1 Corinthians 14:26 "What is the outcome then, brethren? When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification."
Introduction
Over the last two days we have considered the importance of being a blessing with the spiritual gifts. God the Holy Spirit has gifted the body of Christ with gifts to answer the call He gives to be a blessing. We have noted that in order to be a blessing with the spiritual gifts, one must...
1. Avoid self-centered Christianity when it comes to the gifts. 1 Corinthians 14:1-19
2. Build-up others through the gifts. 1 Corinthians 14:12-25
As we have been unfolding the above thoughts, we have also attempted to expound on Paul's discussion of the gift of tongues. Such a discussion provides a major backdrop for these themes, and thus must be explored. We have attempted to handle all the pertinent Biblical passages on tongues (Acts 2,8,10,14 and 1 Corinthians 12-14) in such a way as to show their unity in the scripture. We have noted that tongues is referring to the Spirit-given ability to deliver the Gospel in a previously unlearned language. We've also commented that as the church of the living God is established, the gift of tongues will virtually cease, if not cease all-together. As a general pattern, this writer believes based upon our prior studies of 1 Corinthians 12-14 that one ought not to expect to see a genuine gift of tongues with its partner gift "interpretation of tongues" in areas firmly established with the preaching of the Word. In addition, we also noted that what is often claimed to be tongues today is in fact a different phenomena all-together, and thus is not the same as Biblical tongues.
Today we conclude out blog series on how the gifts are to be used to bless others by noting how we ought to use them to concentrate on worship to God.
The gifts of the Spirit are to be used to concentrate on worship to God
As we focus once more on Paul's instructions in 1 Corinthians 14, we find him switching gears in 1 Corinthians 14:26 from describing what the Corinthians have been doing to prescribing what they ought to be doing. 1 Corinthians 14:26 reads - "What is the outcome then, brethren? When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification." As we labored to show yesterday, using our gifts to be a blessing to others entails edifying or building each other up in the faith.
Dr. John MacArthur has wisely noted that whenever God prescribes behaviors in the Bible, He always prefaces His prescriptions with sound doctrine. Now whenever we think of Paul's foregoing discussion in 1 Corinthians 14:1-25, he has been describing the misapplication of tongues by the Corinthians, and how such as led to low-levels of edification in the church and high-levels of self-centered Christianity. Paul wants to lay out the importance of concentrating on worship by way of appropriate use of the gifts in these verses. Below we can note the following points as to how we can do this today...
1. Humility - 1 Corinthians 14:26-33
Notice what Paul writes in 1 Corinthians 14:31-33 "For you can all prophesy one by one, so that all may learn and all may be exhorted; 32 and the spirits of prophets are subject to prophets; 33 for God is not a God of confusion but of peace, as in all the churches of the saints." Paul of course uses tongues and prophecy as examples, but the wider principle is clear: that whenever we exercise our gifts in the church or for that matter, outside the church and in the world, we ought to do so with Christian humility. Such humility before God positions us to be empowered by His grace to be more effective in His service (1 Peter 5:6-8). Moreover, humility brings us closest to the heart of Jesus, whom we are to imitate and follow (see Philippians 2:4-11; 1 Peter 2:21-22; 1 John 3:6).
2. Atmosphere. 1 Corinthians 14:34-40
This last section of 1 Corinthians 14 is perhaps the most widely discussed and at times, controversial section in Paul's letter. The concern of Paul in this final section has to do with orderliness or atmosphere in the church body. What is the meaning behind Paul's prohibition on women "speaking" in the church? The immediate context suggests that there might had been instances where women were practicing tongues freely or somehow contradicting their husbands who had exercised a gift of prophecy or exhortation. Certainly such practices by the particular women at Corinth would had led Paul to censure their actions. But then Paul says in 1 Corinthians 14:34 that per the Law of God (Genesis 3:16) and the pattern of worship in all the churches, such an injunction by Paul is laid forth pertaining to women.
Perhaps the most balanced commentary that I have read that gives multiple scriptural support is the Bible Knowledge Commentary:
"Whether the admonition for silence was directed to all women (cf. 11:2–16) or only to those who were married may be debated. The word translated women (gynaikes) was used to refer to women generally (as in all 11 occurrences in 11:3–15), or to unmarried women (e.g., 7:34), or to married women (e.g., 5:1; 9:5; and all 14 occurrences in chap. 7 except once in 7:34). The context alone aided the readers in distinguishing between the alternative meanings."
The commentary continues on:
"Two indications strongly suggest that married women were in view in this passage. The first is the word submission (hypotassesthÅsan, v. 34). When it occurs elsewhere in the New Testament with specific reference to a woman, it always refers to a married woman who was to be subject to her husband (Eph. 5:22; Col. 3:18; Titus 2:5; 1 Peter 3:1, 5)."
If we consider what Paul says elsewhere in his letters on the boundaries drawn on how men and women are to function in the church, he is drawing such lines along marital lines in 1 Corinthians 14:34-35. With respect to the distinctions we find in passages like 1 Timothy 2:8 or 1 Timothy 3:1, the boundary lines there would be drawn more so along ecclessiastical lines, allowing women much liberty in the ministries they can do with one exception: the pastorate. It is vital when discussing issues of gender in the church, that we don't draw the lines too tightly nor cast them asunder.
To perhaps dig further in seeing the positive direction Paul is trying to aim these comments, we must consider what is brought into the church from godly marriages. Paul's remarks on women and their husbands in 1 Corinthians 14 is for the sake of keeping a proper atmosphere of worship. If the husband loves his wife like Christ loves the church (Ephesians 5:22-33), then the wife will want to follow his lead and be the fragrance of grace that causes others to admire the marriage. To bring such a loving atmosphere from the home into the church is the ultimate intent of Paul in these instructions.
Thus as Paul closes out this major chapter of 1 Corinthians 14, he notes in verse 40 the reinforcement of maintaining decency and order in the church, which is the responsibility of all concerned. Hence, concern for worship will ensure that the those who are exercising their spiritual gifts are a blessing indeed to both God and people.
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Showing posts with label 1 Corinthians 12-14. Show all posts
Showing posts with label 1 Corinthians 12-14. Show all posts
Saturday, September 10, 2016
Friday, September 9, 2016
P2 - Be a blessing with your spiritual gifts - building up others and understanding the gift of tongues
1 Corinthians 14:12 "So also you, since you are zealous of spiritual gifts, seek to abound for the edification of the church."
Introduction
Yesterday we began considering the importance of being a blessing to others by way of the spiritual gifts. God has so gifted believers and His church with gifts so that they can be a blessing to others. We discussed briefly the subject of tongues and the warnings Paul gave to avoid the self-centered tendencies that the Corinthian believers we practicing. We closed out noting how whether one is a Pentecostal/Charismatic Christian or whether one is a non-Pentecostal/Charismatic Christian, self-centered tendencies can still occur. The former group of Christians can tend to over emphasize certain gifts at the expense of others (what we see occurring in 1 Corinthians 14), whereas the latter group of believers can risk under-valuing the gifts all-together, and thus being uninformed (which Paul aimed to correct from the onset in 1 Corinthians 14.
The overall goal of these posts is to hopefully shed some light on what can be the difficult chapter of 1 Corinthians 14. Overall, the hope would be to encourage all Christians to exercise their gifts in such a way as to bless others. We've already noted the need to avoid self-centered expressions of the gifts. Today, we want to consider the second way in which we can be a blessing - namely building up others.
Building up others by way of our gifts is at the heart of being a blessing with our gifts
1 Corinthians 14:5 sets the tone of the chapter with these words: "Now I wish that you all spoke in tongues, but even more that you would prophesy; and greater is one who prophesies than one who speaks in tongues, unless he interprets, so that the church may receive edifying." That term "edification" has to do with "building up", or "reinforcing" someone else in their spiritual walk with Christ. To be a blessing to other people with respect to our spiritual gifts has the goal of edification and thus, praise and worship to God. As a matter of fact, this idea of "building up others" or "edification" dominates the horizon of 1 Corinthians 14 (see 1 Corinthians 14:3,5,13,17 and 26). Thus when we say to "be a blessing" in the realm of spiritual gifts, we are saying to use our gifts to "edify others", which achieves the ultimate goal of "glorifying God".
Certain passages bear out the importance of edification in the body of Christ:
Romans 15:2 "Each of us is to please his neighbor for his good, to his edification."
We then find the following statements in Paul's letter to the Ephesians....
Ephesians 4:11 "And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers".
Why did God give these offices or gifts? Notice Ephesians 4:12 - "for the equipping of the saints for the work of service, to the building up of the body of Christ."
Ephesians 4:29 "Let no unwholesome word proceed from your mouth, but only such a word as is good for edification according to the need of the moment, so that it will give grace to those who hear."
So what benefit comes when the church-body is "built-up" or "edified"? Dr. John MacArthur comments on what we read in Acts 9:31:
And so then, we are committed to edifying. We meet together to edify. You say, “But what happens with evangelism. Well, how do we reach out if all we do is edify the saints?” Well, it’s very easy to see the answer to that if you look at Acts 9:31. Even if you don’t look at it, I’ll read it to you. Acts 9:31 says this: “Then had the churches rest throughout all Judea and Galilee and Samaria and were edified.” All right. The churches were doing what they should have been doing. They were being edified or built up to maturity."
MacArthur then continues on....
"Now watch. “And walking in the fear of the Lord and in the comfort of the Holy Spirit, were” what? “Multiplied.” You see, growth is a result of edification. As the church is built up, it will reach out and evangelism will be a by-product."
What exactly were the Corinthians doing that was not edifying? What exactly is tongues in 1 Corinthians 14?
To answer these two questions, we will answer the second in order to arrive at an understanding of the first. A definition of the gift of tongues, as so understood from studying passages such as Acts 2; 8; 10; 19 and 1 Corinthians 12 & 14, refers to a supernatural ability to speak a previously unlearned language in instances of evangelization of unreached people groups. It appears that this particular gift's use ranges from extreme infrequency (for who is anyone to limit God) to total disuse as one goes further away from the apostolic era. 1 Corinthians 13:8 hints at this general pattern with respect to Biblical defined tongues. As a general pattern, once the Gospel has sufficiently saturated a given people group, more typical methods are employed by God: such as Bible translation and missionaries that are trained to go to such areas.
Now we know that the tongues of 1 Corinthians 14 is a previously unlearned actual language, rather than escatic speech, by what Paul notes in 1 Corinthians 14:10-11 "There are, perhaps, a great many kinds of languages in the world, and no kind is without meaning. 11 If then I do not know the meaning of the language, I will be to the one who speaks a barbarian, and the one who speaks will be a barbarian to me." The term "barbarian" was used in the first century to refer to those who did not speak Greek. Corinth was a major cultural center of the ancient world that preserved and promoted Greek and Roman culture.1
So with the gift of tongues so defined, what can we say was occurring at Corinth with respect to this gift? The Corinthians were attempting to use tongues in such a way as to promote themselves. If anything, they may had been trying to replicate what was the common pagan practice of ecstatic speech. Whatever the exact manner of their use of this gift of tongues, the Corinthian church's use of the gift was leading to a decline in the overall health of the church body.
Can 1 Corinthians 14 be a proof text for "praying in tongues" or "second-blessing theology"?
This particular point cannot be avoided, since in today's contemporary church scene we find theologies promoting "praying in tongues" and "second-blessing". As I noted in yesterday's post, I was at one time in my early Christian walk involved with both Pentecostal and Charismatic expressions of the Christian faith. Many friends and pastors have and still are very dear to me. At times I suppose I tend to be more charitable towards Pentecostal and Charismatic Christians due to the many, many ways God uses them. With that said, it is important to judge our experience by God's word, rather than God's word by our experience.
When we view the so-called "gift of tongues" practiced in both Pentecostal and Charismatic church bodies in light of the above discussion, we find a different sort of phenomena all-together. Pentecostal believers associate tongues as a form of prayer language; whilst Charismatic believers view "tongues" as an initiatory experience into the full-range of the miraculous gifts.
These trends and interpretations of tongues is different from the tongues we see in the scripture, and thus, for this author at least, would suggest that whatever we may call the phenomenon it is not strictly speaking the Biblical gift of tongues. It would seem that these otherwise well-meaning Christians could be calling a "right-intentioned" practice by the wrong label. No one can argue that in many cases and in many-such churches, prayer and faith in God answering prayer is far more emphasized than in non-Pentecostal/Charismatic church bodies.
With that said, we musn't confuse practical benefits with a theological stance that lacks insufficient scriptural support. 2 To suppose that Paul is talking of a different sort-of-tongues in 1 Corinthians 14 from what we see in Acts 2,8,10 and 14 is to unnecessarily divide the Bible's teaching on tongues.3
Closing thoughts:
It is so important that we not miss the forest of 1 Corinthians 14 (namely, the need to be a blessing to others with our gifts) for the big trees in the chapter (tongues and other issues). Certainly we need to grasp what tongues is and how we need to understand its place in the Bible and our 21st century scene. With that said, Paul lays out principles for ensuring that we use the spiritual gifts to build-up others, which is why he expounds at length on correcting what were misuses of tongues.
Endnotes
1. Noted commentator R.C.H Lenski comments:
"We also see that what Paul describes here refers to foreign languages. The speaker uses his 'voice' when he is speaking the language that is incomprehensible to Paul. The very term 'barbarian' settles the point regarding the voice that is used in speaking a foreign language and thus also in the...case when a member of the church similarly uses his voice in speaking with tongues (foreign human languages).
2. To put it clearly, it would seem far less probable to see a genuine exercise of true Biblical tongues and its attendant gift of interpretation in today's world, given that God employs either more ordinary methods of propagating the Gospel or other spiritual gifts to achieve the Great Commission. Paul's insistence upon "praying with his spirit and mind" in 1 Corinthians 14:15 and the need to use our gifts to build-up others in 1 Corinthians 14:3,5,12,17 and 26 would appear to show the Pentecostal/Charismatic treatments of 1 Corinthians 14 to be in question.
3. To show how one must make the tongues of Acts and 1 Corinthians 14 distinct phenomena for the Pentecostal and Charismatic interpretation to work, two examples will be given from the literature. The "International Dictionary of Pentecostal and Charismatic Movements" (Zondervan, page 786), notes in its discussion on tongues as "initatory evidence" for the Pentecostal experience of a "second-blessing": "At the same time, this individual dimension was not to be confused with the expression of the gift of tongues in corporate worship (1 Corinthians 14). Secondly, the Pentecostal theologian Guy P. Duffield in his volume: "Foundations of Pentecostal Theology", page 337, notes in a comment on "kinds of tongues" in 1 Corinthians 14:10-11: "This is literally "kinds of tongues" (Greek gene glosson). The term "kinds" doubtless refers to the fact that there are "new tongues" and "tongues of men and angels" (1 Corinthians 13:1). Some tongues are human languages, as on the Day of Pentecost (to show that the gospel was for all races and nations); some tongues are of heavenly origin (of angels, used for praise and prayer where the mind is superceded: 1 Corinthians 14:2; Rom. 8:26,27)." As can be seen in these two sources, the teaching on the gift of tongues becomes distinguished between the two main bodies of texts (Acts and 1 Corinthians 14).
Introduction
Yesterday we began considering the importance of being a blessing to others by way of the spiritual gifts. God has so gifted believers and His church with gifts so that they can be a blessing to others. We discussed briefly the subject of tongues and the warnings Paul gave to avoid the self-centered tendencies that the Corinthian believers we practicing. We closed out noting how whether one is a Pentecostal/Charismatic Christian or whether one is a non-Pentecostal/Charismatic Christian, self-centered tendencies can still occur. The former group of Christians can tend to over emphasize certain gifts at the expense of others (what we see occurring in 1 Corinthians 14), whereas the latter group of believers can risk under-valuing the gifts all-together, and thus being uninformed (which Paul aimed to correct from the onset in 1 Corinthians 14.
The overall goal of these posts is to hopefully shed some light on what can be the difficult chapter of 1 Corinthians 14. Overall, the hope would be to encourage all Christians to exercise their gifts in such a way as to bless others. We've already noted the need to avoid self-centered expressions of the gifts. Today, we want to consider the second way in which we can be a blessing - namely building up others.
Building up others by way of our gifts is at the heart of being a blessing with our gifts
1 Corinthians 14:5 sets the tone of the chapter with these words: "Now I wish that you all spoke in tongues, but even more that you would prophesy; and greater is one who prophesies than one who speaks in tongues, unless he interprets, so that the church may receive edifying." That term "edification" has to do with "building up", or "reinforcing" someone else in their spiritual walk with Christ. To be a blessing to other people with respect to our spiritual gifts has the goal of edification and thus, praise and worship to God. As a matter of fact, this idea of "building up others" or "edification" dominates the horizon of 1 Corinthians 14 (see 1 Corinthians 14:3,5,13,17 and 26). Thus when we say to "be a blessing" in the realm of spiritual gifts, we are saying to use our gifts to "edify others", which achieves the ultimate goal of "glorifying God".
Certain passages bear out the importance of edification in the body of Christ:
Romans 15:2 "Each of us is to please his neighbor for his good, to his edification."
We then find the following statements in Paul's letter to the Ephesians....
Ephesians 4:11 "And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers".
Why did God give these offices or gifts? Notice Ephesians 4:12 - "for the equipping of the saints for the work of service, to the building up of the body of Christ."
Ephesians 4:29 "Let no unwholesome word proceed from your mouth, but only such a word as is good for edification according to the need of the moment, so that it will give grace to those who hear."
So what benefit comes when the church-body is "built-up" or "edified"? Dr. John MacArthur comments on what we read in Acts 9:31:
And so then, we are committed to edifying. We meet together to edify. You say, “But what happens with evangelism. Well, how do we reach out if all we do is edify the saints?” Well, it’s very easy to see the answer to that if you look at Acts 9:31. Even if you don’t look at it, I’ll read it to you. Acts 9:31 says this: “Then had the churches rest throughout all Judea and Galilee and Samaria and were edified.” All right. The churches were doing what they should have been doing. They were being edified or built up to maturity."
MacArthur then continues on....
"Now watch. “And walking in the fear of the Lord and in the comfort of the Holy Spirit, were” what? “Multiplied.” You see, growth is a result of edification. As the church is built up, it will reach out and evangelism will be a by-product."
What exactly were the Corinthians doing that was not edifying? What exactly is tongues in 1 Corinthians 14?
To answer these two questions, we will answer the second in order to arrive at an understanding of the first. A definition of the gift of tongues, as so understood from studying passages such as Acts 2; 8; 10; 19 and 1 Corinthians 12 & 14, refers to a supernatural ability to speak a previously unlearned language in instances of evangelization of unreached people groups. It appears that this particular gift's use ranges from extreme infrequency (for who is anyone to limit God) to total disuse as one goes further away from the apostolic era. 1 Corinthians 13:8 hints at this general pattern with respect to Biblical defined tongues. As a general pattern, once the Gospel has sufficiently saturated a given people group, more typical methods are employed by God: such as Bible translation and missionaries that are trained to go to such areas.
Now we know that the tongues of 1 Corinthians 14 is a previously unlearned actual language, rather than escatic speech, by what Paul notes in 1 Corinthians 14:10-11 "There are, perhaps, a great many kinds of languages in the world, and no kind is without meaning. 11 If then I do not know the meaning of the language, I will be to the one who speaks a barbarian, and the one who speaks will be a barbarian to me." The term "barbarian" was used in the first century to refer to those who did not speak Greek. Corinth was a major cultural center of the ancient world that preserved and promoted Greek and Roman culture.1
So with the gift of tongues so defined, what can we say was occurring at Corinth with respect to this gift? The Corinthians were attempting to use tongues in such a way as to promote themselves. If anything, they may had been trying to replicate what was the common pagan practice of ecstatic speech. Whatever the exact manner of their use of this gift of tongues, the Corinthian church's use of the gift was leading to a decline in the overall health of the church body.
Can 1 Corinthians 14 be a proof text for "praying in tongues" or "second-blessing theology"?
This particular point cannot be avoided, since in today's contemporary church scene we find theologies promoting "praying in tongues" and "second-blessing". As I noted in yesterday's post, I was at one time in my early Christian walk involved with both Pentecostal and Charismatic expressions of the Christian faith. Many friends and pastors have and still are very dear to me. At times I suppose I tend to be more charitable towards Pentecostal and Charismatic Christians due to the many, many ways God uses them. With that said, it is important to judge our experience by God's word, rather than God's word by our experience.
When we view the so-called "gift of tongues" practiced in both Pentecostal and Charismatic church bodies in light of the above discussion, we find a different sort of phenomena all-together. Pentecostal believers associate tongues as a form of prayer language; whilst Charismatic believers view "tongues" as an initiatory experience into the full-range of the miraculous gifts.
These trends and interpretations of tongues is different from the tongues we see in the scripture, and thus, for this author at least, would suggest that whatever we may call the phenomenon it is not strictly speaking the Biblical gift of tongues. It would seem that these otherwise well-meaning Christians could be calling a "right-intentioned" practice by the wrong label. No one can argue that in many cases and in many-such churches, prayer and faith in God answering prayer is far more emphasized than in non-Pentecostal/Charismatic church bodies.
With that said, we musn't confuse practical benefits with a theological stance that lacks insufficient scriptural support. 2 To suppose that Paul is talking of a different sort-of-tongues in 1 Corinthians 14 from what we see in Acts 2,8,10 and 14 is to unnecessarily divide the Bible's teaching on tongues.3
Closing thoughts:
It is so important that we not miss the forest of 1 Corinthians 14 (namely, the need to be a blessing to others with our gifts) for the big trees in the chapter (tongues and other issues). Certainly we need to grasp what tongues is and how we need to understand its place in the Bible and our 21st century scene. With that said, Paul lays out principles for ensuring that we use the spiritual gifts to build-up others, which is why he expounds at length on correcting what were misuses of tongues.
Endnotes
1. Noted commentator R.C.H Lenski comments:
"We also see that what Paul describes here refers to foreign languages. The speaker uses his 'voice' when he is speaking the language that is incomprehensible to Paul. The very term 'barbarian' settles the point regarding the voice that is used in speaking a foreign language and thus also in the...case when a member of the church similarly uses his voice in speaking with tongues (foreign human languages).
2. To put it clearly, it would seem far less probable to see a genuine exercise of true Biblical tongues and its attendant gift of interpretation in today's world, given that God employs either more ordinary methods of propagating the Gospel or other spiritual gifts to achieve the Great Commission. Paul's insistence upon "praying with his spirit and mind" in 1 Corinthians 14:15 and the need to use our gifts to build-up others in 1 Corinthians 14:3,5,12,17 and 26 would appear to show the Pentecostal/Charismatic treatments of 1 Corinthians 14 to be in question.
3. To show how one must make the tongues of Acts and 1 Corinthians 14 distinct phenomena for the Pentecostal and Charismatic interpretation to work, two examples will be given from the literature. The "International Dictionary of Pentecostal and Charismatic Movements" (Zondervan, page 786), notes in its discussion on tongues as "initatory evidence" for the Pentecostal experience of a "second-blessing": "At the same time, this individual dimension was not to be confused with the expression of the gift of tongues in corporate worship (1 Corinthians 14). Secondly, the Pentecostal theologian Guy P. Duffield in his volume: "Foundations of Pentecostal Theology", page 337, notes in a comment on "kinds of tongues" in 1 Corinthians 14:10-11: "This is literally "kinds of tongues" (Greek gene glosson). The term "kinds" doubtless refers to the fact that there are "new tongues" and "tongues of men and angels" (1 Corinthians 13:1). Some tongues are human languages, as on the Day of Pentecost (to show that the gospel was for all races and nations); some tongues are of heavenly origin (of angels, used for praise and prayer where the mind is superceded: 1 Corinthians 14:2; Rom. 8:26,27)." As can be seen in these two sources, the teaching on the gift of tongues becomes distinguished between the two main bodies of texts (Acts and 1 Corinthians 14).
Thursday, September 8, 2016
P1 - Be a blessing with your spiritual gifts - 1 Corinthians 14:1-19
1 Corinthians 14:1-5 Pursue love, yet desire earnestly spiritual gifts, but especially that you may prophesy. 2 For one who speaks in a tongue does not speak to men but to God; for no one understands, but in his spirit he speaks mysteries. 3 But one who prophesies speaks to men for edification and exhortation and consolation. 4 One who speaks in a tongue edifies himself; but one who prophesies edifies the church. 5 Now I wish that you all spoke in tongues, but even more that you would prophesy; and greater is one who prophesies than one who speaks in tongues, unless he interprets, so that the church may receive edifying."
Introduction
Over the past several weeks I have written off and on on the subject of spiritual gifts from 1 Corinthians 12 and 13. The links below are to those posts which specifically give an outline to those chapters, as well as a summary of their main points:
http://www.growingchristianresources.com/2016/08/p1-outline-1-corinthians-12-14-gods_13.html
http://www.growingchristianresources.com/2016/08/p2-outline-of-gods-supernatural-gifts-1.html
In those posts we looked at how the Apostle Paul expresses how every Christian is supernaturally gifted by God, how one can discover their gifts and the various categories of gifts found in the New Testament. These particular topics were the focus of 1 Corinthians 12. In 1 Corinthians 13 we looked at how God's love is the priority, the practice and the power in effective exercise of the spiritual gifts. No matter what the gift, if the Christian fails to rely upon and express God's love to others, then whatever else we may say about the gifts will be in vain.
Today's post is an attempt to begin understanding the the most difficult chapter of the section on spiritual gifts in 1 Corinthians 12-14 - namely chapter 14 itself. What is prominent in Paul's material is of course his exposition on the gift of tongues, prophecy, proper conduct and principles for exercising the spiritual gifts. Many people have found this particular chapter of 1 Corinthians to be the most difficult due to two things:
a). The complex elements that were at play at Corinth that led to Paul's corrective remarks. Clearly there was misuse and abuse of the gift of tongues. It is vital to understand what exactly Paul was communicating in order for us to apply this chapter to today.
b). The prior century of the Pentecostal, Charismatic and Third-Wave movements that have swept through nearly every denomination throughout the world. The mixture of legitimate and questionable practices and theology makes exposition of this chapter even more difficult. If for anything, the need for sound explanation of 1 Corinthians 12-14 is needed in our day.
The main point of 1 Corinthians 14 - "Gifted to be a blessing"
In as much as the main subjects of 1 Corinthians 14 has to do with tongues, the function of men and women in the church and the way in which our church services ought to function - all of these topics serve a backdrop to Paul's overall concern: how to be a blessing with the gifts God has given. How is it that we can use our gifts to be a blessing to others?
Avoid self-centeredness
This was the problem at Corinth. The Corinthians had taken the gift of tongues and began to both abuse it and misuse it. The abuse came in the form of using it for a different purpose than which it was intended by the Spirit of God. Often our Pentecostal and Charismatic brothers will attempt to distinguish between the tongues of the Book of Acts and those found in 1 Corinthians 12-14. Particularly, 1 Corinthians 14:1-19 is taken to be a prescriptive pattern for Christians today as to advocate some "second-blessing" or "baptism in the Holy Spirit" as evidenced in speaking in tongues. But a closer look at 1 Corinthians 14:1-19 will reveal that Paul is not "prescribing" some sort of "prayer-language" theology or "second-blessing" experience subsequent to salvation. Instead, Paul is being "descriptive" of what missteps were occurring at the Corinthian church. The abuses going on at Corinth was in taking the gift of tongues out of its evangelistic use in Acts 2,8,10 and 19 and co-opting it for some private form of self-edification. These abuses, and thus misuses, were leading the Corinthians to view the gift of tongues as the superior of the gifts. In reality, the gift of tongues is described by Paul as the lesser of the gifts in 1 Corinthians 14:5. The gift of tongues was taken to be a badge of pride and had resulted in church services that demoted God's word, God's glory and edification.
Paul is correcting two extremes in 1 Corinthians 12-14
Perhaps readers may be thinking that non-Pentecostal or non-Charismatic Christian bodies are immune from these tendencies, or even worst, some may think I'm picking on modern-day Pentecostal and Charismatic brothers. I must hasten to add that I still to this day have many dear friends and know wonderful pastors and church leaders who are involved in the Pentecostal and Charismatic movements. Moreover, some of the positive contributions made by those movements (reminding the church of the need for the Holy Spirit's ministry as well as some of the wonderful hymns and choruses sung today) are not to be forgotten. Let me say that as one who began their Christian walk in Pentecostal and then later Charismatic Christianity, the self-centered tendencies were there, which, I would say, were the results of some well-meaning people over emphasizing one gift at the expense of the others. Although I don't advocate a "second-blessing" or "prayer-language" theology, I still admire the way my dear Pentecostal/Charismatic brothers and sisters prize the value of prayer and seeking of God.
What am I saying? As a Christian and a pastor in a non-Pentecostal and non-Charismatic denomination, the dangers of self-centered Christianity are not any less. If anything, non-Pentecostal and non-Charismatic groups can greatly under-value the gifts due to self-centered thinking. Paul's aim in these three chapters is to correct what can be two ditches in the realm of the spiritual gifts. Corinth was guilty of over-emphasis on one gift (tongues), which is the issue we find him dealing with in 1 Corinthians 14. In 1 Corinthians 12, he begins his discussion by alerting others to "not be ignorant" about the gifts. It would seem that all-too-often, most churches barely talk about the gifts or at least possess an adequate Biblical understanding of such. If anything, both ditches can be avoided when we remember to exercise and express God's love through the gifts.
Closing thoughts: the dangers of being self-centered in our exercise of the gifts
And thus, when we consider the need to avoid self-centered Christianity in our use of the gifts, Paul's words apply to all Christians today, whether they be Pentecostal/Charismatic believers or their non-Pentecostal/Charismatic contemporaries. The principle of avoiding self-centered Christianity not only applies in the realm of the specific gift of tongues, but also to how we practice any of the gifts. I will close out today's post with three dangers that come with self-centered expressions of the gifts, and why we as Christians must avoid it in order to be a blessing to others:
1. Self-centered Christianity makes for less effective Christianity. 1 Corinthians 14:1-5
2. Self-centered Christianity lessens the value of the Word. 1 Corinthians 14:6-12
3. Self-centered Christianity limits the gifts. 1 Corinthians 14:13-19
Introduction
Over the past several weeks I have written off and on on the subject of spiritual gifts from 1 Corinthians 12 and 13. The links below are to those posts which specifically give an outline to those chapters, as well as a summary of their main points:
http://www.growingchristianresources.com/2016/08/p1-outline-1-corinthians-12-14-gods_13.html
http://www.growingchristianresources.com/2016/08/p2-outline-of-gods-supernatural-gifts-1.html
In those posts we looked at how the Apostle Paul expresses how every Christian is supernaturally gifted by God, how one can discover their gifts and the various categories of gifts found in the New Testament. These particular topics were the focus of 1 Corinthians 12. In 1 Corinthians 13 we looked at how God's love is the priority, the practice and the power in effective exercise of the spiritual gifts. No matter what the gift, if the Christian fails to rely upon and express God's love to others, then whatever else we may say about the gifts will be in vain.
Today's post is an attempt to begin understanding the the most difficult chapter of the section on spiritual gifts in 1 Corinthians 12-14 - namely chapter 14 itself. What is prominent in Paul's material is of course his exposition on the gift of tongues, prophecy, proper conduct and principles for exercising the spiritual gifts. Many people have found this particular chapter of 1 Corinthians to be the most difficult due to two things:
a). The complex elements that were at play at Corinth that led to Paul's corrective remarks. Clearly there was misuse and abuse of the gift of tongues. It is vital to understand what exactly Paul was communicating in order for us to apply this chapter to today.
b). The prior century of the Pentecostal, Charismatic and Third-Wave movements that have swept through nearly every denomination throughout the world. The mixture of legitimate and questionable practices and theology makes exposition of this chapter even more difficult. If for anything, the need for sound explanation of 1 Corinthians 12-14 is needed in our day.
The main point of 1 Corinthians 14 - "Gifted to be a blessing"
In as much as the main subjects of 1 Corinthians 14 has to do with tongues, the function of men and women in the church and the way in which our church services ought to function - all of these topics serve a backdrop to Paul's overall concern: how to be a blessing with the gifts God has given. How is it that we can use our gifts to be a blessing to others?
Avoid self-centeredness
This was the problem at Corinth. The Corinthians had taken the gift of tongues and began to both abuse it and misuse it. The abuse came in the form of using it for a different purpose than which it was intended by the Spirit of God. Often our Pentecostal and Charismatic brothers will attempt to distinguish between the tongues of the Book of Acts and those found in 1 Corinthians 12-14. Particularly, 1 Corinthians 14:1-19 is taken to be a prescriptive pattern for Christians today as to advocate some "second-blessing" or "baptism in the Holy Spirit" as evidenced in speaking in tongues. But a closer look at 1 Corinthians 14:1-19 will reveal that Paul is not "prescribing" some sort of "prayer-language" theology or "second-blessing" experience subsequent to salvation. Instead, Paul is being "descriptive" of what missteps were occurring at the Corinthian church. The abuses going on at Corinth was in taking the gift of tongues out of its evangelistic use in Acts 2,8,10 and 19 and co-opting it for some private form of self-edification. These abuses, and thus misuses, were leading the Corinthians to view the gift of tongues as the superior of the gifts. In reality, the gift of tongues is described by Paul as the lesser of the gifts in 1 Corinthians 14:5. The gift of tongues was taken to be a badge of pride and had resulted in church services that demoted God's word, God's glory and edification.
Paul is correcting two extremes in 1 Corinthians 12-14
Perhaps readers may be thinking that non-Pentecostal or non-Charismatic Christian bodies are immune from these tendencies, or even worst, some may think I'm picking on modern-day Pentecostal and Charismatic brothers. I must hasten to add that I still to this day have many dear friends and know wonderful pastors and church leaders who are involved in the Pentecostal and Charismatic movements. Moreover, some of the positive contributions made by those movements (reminding the church of the need for the Holy Spirit's ministry as well as some of the wonderful hymns and choruses sung today) are not to be forgotten. Let me say that as one who began their Christian walk in Pentecostal and then later Charismatic Christianity, the self-centered tendencies were there, which, I would say, were the results of some well-meaning people over emphasizing one gift at the expense of the others. Although I don't advocate a "second-blessing" or "prayer-language" theology, I still admire the way my dear Pentecostal/Charismatic brothers and sisters prize the value of prayer and seeking of God.
What am I saying? As a Christian and a pastor in a non-Pentecostal and non-Charismatic denomination, the dangers of self-centered Christianity are not any less. If anything, non-Pentecostal and non-Charismatic groups can greatly under-value the gifts due to self-centered thinking. Paul's aim in these three chapters is to correct what can be two ditches in the realm of the spiritual gifts. Corinth was guilty of over-emphasis on one gift (tongues), which is the issue we find him dealing with in 1 Corinthians 14. In 1 Corinthians 12, he begins his discussion by alerting others to "not be ignorant" about the gifts. It would seem that all-too-often, most churches barely talk about the gifts or at least possess an adequate Biblical understanding of such. If anything, both ditches can be avoided when we remember to exercise and express God's love through the gifts.
Closing thoughts: the dangers of being self-centered in our exercise of the gifts
And thus, when we consider the need to avoid self-centered Christianity in our use of the gifts, Paul's words apply to all Christians today, whether they be Pentecostal/Charismatic believers or their non-Pentecostal/Charismatic contemporaries. The principle of avoiding self-centered Christianity not only applies in the realm of the specific gift of tongues, but also to how we practice any of the gifts. I will close out today's post with three dangers that come with self-centered expressions of the gifts, and why we as Christians must avoid it in order to be a blessing to others:
1. Self-centered Christianity makes for less effective Christianity. 1 Corinthians 14:1-5
2. Self-centered Christianity lessens the value of the Word. 1 Corinthians 14:6-12
3. Self-centered Christianity limits the gifts. 1 Corinthians 14:13-19
Thursday, September 1, 2016
A proposed outline of 1 Corinthians 13
Introduction
In our last post we had aimed to understand the thrust of 1 Corinthians 13. Today we offer a suggested outline of the chapter.
1. The Priority of God's Love. 1 Corinthians 13:1-3
Without God's love, I'm no better than...
A. The finest speaker
B. The most faithful saint
C. The most fervent martyr
These three categories were prized in the cultures of Corinth and 1st century Judaism. In the Greco-Roman world, were speakers that practiced what was called "rhetoric". Rhetoric entailed the finely skilled art of communication. Certain philosophers in Greek history would had been respected, since they had followings and in some cases (like Socrates), died for their teachings. Judaism had its share of Martyrs (such as the Jews who died in the Maccabbean revolts of 168-165 b.c) and saints (like Abraham, Isaac, Jacob and Moses). If God's love is not included in these efforts, such actions are useless. God's love is prioritized. To apply what Paul is saying here, are we as Christians cultivating our love for God, and allowing His love to flow through us by our obedience, surrender and exercise of the gifts.
2. Practice of God's love. 1 Corinthians 13:4-8a
Compare what love "is" and what love "is not"...
Love is...patient, kind, rejoices in truth, bears all, believes all, hopes all, endures all (7 positives).
Love is not...jealous, bragging, act in unbelief, self-seeking, provoked, counts wrongs, rejoices in unrighteousness, never fails (9 negatives).
3. Power of God's love. 1 Corinthians 13:8b-13
A. Enduring quality of God's love. 13:8b-10
B. Maturing quality of God's love
13:11
C. Illuminating quality of God's love. 13:12-13
Now as we think of the priority, practice and power of God's love, additional cross references can be used to shed light on 1 Corinthians 13.
1 John 4:15-19 "Whoever confesses that Jesus is the Son of God, God abides in him, and he in God. 16 We have come to know and have believed the love which God has for us. God is love, and the one who abides in love abides in God, and God abides in him. 17 By this, love is perfected with us, so that we may have confidence in the day of judgment; because as He is, so also are we in this world. 18 There is no fear in love; but perfect love casts out fear, because fear involves punishment, and the one who fears is not perfected in love. 19 We love, because He first loved us."
We can also note how the love here is spoken of in 1 Peter 4:8 "Above all, keep fervent in your love for one another, because love covers a multitude of sins."
God's love, poured through the Christian and the gifts He gives, can be likened unto a mighty river flowing through an otherwise dry river bed. Consider for example John 7:37-39 "Now on the last day, the great day of the feast, Jesus stood and cried out, saying, “If anyone is thirsty, let him come to Me and drink. 38 He who believes in Me, as the Scripture said, ‘From his innermost being will flow rivers of living water.’” 39 But this He spoke of the Spirit, whom those who believed in Him were to receive; for the Spirit was not yet given, because Jesus was not yet glorified."
Closing thoughts
Today we have offered a brief outline of 1 Corinthians 13, along with some appropriate cross references. May the reader use this for the glory of God to the betterment of their spiritual lives and others.
Wednesday, August 31, 2016
Understanding the great love chapter of 1 Corinthians 13
13:1 If I speak with the tongues of men and of angels, but do not have love, I have become a noisy gong or a clanging cymbal.2 If I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but do not have love, I am nothing. 3 And if I give all my possessions to feed the poor, and if I surrender my body to be burned, but do not have love, it profits me nothing."
Introduction
In 1 Corinthians 12, Paul introduces his readers to the subject of spiritual gifts. We find him describing the various Spirit-given abilities to be God-given empowerments of grace given to Christians so that they can do the will of God. In past posts we have noted four general categories of spiritual gifts found in 1 Corinthians 12-14 and elsewhere in the New Testament (see Ephesians 4:11-17; Romans 12:6-8; 1 Peter 4:7-10). Those four categories of spiritual gifts are: motivational, leadership, service and occasional (or miraculous). We've also noted too how spiritual gifts function as spiritual-fingerprints for each individual Christian and the local church. Today we want to understand what is often called "the great love chapter" of the Bible - 1 Corinthians 13.
The reader may had noticed that I started today's opening passage in 1 Corinthians 12:31. The chapter and verse divisions of our Bibles were not introduced until the Middle Ages. On occasion, wherever a chapter division begins may not be where the text itself ends or begins. 1 Corinthians 12:31 is a transition verse between Paul's foregoing discussion on the spiritual gifts and what will be his communication of God's love through the gifts.
What kind of love is found in 1 Corinthians 13?
Over the years I have heard 1 Corinthians 13 used in wedding ceremonies. It is most often the case taken to mean the type of love shared between a husband and a wife. For sure, certain applications about human love could be gleaned, however that does not appear to be the thrust of 1 Corinthians 13. This writer would submit that the type of love featured in 1 Corinthians 13 is none other than God's love expressed through and by the Christian to God and to others around them.
Without getting into the technicalities of the underlying Greek text of 1 Corinthians 13, the way in which the word "love" is rendered suggests that a certain quality of love is the focus in 1 Corinthians 13:1-3. In addition, Paul then uses another grammatical feature to specify the type of love he is talking about to not be just any love in general.
Note: For those readers who want to explore the technical reasons as to why we can say that God's love through the Christian is the focus of 1 Corinthians 13, click the following link to the post:
https://biblicalexegete.wordpress.com/2016/08/31/1-corinthians-131-4-in-greek-and-english/
Note: For those readers who want to explore the technical reasons as to why we can say that God's love through the Christian is the focus of 1 Corinthians 13, click the following link to the post:
https://biblicalexegete.wordpress.com/2016/08/31/1-corinthians-131-4-in-greek-and-english/
Several commentators over the years have noted the following about the type of love we find in 1 Corinthians 13:
Ellicott's Commentary notes: "The more excellent way is “Love.” Without it all moral and intellectual gifts are valueless. If there be love—the love of God, and the love of our brethren—in our hearts, all will be well."
James-Fausset-Brown note in their commentary: "The New Testament psalm of love, as the forty-fifth Psalm (see Ps 45:1, title) and the Song of Solomon in the Old Testament." This particular remark is telling, since virtually all commentators have noted how Psalm 45 and Song of Solomon portray or illustrate the relationship of love God has for His people through the lens of marriage.
James-Fausset-Brown note in their commentary: "The New Testament psalm of love, as the forty-fifth Psalm (see Ps 45:1, title) and the Song of Solomon in the Old Testament." This particular remark is telling, since virtually all commentators have noted how Psalm 45 and Song of Solomon portray or illustrate the relationship of love God has for His people through the lens of marriage.
More recent commentators indicate that the love spoken of by Paul in 1 Corinthians 13 cannot be reduced to mere "human love" or sentimentality. The Bible Knowledge Commentary for example notes:
"Paul shifted from the first person to the third person and replaced himself with a personification of love. Some have seen in verses 4–6 the fruit of the Spirit (Gal. 5:22–23); others have seen here a description of Christ Himself. As different sides of the same coin, both are applicable and provided a solution to the many Corinthian problems."
With respect to the Christian, the type of love expressed by such is explained in the Holman Standard Commentary on this text:
"Paul’s deep concern for the unity of the church at Corinth caused him to address several aspects of Christian love. The first quality Paul listed was love is patient. Patience is a quality of love that the New Testament frequently mentions by this or closely related terminology. It signifies forbearance, slowness to repay for offenses. God is patient because he does not immediately punish those who offend him. God’s patience slows down the judgment process and opens the way for reprieve from punishment altogether. Believers should behave similarly because of their love for one another."
Oftentimes we will find God's attributes described as being "incommunicable" or "communicable", with the latter referring to those traits with which He and His people share in common. Thus, God is a God of love, with the communication of such love carrying forth in the way the Christian loves other people with His love. One final contemporary resource stems from a sermon Pastor John MacArthur preached on 1 Corinthians 13:1. MacArthur notes the following summary of Paul's point in 1 Corinthians 13:1 -
"Now, that is precisely the kind of thing Paul is pointing out in 1 Corinthians 13. No matter what a person is like, no matter how he behaves, no matter how he relates to you, seek his highest good. That’s what God did. As God sends His rain on the just and the unjust, so you are to shower acts of self-sacrificing service on the deserving and the undeserving equally. Now, you’ll have to remember that this is not related to emotion but related to will. It is not an act of the emotion, it is an act of the will. To love somebody in terms of an act of self-sacrifice is not a feeling but it is a determination that you make in your mind that this is right and this is what you will do."
Closing thoughts
Today we aimed to understand the great love chapter of 1 Corinthians 13. Our goal was to grasp what kind of love Paul is speaking of in the chapter. We concluded that this is nothing less than God's love expressed through the Christian in the exercise of their gifts. Without God's love flowing like a river through the Christian's obedience and gifts, the outcome will end up being nothing.
Monday, August 15, 2016
P2 - An Outline of God's Supernatural Gifts - 1 Corinthians 12-14
1 Corinthians 12:1 "Now concerning spiritual gifts, brethren, I do not want you to be unaware."
Introduction
Thus far we have attempted to establish Paul's stated intentions for writing 1 Corinthians 12 (as well as 13 & 14) when it comes to this vital subject of the gifts. Today, we want to consider a possible way of outlining these three key chapters of 1 Corinthians. Yesterday's post focused on outlining part of 1 Corinthians 12. Today we will conclude our overall study of 1 Corinthians 12-14 by offering an outline of the remainder of 1 Corinthians 12, 13 and 14. It is hoped that the proposed outline below will aid readers in the study of these chapters.
1. Spiritual gifts: the finger prints of God's activity. 1 Corinthians 12:12-27
Note: When I say that spiritual gifts are likened to fingerprints, I mean the way in which the Holy Spirit distributes the gifts in various mixes and clusters among individual Christians and churches. The first thought regarding "spiritual gift fingerprints" has to do with how God so-gifts individual Christians, hence...
a. Spiritual gift finger prints apply to individual Christians. 1 Corinthians 12:12-23a
This idea can then be expanded to include God's spiritual-gift finger print for local churches, hence...
b. Spiritual gift finger prints apply to churches. 1 Corinthians 12:23b-26
It would seem that if a church-body can identify the make-up of spiritual gifts in the church body, then the "spiritual gift finger-print" for that church has been identified. Such information can go a long way in seeing how to structure the church around the needs and gifts of the membership and more importantly, to understand how God has gifted that local church to fulfill a particular God-preferred future (i.e vision) for that area.
thus, in apply these thoughts, we can note...
c. Spiritual-gift fingerprints define God's vision for the believer and the church. 1 Corinthians 12:27
which entails...
i. God has given the right mixture of gifts to result in uniquely gifted Christians.
ii. God has given the right mixture of gifts to result in different looking churches.
note: When we consider the six places in the New Testament where the gifts are mentioned, it seems that each church was gifted by God to achieve whatever vision God wanted for that area. Romans 12:6-8; 1 Cor 12:8-10; 12:28; 12:29-30; Ephesians 4:11-12; 1 Peter 4:10-11.
2. God's love coursing through the gifts. Corinthians 13
a. Problem of exercising the gifts without His love. 1 Corinthians 13:1-3
b. Power for the gifts is associated with His love. 1 Corinthians 13:4-7
c. Purpose of the gifts is found in God's love. 1 Corinthians 13:8-13
3. Gaining a right perspective on the gifts. 1 Corinthians 14
Note: It is in this chapter that Paul devotes space to the issue of tongues, interpretation of tongues and having the right perspective on the gifts. The latter emphasis ought to be focused upon more so than the gift of tongues. Paul's point in this entire chapter is to issue forth a need to not emphasize the gifts too much nor avoid them all together. If anything, Paul is ending his section on the gifts of the Spirit by correcting the excesses and abuses of gifts in 1 Corinthians 14 whilst beginning his discussion by raising awareness of them in 1 Corinthians 12. The middle chapter of 1 Corinthians 13 serves to maintain the proper perspective by emphasizing God's love manifested and ministered by the gifts.
Closing thoughts
We have spent the last two days outlining 1 Corinthians 12-14. The following five headings were put forth:
1. Every Christian is supernaturally gifted by God. 1 Corinthians 12:1-7
2. Defining the supernatural gifts of God. 1 Corinthians 12:8-11; 28-29
(and other passages)
3. Spiritual gifts: the finger prints of God's activity. 1 Corinthians 12:12-27
4. God's love coursing through the gifts. 1 Corinthians 13
5. Gaining a right perspective on the gifts. 1 Corinthians 14
Saturday, August 13, 2016
P1 - An outline 1 Corinthians 12-14, God's Supernatural Gifts
1 Corinthians 12:1 "Now concerning spiritual gifts, brethren, I do not want you to be unaware."
Introduction
In previous posts we have considered how the spiritual gifts function as a means of demonstrating the activity of the true and living God in the world and in the local church. God, by the Person of the Holy Spirit, exercises Agency in the distribution of the gifts. The Person of the Holy Spirit divinely and Sovereignly disperses the gifts as He so chooses (1 Corinthians 12:8). The Person of the Son administrates the ministries in which the gifts will operate (1 Corinthians 12:4). The in conjunction with the Spirit and the Son, the Person of the Father affects the ways in which each gift, working through each Christian, will accomplish the counsel and shared will of God that is expressed through Him and the Son and the Spirit.
We have also considered as well how every Christian is gifted by God to do His will. Thus far we have attempted to establish Paul's stated intentions for writing 1 Corinthians 12 (as well as 13 & 14) when it comes to this vital subject of the gifts. Today, we want to consider a possible way of outlining these three key chapters of 1 Corinthians. Today's post will focus on outlining part of 1 Corinthians 12. It is hoped that the proposed outline below will aid readers in the study of these chapters.
1. Every Christian is Supernaturally Gifted by God. 1 Corinthians 12:1-7
a. The gifts are given at salvation. 12:1-3
b. The gifts are given to show forth God 12:4-6
c. The gifts are given to serve one another 12:7
So we see that every Christian is supernaturally gifted by God. How then do we define and categorize the gifts of the Spirit. Theologian Wayne Grudem has defined a spiritual gift as a supernatural ability given by God to do a specific ministry or task. Other writers, such as the late Dr. John Walvood, Dr. Charles Ryrie and Dr. Charles Stanley have identified the various lists of spiritual gifts found in the New Testament, along with a method of categorization. Below, I list four categories of spiritual gifts that in one way or another are drawn from observations of several major Christian thinkers.
2. Defining the Supernatural gifts of God. 1 Corinthians 12:8-12; 28-31
a. Motivational Gifts (Romans 12:6-8; Ephesians 4:11; 1 Peter 4:10-11)
Note: These include evangelist, prophecy, teaching, exhortation, leading, speaking. In many situations, we will find these motivational gifts combined with the leadership gifts (see below). For example, pastors can preach with a prophetic gifting that exhorts a church or the church at large to be reignited to seek after God in a specific way. These gifts can also partner up with the service gifts (see below). Hence, a pastor can be an effective mercy shower to those in the community that are in need.
b. Leadership gifts (1 Cor 12:28-30; Ephesians 4:11
Note: These include pastor, teacher, administrator, leadership. Much like the motivational gifts, we find the leadership gifts often in combination with the service and motivational gifts.
c. Service gifts (Romans 12:6-8; 1 Corinthians 12:28; 1 Peter 4:11)
Note: These include the gifts of service, mercy, giving, helps. As we have noted in the prior to categories of gifts, service gifts can also work in concert with leadership and motivational gifts.
d. Sign gifts (occasional gifts) (1 Cor. 12:8-10, 29-30, 4:11)
Note: These include Apostle, Prophet, word of wisdom, word of knowledge, faith, healing, miracles, discerning of spirits, tongues, interpretation of tongues. It can be also noted that not all are in agreement concerning the operations of these gifts with respect to their continuance today. Whereas most would classify the first three categories of the gifts above as "normative" or "regular" occurring gifts, the sign gifts occur infrequently, are for specific occasions and, in some cases, may cease all together for the sake of the other three categories of gifts.
The last two gifts in the list are most fully treated in 1 Corinthians 14: namely "tongues" and its associated gift of "interpretation of tongues". The gift of tongues in particular is considered the least of the sign gifts and must be approached with great caution, attention to scripture and precise definitions.1
3. Spiritual gifts: the finger prints of God's activity. 1 Corinthians 12:12-27
Note: When I say that spiritual gifts are likened to fingerprints, I mean the way in which the Holy Spirit distributes the gifts in various mixes and clusters among individual Christians and churches. The first thought regarding "spiritual gift fingerprints" has to do with how God so-gifts individual Christians, hence...
a. Spiritual gift finger prints apply to individual Christians. 1 Corinthians 12:12-23a
This idea can then be expanded to include God's spiritual-gift finger print for local churches, hence...
b. Spiritual gift finger prints apply to churches. 1 Corinthians 12:23b-26
It would seem that if a church-body can identify the make-up of spiritual gifts in the church body, then the "spiritual gift finger-print" for that church has been identified. Such information can go a long way in seeing how to structure the church around the needs and gifts of the membership and more importantly, to understand how God has gifted that local church to fulfill a particular God-preferred future (i.e vision) for that area.
thus, in apply these thoughts, we can note...
c. Spiritual-gift fingerprints define God's vision for the believer and the church. 1 Corinthians 12:27
which entails...
i. God has given the right mixture of gifts to result in uniquely gifted Christians.
ii. God has given the right mixture of gifts to result in different looking churches.
note: When we consider the six places in the New Testament where the gifts are mentioned, it seems that each church was gifted by God to achieve whatever vision God wanted for that area. Romans 12:6-8; 1 Cor 12:8-10; 12:28; 12:29-30; Ephesians 4:11-12; 1 Peter 4:10-11.
4. God's love coursing through the gifts. Corinthians 13
a. Problem of exercising the gifts without His love. 1 Corinthians 13:1-3
b. Power for the gifts is associated with His love. 1 Corinthians 13:4-7
c. Purpose of the gifts is found in God's love. 1 Corinthians 13:8-13
5. Gaining a right perspective on the gifts. 1 Corinthians 14
Note: It is in this chapter that Paul devotes space to the issue of tongues, interpretation of tongues and having the right perspective on the gifts. The latter emphasis ought to be focused upon more so than the gift of tongues. Paul's point in this entire chapter is to issue forth a need to not emphasize the gifts too much nor avoid them all together. If anything, Paul is ending his section on the gifts of the Spirit by correcting the excesses and abuses of gifts in 1 Corinthians 14 whilst beginning his discussion by raising awareness of them in 1 Corinthians 12. The middle chapter of 1 Corinthians 13 serves to maintain the proper perspective by emphasizing God's love manifested and ministered by the gifts.
Endnotes
1. For now, further elaboration on this point will be reserved for future posts. A definition of the gift of tongues, as so understood from studying passages such as Acts 2; 8; 10; 19 and 1 Corinthians 12 & 14, refers to a supernatural ability to speak a previously unlearned language in instances of evangelization of unreached people groups. It appears that this particular gift's use ranges from extreme infrequency (for who is anyone to limit God) to total disuse as one goes further away from the apostolic era. 1 Corinthians 13:8 hints at this general pattern with respect to Biblical defined tongues.
As a general pattern, once the Gospel has sufficiently saturated a given people group, more typical methods are employed by God: such as Bible translation and missionaries that are trained to go to such areas. The so-called "gift of tongues" practiced in both Pentecostal and Charismatic church bodies is a different sort of phenomena all-together. Pentecostal believers associate tongues as a form of prayer language; whilst Charismatic believers view "tongues" as an initiatory experience into the full-range of the miraculous gifts.
These trends and interpretations of tongues is different from the tongues we see in the scripture, and thus, for this author at least, would suggest that whatever we may call the phenomenon it is not strictly speaking the Biblical gift of tongues. In other words, it would seem far less probable to see a genuine exercise of true Biblical tongues and its attendant gift of interpretation in today's world, given that God employs either more ordinary methods of propagating the Gospel or other spiritual gifts to achieve the Great Commission.
P1 - An outline 1 Corinthians 12-14, God's Supernatural Gifts
1 Corinthians 12:1 "Now concerning spiritual gifts, brethren, I do not want you to be unaware."
Introduction
In previous posts we have considered how the spiritual gifts function as a means of demonstrating the activity of the true and living God in the world and in the local church. God, by the Person of the Holy Spirit, exercises Agency in the distribution of the gifts. The Person of the Holy Spirit divinely and Sovereignly disperses the gifts as He so chooses (1 Corinthians 12:8). The Person of the Son administrates the ministries in which the gifts will operate (1 Corinthians 12:4). The in conjunction with the Spirit and the Son, the Person of the Father affects the ways in which each gift, working through each Christian, will accomplish the counsel and shared will of God that is expressed through Him and the Son and the Spirit.
We have also considered as well how every Christian is gifted by God to do His will. Thus far we have attempted to establish Paul's stated intentions for writing 1 Corinthians 12 (as well as 13 & 14) when it comes to this vital subject of the gifts. Today, we want to consider a possible way of outlining these three key chapters of 1 Corinthians. Today's post will focus on outlining part of 1 Corinthians 12. It is hoped that the proposed outline below will aid readers in the study of these chapters.
1. Every Christian is Supernaturally Gifted by God. 1 Corinthians 12:1-7
a. The gifts are given at salvation. 12:1-3
b. The gifts are given to show forth God 12:4-6
c. The gifts are given to serve one another 12:7
So we see that every Christian is supernaturally gifted by God. How then do we define and categorize the gifts of the Spirit. Theologian Wayne Grudem has defined a spiritual gift as a supernatural ability given by God to do a specific ministry or task. Other writers, such as the late Dr. John Walvood, Dr. Charles Ryrie and Dr. Charles Stanley have identified the various lists of spiritual gifts found in the New Testament, along with a method of categorization. Below, I list four categories of spiritual gifts that in one way or another are drawn from observations of several major Christian thinkers.
2. Defining the Supernatural gifts of God. 1 Corinthians 12:8-12; 28-31
a. Motivational Gifts (Romans 12:6-8; Ephesians 4:11; 1 Peter 4:10-11)
Note: These include evangelist, prophecy, teaching, exhortation, leading, speaking. In many situations, we will find these motivational gifts combined with the leadership gifts (see below). For example, pastors can preach with a prophetic gifting that exhorts a church or the church at large to be reignited to seek after God in a specific way. These gifts can also partner up with the service gifts (see below). Hence, a pastor can be an effective mercy shower to those in the community that are in need.
b. Leadership gifts (1 Cor 12:28-30; Ephesians 4:11
Note: These include pastor, teacher, administrator, leadership. Much like the motivational gifts, we find the leadership gifts often in combination with the service and motivational gifts.
c. Service gifts (Romans 12:6-8; 1 Corinthians 12:28; 1 Peter 4:11)
Note: These include the gifts of service, mercy, giving, helps. As we have noted in the prior to categories of gifts, service gifts can also work in concert with leadership and motivational gifts.
d. Sign gifts (occasional gifts) (1 Cor. 12:8-10, 29-30, 4:11)
Note: These include Apostle, Prophet, word of wisdom, word of knowledge, faith, healing, miracles, discerning of spirits, tongues, interpretation of tongues. It can be also noted that not all are in agreement concerning the operations of these gifts with respect to their continuance today. Whereas most would classify the first three categories of the gifts above as "normative" or "regular" occurring gifts, the sign gifts occur infrequently, are for specific occasions and, in some cases, may cease all together for the sake of the other three categories of gifts.
The last two gifts in the list are most fully treated in 1 Corinthians 14: namely "tongues" and its associated gift of "interpretation of tongues". The gift of tongues in particular is considered the least of the sign gifts and must be approached with great caution, attention to scripture and precise definitions.1
3. Spiritual gifts: the finger prints of God's activity. 1 Corinthians 12:12-27
Note: When I say that spiritual gifts are likened to fingerprints, I mean the way in which the Holy Spirit distributes the gifts in various mixes and clusters among individual Christians and churches. The first thought regarding "spiritual gift fingerprints" has to do with how God so-gifts individual Christians, hence...
a. Spiritual gift finger prints apply to individual Christians. 1 Corinthians 12:12-23a
This idea can then be expanded to include God's spiritual-gift finger print for local churches, hence...
b. Spiritual gift finger prints apply to churches. 1 Corinthians 12:23b-26
It would seem that if a church-body can identify the make-up of spiritual gifts in the church body, then the "spiritual gift finger-print" for that church has been identified. Such information can go a long way in seeing how to structure the church around the needs and gifts of the membership and more importantly, to understand how God has gifted that local church to fulfill a particular God-preferred future (i.e vision) for that area.
thus, in apply these thoughts, we can note...
c. Spiritual-gift fingerprints define God's vision for the believer and the church. 1 Corinthians 12:27
which entails...
i. God has given the right mixture of gifts to result in uniquely gifted Christians.
ii. God has given the right mixture of gifts to result in different looking churches.
note: When we consider the six places in the New Testament where the gifts are mentioned, it seems that each church was gifted by God to achieve whatever vision God wanted for that area. Romans 12:6-8; 1 Cor 12:8-10; 12:28; 12:29-30; Ephesians 4:11-12; 1 Peter 4:10-11.
4. God's love coursing through the gifts. Corinthians 13
a. Problem of exercising the gifts without His love. 1 Corinthians 13:1-3
b. Power for the gifts is associated with His love. 1 Corinthians 13:4-7
c. Purpose of the gifts is found in God's love. 1 Corinthians 13:8-13
5. Gaining a right perspective on the gifts. 1 Corinthians 14
Note: It is in this chapter that Paul devotes space to the issue of tongues, interpretation of tongues and having the right perspective on the gifts. The latter emphasis ought to be focused upon more so than the gift of tongues. Paul's point in this entire chapter is to issue forth a need to not emphasize the gifts too much nor avoid them all together. If anything, Paul is ending his section on the gifts of the Spirit by correcting the excesses and abuses of gifts in 1 Corinthians 14 whilst beginning his discussion by raising awareness of them in 1 Corinthians 12. The middle chapter of 1 Corinthians 13 serves to maintain the proper perspective by emphasizing God's love manifested and ministered by the gifts.
Endnotes
1. For now, further elaboration on this point will be reserved for future posts. A definition of the gift of tongues, as so understood from studying passages such as Acts 2; 8; 10; 19 and 1 Corinthians 12 & 14, refers to a supernatural ability to speak a previously unlearned language in instances of evangelization of unreached people groups. It appears that this particular gift's use ranges from extreme infrequency (for who is anyone to limit God) to total disuse as one goes further away from the apostolic era. 1 Corinthians 13:8 hints at this general pattern with respect to Biblical defined tongues.
As a general pattern, once the Gospel has sufficiently saturated a given people group, more typical methods are employed by God: such as Bible translation and missionaries that are trained to go to such areas. The so-called "gift of tongues" practiced in both Pentecostal and Charismatic church bodies is a different sort of phenomena all-together. Pentecostal believers associate tongues as a form of prayer language; whilst Charismatic believers view "tongues" as an initiatory experience into the full-range of the miraculous gifts.
These trends and interpretations of tongues is different from the tongues we see in the scripture, and thus, for this author at least, would suggest that whatever we may call the phenomenon it is not strictly speaking the Biblical gift of tongues. In other words, it would seem far less probable to see a genuine exercise of true Biblical tongues and its attendant gift of interpretation in today's world, given that God employs either more ordinary methods of propagating the Gospel or other spiritual gifts to achieve the Great Commission.
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