -1 9 0 “tw://bible.?id=66.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.1.5|AUTODETECT|” Rev. 1:5) 1 1 -1 9 0 “tw://bible.?id=66.17.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.17.14|AUTODETECT|” 17:14) 1 1 -1 9 0 “tw://bible.?id=66.19.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.19.16|AUTODETECT|” 19:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.7.23|AUTODETECT|” Some people may call Jesus Lord and even perform valuable tasks in his service. But if they are not filled with God s Spirit and therefore fail to do the Father s will, Jesus dismisses them by saying: I never knew you. Away from me, you evildoers 7 1 -1 9 0 “tw://bible.?id=40.7.23|AUTODETECT|” Matt. 7:23) 1 1 -1 9 0 0 ). Jesus exercises his sovereign will in this world. He recognizes only those people who, led by the Holy Spirit, acknowledge his true divinity and obediently bow to his authority.) 1 29 2 8 0 0 ) Greek Words, Phrases, and Constructions in 12:1 3) Verse 1) ���� this preposition is used in an absolute sense: as for or now about. ��12��) �� although the particle can mean either but, and, or now, the translation now is preferred.) ��� ����������� the adjective with the definite article can be interpreted either in the masculine gender, the spiritual men, or the neuter gender, the spiritual matters. This verse does not depend on the preceding chapter, so that it should be regarded as a heading for a different subject. In a heading, the neuter serves a better purpose than the masculine.) Verse 2) &�� & ��������� the context demands that we add the second person plural &�� (you were) in the imperfect tense with the present passive participle (led astray) to form a periphrastic construction.) a� � $����� the imperfect indicative verb of �� (I lead) with the particle � signifies repetition: as you would be led [from day to day]. ��13��) Verse 3) ����� present participle denoting activity of speaking, and �����, the present indicative denoting the content of that which is spoken. See also the synonym presented in the form of the aorist infinitive �0���� (to say).) ������ 8����� the verb to be is lacking and when supplied can be in either the subjunctive or the indicative . The indicative is favored because of the parallelism of the confession Jesus is Lord. The neuter noun ������ derives from the neuter perfect participle �x ��������� ��� (that which has been set up).

It refers to a votive offering to a deity for the purpose of consecration or damnation. Here the word refers to damnation, with the intention of requesting God to place a curse on Jesus.) ������ this word relates to the Hebrew term Yahweh and signifies sovereign ruler. ) ) ) (2) Different but Divinely Derived Gifts) 12:4 6) If we understand the first three verses of this chapter to be Paul s introduction to teaching about spiritual gifts and the Holy Spirit, then the following paragraph is the beginning of a detailed elaboration of this theme. Paul notes the varieties of gifts and asserts that they originated from the Triune God: the Holy Spirit, the Lord Jesus Christ, and God the Father. These gifts are diverse, and God is the giver of every one of them.) 4. There are varieties of gifts, but the same Spirit. 5. And there are varieties of ministries, but the same Lord. 6.

And there are varieties of activities, but the same God is working all things in all [people].) If we momentarily suspend the repetition of the expressions there are varieties of and but the same in order to focus attention on the nouns in these verses, we see the following arrangement:) There are varieties of gifts,) ministries,) activities,) but the same [Holy] Spirit,) Lord [Jesus],) God [the Father]) is working all things) in all [people].) We can then make three pairings: gifts and Spirit, ministries and Lord, activities and God; all things and all people together form the conclusion. To put it differently, with respect to the Spirit there are the varieties of gifts; in relation to the Lord, those gifts are ministries; and with reference to God, they are activities. Now let us look at the passage verse by verse.) 1 1 2 8 0 “tw://bible.?id=60.4.10|AUTODETECT|” a. There are varieties of gifts, but the same Spirit. The term varieties is in the plural to reveal the comprehensive spread of God s grace to his people. It suggests that these gifts were different in function and widely distributed among the Christian community, so that every believer has some gift or gifts but never all of them 7 1 -1 9 0 “tw://bible.?id=60.4.10|AUTODETECT|” I Peter 4:10) 1 1 -1 9 0 0 ). The word varieties signifies that the church of Christ reveals unity in diversity. Think, for example, of a well-shaped tree. That tree produces a multitude of leaves, yet no two leaves are alike. Similarly, the church reflects unity in its totality but not uniformity in its parts. The church has been blessed with varieties of gifts that reflect diversity and contribute to unity.) 1 1 2 8 0 “tw://bible.?id=45.12.6-45.12.8|AUTODETECT|” What are these gifts? In the introductory verse (v. 1), Paul mentioned pneumatikMn (spiritual gifts), but now writes charismata (gifts of grace). In this chapter, Paul notes examples of nine gifts: wisdom, knowledge, prophecy, faith, healings, miracles, spiritual discernment, speaking in tongues, interpretation of tongues 7 1 -1 9 0 “tw://bible.?id=45.12.6-45.12.8|AUTODETECT|” Rom. 12:6 8) 1 1 -1 9 0 0 ). Yet Paul does not intend to be exhaustive and complete. In fact, the number of gifts that are noted in New Testament books totals about twenty.��14��) 1 1 2 8 0 “tw://bible.?id=49.4.8|AUTODETECT|” The clause there are varieties of gifts is adjoined to the clause but the same Spirit. Notice that Paul does not say of the same Spirit and thus imply that the Spirit is the only one who gives these gifts. The fact is that all three persons in the Trinity (Father, Son, and Holy Spirit) present gifts to God s people 7 1 -1 9 0 “tw://bible.?id=49.4.8|AUTODETECT|” Eph. 4:8) 1 1 -1 9 0 0 ). Paul uses the adversative but in the second clause of this verse (v. 4) to contrast the variety of gifts and the sameness of the Spirit. The Spirit enables the members of Christ s church to receive, develop, and apply these gifts in unity. Whatever the gift may be, the same Spirit is at work in the life of the believer. Because the Holy Spirit stands behind every gift distributed to the people, there ought not to be any pride or division among the Corinthians. The Spirit does not initiate separation. Rather, he promotes unity.) 1 1 2 8 0 0 b. And there are varieties of ministries, but the same Lord. In this verse (v. 5), Paul teaches that the Lord Jesus Christ is responsible for the diversity of spiritual ministries in the Christian community. The Greek word diakoniMn actually means services that are performed within the context of the church. Derivatives in the English language, diaconate and deacon, breathe the spirit of service to the body of Christ. The services rendered are without limit.

To mention only three ministries from an incalculable multitude: one person preaches the morning or evening sermon, another teaches a Sunday school class, and still another sings in the choir. Christ equips each person to serve him in worship, outreach, teaching, counseling, encouraging, administration, and governing to say no more.) 1 1 2 8 0 “tw://bible.?id=43.13.15-43.13.16|AUTODETECT|” No one should boast of having received a greater gift or a higher position in the church than other members, because all gifts and positions derive from the Lord. On the night of his arrest, Jesus washed the feet of his disciples and said, I have set you an example that you should do as I have done for you. I tell you the truth, no servant is greater than his master, nor is a messenger greater than the one who sent him 7 1 -1 9 0 “tw://bible.?id=43.13.15-43.13.16|AUTODETECT|” John 13:15 16) 1 1 -1 9 0 “tw://bible.?id=40.25.34-40.25.40|AUTODETECT|” ). Service in church and community ought to be rendered in the spirit of Jesus, who endows and empowers his people with talents and abilities. Jesus is the same for every believer and shows no favoritism. He fully acknowledges the service of each individual, whatever it may be, when it is humbly performed for him 7 1 -1 9 0 “tw://bible.?id=40.25.34-40.25.40|AUTODETECT|” Matt. 25:34 40) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 c. And there are varieties of activities. What are these varieties of activities? The Greek word energmata, which I translate activities, occurs twice in the New Testament (vv. 6 and 10). In verse 6, the word is closely connected with the concept gifts, while in verse 10 it signifies miraculous powers. The word, which has derivatives in English (energy, energetic, and energize), means action as the result of God s energizing power.

To illustrate, when a pastor preaches on a given Sunday he may have a well-prepared sermon. But he can communicate effectively only when God grants him the power to preach. Completely dependent on his Sender for strength, he realizes that he serves as God s mouthpiece during the worship service.) d. But the same God is working all things in all [people]. God sends forth his people into countless situations to be his servants. God s kingdom is without borders and his citizens dwell wherever he has placed them.

In his service, they speak at his command whenever he tells them to do so. God places his people in every sector and segment of society, so that they make known his truth everywhere. He wants his people to minister to all hurting people men, women, and children. He gives them his power to heal a broken world that needs help physically, emotionally, spiritually, and materially.) ) Practical Considerations in 12:4 6) The variety of gifts and the number of talents within the Christian community are astounding indeed. For example, some people have the gifts of public speaking, singing or playing musical instruments, teaching, counseling, developing creative art, or composing poetry or music. In an unobtrusive way, Christians often contribute greatly to the well-being of society.

Because of their talents and skills, they are able to give leadership in many areas of public and private life.) Jesus has placed his people at strategic positions throughout the world. He calls them to use their talents for the coming of his kingdom and the extension of his church. He desires that his people use their gifts for the common good of humanity. Through this worldwide ministry of his servants, Jesus makes known his name to all nations, races, and peoples, in all the languages of the world. The name that is known more than any other name in all the world is Jesus.) 1 1 2 8 0 “tw://bible.?id=40.19.29|AUTODETECT|” God s people should never use their gifts and talents for personal interests and satisfaction, even though the recipients themselves may greatly benefit from them. However, they blatantly sin against God by their disobedience, if they allow such selfishness ever to occur. God asks his servants to go forth in his name and serve him wherever he places them. Many times this involves leaving behind relatives, friends, and possessions. God s promise to them is that he will give them a hundred times as much in this life and eternal life as their inheritance 7 1 -1 9 0 “tw://bible.?id=40.19.29|AUTODETECT|” Matt. 19:29) 1 1 -1 9 0 0 ).) 1 8 2 8 0 0 ) ) (3) Gifts for the Common Good) 12:7 11) 7. But to each one is given the manifestation of the Spirit for the common good.) Too often, ministers of the gospel, evangelists, and missionaries are considered to be the only recipients of special gifts. Too often, a distinction is made between sacred and secular occupations. Kingdom service is frequently understood to be performed by those people who have been ordained to serve the Lord in special ministries.) Paul writes that the manifestation of the Spirit is given to each believer. That is, the Holy Spirit dwells in every believer (6:19) and thus makes his presence known with some indication of gifts. In the life of every Christian, the Holy Spirit reveals himself in one way or another.

This does not mean that every believer is limited to one gift. For instance, Paul himself had received the gifts of continence and of speaking in tongues (7:7; 14:18).) The phrase the manifestation of the Spirit can be either objective or subjective. In an objective sense, it signifies an action that reveals the presence of the Spirit. Subjectively it means an action which the Spirit generates. Perhaps we should accept the objective interpretation of this phrase in view of the passive verb is given, which implies that God is the one who gives the various gifts.��15��) 1 1 2 8 0 “tw://bible.?id=49.4.12|AUTODETECT|” The evidence of the Spirit s presence in the life of the believer serves the common good of the entire community. The Spirit uses the gifts of the individual Christian for the edification of the church 7 1 -1 9 0 “tw://bible.?id=49.4.12|AUTODETECT|” Eph. 4:12) 1 1 -1 9 0 0 ), a theme that Paul later applies in his discussion about the use of speaking in tongues (14:4). The intent here is to promote the common good and to prohibit anyone from using a gift for personal profit. Paul does not rule out that the gift itself may benefit the individual,��16�� but God confers his gifts on his people so that all may be edified (14:26).) 1 8 2 8 0 0 8. To the one is given a word of wisdom through the Spirit and to another a word of knowledge according to the same Spirit.) How does the Holy Spirit manifest himself? In the gifts that God bestows on his people. Paul lists a total of nine representative gifts (vv. 8 10), a list that is not meant to be exhaustive. Whether he intended to categorize them is difficult to ascertain. Scholars attempt to make a distinction between gifts that are either temporal or permanent, verbal or nonverbal, and important or less important.

An attractive threefold division of these gifts follows:) 1. Pedagogical: wisdom and knowledge) 2. Supernatural: faith, healings, miracles) 3. Communicative: prophecy, spirit discernment, tongues, interpretation of tongues��17��) Paul uses a variety of words in the Greek text of verses 8 10. Apparently he is interested only in stylistic diversity, not in making distinctions. For instance, referring to the Spirit he employs the prepositions through, according to, and by merely for the sake of change.) In addition, here are nine gifts, but the only one that is specifically called a gift is the one of healing (v. 9).

Indeed, we assume that Paul exercises authorial freedom in the choice of vocabulary.) a. To the one is given a word of wisdom through the Spirit. Wisdom is the first of the two pedagogical gifts. God who gives this gift of wisdom conveys its content through the agency of the Holy Spirit. A literal translation of the Greek is word of wisdom ; other translators render it utterance of wisdom (e.g., NRSV, Cassirer). The gift is the ability to speak divine wisdom which believers receive through the Holy Spirit (compare 2:6 7).

Divine wisdom is contrasted with human wisdom (1:17, 20, 25).) 1 1 2 8 0 “tw://bible.?id=42.2.52|AUTODETECT|” Isaiah s prophecy that the Spirit of wisdom would rest on the Messiah (11:2) was fulfilled in Jesus, who increased in wisdom 7 1 -1 9 0 “tw://bible.?id=42.2.52|AUTODETECT|” Luke 2:52) 1 1 -1 9 0 “tw://bible.?id=44.6.10|AUTODETECT|” ). Jesus promise to give divine wisdom to his disciples was exemplified in the case of Stephen, who was filled with wisdom and the Spirit 7 1 -1 9 0 “tw://bible.?id=44.6.10|AUTODETECT|” Acts 6:10) 1 1 -1 9 0 “tw://bible.?id=59.1.5|AUTODETECT|” ). And last, James tells his readers that if anyone lacks wisdom he or she should ask God, who gives generously without finding fault 7 1 -1 9 0 “tw://bible.?id=59.1.5|AUTODETECT|” James 1:5) 1 1 -1 9 0 0 ). Believers, then, may ask in faith for wisdom and God will honor their requests.) 1 4 2 8 0 0 b. And to another a word of knowledge according to the same Spirit. Knowledge, the second pedagogical gift, is essentially the intimate personal knowledge of God which depends, not upon intellect but on love, and on God s knowledge of or acquaintance with & man. ��18�� The term denotes affinity and signifies a personal relationship that exists between God and the redeemed person in Christ. This knowledge, given by God through his Spirit, must be put to use within the Christian community for the benefit of all the members. It comes to expression in knowing, understanding, and explaining to his people God s revelation in the Scriptures and in creation.) Wisdom and knowledge overlap,��19�� and in this verse Paul places them together and alludes to an earlier discussion on these two themes (2:6 16). Throughout I Corinthians Paul repeatedly uses the expression knowledge, ��20�� though the meaning varies in context.) 9.

To another is given faith by the same Spirit and to another gifts of healing by the one Spirit.) a. To another is given faith by the same Spirit. The third gift is faith. Together with miracles and healings, it is part of the category of supernatural gifts. Because every true believer has faith in Jesus Christ, Paul is not thinking of saving faith. He has in mind complete and unshakable trust that God will perform miracles.) 1 1 2 8 0 “tw://bible.?id=40.17.20|AUTODETECT|” Jesus told his disciples that faith as small as a mustard seed can move mountains 7 1 -1 9 0 “tw://bible.?id=40.17.20|AUTODETECT|” Matt. 17:20) 1 1 -1 9 0 “tw://bible.?id=46.13.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.13.2|AUTODETECT|” I Cor. 13:2) 1 1 -1 9 0 “tw://bible.?id=44.3.1-44.4.2|AUTODETECT|” ). The apostles demonstrated that faith in post-Pentecost times. For instance, Peter and John courageously opposed the members of the Sanhedrin, preached the gospel, and healed a cripple in the name of Jesus 7 1 -1 9 0 “tw://bible.?id=44.3.1-44.4.2|AUTODETECT|” Acts 3:1 4:2) 1 1 -1 9 0 “tw://bible.?id=44.23.11|AUTODETECT|” ). Paul accepted Jesus word to testify for him in Rome 7 1 -1 9 0 “tw://bible.?id=44.23.11|AUTODETECT|” Acts 23:11) 1 1 -1 9 0 “tw://bible.?id=44.27.23-44.27.26|AUTODETECT|” ). During the storm on the Mediterranean Sea, when all aboard the ship despaired of their lives and gave up hope, Paul s faith wavered not. He encouraged the crew and passengers by saying that he trusted in God; everyone would be safe and land on some island 7 1 -1 9 0 “tw://bible.?id=44.27.23-44.27.26|AUTODETECT|” Acts 27:23 26) 1 1 -1 9 0 “tw://bible.?id=44.27.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.27.34|AUTODETECT|” 34) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.11.0|AUTODETECT|” Countless believers have demonstrated their trust in God and have seen their faith rewarded in miraculous ways. The writer of Hebrews presents a list of Old Testament heroes of faith 7 1 -1 9 0 “tw://bible.?id=58.11.0|AUTODETECT|” Heb. 11) 1 1 -1 9 0 “tw://bible.?id=59.5.17-59.5.18|AUTODETECT|” ), which has an unwritten counterpart in New Testament times. This writer overlooks the faith of Elijah, but James mentions his name and says that he was a man just like us 7 1 -1 9 0 “tw://bible.?id=59.5.17-59.5.18|AUTODETECT|” James 5:17 18) 1 1 -1 9 0 0 ). The special gift of faith, therefore, is not limited to an Old Testament prophet and a New Testament apostle.) 1 1 2 8 0 “tw://bible.?id=59.5.14-59.5.15|AUTODETECT|” b. And to another gifts of healing by the one Spirit. Faith and the gifts of healing are closely related. James writes that the prayer offered in faith by the church elders will make the sick person well 7 1 -1 9 0 “tw://bible.?id=59.5.14-59.5.15|AUTODETECT|” James 5:14 15) 1 1 -1 9 0 0 ). When these people claim the words written by James and trust that God will hear and answer their earnest prayer, the miracle of healing frequently occurs. We make two cautionary remarks, however: first, these elders should not expect that they have received a permanent gift to heal every member of the church who is ill; next, in spite of fervent prayer offered in faith, God may choose not to restore someone to normal health and strength.) 1 1 2 8 0 “tw://bible.?id=44.5.16|AUTODETECT|” Not only apostles but also deacons received the ability to perform miracles of healing in the early years of the Christian church. At that time, all the sick who came to the apostles were healed 7 1 -1 9 0 “tw://bible.?id=44.5.16|AUTODETECT|” Acts 5:16) 1 1 -1 9 0 “tw://bible.?id=44.5.15-44.5.16|AUTODETECT|” b). Peter healed people even by having his shadow fall on them 7 1 -1 9 0 “tw://bible.?id=44.5.15-44.5.16|AUTODETECT|” Acts 5:15 16) 1 1 -1 9 0 “tw://bible.?id=44.6.8|AUTODETECT|” ). Both Stephen and Philip performed miracles of healing in Jerusalem and Samaria 7 1 -1 9 0 “tw://bible.?id=44.6.8|AUTODETECT|” Acts 6:8) 1 1 -1 9 0 “tw://bible.?id=44.8.6-44.8.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.8.6-44.8.7|AUTODETECT|” 8:6 7) 1 1 -1 9 0 “tw://bible.?id=44.14.8-44.14.10|AUTODETECT|” ). At Lystra in Asia Minor, Paul healed a man who was crippled in his feet 7 1 -1 9 0 “tw://bible.?id=44.14.8-44.14.10|AUTODETECT|” Acts 14:8 10) 1 1 -1 9 0 “tw://bible.?id=47.12.9|AUTODETECT|” ). But he himself was afflicted with an ailment which he called a thorn in his flesh. Although Paul pleaded with the Lord to heal him, Jesus answered him: My grace is sufficient for you, for my power is made perfect in weakness 7 1 -1 9 0 “tw://bible.?id=47.12.9|AUTODETECT|” II Cor. 12:9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=50.2.27|AUTODETECT|” Moreover, in his epistles Paul indirectly admits that he lacked the ability to heal either Epaphroditus 7 1 -1 9 0 “tw://bible.?id=50.2.27|AUTODETECT|” Phil. 2:27) 1 1 -1 9 0 “tw://bible.?id=54.5.23|AUTODETECT|” ), Timothy 7 1 -1 9 0 “tw://bible.?id=54.5.23|AUTODETECT|” I Tim. 5:23) 1 1 -1 9 0 “tw://bible.?id=55.4.20|AUTODETECT|” ), or Trophimus 7 1 -1 9 0 “tw://bible.?id=55.4.20|AUTODETECT|” II Tim. 4:20) 1 1 -1 9 0 0 ). Why did God not provide Paul the ability to heal his friends? Perhaps we should look for an answer in the purpose of restoring the sick. The New Testament teaches that miracles of healing were generally performed to strengthen faith and broaden the circle of believers. In some circumstances, God might not heal a patient merely to further his or her physical well-being.) 1 1 2 8 0 “tw://bible.?id=58.4.16|AUTODETECT|” Believers today lack the gift of healing that the apostles possessed at the time the New Testament church was in its infancy. Presently when believers pray in faith and wait for a divine answer, they frequently learn that no healing is taking place. God may choose either to heal a person through medicines and physical care or not to heal at all. Those believers who pray for the sick and see restoration through prayer ought not to boast about possessing the gift of healing. Christians have no claim to a permanent gift but must give God all the glory and honor for healing the sick. When there is no immediate answer, believers should continue to pray and not stop asking for help in time of need 7 1 -1 9 0 “tw://bible.?id=58.4.16|AUTODETECT|” Heb. 4:16) 1 1 -1 9 0 “tw://bible.?id=59.5.16|AUTODETECT|” ).��21�� Healing happens because God responds to prayer believers offer in faith. Believers acknowledge that God performs the miracle of healing the sick in answer to prayer. They exercise the power of prayer knowing that the prayer of a righteous man is powerful and effective 7 1 -1 9 0 “tw://bible.?id=59.5.16|AUTODETECT|” James 5:16) 1 1 -1 9 0 0 b).) 1 2 2 8 0 0 10. And to another are given activities that elicit miracles, to another prophecy, and to another distinguishing of spirits, to another different kinds of tongues, to another interpretation of tongues.) a. And to another are given activities that elicit miracles. This is the third gift in the sequence of supernatural gifts. If the healing of the sick is a temporary gift, so is the gift to perform miracles. Throughout the Scriptures, miracles are supernatural acts that occur contrary to the laws of nature. God temporarily intervenes in nature by performing the miracle. Man is the instrument and God the agent.) 1 1 2 8 0 “tw://bible.?id=6.10.13|AUTODETECT|” The Old Testament teaches that God through Moses performed miracles prior to and during the exodus from Egypt.��22�� After the exodus, the sun stood still when the Israelites conquered Canaan 7 1 -1 9 0 “tw://bible.?id=6.10.13|AUTODETECT|” Josh. 10:13) 1 1 -1 9 0 “tw://bible.?id=27.3.19-27.3.27|AUTODETECT|” ). When Elijah and Elisha served God as prophets, many miracles happened.��23�� Daniel s three friends walked unharmed out of the blazing furnace, and Daniel himself was safe in the den of lions 7 1 -1 9 0 “tw://bible.?id=27.3.19-27.3.27|AUTODETECT|” Dan. 3:19 27) 1 1 -1 9 0 “tw://bible.?id=27.6.16-27.6.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.6.16-27.6.23|AUTODETECT|” 6:16 23) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.5.19|AUTODETECT|” In New Testament times, Jesus earthly ministry was delineated by numerous miracles which ranged from healings, exorcisms, and raising the dead, to feeding multitudes. More miracles took place during Jesus ministry than at any other time in biblical history. The supreme miracle of Jesus resurrection was followed by his ascension. Apart from narrating the occurrences of healings, temporary blindness, exorcism, and raising the dead, in his history of the early church Luke records only the miracles of releasing apostles from imprisonment 7 1 -1 9 0 “tw://bible.?id=44.5.19|AUTODETECT|” Acts 5:19) 1 1 -1 9 0 “tw://bible.?id=44.12.6-44.12.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.12.6-44.12.10|AUTODETECT|” 12:6 10) 1 1 -1 9 0 “tw://bible.?id=44.16.22-44.16.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.16.22-44.16.28|AUTODETECT|” 16:22 28) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=47.12.12|AUTODETECT|” We make four observations. First, when Paul writes that miracles are among the supernatural gifts (see also vv. 28 29), he does not intimate that every believer receives the power to work miracles. Instead he notes that the gift of miracles was a distinctive mark of an apostle 7 1 -1 9 0 “tw://bible.?id=47.12.12|AUTODETECT|” II Cor. 12:12) 1 1 -1 9 0 “tw://bible.?id=44.6.8|AUTODETECT|” ). Next, the New Testament teaches that in the apostolic church, God worked miracles only to confirm the message of the gospel 7 1 -1 9 0 “tw://bible.?id=44.6.8|AUTODETECT|” Acts 6:8) 1 1 -1 9 0 “tw://bible.?id=44.8.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.8.7|AUTODETECT|” 8:7) 1 1 -1 9 0 “tw://bible.?id=44.13.6-44.13.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.13.6-44.13.12|AUTODETECT|” 13:6 12) 1 1 -1 9 0 “tw://bible.?id=58.2.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.2.4|AUTODETECT|” Heb. 2:4) 1 1 -1 9 0 0 ). Third, miracles of healing and miraculous powers seem to overlap now and then in the New Testament,��24�� although a distinction should be made between miracles in nature and those that relate to the human body. Last, at the conclusion of the apostolic era, the miracles in nature appear to have come to an end.) 1 1 2 8 0 “tw://bible.?id=52.5.17-52.5.20|AUTODETECT|” b. To another prophecy. Among the communicative gifts, prophecy is the first, followed by spirit discernment, tongues, and interpretation of tongues. How significant was prophecy in the early Christian church, especially in Corinth? In a preceding chapter (11:4 5), Paul declared that a man who prays and prophesies should not do so with covered head; a woman, however, should have her head covered when she prays and prophesies in the worship service. Paul seems to imply that praying and prophesying go together 7 1 -1 9 0 “tw://bible.?id=52.5.17-52.5.20|AUTODETECT|” I Thess. 5:17 20) 1 1 -1 9 0 0 ), but he does not list prayer among the spiritual gifts. In the context of gifts, to be sure, he adds prophecy and speaking in tongues which, in a sense, is prayer (compare 14:13 17). Prophecy and prayer are not the same, but they belong very closely together. ��25��) 1 1 2 8 0 “tw://bible.?id=44.11.28|AUTODETECT|” The current passage indicates not that every believer receives the prophetic gift but that God grants it distributively to his people. God governs that person who occasionally serves as his mouthpiece either to utter predictions 7 1 -1 9 0 “tw://bible.?id=44.11.28|AUTODETECT|” Acts 11:28) 1 1 -1 9 0 “tw://bible.?id=44.21.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.21.11|AUTODETECT|” 21:11) 1 1 -1 9 0 “tw://bible.?id=49.4.11|AUTODETECT|” ) or more often to interpret God s will to the church 7 1 -1 9 0 “tw://bible.?id=49.4.11|AUTODETECT|” Eph. 4:11) 1 1 -1 9 0 “tw://bible.?id=44.17.11|AUTODETECT|” ).��26�� Paul writes that some people in Corinth receive a revelation from God to instruct and encourage the believers (see 14:30). Yet the prophetic utterances of those people, says Paul, are subject to close examination by others (14:32). He reveals that prophets do not stand above the church but are members of that Christian community and are subject to it. The church must examine prophetic utterances in the light of the Scriptures, much as the Bereans carefully examined Paul s teachings to determine if these utterances were true 7 1 -1 9 0 “tw://bible.?id=44.17.11|AUTODETECT|” Acts 17:11) 1 1 -1 9 0 0 ). For the prophets and the church, the Scriptures are the standard.) 1 1 2 8 0 “tw://bible.?id=66.22.18-66.22.19|AUTODETECT|” With the last book of the New Testament, God completed the canon of Scripture 7 1 -1 9 0 “tw://bible.?id=66.22.18-66.22.19|AUTODETECT|” Rev. 22:18 19) 1 1 -1 9 0 “tw://bible.?id=44.11.28|AUTODETECT|” ) and gave no additional canonical revelation. Before the closing of the canon, predictive prophecies had temporal significance 7 1 -1 9 0 “tw://bible.?id=44.11.28|AUTODETECT|” Acts 11:28) 1 1 -1 9 0 “tw://bible.?id=44.21.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.21.11|AUTODETECT|” 21:11) 1 1 -1 9 0 0 ). The nonpredictive prophets explained and taught the Scriptures as they exhorted the members in the churches.��27��) 1 1 2 8 0 0 c. And to another distinguishing of spirits. This short clause introduces the second gift in the communicative category, and that gift is linked to the preceding gift of prophecy. Paul is saying that some believers have received the gift to distinguish spirits. In another passage (14:29), he asserts that prophetic utterances should be examined and evaluated. But these two passages do not convey the same message and should not be used to explain each other.��28��) 1 1 2 8 0 “tw://bible.?id=47.11.14|AUTODETECT|” The power and influence of spirits can be discerned by their word, deed, and appearance. First, the devil communicates false information. Appearing as an angel of light 7 1 -1 9 0 “tw://bible.?id=47.11.14|AUTODETECT|” II Cor. 11:14) 1 1 -1 9 0 “tw://bible.?id=1.2.16-1.2.17|AUTODETECT|” ), Satan deceived Eve with a message that differed from that which God had given to her husband 7 1 -1 9 0 “tw://bible.?id=1.2.16-1.2.17|AUTODETECT|” Gen. 2:16 17) 1 1 -1 9 0 “tw://bible.?id=1.3.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.3.1|AUTODETECT|” 3:1) 1 1 -1 9 0 “tw://bible.?id=1.3.4-1.3.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.3.4-1.3.5|AUTODETECT|” 4 5) 1 1 -1 9 0 “tw://bible.?id=11.22.21-11.22.23|AUTODETECT|” ). The prophet Micaiah revealed to the kings of Israel and Judah that a lying spirit spoke through the mouths of all the prophets in Israel 7 1 -1 9 0 “tw://bible.?id=11.22.21-11.22.23|AUTODETECT|” I Kings 22:21 23) 1 1 -1 9 0 “tw://bible.?id=14.18.20-14.18.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=14.18.20-14.18.22|AUTODETECT|” II Chron. 18:20 22) 1 1 -1 9 0 “tw://bible.?id=40.16.23|AUTODETECT|” ). Jesus discerned the voice of Satan when Peter rebuked Jesus for saying that he would die 7 1 -1 9 0 “tw://bible.?id=40.16.23|AUTODETECT|” Matt. 16:23) 1 1 -1 9 0 “tw://bible.?id=44.13.10|AUTODETECT|” ). Paul recognized Bar-Jesus as the son of the devil 7 1 -1 9 0 “tw://bible.?id=44.13.10|AUTODETECT|” Acts 13:10) 1 1 -1 9 0 “tw://bible.?id=44.16.18|AUTODETECT|” ) and the fortune-telling of the slave girl as words spoken by an evil spirit 7 1 -1 9 0 “tw://bible.?id=44.16.18|AUTODETECT|” Acts 16:18) 1 1 -1 9 0 “tw://bible.?id=62.4.1-62.4.3|AUTODETECT|” ). And last, John told his readers to test the spirits because of the message uttered by false prophets 7 1 -1 9 0 “tw://bible.?id=62.4.1-62.4.3|AUTODETECT|” I John 4:1 3) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=53.2.9-53.2.10|AUTODETECT|” Next, Satan and his cohorts are able to work miracles. Thus, Satan performs all kinds of counterfeit miracles, signs and wonders through the man of lawlessness to deceive the people 7 1 -1 9 0 “tw://bible.?id=53.2.9-53.2.10|AUTODETECT|” II Thess. 2:9 10) 1 1 -1 9 0 “tw://bible.?id=40.24.24|AUTODETECT|” ). Jesus predicts that in the last days great miracles will occur through false Christs and prophets to deceive the elect if possible 7 1 -1 9 0 “tw://bible.?id=40.24.24|AUTODETECT|” Matt. 24:24) 1 1 -1 9 0 “tw://bible.?id=66.13.11-66.13.14|AUTODETECT|” ). And the beast that comes forth out of the earth speaks like Satan, exercises all authority, performs miracles, causes fire to descend from heaven, and deceives the people dwelling on the earth 7 1 -1 9 0 “tw://bible.?id=66.13.11-66.13.14|AUTODETECT|” Rev. 13:11 14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=65.1.4|AUTODETECT|” Last, the devil enters the Christian community with counterfeit teachers 7 1 -1 9 0 “tw://bible.?id=65.1.4|AUTODETECT|” Jude 4) 1 1 -1 9 0 “tw://bible.?id=61.2.1-61.2.2|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=61.2.1-61.2.2|AUTODETECT|” II Peter 2:1 2) 1 1 -1 9 0 0 ). When the conduct of some people differs from the norms prescribed in Scripture, those who have the gift of discernment ought to take action to expose the truth from the lie. An analogy is a bank teller, who is able to detect counterfeit money by indelibly pressing on his memory the appearance of genuine currency. When a counterfeit bill or coin surfaces, the teller immediately recognizes it. Similarly, persons with the gift of discernment are filled with the Holy Spirit and instantly recognize a spirit of falsehood. As the teller uses his gift for the financial well-being of the bank, so the spiritual man uses his for protecting fellow believers.) 1 1 2 8 0 0 d. To another different kinds of tongues, to another interpretation of tongues. The last two gifts of communication, together with that of prophecy, seem to have caused considerable controversy in the Corinthian church. Paul lists the gifts once more in the concluding section of the current chapter (vv. 28, 30) and then devotes an entire chapter (14) to them.) 1 1 2 8 0 “tw://bible.?id=44.2.6|AUTODETECT|” The word tongue can mean either a known language 7 1 -1 9 0 “tw://bible.?id=44.2.6|AUTODETECT|” Acts 2:6) 1 1 -1 9 0 “tw://bible.?id=44.2.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.2.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=44.2.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.2.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=46.14.2|AUTODETECT|” ) or tongue-speech 7 1 -1 9 0 “tw://bible.?id=46.14.2|AUTODETECT|” I Cor. 14:2) 1 1 -1 9 0 “tw://bible.?id=46.14.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.14.4|AUTODETECT|” 4) 1 1 -1 9 0 “tw://bible.?id=46.14.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.14.28|AUTODETECT|” 28) 1 1 -1 9 0 0 ); in the present epistle, the word can signify either the meaning depends on the context. In the commercial city of Corinth, where international visitors and temporary residents were numerous and where various languages were spoken, translators were in great demand. On the other hand, the Corinthian congregation also experienced the phenomenon of tongue-speaking. Tongue-speech alludes to an act of worship directed to God; but when other believers were present in Corinth, the message had to be interpreted for the benefit of the audience. To promote reverence in the worship service, Paul demanded that tongue-speech be edifying, intelligible, orderly, and controlled.) 1 3 2 8 0 0 Notice that Paul writes the expression kinds of tongues. This points to both varieties of known languages (14:9 10) and tongue-speech. He attributes all these tongues and their interpretation to the work of the Holy Spirit (vv. 7, 11). Thus, he indicates that the Spirit gives the interpreter of tongue-speech ability to understand and convey the meaning of the spoken message.��29��) 11. The one and the same Spirit works all these things, apportioning them to each one individually as he desires.) a. The one and the same Spirit.

Throughout the first eleven verses of this chapter, Paul stresses the work of the Holy Spirit. He states that a genuine confession of Jesus lordship can come only by the Holy Spirit (v. 3). Although all three persons in the Trinity give spiritual gifts, Paul now intimates that these gifts are channeled through the Spirit. Thus, he notes that the Spirit is the agent (v. 4). He often uses the expression the same before the noun Spirit (vv. 4, 8, 9), and now in the concluding verse is even more descriptive by saying one and the same Spirit. Paul emphasizes that every one of the nine gifts has its origin in the Holy Spirit.

He implies that the Spirit prohibits the recipients of these gifts from boasting about rank or recognition.) 1 1 2 8 0 “tw://bible.?id=60.4.10|AUTODETECT|” b. The same Spirit works all these things. Both the gifts and the power to energize believers originate with the Holy Spirit. He stands back of the gifts and enables the recipients to use them effectively for the benefit of the community 7 1 -1 9 0 “tw://bible.?id=60.4.10|AUTODETECT|” I Peter 4:10) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 c. Apportioning them to each one individually. No one in the Christian community receives all the gifts and no one is without a gift. Paul clearly asserts that the Holy Spirit allocates them to each person in the church, to the one this gift and to another that gift. The Spirit neglects no one, so that the totality of talents in the church constitutes a rich reservoir of ability and proficiency.) d. As he desires.

With this last clause, Paul teaches that the Holy Spirit is not merely an impersonal power but a person with divine identity. The Spirit exercises his prerogative to determine and distribute individual gifts to the believers, even though the Christian has the privilege to ask for them in prayer. The Spirit of God knows what the church needs and thus distributes gifts wisely and effectively.) ) Practical Considerations in 12:8 11) When individual Christians claim to have received either a word of wisdom, a word of knowledge, or a prophecy from the Lord, fellow believers are not always convinced. If someone declares that the Lord has told him or her what to do or what to say, this person can use a word from the Lord to silence a challenger and sway an audience. We acknowledge that the assertion of having received a word of either wisdom or knowledge is highly subjective. The reception of a word of wisdom or knowledge always occurs in the privacy of the human heart and cannot be examined objectively by others.

In addition, personal messages often are influenced by human emotions.) 1 1 2 8 0 “tw://bible.?id=59.1.5|AUTODETECT|” When Paul lists the spiritual gifts, he ascribes no supernatural value to the terms word of wisdom and word of knowledge. He writes common words to convey the obvious meaning that someone is able to speak wisely and knowledgeably.��30�� Scripture teaches that in answer to a believer s prayer for wisdom, God grants this particular gift without finding fault 7 1 -1 9 0 “tw://bible.?id=59.1.5|AUTODETECT|” James 1:5) 1 1 -1 9 0 0 ). God guides the believer to speak discerningly and informatively about a matter at hand. Thereupon fellow Christians listen and carefully evaluate the spoken word. When this happens, believers attest to the fact that God has granted to the speaker the gift of heavenly wisdom.) 1 28 2 8 0 0 ) Greek Words, Phrases, and Constructions in 12:7 11) Verse 7) ����� each one. When the term ������ occurs as a substantive, as in this passage, it refers to each individual. Paul addresses each believer individually in the universal church. For a strengthened form, see verse 18.��31��) ��x� �x �������� the preposition ���� with the accusative connotes leading to [the common good]. ��32�� The substantive is a present participle which signifies that which is beneficial. ) Verse 8) �r� & �� these two particles portray balance in a series of entries in verses 8 10.) ��p & ���� Paul employs these prepositions and � in the next verse (v. 9) to describe the action of the Holy Spirit. He uses different prepositions only for the sake of variation.) ������� note that Paul writes the present passive indicative to convey the meaning that God continues to give these special gifts to his people.) ��� & ���� these two forms in verses 8 10 occur only for variety in writing style.) Verse 9) All the qualitative nouns (e.g., faith, gifts, prophecy) that occur in this verse and the next are without the article. The article is omitted for nouns that express abstract qualities.��33��) �� this is the dative singular of the neuter numeral one.

Some manuscripts have the reading �P�� (the same) but the textual support favors the numeral.��34��) Verse 10) ��� and ���� other. These two adjectives are interchanged only for stylistic reasons.) ���� this plural noun, kinds, must be supplemented with the adjective different.) Verse 11) �x � ��v �x �P�� ������ notice the use of the two definite articles before the noun Spirit. They are part of an idiom and show emphasis.) 0��� ����� each his own. The adjective 0��� conveys the classical sense: his own private gift. ��35��) ) ) b. The Body) 12:12 31) For the first part of this chapter, Paul wrote about the Holy Spirit and the spiritual gifts he distributes to the believers. In the second part, he speaks about the church not as individuals but as a unit.

He portrays the church in terms of the human body, which in itself is among the most marvelous of God s creations. For Paul, the illustration of the human body serves to display diversity in the interest of unity.) (1) The Body and the Spirit) 12:12 13) 12. For as the body is one and has many members, and all the members of the body, though they are many, are one body, thus also is Christ.) a. For as the body is one and has many members. With the conjunction for, Paul bridges a break between the present passage and the preceding verses and elaborates on his teaching. In the previous part, Paul noted that individual members of the church received a variety of spiritual gifts.

He looked at the proverbial trees but failed to call attention to the forest. Now he takes in the totality of the individual members, refers to the body, and demonstrates its basic unity.) 1 1 2 8 0 “tw://bible.?id=49.1.22-49.1.23|AUTODETECT|” Paul compares the body, that is, the human body (see vv. 14 26), with Christ. We would expect Paul to compare the body and the church, not the body and Christ, but for him the church is the body of Christ (v. 27). Elsewhere Paul writes that Christ is the head of the church, which is his body 7 1 -1 9 0 “tw://bible.?id=49.1.22-49.1.23|AUTODETECT|” Eph. 1:22 23) 1 1 -1 9 0 “tw://bible.?id=44.9.4|AUTODETECT|” ). In short, with the word Christ Paul presents a compressed theological thought of bringing body and head together. Paul uses a figure of speech, called metonymy, in which a part represents the whole unit. In other words, Christ represents the entire church. He identifies himself completely with the church, as is evident from Jesus question to Paul on the way to Damascus: Saul, Saul, why do you persecute me? 7 1 -1 9 0 “tw://bible.?id=44.9.4|AUTODETECT|” Acts 9:4) 1 1 -1 9 0 “tw://bible.?id=40.10.40|AUTODETECT|” ). Jesus taught that he and his people are one 7 1 -1 9 0 “tw://bible.?id=40.10.40|AUTODETECT|” Matt. 10:40) 1 1 -1 9 0 “tw://bible.?id=40.25.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.25.45|AUTODETECT|” 25:45) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 b. And all the members of the body, though they are many, are one body, thus also is Christ. The human body is a highly diversified organism. Each member has its own distinct function but also contributes to the working of the entire body. So it is with the body of Christ, in which every member has received some spiritual gift. In this body, the employment of each gift is designed to serve not the individual member but the entire church.��36��) 13.

For indeed by one Spirit all of us were baptized into one body, whether Jews or Greeks, whether slaves or free, and all were made to drink of one Spirit.) This text presents a number of difficulties that stem from the expressions by one Spirit, baptized, into one body, and all were made to drink. The combination of these terms is unique. What did Paul have in mind when he wrote that all of us are baptized by one Spirit? And what is the significance of making everyone to drink of one Spirit? We comment on the italicized terms but admit that problems remain.) a. By one Spirit.

The Greek text has the preposition en that can be translated either by or in. Most translators have adopted the reading by to reveal means or agency.��37�� They think that this interpretation is the better of the two, for it avoids the awkwardness of having two quite similar prepositional phrases in the same clause: in one Spirit & into one body. I prefer the translation by.) 1 1 2 8 0 “tw://bible.?id=40.3.11|AUTODETECT|” Conversely, other translators believe that the Greek preposition en denotes sphere or place and thus translate it in. ��38�� They point out that in the New Testament, the Holy Spirit is never described as the baptizer. Rather, the Spirit is the sphere into which the baptismal candidate enters. The Gospels declare that Jesus baptizes his followers with the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=40.3.11|AUTODETECT|” Matt. 3:11) 1 1 -1 9 0 “tw://bible.?id=41.1.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.1.8|AUTODETECT|” Mark 1:8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=41.10.38|AUTODETECT|” b. Baptized. When Paul writes, all of us were baptized, is he referring to a literal or a figurative baptism? If taken literally, Paul is talking about water baptism. However, the verb to baptize often conveys a metaphorical sense. For instance, Jesus asks James and John whether they are able to be baptized with a baptism similar to his own 7 1 -1 9 0 “tw://bible.?id=41.10.38|AUTODETECT|” Mark 10:38) 1 1 -1 9 0 “tw://bible.?id=42.12.50|AUTODETECT|” ). Jesus is alluding not to his baptism in the Jordan but to his death on the cross 7 1 -1 9 0 “tw://bible.?id=42.12.50|AUTODETECT|” Luke 12:50) 1 1 -1 9 0 “tw://bible.?id=44.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.1.5|AUTODETECT|” Acts 1:5) 1 1 -1 9 0 “tw://bible.?id=46.10.2|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=46.10.2|AUTODETECT|” I Cor. 10:2) 1 1 -1 9 0 0 ). It is preferable to state that Paul has in mind a figurative use of baptism.��39��) 1 5 2 8 0 0 Paul writes, all of us were baptized, and all were made to drink of one Spirit. These words extend to a circle that is far broader than the Corinthian community and includes all believers. This means that all true believers in Jesus Christ have been baptized by the Holy Spirit. The text teaches that regenerated Christians are incorporated into one body by the Holy Spirit but it says nothing about a subsequent baptism of the Spirit.��40��) Some scholars interpret the text as a reference to the sacraments of baptism and the Lord s Supper.��41�� But this is difficult to maintain. First, in the present context Paul gives no indication of introducing a discussion on the sacraments. Next, the text simply does not allude to water baptism.

Third, the assertion that the verb to make to drink refers to the drinking of the Communion cup cannot be sustained. And last, the Greek verb tense calls for a single occurrence of drinking, which is incongruent with the repeated observance of the Lord s Supper.) The flow of this verse intimates that to be baptized means to become a living member of the church upon conversion. When spiritual regeneration takes place in individuals, they enter the body of Christ, that is, the church. Not the external observance of water baptism but the internal transformation by the Holy Spirit brings people into a living relationship with Christ.��42��) c. Into one body. Here Paul stresses the unity of the church in its diverse forms.

He notes the racial, cultural, and social differences that existed in the Corinthian church: there were Jews and Greeks, slaves and free. Regardless of their status and position in life, these people came together to worship God in one church. If the church should practice discrimination, it would be in direct conflict with the law of love. All people who are spiritually renewed in Christ are equal to one another.) The preposition into denotes movement from the outside to the inside. Persons who have been regenerated by the Holy Spirit leave the world when they become living members of the church. For Paul to become a Christian and to become a member of the Body of Christ are synonymous. ��43��) 1 1 2 8 0 “tw://bible.?id=48.3.27-48.3.28|AUTODETECT|” d. All were made to drink. In verse 13, the adjective all appears twice not to indicate two distinct stages of the Christian experience but to reinforce the new status. In fact, the verse itself rules out any interpretation of baptism which requires it to be complemented by a later rite for the impartation of the Spirit.��44�� For this reason, Paul once more writes the expression one Spirit and says that all believers were made to drink of this Spirit. We sense that the two verbs baptize and drink have much in common. By looking for a parallel, we see similar wording in one of Paul s epistles: For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus 7 1 -1 9 0 “tw://bible.?id=48.3.27-48.3.28|AUTODETECT|” Gal. 3:27 28) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=48.3.27|AUTODETECT|” In the Corinthian and Galatian passages, Paul stresses the unity in Christ Jesus regardless of racial, cultural, social, and sexual differences. He states that all were baptized by one Spirit into Christ. And he adds that the believers have been made to drink of the Spirit (v. 13) and have clothed themselves with Christ 7 1 -1 9 0 “tw://bible.?id=48.3.27|AUTODETECT|” Gal. 3:27) 1 1 -1 9 0 “tw://bible.?id=40.25.35|AUTODETECT|” ). Just as Christians are clothed with Christ, so they are saturated with the Holy Spirit. The Greek verb potizoM can mean either I give to drink 7 1 -1 9 0 “tw://bible.?id=40.25.35|AUTODETECT|” Matt. 25:35) 1 1 -1 9 0 “tw://bible.?id=46.3.6-46.3.8|AUTODETECT|” ) or I irrigate 7 1 -1 9 0 “tw://bible.?id=46.3.6-46.3.8|AUTODETECT|” I Cor. 3:6 8) 1 1 -1 9 0 “tw://bible.?id=43.4.10|AUTODETECT|” ).��45�� The second meaning is appropriate, for Jesus also connects the Holy Spirit to the concept living water flowing from the believer 7 1 -1 9 0 “tw://bible.?id=43.4.10|AUTODETECT|” John 4:10) 1 1 -1 9 0 “tw://bible.?id=43.7.38-43.7.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.7.38-43.7.39|AUTODETECT|” 7:38 39) 1 1 -1 9 0 “tw://bible.?id=48.5.22-48.5.23|AUTODETECT|” ). When this spiritual saturation occurs, the individual believer enjoys a bountiful harvest, namely, the fruit of the Spirit 7 1 -1 9 0 “tw://bible.?id=48.5.22-48.5.23|AUTODETECT|” Gal. 5:22 23) 1 1 -1 9 0 0 ).) 1 22 2 8 0 0 ) Greek Words, Phrases, and Constructions in 12:12 13) ������� & �U��� the adverbs denote balance: just as and so. The first adverb occurs seventeen times in the New Testament, all but once in Paul s epistles.) ����� �p ���� the adjective ����� (all) is emphatic: all the members. ) ��v ��� for indeed. Both words keep their own individual meaning.��46��) ���������� the aorist passive of ������ (I give to drink; irrigate) demands a direct object in the form of � ������ (one Spirit). The Majority Text features the preposition �0� (into) before the accusative case, but the manuscript support is weak (KJV, NKJV).) ) ) (2) The Physical Body) 12:14 20) From Paul s point of view in the middle of the first century, the human body with its numerous members was a descriptive parallel of the church universal. The body with its many members has been created to function effectively as a unit, and the church with its gifted members also forms an effective entity. Yet the worldwide church today is so diverse in language, culture, race, boundaries, tradition, history, and theology that a comparison with the human body seems simplistic.

Nonetheless, in the local church especially Paul s illustration is apt. It points out that as the body functions harmoniously, so must the church of Jesus Christ.) 14. For indeed the body is not one member but many.) With the introductory words for indeed, Paul resumes the thought he began to develop in verse 12, where he spoke of many members and one body. He repeats the same words to illustrate that unity and diversity characterize not only the human body but all created bodies. For any living organism to exert itself productively, it must coordinate all its varied parts, function compatibly, and in its diversity show unity in purpose.) Paul is thinking of the church of Jesus Christ and especially of the Christian community in Corinth. Aside from all its problems, this community has been blessed with numerous gifts and talents (see vv. 28 31).

The analogy is clear, for as the human body with its numerous members has been created to function smoothly, so the Corinthian church with its many gifted people ought to perform harmoniously. As the beauty of the human body is brought out by the variety of its parts, so the glory of the body of Christ appears in the diversity of its members. ��47��) 15. If the foot should say, Because I am not a hand, I am not of the body, for this reason it ceases not to belong to the body. 16. And if the ear should say, Because I am not an eye, I am not of the body, for this reason it ceases not to belong to the body.) With these hypothetical illustrations, Paul imagines parts of the human body talking to each other. Because the foot is not as skillful as the hand, it may look up to the hand and declare, Because I am not a hand, I am not of the body. But such talk is nonsense.

Feet are part of the body and make it complete. Paul s implied application for the Corinthians is to eradicate all envy with respect to a particular spiritual gift that a member has not received. This one church member ought not to feel inadequate because of a lack of some spiritual gift. And no one should separate himself from the body of believers out of envy or spite.��48��) There is also a difference between the respective functions of the ear and the eye. A person who is deaf is nonetheless able to see everything, but every blind person lives in perpetual darkness. The ear may think that the function of seeing is more important to the human body than the function of hearing.

Thus the ear may feel less important than the eye. For this reason, the ear may argue: Because I am not an eye, I am not of the body. But such talk is idle and useless. To function properly, the body needs all its members. Likewise, no one in the Corinthian congregation may separate himself from the church, because every member is important for the wholesome functioning of the entire body.) 17. If the whole body were an eye, where would the hearing be?

If the whole body were hearing, where would the sense of smell be?) With the help of a ludicrous illustration, Paul drives home the point of unity and mutual dependence. The human body which consists of many parts can never be only an eye. If this were the case, says Paul, it would see but not hear. The body would be unable to function properly. Moreover, if the whole body had have only the component of hearing, it would not be able to detect any odors, whether good or bad. Indeed, without the variety of body parts that fill their assigned roles, the body itself would rapidly deteriorate and die.) Paul portrays the absurdity of nurturing jealousy because of the spiritual gifts which the individual members of the Corinthian congregation had received.

He not only teaches but also strives to attain the unity of the Christian church. The members of the Corinthian church need each other. Each has received some spiritual gift on which the rest of the congregation depends. The recipient of any gift must understand that all the members of the church depend on him or her to exercise that spiritual gift. When all the members employ the talents the Holy Spirit has distributed to God s people, then the entire church functions efficiently for the benefit of all.) 18. But now God has placed the members, each one of them, in the body just as he desired.) Answering his own direct questions (v. 17), Paul gives a brief conclusion which he introduces with the words but now, that is, as a matter of fact. ��49�� Momentarily he leaves the world of hypothetical illustrations and returns to reality.) 1 1 2 8 0 “tw://bible.?id=1.2.7|AUTODETECT|” God is the subject of this verse, for he is the Creator of the body 7 1 -1 9 0 “tw://bible.?id=1.2.7|AUTODETECT|” Gen. 2:7) 1 1 -1 9 0 “tw://bible.?id=66.4.11|AUTODETECT|” ). At creation, God made a human body that was free from any flaw or weakness. He designed the body to make all its members function properly and display unity. Even though marred by the effect of sin, the human body still remains a marvelous creation. Its design reveals the hand of the Creator, who gave each individual member a unique place in the body 7 1 -1 9 0 “tw://bible.?id=66.4.11|AUTODETECT|” Rev. 4:11) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=2.31.1-2.31.6|AUTODETECT|” By implication, the spiritual gifts which God has distributed are given according to his design. Through his Spirit, God works out his plan and purpose in the people he has redeemed. Two examples, one from the Old Testament and the other from the New, demonstrate the employment of gifts. First, when God instructed Moses to build the tabernacle in the desert, he filled Bezalel, Oholiab, and other craftsmen with the Spirit of God and skill to build the Tent of Meeting 7 1 -1 9 0 “tw://bible.?id=2.31.1-2.31.6|AUTODETECT|” Exod. 31:1 6) 1 1 -1 9 0 “tw://bible.?id=44.6.1-44.6.6|AUTODETECT|” ). Next, when the church in Jerusalem increased in number so that the apostles could no longer perform all their tasks, God raised up seven men filled with the Spirit and wisdom. These seven deacons served with their gifts and talents to meet the needs of the church 7 1 -1 9 0 “tw://bible.?id=44.6.1-44.6.6|AUTODETECT|” Acts 6:1 6) 1 1 -1 9 0 0 ). Does this mean that God endows only a few leaders with special gifts? Not at all, for Paul has already noted that every believer receives a spiritual gift (v. 11). Therefore, within the church no one ought to be idle each one must use the talent God has given him or her for the edification of the body of Christ.) 1 27 2 8 0 0 19. And if everything were one member, where would the body be?) If all the members of the church would think, act, speak, and dress alike while displaying one and the same talent, we would see not a body but only one member. Paul literally asks, And if all the parts altogether were one member, where would the body be? To ask the question is to answer it.) At the beginning of this discussion (v. 14), Paul looked at the totality of the body that consists of many parts (v. 14). Now he looks at the parts that become alike and queries where the body may be. A single entity that lacks diversity may be a unit but it is unable to function as an organic body.

An entity without any differentiating parts can be as useless as a lump of discarded clay.) 20. But now there are many members but one body.) On the contrary, says Paul, the church includes many members who together constitute one body. And this body expresses harmony and unity, much as choir members singing their assigned parts create musical harmony. Paul concludes this part of the discussion with the same wording he wrote earlier in verse 12. In that verse he mentioned one body and many parts, but here he presents the reverse of that statement.) ) Practical Considerations in 12:14 20) Numerous churches, especially the ones that have existed for many years, are coping with a measure of indolence. A few faithful saints appear to do all the work in the congregation: they serve as members of the council or board; they teach Sunday school classes; they visit the sick and welcome new members; they are involved in youth work.

Most of the members, except for attending the Sunday worship services, are idle. Even though people receive spiritual food, they are weak from lack of exercise. Because of their inactivity, they are spiritually atrophied. Their atrophy results in spiritual heart failure.) Other members observe the activity of those who are faithful. But instead of emulating their example, these members are filled with discontent. Many criticize the leadership in the church, display envy, nurture grudges, and cause friction.

When disgruntled members do not receive the attention they desire, they leave for another church. There the cycle of discontent and envy often begins anew after the initial welcome is over.) Every member of the body of Christ ought to realize that God has bypassed no one in the distribution of gifts and talents. He or she may not bury these talents through idleness, for there will eventually be a day of reckoning when God demands an accounting. In that day, God will commend and reward those who have been faithful by employing and developing their gifts. But he will condemn and punish those unbelievers who neglected their talents by criticizing the church and by ultimately deserting her.) ) Greek Words, Phrases, and Constructions in 12:15 18) Verses 15 16) Some Greek New Testaments (Nes-Al, UBS, TR) and translations (KJV, NKJV, NAB, JB, TNT) present the last clauses in these two verses as interrogatives. However, if these clauses were to be rhetorical questions expecting a negative reply, the particle ��, not �P, would have to be the reading.

Here Paul uses the negative �P in both verses. The verses, therefore, should be read as statements.) The repetition of the negative particle �P in both verse 15 and verse 16 should not be understood as a double negative. Rather, the repetitive occurrence of this particle strengthens the negation.) ���p ����� this combination is an idiom that means on that score, for that reason. ��50��) Verse 18) ���v �� the particle �� is adversative ; the adverb ���� (now) has lost its reference to time and relates merely factual information.) ���� the aorist middle of the verb ������ (I place, put) is deponent and signifies he arranged. ��51��) ) ) (3) The Honorable and the Unpresentable Parts) 12:21 26) Editors of the Greek New Testament do not see the need for a new paragraph at this juncture. But there is need, for Paul slightly changes the subject matter by introducing the element of superiority expressed by certain members of the body. This claim reflects the social and spiritual conditions in the Corinthian church. With continued illustrations, Paul tries to convince those members that their arrogance hampers the unity of the church.) 21.

The eye is not able to say to the hand, I have no need of you. Or again, the head to the feet, I have no need of you. ) Once more Paul personifies members of the human body. The eye is speaking to the hand and the head addresses the feet. The message is that the eye and the head respectively want to be independent of the other parts of the body. They do not want to admit that their existence is based on the interdependent relations with other physical members. What would the eye achieve without the use of the hand?

And what would the head do for lack of mobility? The picture that Paul draws portrays the absurdity of independence. The individual parts of the body all aid each other in the total functioning of the whole.) Notice that Paul uses the singular term eye not to call attention to the physical part of the human anatomy but to a person s competence to see. The word hand also appears in the singular to express a person s ability of touching, taking, holding, and giving objects. We always refer to dexerity by using the singular, for instance, sleight of hand. The word head must be understood as the collective part of the body that incorporates all the senses and the working of the mind.) 1 1 2 8 0 “tw://bible.?id=47.4.5|AUTODETECT|” What is Paul trying to say to his readers? This is the lesson: A member in the Corinthian church who had received the gift of healing, for example, should not feel self-sufficient and say to the other members, I have no need of you. This air of superiority flies in the face of Paul s teaching on servanthood 7 1 -1 9 0 “tw://bible.?id=47.4.5|AUTODETECT|” II Cor. 4:5) 1 1 -1 9 0 “tw://bible.?id=48.5.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.13|AUTODETECT|” Gal. 5:13) 1 1 -1 9 0 0 ). The person who has the gift of healing needs the supportive ministry of those who have received the rest of the spiritual gifts. In brief, within the church all the members need one another with all their expertise and ability for mutual edification. The revered Augustine aptly said:) 1 4 2 8 0 0 God is not greater if you reverence him,) but you are greater if you serve him.) 22. By contrast, the members of the body that appear to be weaker are even more indispensable.) Paul stresses the contrast between the stronger and the weaker members of the human body. The stronger are hands and feet (v. 21). But those parts that we tend to call weaker Paul does not specify them are actually indispensable. To illustrate, internal physical organs appear to be weak because they cannot be seen, yet everyone realizes that the body cannot function without them. A physician surgically removes an internal organ from his patient, but in many cases the patient afterward needs to take medication for the rest of his or her life to counteract the loss of this organ.) 1 1 2 8 0 “tw://bible.?id=42.2.36-42.2.38|AUTODETECT|” A person who is quiet by nature may be disregarded by those who are more aggressive and in the public eye. Yet this subdued person often proves to be mighty in prayer and a hero of faith. He or she is an indispensable member of the Christian community and has turned apparent weakness into strength. The prophetess Anna was such a prayer warrior and spiritual giant 7 1 -1 9 0 “tw://bible.?id=42.2.36-42.2.38|AUTODETECT|” Luke 2:36 38) 1 1 -1 9 0 “tw://bible.?id=47.12.9|AUTODETECT|” ). Let no one in the Corinthian church despise any of the members by calling them weak, for these very people are essential to the well-being of the congregation. Jesus himself told Paul: My grace is sufficient for you, for my power is made perfect in weakness 7 1 -1 9 0 “tw://bible.?id=47.12.9|AUTODETECT|” II Cor. 12:9) 1 1 -1 9 0 0 ).) 1 8 2 8 0 0 23. And whatever members of the body we deem less honorable, on these we place greater honor, and our unpresentable parts are treated with greater modesty. 24a. And our respectable parts have no need of this.) Paul first mentions the weaker members of the human body (v. 22), then in descending order he cites the less honorable ones, and last, the unpresentable parts. Then he alludes to the body s presentable members.) a. And whatever members of the body we deem less honorable, on these we place greater honor. The key word in the first main clause of verse 23 is the verb to place.

This verb in the Greek literally means to put or place around someone articles of clothing. In other words, it means to dress. We clothe the less honorable parts of the human body more carefully than the nobler parts. Fashionable shoes hide unsightly feet, shoulderpads add stature to a sagging physique, and an attractive dress or an elegant suit gives charm to an extended figure.) b. And our unpresentable parts are treated with greater modesty. When we refer to the unmentionable parts of the body, we express ourselves with modesty.

Paul has no need to be specific, because every reader knows what he is trying to say. The parts to which Paul alludes are those whose exposure is indecent and creates shame and embarrassment. These parts are not merely accorded a measure of modesty: they receive even greater care. The English translation is unable to convey the play on words in the Greek aschmona and euschmona. Some versions have translated these terms as unseemly and seemliness or uncomely and comely (NASB, Cassirer). I suggest that we approximate the assonance of the Greek words by saying our unrespectable parts are treated with even more respect. ) Decency and modesty should ever be striking characteristics of a Christian community in a dissolute and immoral world.

In the pagan culture of the first century, nudity was commonplace and perfectly acceptable, especially in the sports arenas. We as Christians, Paul observes, think that certain parts of our anatomy are less honorable and, therefore, must be clothed properly.) c. And our respectable parts have no need of this. Paul refrains from delineating what these parts of the body may be, but he may be referring to a person s face, which needs no covering. Although one s face needs daily care, it generally causes no shame or embarrassment.) 24b. However, God has combined the members of the body by giving greater honor to those that lack it, 25. that there may be no division in the body but that the members may have the same care for one another.) The paragraph division in most translations is unfortunate, because this verse has two functions.

The first part of verse 24 concludes the preceding segment. Verse 24b serves as the opening statement of the conclusion of the matter Paul is illustrating.) 1 1 2 8 0 “tw://bible.?id=1.2.7|AUTODETECT|” a. However, God has combined the members of the body. The adversative however marks the transition from the main argument to Paul s concluding remarks. Paul repeats an earlier statement (v. 18) when he says, God has combined the members, but here he uses a different verb in the past tense. This tense signifies an action that took place in the past but still has effect today. To be sure, Paul has in mind the creation of Adam at the dawn of human history 7 1 -1 9 0 “tw://bible.?id=1.2.7|AUTODETECT|” Gen. 2:7) 1 1 -1 9 0 0 ). Adam s descendants have the same kind of body that God created for their progenitor.) 1 1 2 8 0 “tw://bible.?id=40.5.36|AUTODETECT|” b. By giving greater honor to those that lack it. God sovereignly creates a human body without consulting anyone. This means that man has no power to determine the composition of his own body. Jesus says, You cannot make even one hair white or black 7 1 -1 9 0 “tw://bible.?id=40.5.36|AUTODETECT|” Matt. 5:36) 1 1 -1 9 0 0 ). God has absolute authority in composing the human body. In the same way, he intermingles the individual components within the church so the weaker instead of the stronger receive special attention. By blending the various parts of the body, God creates perfect harmony. The stronger elements compensate for the weaker, so that the latter receive even greater recognition than the former. And by blending the many parts of the church, God creates strength and beauty. The creation of the church is God s work.) 1 1 2 8 0 “tw://bible.?id=45.12.5|AUTODETECT|” c. That there may be no division in the body. With the word division, Paul is speaking more about the church than the human body (see 1:10 12). The physical body created by God cannot cause a division within itself. But within the church, the members are able to cause a split and the possibility of a schism is real. Hence, Paul asserts that within the church of Christ no division should occur.��52�� He applies the imagery of the physical body to the church, even though the implied metaphor loses some of its effect. Nonetheless, Paul strives for the unity of the body of Christ 7 1 -1 9 0 “tw://bible.?id=45.12.5|AUTODETECT|” Rom. 12:5) 1 1 -1 9 0 “tw://bible.?id=44.21.17-44.21.21|AUTODETECT|” ) not only in the Corinthian congregation but also in the broader context of relationships of Jewish Christians in Jerusalem with Gentile Christians abroad 7 1 -1 9 0 “tw://bible.?id=44.21.17-44.21.21|AUTODETECT|” Acts 21:17 21) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 d. But that the members may have the same care for one another. The members of the church need each other to do the Lord s work effectively. The person who has received the gift of teaching is in great demand for instructing children, youth, and adults. The preacher must heed the spiritual needs of everyone in the congregation. Persons who have the qualifications to govern the church in its various ministries are indispensable. And the deacons who can minister to the needy perform a essential task. All these people express a genuine concern for the other members in the church.) 1 1 2 8 0 “tw://bible.?id=3.19.18|AUTODETECT|” No one should ever be neglected within the church. Concern for one another ought to be the hallmark of the Christian community, for in this context concern has a positive connotation. It refers to the care that God accords his people and the care that God expects them to show to one another.��53�� Paul echoes the second part of the summary of the Decalogue, Love your neighbor as yourself 7 1 -1 9 0 “tw://bible.?id=3.19.18|AUTODETECT|” Lev. 19:18) 1 1 -1 9 0 “tw://bible.?id=40.22.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.22.39|AUTODETECT|” Matt. 22:39) 1 1 -1 9 0 0 ).) 1 25 2 8 0 0 26. And if one member suffers, all the members suffer with it. If one member is honored, all the members rejoice with it.) This is one of the most beautiful texts in Paul s first epistle to the Corinthians. It describes the effect genuine care can have on the members in the Christian church. When love prevails, we see the church as a live physical body. A stubbed toe impairs one s ability to walk and thus affects the entire body.

Filling one s stomach with delicious food satisfies all the parts of the body, but the pain of a stomach ulcer has an opposite effect. Similarly, when a member in the congregation mourns the death of a loved one, the entire congregation grieves with the mourner. When one member receives recognition for either an accomplishment or an anniversary, the rest of the members surround the recipient with joyful adulation. The Christian community mourns with those who hurt and rejoices with those who celebrate.) ) ) Practical Considerations in 12:25 26) The church of Jesus Christ is an organism, not a society; a communion, not a guild; a fellowship, not an association.��54�� Membership in a society, guild, or association means paying annual dues and required or voluntary attendance at meetings. Failure to remit dues results in cancellation of membership. A society consists of officials and members who join in common effort to achieve a set goal.

A society normally functions administratively in a specific area, for instance in business or politics. But we can never say that a society is a living entity. By contrast we use the term organism when we describe a body with a number of parts that perform various functions for the well-being of the whole. Thus an organism is alive and belongs to the world of either humans, animals, or plants. That is, God creates an organism.) Church members belong to the living body of Christ, receive spiritual food, mature in faith, and express Christian love in tangible ways to their neighbor. Within the context of the church, the members need one another as they love, nurture, teach, train, equip, and support fellow members.

They do so with the spiritual gifts and talents God has given them.) Life within the church is unique. Each member with his or her gift depends on others with their gifts to advance the cause of Christ. Without support a believer fails, but together with fellow believers he succeeds. In effect, the church is alive and will remain so until the end of time. It is a living body whose head is Christ.) ) Greek Words, Phrases, and Constructions in 12:22 25) Verses 22 24) ����� ������ how much more. The construction is the dative of comparison in which the positive adjective is used for the comparative.) ������������ this comparative adjective modifies both nouns (����� honor; and �P����������, modesty) and is translated more abundant or greater. ) ����������� this compound verb is more emphatic than the simple verb ��������� (I mix).

Here the verb connotes to mix together, blend, unite. The aorist is constative.��55��) Q���������� the present passive participle means to come short of, be lacking, be inferior. ��56��) Verse 25) 5�� �� these words begin a negative purpose clause with the verb � (is). The construction is continued with the adversative ��� (but on the contrary) as a positive purpose clause with the verb ���������� (they cared).) ) ) (4) Members and Gifts) 12:27 31) Paul now returns to a discussion on membership in the church and on the gifts that God grants to the members. In verses 8 10, he enumerated nine gifts that the Holy Spirit distributes to the members of the church. In the next few verses (vv. 28 30), he ranks these spiritual gifts by priority. The gifts of speaking in tongues and interpreting them are the last on the list.

These gifts are discussed later in great detail (chap. 14).) Paul prefaces his discussion on spiritual gifts with a comprehensive statement about membership in the church of Jesus Christ. His affirmation summarizes what he has been saying in the preceding segment of this chapter (vv. 12 26).) 27. You are the body of Christ and individually members of it.) a. You are the body of Christ. Paul addresses the members of the Corinthian church with the personal pronoun you. They are the people who have been made holy in Christ Jesus and are called to be holy (1:2).

Yet these people quarreled, caused divisions, failed to expel an immoral brother, brought lawsuits against fellow brothers, criticized the apostles, and did not properly observe the Lord s Supper. In spite of all these shortcomings, Paul tells the Corinthians that they are the body of Christ.) 1 1 2 8 0 “tw://bible.?id=49.1.23|AUTODETECT|” In the Greek text, Paul uses the noun body in the absolute sense of the word. That is, the word appears without the definite article which, for the sake of acceptable English, we have supplied. Paul does not say a body or the body, but merely body to indicate that this is the one and only, for there is no other body of Christ. He is not referring to Christ s physical body but rather speaks figuratively about the church as Christ s body 7 1 -1 9 0 “tw://bible.?id=49.1.23|AUTODETECT|” Eph. 1:23) 1 1 -1 9 0 “tw://bible.?id=51.1.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.24|AUTODETECT|” Col. 1:24) 1 1 -1 9 0 0 ). To say it differently, Paul states that the church to which the Corinthians belong is one entity without division.) 1 3 2 8 0 0 The church as Christ s figurative body exists in him and belongs to him. It is genuinely united with Christ, for every individual member is by faith included in him.��57�� Each local congregation is a microcosm of the entire church, so that everyone who observes the congregation s various functions knows that this body is the church in action. Here Paul states the principle of unity in multiplicity. In the next clause he notes multiplicity in unity.) b. And individually members of it. We have no information about the size of the Corinthian church, but Paul avers that every individual member is part of Christ s body.

By saying this, Paul underscores the individuality of the members, for each has received a different gift from the Lord. With these gifts and functions at their disposal, all the members together contribute to the well-being of the Christian community.) 28. And God has appointed in the church, first apostles, next prophets, third teachers, then miracles, then gifts of healing, helpful deeds, administrations, kinds of tongues.) 1 1 2 8 0 “tw://bible.?id=58.5.4|AUTODETECT|” In earlier verses, Paul taught that God arranges the parts of the human body (v. 18) and combines its various members (v. 24). This is true not only for a person s physical body but also for the church. God distributes to the members in the church a variety of gifts designed to serve its membership. The appointment to an office or the giving of a function comes from God himself. He calls individuals to an official position within the church, even though church members call, ordain, or install them in the position. As the writer of the epistle to the Hebrews says, No one takes this honor upon himself; he must be called by God 7 1 -1 9 0 “tw://bible.?id=58.5.4|AUTODETECT|” Heb. 5:4) 1 1 -1 9 0 “tw://bible.?id=44.13.1-44.13.3|AUTODETECT|” ). So, for instance, Paul and Barnabas were called by the Holy Spirit and ordained by the church in Antioch 7 1 -1 9 0 “tw://bible.?id=44.13.1-44.13.3|AUTODETECT|” Acts 13:1 3) 1 1 -1 9 0 0 ). They functioned in the church as apostles, prophets, and teachers.��58�� Conclusively, the phrase in the church applies to the church universal and not merely to the Corinthian congregation.) 1 1 2 8 0 “tw://bible.?id=49.4.11|AUTODETECT|” In descending order, Paul enumerates three groups of persons who have received spiritual gifts. They are apostles, prophets, and teachers. In another epistle, he lists four groups: It was [Christ] who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers 7 1 -1 9 0 “tw://bible.?id=49.4.11|AUTODETECT|” Eph. 4:11) 1 1 -1 9 0 “tw://bible.?id=45.12.6-45.12.8|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=45.12.6-45.12.8|AUTODETECT|” Rom. 12:6 8) 1 1 -1 9 0 0 ). He also lists five gifts, though by implication persons are given and exercise these gifts.) 1 1 2 8 0 “tw://bible.?id=42.6.13-42.6.16|AUTODETECT|” a. First apostles. Jesus directly commissioned twelve people to be apostles, including Matthias, who succeeded Judas 7 1 -1 9 0 “tw://bible.?id=42.6.13-42.6.16|AUTODETECT|” Luke 6:13 16) 1 1 -1 9 0 “tw://bible.?id=44.1.23-44.1.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.1.23-44.1.26|AUTODETECT|” Acts 1:23 26) 1 1 -1 9 0 “tw://bible.?id=45.1.1|AUTODETECT|” ). The apostolic circle extended beyond the Twelve, however, for Paul was an apostle 7 1 -1 9 0 “tw://bible.?id=45.1.1|AUTODETECT|” Rom. 1:1) 1 1 -1 9 0 “tw://bible.?id=44.14.14|AUTODETECT|” ) and so was Barnabas 7 1 -1 9 0 “tw://bible.?id=44.14.14|AUTODETECT|” Acts 14:14) 1 1 -1 9 0 “tw://bible.?id=45.16.7|AUTODETECT|” ). Paul writes that Andronicus and Junias were highly regarded among the apostles but probably did not function as such 7 1 -1 9 0 “tw://bible.?id=45.16.7|AUTODETECT|” Rom. 16:7) 1 1 -1 9 0 0 ). This text apparently means that the apostles had great respect for these two people.��59�� The apostles served as Christ s ambassadors to proclaim, teach, and record the good news.) 1 1 2 8 0 “tw://bible.?id=44.1.21-44.1.22|AUTODETECT|” Paul is not saying that every individual congregation had its own apostles. Certainly not. The apostles served the entire church in its formative years. The apostolic office was temporary and ceased with the death of the last apostle, John, who died probably in a.d. 98. Indeed, the stipulations laid down for apostleship made it impossible to have successors. First, the apostles were to have followed the Lord Jesus from his baptism to his ascension and, second, they were to be a witness of his resurrection 7 1 -1 9 0 “tw://bible.?id=44.1.21-44.1.22|AUTODETECT|” Acts 1:21 22) 1 1 -1 9 0 “tw://bible.?id=45.1.1-45.1.4|AUTODETECT|” ). Although Paul did not accompany Jesus, he had seen the Lord and thus was able to testify of his resurrection 7 1 -1 9 0 “tw://bible.?id=45.1.1-45.1.4|AUTODETECT|” Rom. 1:1 4) 1 1 -1 9 0 0 ). This is the reason that Paul calls himself one abnormally born (15:8).) 1 1 2 8 0 “tw://bible.?id=44.13.1|AUTODETECT|” b. Next prophets. Unlike the apostles, who served the entire church, the prophets often served local congregations 7 1 -1 9 0 “tw://bible.?id=44.13.1|AUTODETECT|” Acts 13:1) 1 1 -1 9 0 “tw://bible.?id=49.2.20|AUTODETECT|” ). Even though an apostle (e.g., John in the Book of Revelation) could utter prophecies, a prophet never functioned as an apostle. In a few passages Paul lists the apostles and prophets together 7 1 -1 9 0 “tw://bible.?id=49.2.20|AUTODETECT|” Eph. 2:20) 1 1 -1 9 0 “tw://bible.?id=49.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.3.5|AUTODETECT|” 3:5) 1 1 -1 9 0 “tw://bible.?id=49.4.11|AUTODETECT|” ), but he does not equate the two; they remain distinctly separate, for apostles are apostles and prophets are prophets.��60�� We cannot equate the office of apostle and prophet in the current text and other passages 7 1 -1 9 0 “tw://bible.?id=49.4.11|AUTODETECT|” Eph. 4:11) 1 1 -1 9 0 “tw://bible.?id=66.18.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.18.20|AUTODETECT|” Rev. 18:20) 1 1 -1 9 0 0 ; Didache 11:3).) 1 1 2 8 0 “tw://bible.?id=49.2.20|AUTODETECT|” Apostles spoke and wrote with the same authority God had entrusted to the Old Testament prophets. They were witnesses to Jesus life, death, and resurrection. Prophets in the New Testament era also spoke with the authority of the Holy Spirit. They stood next to the apostles in the work of laying the church s foundation 7 1 -1 9 0 “tw://bible.?id=49.2.20|AUTODETECT|” Eph. 2:20) 1 1 -1 9 0 0 ) and, in rank, they were second to the apostles. Furthermore, the statements of the prophets had to be evaluated (14:29) to guard against the utterances of false prophets whose influence undermined the well being of the church.) 1 1 2 8 0 “tw://bible.?id=44.11.28|AUTODETECT|” The early church had predictive prophets, among whom was Agabus 7 1 -1 9 0 “tw://bible.?id=44.11.28|AUTODETECT|” Acts 11:28) 1 1 -1 9 0 “tw://bible.?id=44.21.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.21.10|AUTODETECT|” 21:10) 1 1 -1 9 0 “tw://bible.?id=66.1.3|AUTODETECT|” ); John on the island of Patmos also filled that role 7 1 -1 9 0 “tw://bible.?id=66.1.3|AUTODETECT|” Rev. 1:3) 1 1 -1 9 0 “tw://bible.?id=66.22.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.22.9|AUTODETECT|” 22:9) 1 1 -1 9 0 “tw://bible.?id=66.22.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.22.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=44.13.1|AUTODETECT|” ). At Antioch, the church was instructed by teachers and prophets, namely, Barnabas, Simeon Niger, Lucius of Cyrene, Manaen, and Paul 7 1 -1 9 0 “tw://bible.?id=44.13.1|AUTODETECT|” Acts 13:1) 1 1 -1 9 0 “tw://bible.?id=44.15.32|AUTODETECT|” ); in Jerusalem were Judas and Silas 7 1 -1 9 0 “tw://bible.?id=44.15.32|AUTODETECT|” Acts 15:32) 1 1 -1 9 0 “tw://bible.?id=44.21.8-44.21.9|AUTODETECT|” ); and in Caesarea resided the four daughters of Philip the Evangelist 7 1 -1 9 0 “tw://bible.?id=44.21.8-44.21.9|AUTODETECT|” Acts 21:8 9) 1 1 -1 9 0 0 ). Prophets were engaged in teaching the members of local churches. They gave instruction on Christian conduct,��61�� and they stood next to those people who had received the gift of teaching the content of the Scriptures.) 1 1 2 8 0 0 Although prophets received the gift of prophecy, we have no evidence that they filled a permanent office in the early Christian communities. Their gift was an ability to prophesy, that is, to receive God s revelation and to preach his Word. In the sub-apostolic period the prophet could still take precedence over the local minister, but the day was not far off when this gift of prophecy passed to the local ministers who preached the word to edify the members of the Christian fellowship. ��62��) 1 1 2 8 0 “tw://bible.?id=44.11.28|AUTODETECT|” The early church had a number of prophets, among whom were Agabus 7 1 -1 9 0 “tw://bible.?id=44.11.28|AUTODETECT|” Acts 11:28) 1 1 -1 9 0 “tw://bible.?id=44.21.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.21.10|AUTODETECT|” 21:10) 1 1 -1 9 0 “tw://bible.?id=44.15.32|AUTODETECT|” ) and Judas and Silas 7 1 -1 9 0 “tw://bible.?id=44.15.32|AUTODETECT|” Acts 15:32) 1 1 -1 9 0 0 ). The influence of prophecy came to an end in the second century, however, when Montanus, claiming to be a prophet with new revelation concerning Christ s return, arose in Asia Minor. For some time Montanism became influential but soon was condemned as spurious.��63�� Because of its fraud, Montanism was held in low esteem. Prophets no longer enjoyed prominence when the church relied more on the Scriptures than on prophecy.) 1 1 2 8 0 0 c. Third teachers. If Paul distinguishes between prophets and teachers, what then is the difference between them?) 1 1 2 8 0 “tw://bible.?id=52.5.20|AUTODETECT|” First, the teacher in Paul s day received respect for his ability to instruct others. For instance, the people addressed Jesus with the Hebrew term rabbi, which literally means my great [teacher]. In contrast to teachers, prophets were not always accorded high esteem, for the tactics of false prophets gave prophecy a bad name. Indeed Paul admonishes the Christians, Do not treat prophecies with contempt 7 1 -1 9 0 “tw://bible.?id=52.5.20|AUTODETECT|” I Thess. 5:20) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=55.1.11|AUTODETECT|” Next, while the true prophet waited with his message until he received a revelation (14:30), the teacher possessed the Scriptures as the revealed Word of God. Students had to learn sound doctrine and the traditions which the instructors taught them. (Books were so costly that only the rich could afford them. Thus, the teacher usually resorted to the pedagogical method of repetition to aid the students in committing his instruction to memory.) Paul relates that he was an apostle and a teacher of Christ s gospel 7 1 -1 9 0 “tw://bible.?id=55.1.11|AUTODETECT|” II Tim. 1:11) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=49.4.11|AUTODETECT|” And last, according to Paul the work of the teacher is closely related to that of the pastor 7 1 -1 9 0 “tw://bible.?id=49.4.11|AUTODETECT|” Eph. 4:11) 1 1 -1 9 0 0 ). Much of the pastor s time is devoted to teaching his people.) 1 2 2 8 0 0 d. Then miracles. Paul calls attention to miracles and not to miracle workers. The literal translation is miracles, which by implication refers to those who perform them. Because miraculous deeds seldom occur, the gift of doing wonders is not permanent (read the explanation of verse 10).) e. Then gifts of healing. Gifts of healing also lack permanency (see the commentary on verse 9). The Greek word for gifts is charismata, which appears at the beginning of the list of spiritual gifts in verse 4 and at the end of the chapter in verse 30. Of all the gifts, Paul characterizes only healings (plural in the Greek text) as charismata.) 1 1 2 8 0 “tw://bible.?id=42.1.54|AUTODETECT|” f. Helpful deeds. The Greek word antilmpseis occurs only once in the entire New Testament and is variously translated assistants (NAB), forms of assistance (NRSV), or works of mercy (Cassirer). The verb from which it derives appears three times in the New Testament. In ) 7 1 -1 9 0 “tw://bible.?id=42.1.54|AUTODETECT|” Luke 1:54) 1 1 -1 9 0 “tw://bible.?id=23.41.9|AUTODETECT|” the verb means to help Israel, as it also does in the Septuagint text of ) 7 1 -1 9 0 “tw://bible.?id=23.41.9|AUTODETECT|” Isaiah 41:9) 1 1 -1 9 0 “tw://bible.?id=44.20.35|AUTODETECT|” ; in ) 7 1 -1 9 0 “tw://bible.?id=44.20.35|AUTODETECT|” Acts 20:35) 1 1 -1 9 0 “tw://bible.?id=54.6.2|AUTODETECT|” it refers to helping the weak; and the verb form in ) 7 1 -1 9 0 “tw://bible.?id=54.6.2|AUTODETECT|” I Timothy 6:2) 1 1 -1 9 0 0 means to benefit.��64��) 1 1 2 8 0 0 In the current passage the noun signifies the helping hand of love and mercy both within and beyond the Christian community. One commentator asserts that the term conveys the definite suggestion of assistance given by governing authorities to any who are in need or oppressed. ��65�� But it is more likely that members of the Christian community and not the government received the spiritual gift of helping one another.) 1 1 2 8 0 “tw://bible.?id=44.27.11|AUTODETECT|” g. Administrations. The Greek term kybernseis also occurs but once in the New Testament. A related noun which appears twice 7 1 -1 9 0 “tw://bible.?id=44.27.11|AUTODETECT|” Acts 27:11) 1 1 -1 9 0 “tw://bible.?id=66.18.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.18.17|AUTODETECT|” Rev. 18:17) 1 1 -1 9 0 0 ) means pilot or sea captain. The English verb to govern derives from the Latin gubernare and the Greek kybernan, which means to hold the helm, to steer. Paul seems to intimate that the spiritual gift kybernseis is the ability to hold the helm of the church.) 1 1 2 8 0 “tw://bible.?id=54.5.17|AUTODETECT|” In the Pastoral Epistles, Paul writes that the elders who rule the church effectively, especially the ones who are engaged in preaching and teaching 7 1 -1 9 0 “tw://bible.?id=54.5.17|AUTODETECT|” I Tim. 5:17) 1 1 -1 9 0 0 ), are worthy of double honor. That is, Paul refers to ruling elders and to teaching elders.��66�� The person who possesses the gift to be a statesman in the church is indeed worthy of great respect.) 1 8 2 8 0 0 h. Kinds of tongues. This is the last of the nine gifts. Since Paul had in mind to list them by rank, the last one is the least important. We assume that some believers in the Corinthian church had excessively valued tongues, so that this gift became a controversial issue. Consequently, Paul corrected the misconception of these believers by placing the gift of tongues last in the list, writing an entire chapter on love, and then instructing the believers to communicate in intelligible speech.) The expression kinds of tongues is identical to the words in verse 10 (consult the commentary).

Paul is not alluding to one particular language, intelligible or unintelligible, but to a variety of languages which were spoken in the metropolitan area of Corinth. Yet the speaking of unfamiliar languages or the practice of tongue-speech often causes alienation and estrangement, so that translators or interpreters are needed to overcome linguistic barriers. However, note that in this particular list Paul fails to include the spiritual gift of interpreting tongues, but see verse 30.) 29. Are all apostle? Are all prophets? Are all teachers?

Are all [workers of] miracles? 30. Do all have gifts of healing? Do all speak in tongues? Do all interpret?) Paul is asking seven rhetorical questions, all of which receive a negative answer. These negative responses clearly demonstrate both the diversity and the universality of the church. The church is not limited to a local congregation.

The first question is addressed to the Corinthians and implies that the apostles did not originate in Corinth.) Prophets are present in the Corinthian community (14:29), but certainly not every believer has received prophetic gifts. The same thing can be said of teachers, of those who perform miracles, of the believers who have the gifts of healing, and of the ones who speak in tongues. Not everyone receives these same gifts. Notice that Paul overlooks both the helpful deeds and the administrations. Instead he adds the gift of interpreting tongues (see v. 10).) No one in the church can claim to possess all the gifts that Paul mentions. The members of the church individually and collectively depend on one another for the talents and abilities which each one possesses.

Conversely, the distribution of gifts among the members of the church discloses both diversity and unity.) 31. But eagerly desire the greater gifts.) And I will show you an even more excellent way.) 1 1 2 8 0 “tw://bible.?id=44.1.21-44.1.22|AUTODETECT|” The conclusion to this chapter is relatively short, but its interpretation presents many problems. Does Paul exhort his readers to seek the first three positions in his list: apostle, prophet, and teacher? The requirements for the apostolic office having followed Jesus from his baptism to his ascension, and being a witness of his resurrection 7 1 -1 9 0 “tw://bible.?id=44.1.21-44.1.22|AUTODETECT|” Acts 1:21 22) 1 1 -1 9 0 0 ) prevented nearly everyone from seeking it. Paul encourages especially the gifts of prophecy and, by implication, teaching (chap. 14). The current passage should be understood as a summary statement in the form of an introduction to Paul s chapter on love. Yet this summary offers a number of difficulties.) 1 2 2 8 0 0 a. Text. How do we understand the verb to desire? Is it in the indicative or the imperative mood? Some scholars are of the opinion that the first line of verse 31 should be read in the indicative mood: You are striving after the greater gifts. ��67�� Most Bible translations, however, present the verse in the imperative mood: But eagerly desire the greater gifts. ��68�� This reading is supported by two parallel texts that use the same verb in the imperative: After the interlude of Paul s epistle of love (chap. 13), he resumes his discussion on spiritual gifts and writes, Strive eagerly for the spiritual gifts (14:1).��69�� And Paul concludes by saying, Eagerly desire to prophesy (14:39).) Next, what is meant by the adjective that modifies the word gifts? Almost every translation reads either greater or higher gifts. A textual variant allows an alternative, the best gifts (KJV, NKJV).��70�� Not only on the basis of the Greek text but also because of the context itself, commentators favor the translation greater or higher.) 1 1 2 8 0 “tw://bible.?id=56.2.14|AUTODETECT|” b. Meaning. Why does Paul instruct the Corinthians to strive eagerly for greater gifts when in an earlier verse (v. 11) he writes that the Holy Spirit distributes them according to his design (see also v. 18)? When Paul writes, But eagerly desire the greater gifts, he uses the Greek verb zloM (I strive after something), which in this context conveys a positive meaning. Paul exhorts the believers in Corinth to attain the goal of receiving and developing their spiritual gifts for the edification of the Christian community.��71�� The sense of the Greek noun zlMts, from which we have the derivative zealot, is to do eagerly that which is good 7 1 -1 9 0 “tw://bible.?id=56.2.14|AUTODETECT|” Titus 2:14) 1 1 -1 9 0 “tw://bible.?id=60.3.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.3.13|AUTODETECT|” I Peter 3:13) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 We assume that some Corinthians had given prominence to the gift of tongue-speaking, but Paul puts it last in his list at both the beginning and the end of the chapter (vv. 10, 28, 30). Although he does not discount the value of the gift, he nevertheless regards it as the lowest of God s spiritual blessings. ��72�� Thus, he urges the readers of this epistle to strive for the greater gifts.) c. Interlude. And I will show you an even more excellent way. At this point, scholars differ on paragraph division. Some include verse 31b with the preceding, some with succeeding, verses.

Others make the two sentences of verse 31 a separate paragraph. I suggest that the second half of this verse forms a bridge between chapters 12 and 13 and thus should stand by itself.) 1 1 2 8 0 “tw://bible.?id=48.5.22-48.5.23|AUTODETECT|” Paul presents his exposition of love as an interlude in his discussion on gifts. He says that love is not spiritual gifts but rather a way of life.��73�� He shows that without the context of love, a spiritual gift cannot function and is worthless. Love is the most important fruit of the Spirit; it is the first one mentioned in the list of nine virtues 7 1 -1 9 0 “tw://bible.?id=48.5.22-48.5.23|AUTODETECT|” Gal. 5:22 23) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 Paul tries to define the meaning of love, but he can only describe it in positive and negative clauses. Upon concluding the interlude, he returns to his discussion on spiritual gifts.) ) Practical Considerations 12:29 31) We stand amazed when someone develops talents we never knew he or she had. When we see this unfolding, we express our appreciation and speak of hidden talents. For instance, we are able to detect hereditary traits and know that God is the giver of these talents. In similar fashion, Paul speaks of the Holy Spirit distributing spiritual gifts to the individual believers (see vv. 11, 18). But if God grants us choice gifts, how can we strive after even greater gifts? It seems preposterous to ask God for additional gifts when we already have received the talents he has distributed.) 1 1 2 8 0 “tw://bible.?id=40.7.7|AUTODETECT|” Paul tells the Corinthians that in their zeal for spiritual gifts, they must seek to excel in the work of edifying the church (14:12). In the word seek hear an echo of Jesus word: Ask and it will be given to you; seek and you shall find; knock and the door will be opened to you 7 1 -1 9 0 “tw://bible.?id=40.7.7|AUTODETECT|” Matt. 7:7) 1 1 -1 9 0 “tw://bible.?id=42.11.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.11.9|AUTODETECT|” Luke 11:9) 1 1 -1 9 0 0 ). God is sovereign and wants us to come to him. He desires that we ask him so that he may freely give us his gifts.) 1 21 2 8 0 0 As recipients of these spiritual gifts, however, we ought never to be filled with envy, to boast, or to be proud (13:4). These vices stifle love and deny the purpose for employing spiritual gifts, namely, to edify the church.) ) Greek Words, Phrases, and Constructions in 12:27 28) Verse 27) Q���� the plural personal pronoun receives emphasis as the first word in the sentence. It serves Paul s purpose to apply his discourse directly to the Corinthian believers.) Notice that this verse features four nouns (����, �������, ����, ������) but no definite articles. The absence in each case varies; for example, the name Christ may or may not have a definite article. The word ���� (body) must be understood as an absolute that is, there is only one body, the church. And that body is the possession of Jesus Christ.

Therefore the genitive case in ������� is neither subjective or objective but possessive.��74��) Verse 28) �S� ��� the relative pronoun has its antecedent in ���� (v. 27) and thus elucidates the concept body. The particle ��� lacks its counterpart �� because of the ordinal numbers first, second, and third. After these three, Paul continues with ����� (then), which is used twice.) ���� the context demands the translation he appointed but in verse 18 he placed. See the grammatical comment at verse 18.) Summary of Chapter 12) Paul tells the Corinthians of the spiritual gifts they had received and reminds them of their pagan backgrounds in which they were often led astray to the mute idols. But as believers they should know that only through the power of the Holy Spirit are they able to say, Jesus is Lord. ) The same Spirit, the same Lord, and the same God provide spiritual gifts for the common good of the church. Nine of these gifts are listed: wisdom, knowledge, faith, healing, miracles, prophecy, spirit discernment, tongues, and interpreting tongues.

These gifts are the work of the Holy Spirit, who apportions them to each believer according to his divine will.) To describe the church, Paul uses the analogy of man s physical body that consists of many parts yet expresses harmonious unity. Because the body has numerous parts, not a single one of them can of its own accord separate itself; every part continues to be connected with the body: the foot, the hand, the ear, and the eye. God arranges all the parts of the body in the places where he wants them to be. The individual parts of the body need each other, for even weaker members are indispensable. God even gives greater honor to those parts that lack it. The body itself demonstrates unity in purpose: it suffers when one part suffers and it rejoices when one of its parts is honored.) Within the church are apostles, prophets, and teachers.

Paul enumerates the gifts of miracles, healing, helpful deeds, administrations, and tongues. He queries whether everyone has received all the gifts, and then urges all the believers to strive eagerly for the greater gifts. He concludes by saying that he is showing them a more excellent way of life.) ) ) ) ) 1 The Greek word pneuma appears twelve times in eight verses: 12:3 [twice], 4, 7, 8 [twice], 9 [twice], 10, 11, 13 [twice].) 2 Among others, see F. F. Bruce, 1 and 2 Corinthians, New Century Bible series (London: Oliphants, 1971), p. 116.) 3 GNB; see also NEB, REB, NJB.) 1 1 2 8 0 “tw://bible.?id=45.1.13|AUTODETECT|” 4 ) 7 1 -1 9 0 “tw://bible.?id=45.1.13|AUTODETECT|” Rom. 1:13) 1 1 -1 9 0 “tw://bible.?id=45.11.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.11.25|AUTODETECT|” 11:25) 1 1 -1 9 0 “tw://bible.?id=46.10.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.10.1|AUTODETECT|” I Cor. 10:1) 1 1 -1 9 0 “tw://bible.?id=46.12.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.12.1|AUTODETECT|” 12:1) 1 1 -1 9 0 “tw://bible.?id=47.1.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.1.8|AUTODETECT|” II Cor. 1:8) 1 1 -1 9 0 “tw://bible.?id=52.4.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.4.13|AUTODETECT|” I Thess. 4:13) 1 1 -1 9 0 0 .) 1 6 2 8 0 0 5 Compare John C. Hurd, Jr., The Origin of I Corinthians (Macon, Ga.: Mercer University Press, 1983), pp. 71 72.) NAB New American Bible) Moffatt The Bible A New Translation, James Moffat) 6 Bruce 1 and 2 Corinthians, p. 117; compare H. Wayne House, Tongues and the Mystery Religions of Corinth, BS 140 (1983): 134 50.) 7 Wayne A. Grudem, The Gift of Prophecy in 1 Corinthians (Washington, D.C.: University Press of America, 1982), pp. 162 64. See also D. A.

Carson, Showing the Spirit: A Theological Exposition of 1 Corinthians 12 14 (Grand Rapids: Baker, 1987), pp. 25 26; Karl Maly, 1 Kor 12:1 3, eine Regel zur Unterscheidung der Geister? BibZ 10 (1966): 82 95; Andr� Mehat, L Enseignement sur les Choses de l Esprit (1 Corinthiens 12, 1 3), RevHistPhilRel 63 (1983): 395 415.) 8 See the translation of Moffatt.) 1 1 2 8 0 “tw://bible.?id=46.12.3|AUTODETECT|” 9 J. D. M. Derrett, Cursing Jesus (1 Cor. XII.3): The Jews as Religious Persecutors, NTS 21 (1974 75): 544 54. Jouette M. Bassler contends that Paul recalls his own past history of cursing Jesus. ) 7 1 -1 9 0 “tw://bible.?id=46.12.3|AUTODETECT|” 1 Cor. 12:3) 1 1 -1 9 0 0 Curse and Confession in Context, JBL 101 (1982): 415 18.) 1 12 2 8 0 0 10 Walter Schmithals, Gnosticism in Corinth: An Investigation of the Letters to the Corinthians, trans. John E. Steely (New York: Abingdon, 1971), pp. 124 30; Norbert Brox, Anathema Isous (1 Kor 12, 3), BibZ 12 (1968): 103 11.) 11 Refer to Carson, Showing the Spirit, p. 31. Consult also Traugott Holtz, Das Kennzeichen des Geistes (I Kor xii.1 3), NTS 18 (1972): 365 76.) 12 C. F. D.

Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 63.) 13 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research Nashville: Broadman, 1934), p. 974; Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 304.) 14 Ralph P. Martin, The Spirit and the Congregation: Studies in 1 Corinthians 12 15 (Grand Rapids: Eerdmans, 1984), p. 11. See Klaas Runia, The Gifts of the Spirit RTR 29 (1970): 82 94.) 15 Gordon D. Fee, The First Epistle to the Corinthians, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1987), p. 589 n. 30.

See also John Calvin, The First Epistle of Paul the Apostle to the Corinthians, Calvin s Commentaries series, trans. John W. Fraser (reprint ed.; Grand Rapids: Eerdmans, 1976), p. 261.) 16 Carson, Showing the Spirit, p. 35.) 17 Refer to William Baird, The Corinthian Church, A Biblical Approach to Urban Culture (New York: Abingdon, 1964), p. 139. R. C. H.

Lenski presents similar categories: intellect, faith, and tongues. See his Interpretation of St. Paul s First and Second Epistle to the Corinthians (1935; Columbus: Wartburg, 1946), p. 499.) NRSV New Revised Standard Version) Cassirer A New Testament Translation, E. Cassirer) 18 R. St. John Parry, The First Epistle of Paul the Apostle to the Corinthians, Cambridge Greek Testament for Schools and Colleges (Cambridge: Cambridge University Press, 1937), p. 180.) 19 Consult Carson, Showing the Spirit, p. 8.) 1 1 2 8 0 “tw://bible.?id=46.1.5|AUTODETECT|” 20 ) 7 1 -1 9 0 “tw://bible.?id=46.1.5|AUTODETECT|” I Cor. 1:5) 1 1 -1 9 0 “tw://bible.?id=46.8.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.8.1|AUTODETECT|” 8:1) 1 1 -1 9 0 “tw://bible.?id=46.8.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.8.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=46.8.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.8.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=46.8.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.8.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=46.12.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.12.8|AUTODETECT|” 12:8) 1 1 -1 9 0 “tw://bible.?id=46.13.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.13.2|AUTODETECT|” 13:2) 1 1 -1 9 0 “tw://bible.?id=46.13.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.13.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=46.14.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.14.6|AUTODETECT|” 14:6) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 21 Consult Edward N. Gross, Miracles, Demons, and Spiritual Warfare: An Urgent Call for Discernment (Grand Rapids: Baker, 1990), pp. 66 67; B. B. Warfield, Counterfeit Miracles (reprint ed.; Edinburgh: Banner of Truth, 1986), p. 169.) 1 1 2 8 0 “tw://bible.?id=2.4.1-2.4.9|AUTODETECT|” 22 See ) 7 1 -1 9 0 “tw://bible.?id=2.4.1-2.4.9|AUTODETECT|” Exod. 4:1 9) 1 1 -1 9 0 “tw://bible.?id=2.7.8-2.13.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.7.8-2.13.16|AUTODETECT|” 7:8 13:16) 1 1 -1 9 0 “tw://bible.?id=2.14.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.14.21|AUTODETECT|” 14:21) 1 1 -1 9 0 “tw://bible.?id=2.17.1-2.17.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.17.1-2.17.6|AUTODETECT|” 17:1 6) 1 1 -1 9 0 “tw://bible.?id=4.11.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.11.31|AUTODETECT|” Num. 11:31) 1 1 -1 9 0 “tw://bible.?id=4.20.2-4.20.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=4.20.2-4.20.13|AUTODETECT|” 20:2 13) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=11.17.8-11.17.24|AUTODETECT|” 23 ) 7 1 -1 9 0 “tw://bible.?id=11.17.8-11.17.24|AUTODETECT|” I Kings 17:8 24) 1 1 -1 9 0 “tw://bible.?id=11.18.30-11.18.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.18.30-11.18.39|AUTODETECT|” 18:30 39) 1 1 -1 9 0 “tw://bible.?id=12.2.13-12.2.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.2.13-12.2.25|AUTODETECT|” II Kings 2:13 25) 1 1 -1 9 0 “tw://bible.?id=12.5.8-12.5.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.5.8-12.5.14|AUTODETECT|” 5:8 14) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 24 Refer to Richard B. Gaffin, Jr., Perspectives on Pentecost: Studies in New Testament Teaching on the Gifts of the Holy Spirit (Phillipsburg, N.J.: Presbyterian and Reformed, 1979), p. 51.) 25 Gerhard Friedrich, TDNT, vol. 6, p. 853.) 26 Calvin, I Corinthians, p. 263; Institutes of the Christian Religion, 2 vols., trans. John Allen, 8th American ed. (Grand Rapids: Eerdmans, 1949), vol. 1, 4.3.4.) 27 Consult E. Earle Ellis, Prophecy and Hermeneutic in Early Christianity: New Testament Essays (Grand Rapids: Eerdmans, 1978), p. 130; John MacArthur, Jr., 1 Corinthians, MacArthur New Testament Commentary series (Chicago: Moody, 1984), p. 303.) 1 1 2 8 0 “tw://bible.?id=46.12.10|AUTODETECT|” 28 Wayne A. Grudem, The Gift of Prophecy in the New Testament and Today (Westchester, Ill.: Crossway, 1988), p. 70; see also his article, A Response to Gerhard Dautzenberg on ) 7 1 -1 9 0 “tw://bible.?id=46.12.10|AUTODETECT|” 1 Corinthians 12.10) 1 1 -1 9 0 0 , BibZ 22 (1978): 253 70.) 1 7 2 8 0 0 29 Consult Arnold Bittlinger, Gifts and Graces: A Commentary on 1 Corinthians 12 14, trans. Herbert Klassen and Michael Harper (Grand Rapids: Eerdmans, 1967), p. 52. Compare Vern S. Poythress, The Nature of Corinthians Glossolalia: Possible Options, WTJ 40 (1977): 130 35.) 30 Compare Grudem, Prophecy in the New Testament, p. 320.) 31 Bauer, p. 236; Franz Georg Untergassmair, EDNT, vol. 1, p. 404.) 32 Moule, Idiom-Book, p. 53.) 33 Robertson, Grammar, p. 758.) 34 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), p. 563.) 35 Nigel Turner, A Grammar of New Testament Greek, vol. 3 (Edinburgh: Clark, 1963), p. 191.) 1 1 2 8 0 “tw://bible.?id=46.12.8-46.12.10|AUTODETECT|” 36 Refer to Calvin, I Corinthians, p. 264; Leonard Sweetman, Jr., The Gifts of the Spirit: A Study of Calvin s Comments on ) 7 1 -1 9 0 “tw://bible.?id=46.12.8-46.12.10|AUTODETECT|” I Corinthians 12:8 10) 1 1 -1 9 0 “tw://bible.?id=46.12.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.12.28|AUTODETECT|” 28) 1 1 -1 9 0 “tw://bible.?id=45.12.6-45.12.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.12.6-45.12.8|AUTODETECT|” Romans 12:6 8) 1 1 -1 9 0 “tw://bible.?id=49.4.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.4.1|AUTODETECT|” Ephesians 4:1) 1 1 -1 9 0 0 , in Exploring the Heritage of John Calvin, ed. David E. Holwerda (Grand Rapids: Baker, 1976), p. 275.) 1 8 2 8 0 0 37 GNB, KJV, NKJV, MLB, NASB, NCV, NIV, RSV, SEB, TNT, Cassirer, Moffatt, Phillips.) 38 JB, NJB, NAB, NEB, NRSV, REB.) 39 Consult J. D. G. Dunn, Baptism in the Holy Spirit, Studies in Biblical Theology, 2d series 15 (London: SCM, 1970), p. 129; Ronald E. Cottle, All Were Baptized, JETS 17 (1974): 75 80.) 40 Refer to Anthony A. Hoekema s discussion in Tongues and Spirit-Baptism: A Biblical and Theological Evaluation (reprint ed.; Grand Rapids: Baker, 1981), pp. 61 62.) 41 Among others, see Bittlinger, Gifts and Graces, pp. 57 58.) 42 Consult Gaffin, Perspectives on Pentecost, p. 29.) 43 Dunn, Baptism in the Holy Spirit, p. 129.) 44 G. R. Beasley-Murray, Baptism in the New Testament (Grand Rapids: Eerdmans, 1962), p. 171.) 1 1 2 8 0 “tw://bible.?id=46.12.13|AUTODETECT|” 45 Refer to G. J. Cuming, Epotisthmen 7 1 -1 9 0 “tw://bible.?id=46.12.13|AUTODETECT|” I Corinthians 12:13) 1 1 -1 9 0 0 ), NTS 27 (1981): 283 85; E. R. Rogers, Epotisthmen Again, NTS 29 (1983): 139 42.) 1 21 2 8 0 0 46 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), #452.3.) KJV King James Version) NKJV New King James Version) 47 R. B. Kuiper, The Glorious Body of Christ (Grand Rapids: Eerdmans, n.d.), p. 288.) 48 Calvin, I Corinthians, p. 267. Compare the view of Fee, First Corinthians, p. 610.) 49 Bauer, p. 546.) Nes-Al Eberhard Nestle; Kurt Aland, rev.; Novum Testamentum Graece, 26th ed.) UBS United Bible Societies Greek New Testament, 3d ed.) TR The Textus Receptus: The Greek New Testament According to the Majority Text) JB Jerusalem Bible) TNT The New Translation) 50 Moule, Idiom-Book, p. 51.) 51 Bauer, p. 816; Blass and Debrunner, Greek Grammar, #316.1.) NASB New American Standard Bible) 52 Murray J. Harris, NIDNTT, vol. 3, p. 544.) 53 Compare J�rgen Goetzmann; NIDNTT, vol. 1, p. 278.) 54 Donald Guthrie observes, The [early] churches were living organisms rather than organizations.

New Testament Theology (Downers Grove: Inter-Varsity, 1981), p. 741.) 55 Robertson, Grammar, p. 832.) 56 Consult William L. Lane, NIDNTT, vol. 3, p. 952 56.) 57 Herman Ridderbos, Paul: An Outline of His Theology, trans. John Richard de Witt (Grand Rapids: Eerdmans, 1975), pp. 375 76.) 58 Refer to Ellis, Prophecy and Hermeneutic in Early Christianity, p. 139.) 1 1 2 8 0 “tw://bible.?id=47.8.23|AUTODETECT|” 59 See also the Greek text of ) 7 1 -1 9 0 “tw://bible.?id=47.8.23|AUTODETECT|” II Cor. 8:23) 1 1 -1 9 0 “tw://bible.?id=50.2.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.25|AUTODETECT|” Phil. 2:25) 1 1 -1 9 0 “tw://bible.?id=52.2.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=52.2.6|AUTODETECT|” I Thess. 2:6) 1 1 -1 9 0 0 .) 1 7 2 8 0 0 60 F. David Farnell, Does the New Testament Teach Two Prophetic Gifts, BS 150 (1993): 62 88. By contrast see Grudem, Prophecy in the New Testament and Today, p. 62.) 61 Phillips interprets the term prophets as preachers of power. Consult David Hill, Christian Prophets as Teachers or Instructors in the Church, in Prophetic Vocation in The New Testament and Today, ed. J. Panagopoulos, Supplements to Novum Testamentum, vol. 45 (Leiden: Brill, 1977), pp. 122 23.) 62 James G.

S. S. Thomson, Spiritual Gifts, BDT, p. 499. Compare David E. Aune, Prophecy in Early Christianity and the Ancient Mediterranean World (Grand Rapids: Eerdmans, 1983), p. 204; Hermann Sasse, Apostles, Prophets, Teachers, RTR 27 (1968): 11 21.) 63 Gerhard Friedrich, TDNT, vol. 6, pp. 859 60; David Hill, New Testament Prophecy (Atlanta: John Knox, 1979), pp. 186 92.) 64 Consult Gerhard Delling, TDNT, vol. 1, p. 375.) 65 Parry, First Epistle to the Corinthians, p. 187.) 66 Churches of Reformed persuasion maintain the distinction of teaching elders (pastors) and ruling elders. Consult Calvin, I Corinthians, p. 272.) 1 1 2 8 0 “tw://bible.?id=46.12.31|AUTODETECT|” 67 Gerhard Iber, Zum Verst�ndnis von ) 7 1 -1 9 0 “tw://bible.?id=46.12.31|AUTODETECT|” I Cor. 12, 31) 1 1 -1 9 0 0 , ZNW 54 (1963): 43 52; Bittlinger, Gifts and Graces, pp. 73 75; Max-Alain Chevallier, Esprit de Dieu, Paroles d Hommes (Neuch�tel: Delachaux, 1966), pp. 158 63; Martin, The Spirit and the Congregation, pp. 34 37.) 1 8 2 8 0 0 68 E.g., NIV, NRSV, NJB.) 69 David L. Baker calls this a catch-phrase in the Corinthian Church. See his article, The Interpretation of I Cor. 12 14, EvQ 46 (1974): 224 34.) 70 This reading finds support in both the Western witnesses and the Majority Text, but is limited by a lack of older and Alexandrian manuscripts.) 71 Albrecht Stumpff, TDNT, vol. 2, p. 888; Hans-Christoph Hahn, NIDNTT, vol. 3, p. 1167.) 72 Hurd, Origin of I Corinthians, p. 192. By contrast, Fee argues that tongue-speaking is listed last not because it is least, but because it is the problem. First Corinthians, p. 572.) 73 Carson, Showing the Spirit, p. 57.) 74 C. K. Barrett, A Commentary on the First Epistle to the Corinthians, Harper s New Testament Commentaries series (New York and Evanston: Harper and Row, 1968), p. 292.) )