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1st Corinthians 12.1-7
September 9th 2018
MILK
Alright, so we are starting to get into some good stuff in 1st Corinthians (in my estimation) which is going to continue to roll out into better stuff – and we start today where Paul talks about SPIRITUAL things.
Now, as we read the text you might wonder why I didn’t introduce this chapter as speaking of Spiritual Gifts – as it reads in the King James – and the reason I don’t is because gifts is not in the original!
All the Greek says is
Day peer-ee pneumatikos adlephos.
NOW CONCERNING SPIRITUAL BRETHREN.
The term gifts was inserted by translators for clarity and for good reason – gifts IS used in other parts of this chapter in connection with the topic – so context permitted the insertion.
That being said, I think its important to understand that there are a few Greek words that describe gifts in the New Testament – Doo-ron and Dorea are one – that word usually describes a material gift – and charisma is the other – which is similar but is typically used to describe
spiritual abilities or endowments.
I think its important to discern between them as material gifts differ from each other but are the same in that they are . . . MATERIAL. And that Spiritual gifts also differ from each other but that they are ALL SPIRITUAL.
It’s important to not mix them up – the things of the Spirit relate and operate by the Spirit, or as scripture clearly says:
1st Corinthians 2:11 For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.
There is the inclination within us to merge (or attempt to merge the spirit of man in with the things of the Spirit) – in fact, it’s sort of a battle that rages within us. So lets begin by making it plain – the things of the Spirit originate from God and the things of Man originate from Man.
Now, whether we realize it or not, chapter 12 and all that it contains is a chapter on lesser things.
I put it this way because what Paul describes herein is appealing to pneumatikos – and this is important distinction because all that he will speak about is either pneumatikos OR it is not.
Okay, this chapter begins with a new subject for us and the subject really continues until the end of the fourteenth chapter and because there were no chapters in the original epistle, we know that this is a big topic.
I’ve written on the board how these chapters are broken down.
Chapter 12, our current chapter, speaks to the general view of pneumatikos, then at verse 8 begins to speak of specific expressions of spiritual gifts.
Then at the end of verse 12 after describing all the benefits of various spiritual gifts Paul says,
And yet now I will show you a far more excellent way . . .
And we enter into the famous chapter on agape love – which in the face of all the spiritual gifts mentioned Paul calls, “the far more excellent way.”
After that, we enter chapter 14 where Paul then goes into a full chapter discussion on speaking in tongues and what the King James calls prophecy.
So, let’s get into this first section on pneumatikos – chapter 12.
Here Paul speaks to spiritual endowments people receive in addition to the right mode of exercising such gifts.
He also speaks to the degree of honor which was due to those who had been distinguished by God by the special influences of his Spirit.
It appears that at the church at Corinth spiritual gifts were abundant and it also seems that these gifts could have been abused in so much that those who possessed them thought that they were better or more favored by God then others.
I personally have to laugh at our human tendency to be proud of things we experience or have that has nothing to do with us or merit.
In other words people who think their beauty or hair or height makes them better than others is comical.
Same with intelligence, date of birth, country of origin, race and culture – anything that we have received by virtue of our birth or the choices of others.
So, you were born with famous, wealthy, or handsome parents – Big deal. What are you and what have you become on the inside by way of change?
Anyway, this is the same with spiritual gifts – we possess them or we do not. If we have them they are a product of God and His will in our lives, not our own merit.
It’s really fascinating but I have spend years in the word and I meet people who have spent very very little time in it but possess the same views as I possess.
How? The pneumatikos – which Jesus said teaches us all things, and brings all things to our remembrance.
In all probability, the believers at Corinth requested guidance in the realms of the Spirt from Paul and so He is giving it here.
Now, I want to be clear here – there is a very big debate within the Body of Christ today on the validity of what is called, “the gifts of the Spirit” today.
In Christianity there is a big word that describes believers and churches that do not believe spiritual gifts are part of the Body/Church today – that word is “Cessationism.”
Cessationists say that spiritual gifts (such as speaking in tongues, prophecy and healing) ended (or ceased) with the apostolic age.
This is the opposite views of the lesser known “continuationism,” which teaches that the Holy Spirit may bestow the spiritual gifts on persons other than the original twelve apostles at any time.
To prove that God will take spiritual gifts from the earth Cessationists believe that when the Old Testament canon closed at Malachi, for the next 400 years until John the Baptist, the gifts had ceased.
And then similarly, after the advent of the Apostolic Church, cessasionists say that once the New Testament canon closed the gifts ceased again.
I’m not going to get into all the variations of Cessassionism – there are variations and Cessasionists are DIVIDED (no surprise) on the following topics, including queries about:
Can we expect genuine miracles, healings and miraculous manifestations from God in our churches today?
Is there a possibility of a reemergence of the gifts?
And then there are also differences between the various types of justification for cessationism between the groups themselves.
With regard to the presence of miracles and healings
Classical Cessationists assert that what they call “the sign gifts” (such as prophecy, healing and speaking in tongues) ceased with the apostles and the completion of the canon of Scripture. These believe that such gifts only served as launching pads for the spreading of the Gospel and were affirmations of God’s revelation to man. However, these Cessationists do believe that God still occasionally does miracles today, such as healings or divine guidance, so long as these “miracles” do not accredit new doctrine or add to the New Testament canon.
What should be emphasized is that the Classical Cessationist allowance of miracles, healing and divine guidance is different than the Continuationist one. A Cessationist can allow the presence of God’s supernatural guidance of the Church, but not through special chosen prophets or healers. In this view, God can perform occasional miracles and healings, but as a result of a prayer, and not as a result of a work of special chosen prophets or healers. This is an important distinction. Some popular Cessassionists include people like Richard Gaffin, John MacArthur and Daniel B. Wallace.
Opposing Classic Cessassionists are what are called, “Full Cessationists and they argue that along with no miraculous gifts, there are also no miracles performed by God today. This argument, of course, begs the question: What is a miracle?
Supporters of full Cessassionism are guys like B. B. Warfield, John Gresham Machen, and F. N. Lee.
With regard to the reemergence of the gifts most Cessassionists say not possible. This position is based on the principle of Sola Scriptura which says, relative to a re-emergence of spiritual gifts:
That the completion of the canon of the Bible, and the infallible and sufficient authority of the Bible, and the perfection of the Scriptures to guide the Church are enough. That the Apostolic church did not have the completion of scripture (the New Testament) so therefore spirutual gifts were needed.
But once the scriptures were finished and we had the death of the last apostle, there is no need – sola scriptura addresses this in full.
This position also says that gifts like tongues are not necessary as they were important in reaching the many Jews who had been dispersed with the Good News.
Again, one the Holy Scriptures were completed, strong Cessasionists say all the tongues are unnecessary.
In the end, it appears to me that the strongest of Cessassionists are strong proponets of the Reformation and especially the five Solas because according to most of them the written Word is the final and definitive response to all things – and therefore spiritual gifts are not appreciated or real.
In other words, this rationale leads to the view that the Church can be perfectly guided by the principles, teachings and examples of the Bible alone.
From this perspective we discover that there are “moderate cessationists” (who believe that spiritual gifts could return at some point in time).
Finally, the justification for Cessationism is found in two forms:
Principled cessationism (which claims to say all spiritual gifts in the church are over by virtue of what the scripture suggests) and
Empirical cessationism suggests that looking around we can see that the spiritual gifts that are described in scripture are obviously missing from our day and age – therefore they must have ceased.
Some believers think that by reading the words of the early church leaders (AKA Farthers) that we can see that post the last breath of the last living apostle spiritual gifts WERE present in the Early Post Apostolic church. Let me site a few:
Justin Martyr (d.165) in his “Dialogue with Trypho” makes the comment: ‘For the prophetical gifts remain with us, even to the present time.’ Dialogue with Trypho Cpt 82
Irenaeus (d.202) was a pupil of Polycarp, who was APPARENTLY a disciple of the apostle John. He wrote in his book Against Heresies, Book V, vi.: “In like manner do we also hear many brethren in the church who possess prophetic gifts, and who through the Spirit speak all kinds of languages, and bring to light, for the general benefit, the hidden things of men and declare the mysteries of God, who also the apostles term spiritual”.
Additionally,
“Those who are in truth His disciples, receiving grace from Him, do in His name perform [miracles], so as to promote the welfare of other men, according to the gift which each one has received from Him. For some do certainly and truly drive out devils, so that those who have thus been cleansed from evil spirits frequently both believe [in Christ], and join themselves to the Church. Others have foreknowledge of things to come: they see visions, and utter prophetic expressions. Others still, heal the sick by laying their hands upon them, and they are made whole. Yea, moreover, as I have said, the dead even have been raised up, and remained among us for many years…. The name of our Lord Jesus Christ even now confers benefits [upon men], and cures thoroughly and effectively all who anywhere believe on Him”.[19]
Origen (253/4) never mentioned tongues and even argued that the “signs” of the Apostolic Age were temporary and that no contemporary Christian exercised any of these early “sign” gifts. (AD 185–253). However he professes to have been an eye-witness to many instances of exorcism, healing, and prophecy, although he refuses to record the details lest he should rouse the laughter of the unbeliever.
By the time we get out to the 400’s CE, we begin to read more about cessassion.
Chrysostom (d.407) – writing on 1 Corinthians and the gift of tongues said, “This whole place is very obscure; but the obscurity is produced by our ignorance of the facts referred to and by their cessation, being such as then used to occur but now no longer take place. And why do they not happen now? Why look now, the cause too of the obscurity hath produced us again another question: namely, why did they then happen, and now do so no more?”. (AD 347–407)
Augustine (d.430) – In a homily on the 1st Epistle of John, Augustine commented that speaking in tongues was a miracle suitable for the early church, but that it was no longer evident in his own time.[22]
In chapters 8 and 9 of Book XXII of his City of God, written circa AD 415, Augustine noted that miracles in his own day were not as spectacular or noteworthy as those at the dawn of Christianity, but that they continued to take place.
So the church fathers (ahem) were divided on the subject – especially as we move further and further from the wrapping up of the age in 70AD.
Additionally, some cessationists explan that the gifts of the Holy Spirit ceased because God was displeased with our faithlessness and corruption, or because we neglected to exercise them, or natural phenomena and modern medicine was taking the credit.
So let’s see what Paul brings to the table relative to spiritual gifts or gifts of the Spirit which at least – at LEAST – we can say did pertain to them.
I find it really interesting that Cessassionists on something as important as gifts of the Holy Spirit can conclude that these gifts are over and bread bread with other believers who put so much stock in them existing powerfully today, but the very logic fulfillment believers like myself use to explain end times are relegated to the realms of heresy.
I mean. John Macarthur gets a pass as a spiritual gift cessassionist saying that they are all OVER and don’t exist – that they were only for that time – but apply the Second Coming of Christ to the scene and lookout! Heretical.
However, I am grateful that there ARE Cessassionists in the world because at least in the area of spiritual gifts they see the light, in part, relative to total cessassionism.
Okay, let’s read beginning at verse 1-7
1st Corinthians 12:1 Now concerning spiritual gifts, brethren, I would not have you ignorant.
2 Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.
3 Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.
4 Now there are diversities of gifts, but the same Spirit.
5 And there are differences of administrations, but the same Lord.
6 And there are diversities of operations, but it is the same God which worketh all in all.
7 But the manifestation of the Spirit is given to every man to profit withal.
8 For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit;
9 To another faith by the same Spirit; to another the gifts of healing by the same Spirit;
10 To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues:
11 But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.
Alright let’s go back to verse 1
1st Corinthians 12:1 Now concerning spiritual gifts, brethren, I would not have you ignorant.
Now its time to speak of spiritual gifts.
Even though gifts is not in the original. The Greek refers to “spiritual” things in general, or to anything that is of a spiritual nature. The whole discussion, however, shows that he refers to the various endowments, gifts, or graces that had been bestowed in different degrees on the members of the church-Bride . . . including the distinctions in them.
The gift of tongues is so large that he will spend all of chapter 14 on it – and we will address it in depth then.
But at this point, in reference to what I will call, Pneumatica, Paul says, “I would not have you ignorant.”
Why? I will say it plainly and in the language of someone like John Macarthur – these gifts blessed the church-bride abundantly in that day and age and for good reason – the members, lead by the apostles, blessed with an abundance of “pneumatikos,” needed them to get through that day and age.
Simple as that. They were coming out of the Old Covenant where signs and wonders were the modus operandi of God, the Holy Spirit had fallen on the Church radically at Pentecost, these spiritual manifestations were prophesied as being revealed in that day and age, and they served to help draw and guide Jesus bride through to the end.
However, unlike John MacArthur I believe that all, some or any of these spiritual gifts can rise up and appear in the Body today.
No problem. I just don’t see their need as pressing as it was then.
Verse one emphasizes the import of these gifts in Paul’s mind which is why he wrote what he wrote and then continued, saying
2 Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.
This is an awkward passage relative to its placement in the epistle. Because of this a number of commentators think that this verse is actually parenthetical.
Perhaps that view is not necessary.
Paul has decided to address spiritual gifts, and starts by saying that he does not want them to be ignorant of them.
To me, at this point, all Paul does is appeal to the fact that within their personal histories they all have had a time where ignorance had a home.
And he is just reminding them of this.
And in reminding them of this he says
2 Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led.
Because it seems like some of them had been similarly carried away to some extremes in their understanding of spiritual gifts – to the point that some of them were under the impression that their importance in the church was greater than others – Paul seems to be telling them that they have the capacity, even when under the influence to worship dumb idols, to be led astray.
And so, having made this point, says:
3 Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.
Because Paul begins with a “wherefore,” we know he is referring to the point he made in verse 2 and/or 1-2.
I suggest that all he is referring to is the fact that in the past they were led astray by dumb idols – and now Paul is going to help them understand.
What does he want to help them understand?
“. . . that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.”
It appears that there could have been some people there in the church-bride of Corinth – perhaps some pagans or Judeasers who were feigning to have the Spirit or spiritual gifts – like that of prophecy or word of knowledge (which we will study next week) but that their message was one that stood against Jesus.
So right of the bat, Paul gets to the key purpose of the pneumatikos – to bear witness of Christ Jesus.
And since this is the primary work of the Spirit – to bear witness of Jesus, anyone who suggests otherwise is not under its influence.
Herein lies the first rule of thumb Paul produces for the believers of that day and age – he tells them that nobody who actually possesses the Holy Spirit can
calleth Jesus accursed:
and that no man can say that Jesus is the Lord, but by the Holy Ghost.”
Paul swings a two-edged sword here. On the one hand, nobody who possesses the Holt spirit can call “Jesus accursed” – in the Greek, can say Jesus is a cursed being – with the Greek term being “Anathema.”
The word is a curse word of old and nobody, Paul first says, who possesses the Holy Spirit can curse the name of Jesus, or denounce him as a cursed imposter. The effect of the influences of the Spirit would be, in all instances, to inspire reverence for his name and work and never disrespect.
Paul probably said this because there were some around who were highly critical of Him and His name and he wanted to make it clear that they were not possessors of the Holy Spirit.
And then he flips it back the other direction and says:
“and that no man can say that Jesus is the Lord, but by the Holy Ghost.”
Several things to note here. First, Paul says that “no man can say Jesus is Lord unless the Holy Spirit is with him or her.”
In other words, any and all who say that Jesus is Lord do so by the influence of the Holy Spirit.
Now, I don’t want to be picky but the phrase Paul uses is no man can say that Jesus is Lord. Paul did not say God. He said Lord.
Of course, I believe that Jesus is God with us, and that the full divinity of God dwelled in Him bodily, but the point of His arrival on earth was as the Messiah, the Anointed One, the Savior, the Lord.
I mention this because I do not know a Mormon on earth who, if faithful, would not say that Jesus is Lord. And Paul uses the word, kurios here, not Theos.
If a Mormon cannot even utter this without being influenced and led of the Holy Spirit, I think perhaps we have allowed ourselves to become highly critical of our LDS, and JW, and Seventh-day Adventist, and Oneness Pentecostal friends and their uniquenesses, and we have done so by the sway of hyper evangelicals who love to strain at gnats while swallowing camels.
Certainly, the institutions might deserve critique but to blanketly state every Mormon or any of the others are NOT Christian seems to go against what made brings out here.
Bottom line, ANY person influenced of the Holy Spirit will, with their mouth
be disposed to honor the name and work of Jesus Christ referring to Him as Lord.
Simultaneously, any who are disparaging of Him or make light of His work and character are certainly without God in their lives.
At this point Paul begins to address the specific topic of pneumatikos gifts, and he gives us three lines in the next three verses, saying
4 Now there are diversities (DIA-RHEE-ESS-IS – differences) of gifts (Charismatikos), but the same Spirit (Pneumatikos).
(ON BOARD)
DIFFERENCES OF GIFTS
(but the same Spirit)
5 And there are differences of administrations, but the same Lord.
(ON BOARD)
Differences of Administrations (but the same Lord)
6 And there are diversities of operations, but it is the same God which worketh all in all.
(ON BOARD)
Diversities of Operations
(but it is the same God that worketh all in all)
There is a lot said in these three verses and we will wrap today up by touching on them.
Let’s begin by breaking the Greek Down in A, B and C – on board
Differences
Diarheesis
Gifts
Charigma
Spirit
Pneuma
Differences
Diarheesis
Administrations
Dee-ak-onia
Lord
Kurios
Diversities
Diarheesis
Operations
En-erg-eyo
God
Theos
First of all, we note that while the King James chooses to use different English terms to describe deehareesis (namely differences twice and Diversities once) the Greek term is the same all three times and it means there are distinctions – in what? Specifically, in Charigma, Deeakonia, and Energeyo.
There are distinctions in spiritual gifts, distinctions in administrations, and distincitions in operations or labors.
From the Greek word Charigma we speak of charisma and being charismatic.
In the faith it speaks of abilities, spiritual endowments or gifts, the word best means gratuities of grace – so gifts bestowed by God on an individual.
Here Paul makes it clear that such gifts are the product of the same Spirit, which in almost all certainty means Holy Spirit.
One electricity, many charismatic gifts – which Paul will go on to name next week.
The Holy Spirit is the source of all gifts – period. But there are differences among them – which Paul enumerates in verses 8-11 (which we will get to next week).
I personally find the notion that all of the gifts mentioned here MUST be in operation today and that any gift NOT mentioned here is impossible to possess because since all gifts come from the same source – the Holy Spirit – the Holy Spirit has use for some sometimes, and others at other times.
I see it sort of like person who has been hired to build and service the Golden Gate Bridge. In the early days of construction that worker will apply his skills as a rivet worker or a welder.
Once the bridge is built, perhaps he or she will shift to painting, an occasional welding or rivet repair job, and then maybe over the span of the bridges history the worker will do something else more fitting to a modern society that uses a lot more cars then we did back in the day.
Again, in Paul’s day, the gifts the spirit gave were pertinent to that time. Perhaps the focus and implementation of these gifts shifts over the years.
What we do know, however, is whatever gift lead people to love and serve God and man more, that causes us to praise Jesus as Lord and Savior, is of the same Spirit that has ALWAYS been.
At this point Paul then says something using some different words (verse 5)
We can’t help but notice that all manifestations of God are present here in these three verses either. That first Paul speaks of the Spirit, and next he will reference the Lord, saying in verse 5:
5 And there are differences of administrations, but the same Lord.
The word administrations, as stated, is deeakonia -and it is where we get the term deacon which simply means servant.
Because Lord is used here in this explanation I can’t help but believe that Paul is saying that it is His direction that governs the ministries of the Church-bride then and then the Body today.
Remembering that He was the ultimate servant this makes some good sense. Remembering that He was in the flesh experiencing the drive to serve the self, this too makes some sense so I do not think it is by accident that Paul uses Lord here in association to the administration or ministry or servant area of the Kingdom.
Finally, Paul adds
6 And there are diversities of operations, but it is the same God which worketh all in all.
We cannot help but notice that all three of the Holy Trinity are mentioned here – with some tweaks, in my estimation.
Yes, the Spirit is mentioned. Yes, the Lord is mentioned and is described as the Lord is always described in the New Testament – as Lord, but here in the third part Paul says:
6 And there are diversities of operations, but it is the same God which worketh all in all.
The term energama and energao are used respectively here for Operations and worketh and tell us clearly that the Greek term means, active labors, working, movement – and it is where we discover the word energy and energetic.
In the end, what Paul says is there are diverse gifts but the same Holy Spirit in charge of them.
There are divergent services or ministries, but the Lord Jesus is over them all, and
There are divergent works of energy, but it is the same Theos (God)m who is over them (and Paul adds) and worketh “all in all.”
I take this last part to infer that God is in all three parts – because He is all three parts, manifested in three ways to human kind – in His Spirit made available to human beings by Christ, in the man Jesus of Nazareth through whom God accomplished all things, and that in all of these works (energo) God is the same – working out His will among us.
Obviously, I do NOT see this as proof of a Trinity but do see it as proof that God has worked in and through various expressions in His bringing about His will.
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