The Apostle Paul, Servant of Christ Περὶ δὲ τῶν πνευματικῶν: Boiling Springs, NC 704 966-6845 Concerning spiritual blessing: [email protected] An Indepth Look at 1 Cor. 12-14 © All rights reserved by Lorin L Cranford Quick Links to Study 9) Concerning spiritual gifts, 12:1-14:40 Exordium, 12:1-3 The Pinnacle, 13:1-13 Partitio 1, 12:4-6 vv. 1-3 Partitio 2, 14:1-5 Confirmatio 1, 12:7-31a vv. 4-5 Admonitions, v. 1 Illustration of blessings, 12:7-11 vv. 6-7 Reasons for them, vv. 2-5 Lessons from the body, 12:12-31a vv. 8-10 Confirmatio 2, 14:6-33a vv. 11-12 vv. 6-12 v. 13 vv. 13-19 vv. 20-25 vv. 26-33a Conclusio, 14:33b-40 Application to our world Introduction were evolving during the middle of the first century so In the modern Christian global world, one of the that much of the city life prior to the beginning of the ongoing issues and debates concerns the issue of Christian era had little in common with the city by the glossolalia, better known as ‘speaking in tongues.’ The end of the first century. For example, the ethnic com- central biblical text to which appeal is made either for position of the population underwent profound transfor- or against the modern practice is First Corinthians four- mation during the first century. Those who made up a teen. Whether the modern practices of this bear any much larger Christian community some fifty years after resemblance to what Paul dealt with at Corinth in the its founding around 50 AD were a very different group mid first century is usually the heart of the discussion. of people than those in the church at its beginning. First What must be understood is the inseparable link Clement, written to this church around 96 AD, reflects of chapters twelve through fourteen with each other. If much of this change. one is to correctly understand Paul on this issue then This material is taken from the BIC commentary one these three chapters must be studied as a single unit of volume ten on First Corinthians, and represents a ma- scripture text. The following study honors that natural jor section of chapter ten of the volume THE APOSTLE linkage of the text along with a deep probing of both the PAUL: SERVANT OF CHRIST, both of which are avail- social and religious history of mid first century Corinth, able at cranfordville.com. This material has undergone along with the built in rhetorical structures used by the some editing to appear as an article rather than as part apostle Paul to make his case. All of Paul’s letters are of a book chapter. ‘occasional,’ meaning that they were composed to ad- dress real problems in real first century Christian con- 9) Concerning spiritual gifts, 12:1-14:40. gregations. One should recognize first the interconnected- But the two letters addressed to the Christian com- ness of this large unit of text with what has preceded munity at Corinth from about 51 to 56 AD require more it from the beginning of the letter.1 Spiritual elitism pa- understanding of the historical background than any of 1“Too many writers treat 12:1–14:40 as if it were simply an ad Paul’s other letters. This is particularly the case with hoc response to questions about spiritual gifts (or spiritual persons) First Corinthians. The majority of the problems plaguing rather than an address to this topic within the broader theological the Corinthian community are unique to that church and framework of 11:2–14:40 in deliberate continuity with 8:1–11:1, are focused on many issues present in the city during and indeed ultimately with 1:1–4:21. The way in which some ranked their self-perceived ‘spirituality’ or giftedness by the Holy the middle of the first century. The dynamics of Corinth Page 1 rading under the banner of ‘being spiritual’ comes to tators.2 The extensive use of γλῶσσα (21x only in chaps the surface repeatedly in claims to superior wisdom, 12-14) and the word group προφητεία, προφητεύω, insistence on ‘my rights’ in disregard for others in the προφήτης (20x in chaps 12-14 out of 22x total uses in the church in matters of meat offered to idols, how one ap- letter) clearly point to a central theme for all three chap- pears in the gathered community, to the abuses in the ters. Structural parallels can also be traced: observance of the Lord’s Supper -- all of this is deeply Confirmatio 12:7-30 14:6-33a connected to the perception of ‘giftedness’ that Paul Partitio 12:4-6 14:1-5 discusses beginning in chapter twelve. Exordium 12:1-3--------------------------------- The internal structure of these three chapters has Chapter 13 forms a rhetorical pinnacle with emphasis been extensively analyzed by many modern commen- on the highest expression of spiritual giftedness. Here the earlier theme of reciprocity resurfaces as founda- tional to authentic Christian community. The tone of Spirit so as to encourage superior status enhancement which re- sulted in the attitude ‘I have no need of you’ (12:21–26) provides these chapters reflects a deliberative rhetoric with an a close parallel to the status enjoyment of those who enjoyed the appeal to utility and advantage. But the earlier theme of more comfortable location and better table fare than the latecomers concern for one another permeates all of these chap- at the Lord’s Supper (11:21–22; see above). We noted this unity ters.3 One cannot be a Christian and a church cannot of thought and theology in our short introduction to 11:2–14:40 2“It is also customary today to offer a comment on the rhe- (above). This whole section (11:2–14:40) takes up, in turn, the torical structure and strategy of these chapters, even if this often theme of ‘respect for the other’ which characterizes Paul’s de- amounts to a more sophisticated version of what more traditional mand and plea for ‘the strong’ to put themselves in a position of commentators have termed their ‘argument.’ Some attempts re- understanding and respect for ‘the weak’ in 8:1–11:1. Paul himself main speculative, but in addition to Margaret Mitchell’s construc- had offered a model of such concern by foregoing his ‘right’ to tive analysis two accounts deserve particular attention. First, the financial support from a person or persons to whom he might need argument of Eriksson, to which we have already referred, succeeds to give privileged acknowledgment, in effect, as benefactor(s) or in relating Paul’s strategy, in part at least to his appeal where pos- patron(s). The church of God ceases to be the church if it remains sible to shared prePauline traditions. His chapter on chs. 12–14 no longer characterized by an inclusive mutuality and reciprocity. remains constructive and largely convincing.9 Further, Joop Smit’s “The problem of rich and poor, of influential and deprived, work on the argument and genre of 12–14 also deserves note.10 however, offers less subtle opportunities for status enhancement Like Mitchell, he clearly demonstrates the coherence of Paul’s ar- and self-deception than issues of ‘spirituality.’ Here the temptation gument in chs. 12–14. Although we have emphasized the continu- to glory in being ‘one of us’ (i.e., those people who are ‘spiritual’) ity of thought with 8:1–11:1 and indeed also with 1:10–4:21, Smit takes a more insidious and ultimately more disastrously damaging points out that γλῶσσα occurs twenty-one times in chs. 12–14, form. For it engenders a self-glorying at variance with the reality but not elsewhere in the epistle. Similarly, the group προφητεία, of divine grace and the transformative proclamation of the cross προφητεύω, προφήτης occurs twenty times, but otherwise only (1:18–2:5, esp. 1:10, 31). Three-quarters of a century before the twice in this epistle (11:4, 5). Smit regards 12:1–3 as an exordium, work of Dale Martin on glossolalia as a ‘status indicator,’ Karl in which he opts for the rhetorical method of insinuatio (i.e., the Barth perceived the unity of the whole epistle as turning on the indirect approach in contrast to the overt principium).11 He then contrast between glorying ‘in God’ and glorying in ‘their own be- expounds two rounds of argumentation: 12:4–30 and 14:1–33a. lief in God and in particular leader and heroes; in the fact that they Within the first, 12:4–6 form a partitio, or succinct introduction to confuse belief with specific human experiences, convictions.…’ promote clarity for the confirmatio of vv. 7–30. 14:1–5 provide a Against this, the clarion call of Paul rings out, ‘Let no man glory partitio for the confirmatio of 14:6–33a.12 Smit agrees with Mitch- in man’ (3:21), or, expressed in positive form: ‘He that glorieth, ell that the main strategy or genre is that of deliberative rhetoric, let him glory in the Lord’ (1:31).’1 Barth acknowledges that chs. an appeal to utility and advantage, especially in 14:1–33a.13 A de- 12–14 display an almost dazzling wealth of spiritual and religious tailed analysis is included with which we are in broad agreement, life, but observes that ‘what we are really concerned with is not subject to wider reservations about how much is certain and how phenomena in themselves, but with their ‘whence?’ and ‘whither?’ much can be achieved by such an analysis (expressed above).14” To what do they point? To what do they testify?’2 As soon as their [Anthony C. Thiselton, The First Epistle to the Corinthians: A character as gifts has been recognized, with all the implications Commentary on the Greek Text, New International Greek Testa- of the logic of that term, the Corinthians in that light only may ment Commentary (Grand Rapids, MI: W.B. Eerdmans, 2000), “covet the best gifts” (v. 31).3 The chapter on love, however, un- 902.] derlines that these gifts are given for the mutual building up the 3“Too many writers treat 12:1–14:40 as if it were simply an ad whole church inclusively; not for the self, or for the enhancement hoc response to questions about spiritual gifts (or spiritual persons) of any exclusive ‘spiritual’ group within the church. ‘The criterion rather than an address to this topic within the broader theological by which Paul compares … the phenomena.… is the idea of mutual framework of 11:2–14:40 in deliberate continuity with 8:1–11:1, and common edification.’4 Yet edification, or building up in mutu- and indeed ultimately with 1:1–4:21. The way in which some ality for the benefit of the whole, also emerges as the theme of chs. ranked their self-perceived ‘spirituality’ or giftedness by the Holy 8–10 and 11, and indeed of the entire epistle, as Margaret Mitchell Spirit so as to encourage superior status enhancement which re- demonstrates.5” sulted in the attitude ‘I have no need of you’ (12:21–26) provides [Anthony C. Thiselton, The First Epistle to the Corinthians: a close parallel to the status enjoyment of those who enjoyed the A Commentary on the Greek Text, New International Greek Tes- more comfortable location and better table fare than the latecomers tament Commentary (Grand Rapids, MI: W.B. Eerdmans, 2000), Page 2 900–901.] be a community of believers unless love for one an- its basis for existing. At minimal as the episode over the other centers in mutual respect and regard for others Lord’s supper reveals such worldliness brings down the above one’s self. Social distinction of class and differ- wrath of God on both the community and its members. ing status have no place in the community of God’s true people. To inject the discriminating ways of the Exordium, 12:1-3. 1 Περὶ δὲ τῶν πνευματικῶν, ἀδελφοί, surrounding world into the life of the church is to nullify οὐ θέλω ὑμᾶς ἀγνοεῖν. 2 Οἴδατε ὅτι ὅτε ἔθνη ἦτε πρὸς τὰ at the Lord’s Supper (11:21–22; see above). We noted this unity εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε ἀπαγόμενοι. 3 διὸ γνωρίζω of thought and theology in our short introduction to 11:2–14:40 ὑμῖν ὅτι οὐδεὶς ἐν πνεύματι θεοῦ λαλῶν λέγει, Ἀνάθεμα (above). This whole section (11:2–14:40) takes up, in turn, the Ἰησοῦς, καὶ οὐδεὶς δύναται εἰπεῖν, Κύριος Ἰησοῦς, εἰ μὴ theme of ‘respect for the other’ which characterizes Paul’s de- ἐν πνεύματι ἁγίῳ. 1 Now concerning spiritual gifts, broth- mand and plea for ‘the strong’ to put themselves in a position of ers and sisters, I do not want you to be uninformed. 2 You understanding and respect for ‘the weak’ in 8:1–11:1. Paul himself know that when you were pagans, you were enticed and had offered a model of such concern by foregoing his ‘right’ to financial support from a person or persons to whom he might need led astray to idols that could not speak. 3 Therefore I want to give privileged acknowledgment, in effect, as benefactor(s) or you to understand that no one speaking by the Spirit of God patron(s). The church of God ceases to be the church if it remains ever says “Let Jesus be cursed!” and no one can say “Jesus is no longer characterized by an inclusive mutuality and reciprocity. Lord” except by the Holy Spirit. “The problem of rich and poor, of influential and deprived, however, offers less subtle oppor- 12.1 δὲ tunities for status enhancement and Περὶ τῶν πνευματικῶν , self-deception than issues of ‘spiri- ἀδελφοί, tuality.’ Here the temptation to glo- 465 οὐ θέλω ὑμᾶς ἀγνοεῖν. ry in being ‘one of us’ (i.e., those people who are ‘spiritual’) takes 466 12.2 Οἴδατε a more insidious and ultimately ὅτε ἔθνη ἦτε more disastrously damaging form. ὅτι... πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε For it engenders a self-glorying at ἀπαγόμενοι. variance with the reality of divine grace and the transformative proc- 12.3 διὸ lamation of the cross (1:18–2:5, esp. 1:10, 31). Three-quarters of4 67 γνωρίζω ὑμῖν a century before the work of Dale ἐν πνεύματι θεοῦ Martin on glossolalia as a ‘status λαλῶν indicator,’ Karl Barth perceived ὅτι οὐδεὶς...λέγει· the unity of the whole epistle as Ἀνάθεμα Ἰησοῦς, turning on the contrast between καὶ glorying ‘in God’ and glorying οὐδεὶς δύναται εἰπεῖν· in ‘their own belief in God and Κύριος Ἰησοῦς, in particular leader and heroes; εἰ μὴ ἐν πνεύματι ἁγίῳ. in the fact that they confuse belief with specific human experi- The ancient Greek rhetorical label ‘exordium’ sim- ences, convictions.…’ Against this, the clarion call of Paul rings ply means the introduction of a theme or topic for dis- out, ‘Let no man glory in man’ (3:21), or, expressed in positive cussion. Here Paul uses the standard new topic struc- form: ‘He that glorieth, let him glory in the Lord’ (1:31).’1 Barth ture Περὶ δὲ ..., And concerning ..., at the beginning of the acknowledges that chs. 12–14 display an almost dazzling wealth of spiritual and religious life, but observes that ‘what we are re- sentence: 7:1, 25; 8:1; 12:1; 16:1, 12. Generally this ally concerned with is not phenomena in themselves, but with their is a signal of Paul responding to one of the questions ‘whence?’ and ‘whither?’ To what do they point? To what do they posed to him by the delegation sent from Corinth to testify?’2 As soon as their character as gifts has been recognized, Ephesus to seek his advice (cf. 16:15-18). with all the implications of the logic of that term, the Corinthians Here the topic to be treated is identified as τῶν in that light only may ‘covet the best gifts’ (v. 31).3 The chapter on πνευματικῶν. But what does this mean? Huge differ- love, however, underlines that these gifts are given for the mutual ence of viewpoint over the meaning of the phrase typi- building up the whole church inclusively; not for the self, or for the enhancement of any exclusive ‘spiritual’ group within the church. fies the interpretive history.4 The issue arises because ‘The criterion by which Paul compares … the phenomena.… is the 4“The translation and meaning of τῶν πνευματικῶν is uni- idea of mutual and common edification.’4 Yet edification, or build- versally discussed. Since the genitive plural masculine and neu- ing up in mutuality for the benefit of the whole, also emerges as ter share the same Greek ending, some understand the Greek to the theme of chs. 8–10 and 11, and indeed of the entire epistle, as mean spiritual persons (modern writers from Heinrici and Weiss Margaret Mitchell demonstrates.5” to Blomberg and Wire and earlier commentators from Grotius to [Anthony C. Thiselton, The First Epistle to the Corinthians: Locke).16 Most interpreters, however, believe that the term denotes A Commentary on the Greek Text, New International Greek Tes- spiritual gifts (from Tertullian, Novatian, and Cyril of Jerusalem tament Commentary (Grand Rapids, MI: W.B. Eerdmans, 2000), Page 3 900–901.] the adjective πνευματικός, -ή, -όν, here in the genitive late it into human expression as an oracle expressed in case plural number can be taken either as mascu- Greek either orally or in written form.7 The earlier Greek line, i.e., spiritual persons, or as neuter, i.e., spiritual background of manticism8 stood as a foundational influ- things. 5 It has often been taken as neuter gender and ence upon the Greek understanding of ecstatic speech wrongly translated as ‘spiritual gifts’ based on equating as the speech of the gods that could be translated into πνευματικῶν (v. 1) with χαρισμάτων (v. 4). But this lat- human language by the priests and priestesses of the ter word technically means ‘expressions of grace.’ And individual deities. The large Corinthian temple of Apollo clearly from the discussion in vv. 4-6 Paul is going to provided a convenient access to these traditions for the talk about an issue far broader than just χαρισμάτων. It residents of the city. is part of the discussion but just one part. Delphi was not that The etymological sense of the adjective πνευματικός, far from Corinth but -ή, -όν means ‘having been breathed upon.’ Typically in the Didyma inscr. of 263 both the Greek world along with some strands of Juda- A.D.56 which extols the new form of the ancient oracu- ism, as well as early Christianity, the ‘breathing’ was lar source of Apollo: its done by deity rather than humans who normally were θεῖον πνεῦμα προφήταις the objects of the divine breathing. ἄρδεται etc. through This lent itself in the Greek world especially to nymphs, to whom manti- the idea of ecstatic speech. That is, the speech or cism is dear. Here πνεῦμα language(s) of the gods and goddesses. The influence θεῖον might well be an of Delphi upon Greek thinking was enormous, and apologetic concept of the movement of pagan restoration in opposition to the spiritual utter- soundly criticized by many of the philosophers, espe- ances of Christianity. In a late magic pap. which has rules for giving cially Plato for its use of emotion in supposedly com- oracles the ἅγιον πνεῦμα which makes magic possible by causing municating ideas from the invisible world. As early as ecstasy is called syncretistically the “messenger of Apollo”: πρὸς 1,400 BCE the site at Delphi was the mythical source ἐπιταγὴν ἁγίου πνεύματος, ἀγ[γέλ]ου Φοίβο[υ], Preis. Zaub., III, of divine oracles from the Pythia, the priestess at the 289. temple of Apollo located at Delphi. The priestess Pythia In what we read elsewhere of the inspiration of pneuma at functioned as the voice of Apollo and was given the Delphi and other places the original cultic-mythological understand- ing of the religion of Apollo has been widely permeated partly by ability to speak the language of Apollo6 and then trans- scientific and partly by speculative theories which Platonism, Sto- icism and Neo-Platonism developed in explanation and evaluation to Conzelmann, Senft, and Lange).17 This is adopted by AV/KJV, of the phenomenon of manticism and its decline. RSV, NRSV, JB, and NIV (cf. NJB, REB, gifts of the Spirit). The [Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Fried- main argument for the latter view that the Greek ‘is to be taken in rich, eds., Theological Dictionary of the New Testament (Grand a neuter, not a masculine sense … is clear from 14:1 and from the Rapids, MI: Eerdmans, 1964–), 6:347.] interchange with χαρίσματα.’18 Conzelmann further equates gifts 7“Theologically significant is the idea that πνεῦμα is the cause with ‘ecstatic phenomena,’ an interpretation which has been ques- and source of ecstatic speech49 in which the priestess becomes so tioned by Gundry and recently attacked in detail by Forbes.19” directly the ‘divine voice’ (→ 344, 5 ff.) that the Delphic πνεῦμα [Anthony C. Thiselton, The First Epistle to the Corinthians: can be called the voice (ὀμφή) which blows forth from the στόμιον A Commentary on the Greek Text, New International Greek Tes- (ἀναπνεῖ, Ps.-Luc. Nero, 10; Dio C., 63, 14, 2). Lucan (De Bello tament Commentary (Grand Rapids, MI: W.B. Eerdmans, 2000), Civili, V, 83) speaks of the venti loquaces of the site of the oracle. 909–911.] The coming and going of the πνεῦμα are characteristically linked 5It belongs to the larger word group including πνεῦμα, with φωνή-effects, e.g., the sound of a wind-instrument (Vergil. πνευματικός, πνέω, ἐμπνέω, πνοή, ἐκπνέω, θεόπνευστος. All of the Aen., 6, 82 ff.) or of the πρωκτός (Aristoph. Nu., 164), the ecstatic work off the etymological meaning of breath or breathing in both speech of the sibyl (Vergil. Aen., 6, 82 ff.) and Delphic prophecy the Greek and the Jewish background. This relates to both humans (Diod. S., 16, 26), or the κραυγὴ ἰσχυρά of a Pythia into which an and deities. The πνεῦμα as breath was the expression of life and ἄλαλον καὶ κακὸν πνεῦμα came (Plut. Def. Orac., 51 [II, 438b]). the act of breathing signaled being alive. The English word spirit From the standpoint of religious phenomenology the NT bears comes ultimately from the Latin spiritus meaning breath: “Middle witness to the same original combination when it constantly links English, from Anglo-French or Latin; Anglo-French, espirit, spirit, πνεῦμα and προφητεύειν (Lk. 1:67; 2 Pt. 1:21 etc.), or when it re- from Latin spiritus, literally, breath, from spirare to blow, breathe. fers to speaking with tongues as a gift of the Spirit (a reflection of First Known Use: 13th century” [Merriam-Webster online diction- Pythian prophesying in Corinth, 1 C. 12–14),50 or when it speaks ary, s.v., ‘spirit’] of the crying out either of the unclean spirit which departs from [Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Fried- a man or of the Holy Spirit which fills him.51” [Gerhard Kittel, rich, eds., Theological Dictionary of the New Testament (Grand Geoffrey W. Bromiley, and Gerhard Friedrich, eds., Theological Rapids, MI: Eerdmans, 1964–), 6:332.] Dictionary of the New Testament (Grand Rapids, MI: Eerdmans, 6“For the theme and content as well as the source of the ex- 1964–), 6:345–346.] perience of the spirit, which is not granted to everyone but only 8“The art of divination and prophecy” [The Free Dictionary, to chosen and pre-disposed souls, is always something divine or a s.v., manticism] god, especially the most ‘spiritual’ of the gods, Apollo. Page 4 A final poetic witness to Apollonian inspiration manticism is much closer was Eleusis (ca. 20 km) where the Eleusin- ted to Christ. The translation of τῶν πνευματικῶν by ian Mysteries were practiced as the initiation rites for Thiselton as “the things that come from the Spirit” repre- the cults of Demeter and Persephone. Ecstatic speech, sents a more accurate rendering of the inclusive nature i.e., glossolalia, was a central activity of the worship of of Paul’s discussion. these pagan deities, and reflected one stream of the The main clause in v. 1 is οὐ θέλω ὑμᾶς ἀγνοεῖν, I do Delphic influence which permeated virtually all of Greek not want you to be ignorant. Paul implies here that a lot life in Paul’s day. What helped the tongues speaking of discussion about τῶν πνευματικῶν had been taking here was that the rites were performed at the mouths place among the Corinthian Christians. But, most all of caves spewing out sulphur fumes which were taken of it was misinformation that needed to be corrected. to be the ‘breathing’ of the gods from inside the caves. Many in the church felt deeply knowledgable about Just a little breathing of these fumes and everyone τῶν πνευματικῶν but their ‘knowledge’ was coming out could speak making unknowable sounds in the ritual of their Greek background and traditions and conse- dances performed in the worship. Residents of Corinth quently misrepresented the apostolic teaching of the in large numbers participated regularly in these rites. Gospel. Once more Paul is having to deal with Greek cul- The amplification of the topic in vv. 2-3 puts em- tural influences filtering into the life of the church as phasis upon the individuals rather than just ‘things.’ a superior way of religious understanding. The elitism First, Paul alludes to the influence of their pagan reli- deeply associated with Greek based ecstatic speech gious background about communicating with the gods: tradition played well into the thinking of the Christian Οἴδατε ὅτι ὅτε ἔθνη ἦτε πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν elitists in the church at Corinth. ἤγεσθε ἀπαγόμενοι. You know that when you were pagans What is gradually being recognized by more recent you were led astray in regard to non speaking idols.11 That commentators is that ultimately not much difference in is, the Corinthians in their pre-Christian life worshiped meaning comes from taking τῶν πνευματικῶν9 either idols which they were convinced could and did speak masculine or neuter in gender.10 But the most important to the worshippers through the voices of the priests and point of the term as used by Paul centers on the Holy priestesses.12 Ecstatic speaking and ritualistic dancing, Spirit as the source of the blessing upon those commit- especially by the female priests, typified the worship 9The one often forgotten reality is that τῶν πνευματικῶν fun- 11“(i) Syntax. If ἤγεσθε is construed as the finite verb within the damentally means actions by the Spirit of God both to individuals subordinate ὅτε clause, there is no finite verb for the main clause, and with the granting of divine blessings. Always foundational is in place of which the text has only the participle ἀπαγόμενοι. The the work of God’s Spirit, and not the individual or the blessing simplest way of restoring an intelligible syntax and completing the granted to him/her. This was where the elitists in the church at finite verb is to assume that a final (i.e., second) ἦτε is to be sup- Corinth went completely astray, due to their Greek heritage defin- plied by the readers, thus adding the copula to the participle to ing terms rather than the Gospel of Christ. transpose it into a periphrastic imperfect passive, you used to be 10“A relatively wide range of writers conclude that it is ‘impos- carried away.27 The omission of the copula is a regular example of sible to find objective ground for a decision between the two possi- elliptic construction and is perhaps rendered all the more probable bilities, and little difference in sense is involved—spiritual persons by the fact that ἦτε has already occurred once in the subordinate are those who have spiritual gifts.’20 It refers to either. But if both clause.” [Anthony C. Thiselton, The First Epistle to the Corinthi- the writer and the readers well knew that the Greek ending includ- ans: A Commentary on the Greek Text, New International Greek ed both genders (i.e., excluded neither), why should the meaning Testament Commentary (Grand Rapids, MI: W.B. Eerdmans, be construed in either-or terms at all? Hence Schrage notes that 2000), 911.] the masculine may embrace the Corinthians’ meaning, while the 12“Whether or not Forbes is right about the need to modify our neuter reflects Paul’s preference to substitute χαρίσματα.21 Meyer view of the content of the ‘gifts’ of 12:1–2 (see below), the issue rightly cites Chrysostom and Luther as interpreting the Greek to remains that in preChristian paganism the notion of status-confer- mean Concerning the forms of action which proceed from the Holy ring ‘experiences’ (like claims to ‘wisdom’) cohered with the cul- Spirit and make manifest his agency.22 The key issue which has tural, social, rhetorical, and religious climate of Corinth and had been raised (at least the form in which Paul wishes to address it), found its way into the church. Thus John Painter draws a contrast is this: What criteria are we to apply for specific people or spe- between the ‘spirituality’ of the πνευματικοί which stressed knowl- cific gifts to be considered genuinely ‘of the Holy Spirit’? This is edge, wisdom, and exalted states of consciousness and ‘the proc- what vv. 2 and 3 explicate in terms of a Christomorphic criterion.23 lamation of the cross as the saving event.’53 While Painter links Since it would overtranslate the Greek to render Concerning what 12:2 with 1 Cor 1:1–4:21, Martin connects v. 2 with the emphasis counts as people or as gifts of the Spirit, we use quotation marks. on unity-in-diversity in 12:1–14:40.54 Both point toward the divine The church needed clarification about a status-earning buzz slo- act of ‘status-conferring’ in the corporate event of 15:1–58. The gan: Now about things that “come from the Spirit,” i.e., people say contrast with attitudes carried over from paganism thus becomes they do, but do they? How are we to know? Well, Paul replies, I do fundamental and not ‘minimal.’55” [Anthony C. Thiselton, The not want you to be ‘not knowing’ (ἀγνοεῖν), i.e., to remain with- First Epistle to the Corinthians: A Commentary on the Greek Text, out knowledge.” [Anthony C. Thiselton, The First Epistle to the New International Greek Testament Commentary (Grand Rapids, Corinthians: A Commentary on the Greek Text, New International MI: W.B. Eerdmans, 2000), 916.] Greek Testament Commentary (Grand Rapids, MI: W.B. Eerdma- Page 5 ns, 2000), 910–911.] practices in most of the Corinthian temples as central to into the thinking of the Corinthians would not be left be- establishing communication with the patron deity of the hind easily upon conversion to Christianity. But Paul’s individual temples.13 Quite naturally the ideas instilled agenda as outlined here at the beginning in 12:1-3 is to help the Corinthian believers shed completely this kind 13“Greeks considered madness an important aspect of wor- of thinking and replace it with apostolic teaching. ship. Women in particular responded to Bacchus (also known as Dionysus), the god of madness; ’him of the orgiastic cry, exciter of Thus against this atmosphere in the city Paul makes women, Dionysus, glorified with mad honors’. (Plutarch, Moralia the declarations in v. 3 that sound unusual to a modern 671c). Ancient Corinth was a center of Dionysiac worship, and western reader: διὸ γνωρίζω ὑμῖν ὅτι οὐδεὶς ἐν πνεύματι Pausinius, world traveler of the second century of our era gives θεοῦ λαλῶν λέγει, Ἀνάθεμα Ἰησοῦς, καὶ οὐδεὶς δύναται this description: εἰπεῖν, Κύριος Ἰησοῦς, εἰ μὴ ἐν πνεύματι ἁγίῳ. Therefore In the market-place, for most of the temples are there, I want you to understand that no one speaking by the Spir- is the Ephesian Artemis, and there are two wooden statues it of God ever says “Let Jesus be cursed!” and no one can of Dionysus, gilt except the faces, which are painted with red paint, one they call Lysian Dionysus and the other Dionysus say “Jesus is Lord” except by the Holy Spirit. What indeed the Reveler. The tradition about these statues I will record. does constitute authentic spirituality, i.e., who is truly Pentheus, they say, when he outraged dionysus, among other πνευματικός?14 Evidently from actual occurrences at acts of reckless daring actually at last went to mount Cithaeron called Eva from the Bacchic cry ’Evoe’ which Dionysus and his to spy on the women, and climbed up into a tree to see what attendant women first uttered there’ (Descr. of Greece, IV, xxxi) they were doing; and when they detected him, they forthwith “Menander also demonstrates women’s role in worship: dragged him down, and tore him limb from limb. And after- ’We were offering sacrifice five times a day, and seven serv- wards, so they say at Corinth, the Pythian priestess told them ing women were beating cymbals around us while the rest of the to discover that tree and pay it divine honors. And that is why women pitched high the chant (olulugia)’ (Fragment 326). these statues are made of that very wood. (Description of “Women were expected, then, to provide certain types of Greece, II.ii; tr. A.R. Shilleto) sound-effects; and some of these effects seem to have been limited “There was in Corinth, then, a significant monument memori- to feminine ministrants. alizing the savagery of female Bacchus worshippers. Nor was such “Apart from savagery and shouting, ancient writers usually a feminine ferocity confined to Pentheus alone. Women under the describe worshipers of Dionysus as engaging in dancing, drinking, inspiration of Bacchus were said to have torn Orpheus limb from sexual promiscuity, varying degrees of undress, and other forms of limb; and Alexander the Great was supposed to have incorporated a excessive behavior. It was only in frenzy that one could hold com- group of these maenads (mad women) into his army in his attempt munion with the god, or - in ecstasy so great that the soul seemed to conquer India. There was also a tradition that women during the to leave the body - to become one with him. course of the worship tore apart young animals and ate them raw, “There are significant indications that the old pagan religion warm and bleeding, thereby receiving within themselves the life of still exerted a powerful influence on the recent converts at Corinth. the god. In a 1976 address to the Mystery Religions Division of the They were uncomfortable over meat that had been offered to idols Society of Biblical Literature, Ross Kraemer argued that there is (8:1-13), and they had to be reminded not to attend sacrificial evidence that women participated in a second level of initiation in meals in pagan temples (10:20, 21) As in Bacchic feasts, there Bacchic worship that was not available to men. Among Dionysiac was drunkenness at the Lord’s Supper and ecstatic madness at the worshippers, writes Livy in his History of Rome, ’the majority are worship services. A surprising description comes from the pen of women’ (XXXIX.xv) the neo-Platonist Iamblichus as he explains the mystery cults, the While women were famed for their wildness in the Bacchic popular religions of the day, for Dionysus was not the only god cult and in certain other mystery cults, other aspects of their wor- who inspired frenzy: ship were more traditional. Of special importance to the study of It is necessary to investigate the causes of the divine frenzy the situation Paul addresses is the concept of clamor, noisy out- (madness). These are illuminations that come down from the gods, bursts of religious pandemonium. Strabo (first century) explains the inspirations that are imparted from them, and the absolute au- how popular writers describe the phenomenon: thority from them, which not only encompasses all things in us but They represent them, one and all, as a kind of inspired people banishes entirely away the notions and activities which are pecu- and as subject to Bacchic frenzy, and, in the guise of minister, as in- liarly our own. The frenzy causes words to be let fall that are not spiring terror at the celebration of the sacred rites by means of war- uttered with the understanding of those who speak them; but it is dances accompanied by uproar and noise and cymbals and drums declared, on the contrary, that they are sounded with a frenzied and also by flute and outcry... (Georg., X, 3:7) mouth, the speakers being all of them subservient and entirely con- “The ’sounding gong and tinkling cymbal’ used in such wor- trolled by the energy of a dominant intelligence. All enthusiasm is of ship are mentioned in a derogatory sense in 1 Corinthians 13:1; but such a character, and is brought to perfection from causes of such a the religious outcry itself is dealt with more directly. It is essential kind. (The Egyptian Mysteries, tr. Alexander Wilder. pp. 119f.) that we understand that much of the shouting involved in the rite [Richard and Catherine Clark Kroeger, “Pandemonium and Si- was the specific function of women. Euripides describes the advent lence at Corinth,” IntelligentChristian website] of Dionysiac religion to Thebes thus: 14“The preposition with the dative ἐν πνεύματι could denote ’This city, first in Hellas, now shrills and echoes to my women’s the sphere of the Spirit of God, understood in effect as a locative, cries, their ecstasy of joy’ (Bacchae, 11, 20-24) and could be translated in the Spirit (NJB) or under the influence “The word used here for ’cry’ is olulugia, defined by the Ety- of the Spirit (REB, JB). But the context and theology of confes- mologicum Magnum as ’the sound which women make to exult in sional declaration point to the dative of instrumentality, or agency worship’ and by E.R. Dodds as ’the women’s ritual cry of triumph Page 6 or thanksgiving’. Pausanias tells of ’the mountain they say was Corinth the mark of false spirituality for Christians are not defined. If Paul is alluding to a moment of persecu- the declarations Ἀνάθεμα Ἰησοῦς, Let Jesus be cursed!, tion when especially the Jewish synagogue is pressur- and Κύριος Ἰησοῦς, Jesus is Lord. The second declaration ing the individual to recant his/her conversion to Chris- can only be made authentically ἐν πνεύματι ἁγίῳ, by tianity, then both declarations become understandable. the Holy Spirit. The authentic declaration comes only ἐν Another less likely possibility in light of the mentioning πνεύματι θεοῦ λαλῶν, when speaking by the Spirit of God. of individuals in the church who denied the resurrection God would never lead a person the call down a curse of Jesus (cf. chap 15) would be that Ἀνάθεμα Ἰησοῦς is upon Jesus! referring to the human Jesus in distinction to the spiritu- But just what is Paul getting at with Ἀνάθεμα al Christ. The most likely scenario is the first one, given Ἰησοῦς?15 The specific setting for such utterances is the opposition of Christian from the Jewish synagogue depicted by Luke in his account in Acts. of the Spirit of God. Schrage and Collins both endorse this, and Thus Paul asserts that the authentically πνευματικός NRSV, RSV, NIV rightly translate by the Spirit of God, which we have simply made more explicit to reflect Paul’s double use of individual will claim Jesus as Lord both in confes- the same syntax.57 We find here a classic model of Wolterstorff’s sion and living. Notice carefully that for Paul being philosophical analysis of human acts of speaking (λαλῶν) which πνευματικός, spiritual, means ἐν πνεύματι θεοῦ λαλῶν, represent speech generated by divine agency (λέγει). Wolterstorff i.e., being guided by the Spirit of God. It has nothing to argues that just as the words which a secretary speaks can count as do with status oriented actions such as ecstatic speech words which her employer speaks (if the secretary knows his or etc. It does not mean being able to speak directly with her mind and is empowered or authorized to speak on his or her God in a some kind of heavenly language. Instead, behalf), so human words can in appropriate situations, count as ‘divine discourse.’ He calls this ‘double agency discourse.’58 On πνευματικός means being under the guidance of the this basis Paul is asking what content of human speech may be said Holy Spirit doing the will of God. The emphasis flow to count as what is spoken by the Spirit or through the agency of from God to the individual, not the reverse direction the Spirit of God. Wolterstorff readily shows that, e.g., in the case understood from the Corinthian’s pagan background. of ambassadors who speak for a head of state ‘double-speaking’ This pagan background from the religious atmosphere and ‘double agency’ is entirely intelligible.59 So Paul asks: Under of Corinth represented a total misunderstanding of au- what conditions does an utterance of a πνευματίκος count as an utterance of τὸ ἅγιον πνεῦμα? More broadly, what experiences and thentic πνευματικός. This Paul intended to correct in actions, as well as words, will count as manifestations of the Holy his discussion in 12:4-14:40. Spirit, rather than self-induced experiences, acts, or words, or even Partitio 1, 12:4-6. 4 Διαιρέσεις δὲ χαρισμάτων εἰσίν, those induced by other agencies?” [Anthony C. Thiselton, The τὸ δὲ αὐτὸ πνεῦμα 5 καὶ διαιρέσεις διακονιῶν εἰσιν, καὶ First Epistle to the Corinthians: A Commentary on the Greek Text, ὁ αὐτὸς κύριος 6 καὶ διαιρέσεις ἐνεργημάτων εἰσίν, ὁ δὲ New International Greek Testament Commentary (Grand Rapids, αὐτὸς θεὸς ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν. 4 Now there are MI: W.B. Eerdmans, 2000), 917.] varieties of gifts, but the same Spirit; 5 and there are variet- 15“Astonishing as it may seem, no less than twelve distinct explanations have been offered to try to account for the use of the ies of services, but the same Lord; 6 and there are varieties phrase ἀνάθεμα Ἰησοῦς. Before we briefly list these, it may be of activities, but it is the same God who activates all of them helpful provisionally to note the semantic range and lexicographi- in everyone. cal data which relate to ἀνάθεμα. In classical Greek literature the 12.4 δὲ word regularly means votive offering devoted to a deity. In the his- 468 Διαιρέσεις χαρισμάτων εἰσίν, tory of the word the active voice of ἀνατίθημι, to set up (i.e., in a δὲ temple) or place upon (another), takes the middle form ἀνεθέμην, 469 τὸ αὐτὸ πνεῦμα· to lay before. With the long vowel ἀνάθημα occurs in, e.g., Sopho- 12.5 καὶ cles, Antigone 286; 3 Macc 3:17; Jdt 16:19; Epistle of Aristeas 40; 470 διαιρέσεις διακονιῶν εἰσιν, Josephus, Wars 6.335; Antiquities 17.156. The form with the short- καὶ er vowel, ἀνάθεμα, assumes: (i) this votive offering meaning from 471 ὁ αὐτὸς κύριος· its hellenistic background (Plutarch, Pelopidas 25.7; Philo, De Vita 12.6 καὶ Mosis 1.253); and (ii) the LXX translation for Heb. םרח (cherem), 472 διαιρέσεις ἐνεργημάτων εἰσίν, that which is to be thoroughly destroyed as holy-to-God, that which δὲ is taboo and unavailable to human use or contact (Lev 27:28; Josh 473 ὁ αὐτὸς θεὸς 6:17; 7:12; Judg 1:17). (iii) In noncultic contexts it then enters or- ὁ ἐνεργῶν τὰ πάντα dinary discourse as cursed or cut off, especially cut off from God ἐν πᾶσιν. (Gal 1:8–9; Rom 9:3; 10:1). Schrage and Davis discuss especially (ii) and (iii).62 The absence of the verb in ἀναθέμα Ἰησοῦς permits In this beginning expansion of the general theme either the imperatival or subjunctive Jesus be cursed or the indica- tive assertion Jesus is cursed. We shall argue that the utterance purpose and evaluation. A final assessment, however, awaits the concerning κύριος is a confession which combines an assertion examination of the κύριος confession.” [Anthony C. Thiselton, The about Jesus Christ with self-involvement on the part of the speaker. First Epistle to the Corinthians: A Commentary on the Greek Text, There need to be compelling reasons for understanding the parallel New International Greek Testament Commentary (Grand Rapids, clause in a different way. This will emerge as we set forth the vari- MI: W.B. Eerdmans, 2000), 918.] Page 7 ous possibilities, pausing where more general remarks serve our of τῶν πνευματικῶν, the apostle puts on the table the makes this point very clear: πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἓν idea of unity in the midst of diversity. καὶ τὸ αὐτὸ πνεῦμα διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται. Διαιρέσεις χαρισμάτων εἰσίν, And all these are enabled by the one and same Spirit distrib- τὸ δὲ αὐτὸ πνεῦμα uting to each one individually just as He chooses. καὶ διαιρέσεις διακονιῶν εἰσιν, What is then distributed? χαρισμάτων, grace gift- καὶ ὁ αὐτὸς κύριος ings, διακονιῶν, ministries, and ἐνεργημάτων, enablings is καὶ διαιρέσεις ἐνεργημάτων εἰσίν, Paul’s answer. One should be careful to not draw much ὁ δὲ αὐτὸς θεὸς distinction between these three groupings. Essentially ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν. they refer to the same fundament entity depicted three Diversities of giftings exist but one Spirit different ways. The individual blessings are first ‘gifts and diversities of ministries exist of God’s grace,’ χαρισμάτων.17 Thus no believer earns or and the same Lord deserves them. But they are also διακονιῶν, ministries.18 and diversities of enablings exist, That is, these blessings are intended to benefit others but the same God through service to them, and not the individual recipient. who enables all things in all people. Thirdly, these blessings are ἐνεργημάτων, enablings.19 The diversity emphasis is found in the threefold use That is, the blessings are realized only through the in- of διαιρέσεις, the plural of διαίρεσις. What precisely fusion of divine strength and power -- something done does διαιρέσεις mean?16 The context emphasis here only as the believer seeks to use them proper to serve is on divine distribution of various χαρισμάτων, grace others. In brilliant fashion Paul sets up an inner linking giftings, διακονιῶν, ministries, and ἐνεργημάτων, en- of the idea of divine blessings with all three aspects es- ablings. But the tendency of many commentators is sential to authentic blessing from God. to draw too sharp a distinction between ‘distinctions’ Boy, the self glorifying and elitist mentality that Paul and ‘distributions.’ In the subsequent amplification both has targeted throughout the letter really receives a hard ideas received emphasis from Paul. The main point blow here. If one seeks to be blessed of God, then he/ of διαιρέσεις is to stress that the three fold blessings she must seek that blessing within the framework laid defined come as distributions from God. They are not out by Paul. It comes not as reward for self accomplish- humanly produced. The concluding declaration in v. 11 ment. It must be utilized in service to others. Its spiritual 16“In the NT it [διαιρέω] obviously means ‘to apportion and strength depends solely upon the enabling presence of distribute,’ as in Lk. 15:12: τὸν βίον; 1 C. 12:11: τὸ ἓν καὶ τὸ αὐτὸ God through His Spirit. This completely dismantles the πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται. The πνεῦμα allots seeking of spiritual gifts for self glorification, as many the gifts of the Spirit to the various members of the community of the Corinthians were doing. It’s easy to understand according to His will. Paul’s earlier declaration in 3:1-3. διαίρεσις has three important meanings in secular Greek: 1 Κἀγώ, ἀδελφοί, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς “separation or dissolution”; “division” either generally or logically; and “distribution,” as the apportionment of property or an estate πνευματικοῖς ἀλλʼ ὡς σαρκίνοις, ὡς νηπίοις ἐν Χριστῷ. in the pap.1 In the LXX it means “distribution” in Jdt. 9:4; Sir. 14:5; 2 γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα· οὔπω γὰρ ἐδύνασθε. or “what is distributed”: a. a part in ψ 135:13 (parts of the sea), or 17χάρισμα is a Pauline word in the NT with 16 of the 17 NT us- Jos. 19:51 V 1, p 185 == 19:8f. (an inheritance); or b. a “division,” as es in his writings. Clearly he plays off root idea of the word group in Ju. 5:16; εἰς διαιρέσεις Ῥουβήν == 5:15: εἱς τὰς μερίδας Ῥουβήν χαίρω, χαρά, συγχαίρω, χάρις, χαρίζομαι, χαριτόω, ἀχάριστος, == clan; 1 Ch. 24:1; 2 Ch. 8:14; 35:5, 10, 12; 2 Esr. 6:18: courses of χάρισμα, εὐχαριστέω, εὐχαριστία, εὐχάριστος. The idea of χάρις, priests; 1 Ch. 26:19: διαιρέσεις τῶν πυλωρῶν, 1 Ch. 27:1–15: divi- grace, stands foundational with χάρισμα as a concrete expression sions of the army. of divine χάρις. “So far as concerns 1 C. 12:4 f.), this can be decided only [Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Fried- from the context. The plur. διαιρέσεις, the opposition to τὸ δὲ αὐτὸ rich, eds., Theological Dictionary of the New Testament (Grand πνεῦμα, and the parallelism with the basic concept of ἡ φανέρωσις Rapids, MI: Eerdmans, 1964–), 9:359.] τοῦ πνεύματος (v. 7) all favour ‘distribution’ rather than ‘distinc- 18διακονία is a heavily used word by Paul with 24 of the 34 NT tion.’ The one Spirit is manifested in apportionments of gifts of uses in his writings. A part of the word group διακονέω, διακονία, the Spirit, so that in the community the one χάρις of God is expe- διάκονος, the emphasis is upon helping others in humble service. rienced by charismatics in these distributions (of χαρίσματα). The 19This less frequently used word (2x in NT) is exclusively a one concept διαίρεσις here includes both distribution and what is Pauline First Corinthians term (12:6, 10). A part of the larger word distributed. group ἔργον, ἐργάζομαι, ἐργάτης, ἐργασία, ἐνεργής, ἐνἑργεια, In early patristic writing we find the peculiar use of διαίρεσις ἐνεργέω, ἐνέργημα, εὐεργεσία, εὐεργετἑω, εὐεργέτης, the noun to denote the distinction in the intertrinitarian relationship. Cf. ἐνέργημα stresses action that has been put into effect. The English Athenag. Suppl., 10:3: τὴν ἐν τῇ ἑνώσει δύναμιν καὶ τὴν ἐν τῇ τάξει word ‘energized’ is pretty close to the Greek noun in meaning. διαίρεσιν of the Father, Son and Holy Spirit. Cf. 12, 2; Tatian, 5, 1 f.; [Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Fried- Origin. Joh., II, 10, 74. rich, eds., Theological Dictionary of the New Testament (Grand [Gerhard Kittel, Geoffrey W. Bromiley, and Gerhard Fried- Rapids, MI: Eerdmans, 1964–), 2:635.] rich, eds., Theological Dictionary of the New Testament (Grand Page 8 Rapids, MI: Eerdmans, 1964–), 1:184–185.] ἀλλʼ οὐδὲ ἔτι νῦν δύνασθε, 3 ἔτι γὰρ σαρκικοί ἐστε. good. 8 To one is given through the Spirit the utterance of ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ wisdom, and to another the utterance of knowledge ac- κατὰ ἄνθρωπον περιπατεῖτε; cording to the same Spirit, 9 to another faith by the same 1 And so, brothers and sisters, I could not speak Spirit, to another gifts of healing by the one Spirit, 10 to to you as spiritual people, but rather as people of the another the working of miracles, to another prophecy, flesh, as infants in Christ. 2 I fed you with milk, not solid to another the discernment of spirits, to another various food, for you were not ready for solid food. Even now kinds of tongues, to another the interpretation of tongues. you are still not ready, 3 for you are still of the flesh. For 11 All these are activated by one and the same Spirit, who as long as there is jealousy and quarreling among you, allots to each one individually just as the Spirit chooses. are you not of the flesh, and behaving accord- 12.7 δὲ ing to human inclinations? 474 ἑκάστῳ δίδοται ἡ φανέρωσις τοῦ πνεύματος In Paul’s three fold stress on divine bless- πρὸς τὸ συμφέρον. ings, he repeats the exclusive divine source three times as well: τὸ δὲ αὐτὸ πνεῦμα, but the 12.8 γὰρ same Spirit; καὶ ὁ αὐτὸς κύριος, and the same διὰ τοῦ πνεύματος Lord; ὁ δὲ αὐτὸς θεὸς ὁ ἐνεργῶν τὰ πάντα ἐν4 75 ᾧ μὲν...δίδοται λόγος σοφίας, πᾶσιν, but the same God who enables all things δὲ 476 ἄλλῳ λόγος γνώσεως (δίδοται) among all people. Blessing to the believer is κατὰ τὸ αὐτὸ πνεῦμα, totally and completely dependent upon God, 477 12.9 ἑτέρῳ πίστις (δίδοται) His grace and strength. Special emphasis is ἐν τῷ αὐτῷ πνεύματι, given to the third declaration in order to em- δὲ phasis that only within the continuing strength 478 ἄλλῳ χαρίσματα ἰαμάτων (δίδοται) of God can His blessing be used for the ben- ἐν τῷ ἑνὶ πνεύματι, efit of others. In clear terms Paul is condemn- 12.10 δὲ ing the selfish orientation of so many of the 479 ἄλλῳ ἐνεργήματα δυνάμεων (δίδοται), Corinthians. For them, elitism was based [δὲ] upon “God, look at what I am doing for you.” 480 ἄλλῳ προφητεία (δίδοται), [δὲ] It was intently concerned that others think the 481 ἄλλῳ διακρίσεις πνευμάτων (δίδοτο), same way toward the elitist. Such thinking is utterly condemned by Paul here. Plus any 482 ἑτέρῳ γένη γλωσσῶν, (δίδοται), possible effort at ‘status ranking’ of the vari- δὲ ous blessings, or gifts, is likewise condemned 483 ἄλλῳ ἑρμηνεία γλωσσῶν· by Paul here. 12.11 δὲ Confirmatio 1, 12:7-31a. Based on the 484 πάντα ταῦτα ἐνεργεῖ τὸ ἓν premise set forth in vv. 4-6, Paul now ap- καὶ plies and amplifies his principles concerning 485 τὸ αὐτὸ πνεῦμα διαιροῦν ἰδίᾳ ἑκάστῳ spiritual blessings. First he turns to specify- καθὼς βούλεται. ing some of these blessings more precisely (vv. 7-11). The header statement (v. 7) sets up the illustration Then using the analogy of a body, both literally as a of nine examples of specific spiritual blessings for min- human body and figuratively as the community as the istry to others in vv. 8-10. Verse 11 both summarizes body of Christ, Paul applies the principles of vv. 4-6 to and reapplies the earlier principles in vv. 4-6. What is the issue of factions in the Corinthian community in vv. central in Paul’s emphasis here is not specific ‘gifts’ but 12-31a with the central theme of unity. the use of all spiritual blessings for the benefit of the Illustrations of spiritual blessings, vv. 7-11. 7 community, rather than the individual. Paul does not ἑκάστῳ δὲ δίδοται ἡ φανέρωσις τοῦ πνεύματος πρὸς τὸ have any sort of ‘master list’ of spiritual gifts. He knows συμφέρον. 8 ᾧ μὲν γὰρ διὰ τοῦ πνεύματος δίδοται λόγος quite well that the work of the Holy Spirit can never be σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ πνεῦμα, 9 boxed into such a man made listing! ἑτέρῳ πίστις ἐν τῷ αὐτῷ πνεύματι, ἄλλῳ δὲ χαρίσματα 7 ἑκάστῳ δὲ δίδοται ἡ φανέρωσις τοῦ πνεύματος πρὸς ἰαμάτων ἐν τῷ ἑνὶ πνεύματι, 10 ἄλλῳ δὲ ἐνεργήματα τὸ συμφέρον. To each is given the manifestation of the Spir- δυνάμεων, ἄλλῳ [δὲ] προφητεία, ἄλλῳ [δὲ] διακρίσεις it for the common good. Here τῶν πνευματικῶν in v. 1, πνευμάτων, ἑτέρῳ γένη γλωσσῶν, ἄλλῳ δὲ ἑρμηνεία which is first expanded by the threefold definition in vv. γλωσσῶν 11 πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ 4-6, is now labeled ἡ φανέρωσις τοῦ πνεύματος, the man- πνεῦμα διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται. 7 To each ifestation of the Spirit. In the other use of ἡ φανέρωσις in is given the manifestation of the Spirit for the common Page 9 2 Cor. 4:2, the emphasis is upon a public declaration. complete reorganization of the administrative structure The adverb φανερῶς built off the same root stresses of a modern congregation.23 It was a fiasco of the first openly, publicly in contrast to ἐν κρυπτῷ or κρυπτῶς, same function, 5 so we, who are many, are one body in Christ, and in secret or secretly, as its opposite. That is, the activity individually we are members one of another. 6 We have gifts that of the Holy Spirit in the life of the individual member differ according to the grace given to us: prophecy, in proportion of the community will be obvious, rather than secret to faith; 7 ministry, in ministering; the teacher, in teaching; 8 the exhorter, in exhortation; the giver, in generosity; the leader, in dili- or hidden. How? The prepositional phrase defines this gence; the compassionate, in cheerfulness. as πρὸς τὸ συμφέρον, for the common advantage.20 That 1 Cor. 12:8-10. 8 ᾧ μὲν γὰρ διὰ τοῦ πνεύματος δίδοται is, when the Holy Spirit is active in a believer’s life it λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ πνεῦμα, 9 will be seen in ministry actions to others, the διαιρέσεις ἑτέρῳ πίστις ἐν τῷ αὐτῷ πνεύματι, ἄλλῳ δὲ χαρίσματα ἰαμάτων διακονιῶν of v. 5. ἐν τῷ ἑνὶ πνεύματι, 10 ἄλλῳ δὲ ἐνεργήματα δυνάμεων, ἄλλῳ In vv. 8-10, a specification of nine areas of activi- [δὲ] προφητεία, ἄλλῳ [δὲ] διακρίσεις πνευμάτων, ἑτέρῳ γένη ties by the Holy Spirit are given. Despite innumerable γλωσσῶν, ἄλλῳ δὲ ἑρμηνεία γλωσσῶν 8 To one is given through the Spirit the utterance of wisdom, and to another the utterance efforts to categorize these, such efforts are useless of knowledge according to the same Spirit, 9 to another faith by and a waste of time.21 Plus, this attempt dangerously the same Spirit, to another gifts of healing by the one Spirit, 10 to moves in the direction of attaching differing values on another the working of miracles, to another prophecy, to another these that the spiritual elitists at Corinth were doing. the discernment of spirits, to another various kinds of tongues, to This Paul was condemning soundly. But even worse another the interpretation of tongues. is what I have personally seen attempted in a Texas 1 Cor. 12:27-31a. 27 Ὑμεῖς δέ ἐστε σῶμα Χριστοῦ καὶ μέλη ἐκ μέρους. 28 καὶ οὓς μὲν ἔθετο ὁ θεὸς ἐν τῇ ἐκκλησίᾳ πρῶτον congregation. That is, a compilaton of the various list- ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους, ἔπειτα ings22 into a ‘master list’ which served as the basis of a δυνάμεις, ἔπειτα χαρίσματα ἰαμάτων, ἀντιλήμψεις, κυβερνήσεις, γένη γλωσσῶν. 29 μὴ πάντες ἀπόστολοι; μὴ πάντες προφῆται; μὴ 20“To the primary criterion of pointing to the Lordship of πάντες διδάσκαλοι; μὴ πάντες δυνάμεις; 30 μὴ πάντες χαρίσματα Christ or Christlikeness (12:3) as a mark of being authentically ac- ἔχουσιν ἰαμάτων; μὴ πάντες γλώσσαις λαλοῦσιν; μὴ πάντες tivated by the Spirit, Paul now adds a second criterion: the Spirit is διερμηνεύουσιν; 31 ζηλοῦτε δὲ τὰ χαρίσματα τὰ μείζονα. 27 Now at work where the public manifestation serves the common advan- you are the body of Christ and individually members of it. 28 And tage of others, and not merely self-affirmation, self-fulfillment, or God has appointed in the church first apostles, second prophets, individual status. The Spirit produces visible effects for the profit third teachers; then deeds of power, then gifts of healing, forms of of all, not for self-glorification. If the latter is prominent, suspicion assistance, forms of leadership, various kinds of tongues. 29 Are is invited. δίδοται reflects both a continuous process of giving, and all apostles? Are all prophets? Are all teachers? Do all work mira- the sovereignty of God in choosing and in freely giving.53” [An- cles? 30 Do all possess gifts of healing? Do all speak in tongues? thony C. Thiselton, The First Epistle to the Corinthians: A Com- Do all interpret? 31 But strive for the greater gifts. mentary on the Greek Text, New International Greek Testament Eph. 4:11-14. 11 Καὶ αὐτὸς ἔδωκεν τοὺς μὲν ἀποστόλους, Commentary (Grand Rapids, MI: W.B. Eerdmans, 2000), 936.] τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς, τοὺς δὲ ποιμένας καὶ 21“Numerous attempts have been made to ‘classify’ the nine διδασκάλους, 12 πρὸς τὸν καταρτισμὸν τῶν ἁγίων εἰς ἔργον instances of gifts which Paul now enumerates. Weiss and Allo are διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ, 13 μέχρι among those who perceive a triad of triads here, while Collins καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς argues for a 2 + 5 + 2 chiasmus.1 Bengel and Meyer divide the ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον list into three: (a) gifts which relate to ‘intellectual power’: λόγος ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ, 14 ἵνα μηκέτι ὦμεν νήπιοι, σοφίας, λόγος γνώσεως (v. 8); (b) those which depend on ‘special κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ ἀνέμῳ τῆς διδασκαλίας energy of faith’: πίστις, ἰάματα, δυναμεῖς, προφητεία, διακρίσεις ἐν τῇ κυβείᾳ τῶν ἀνθρώπων, ἐν πανουργίᾳ πρὸς τὴν μεθοδείαν πνευμάτων (vv. 9–10a); and (c) ‘Charismata which have reference τῆς πλάνης, 11 The gifts he gave were that some would be apos- to the γλῶσσαι: γένη γλωσσῶν, ἑρμηνεία γλωσσῶν (v. 10b)’ (Mey- tles, some prophets, some evangelists, some pastors and teach- er’s italics).2 Tertullian began similarly by marking off (a) the first ers, 12 to equip the saints for the work of ministry, for building up two gifts as sermo intelligentiae et consilii; but then subdivided the body of Christ, 13 until all of us come to the unity of the faith (b) πίστις as spiritus religionis et timoris Dei from (c) ἰάματα and and of the knowledge of the Son of God, to maturity, to the mea- δυνάμεις as valentiae spiritus; and finally (d) προφητεία, διακρίσεις sure of the full stature of Christ. 14 We must no longer be children, πνευμάτων, γένη γλωσσῶν and ἑρμηνεία γλωσσῶν.3” [Anthony C. tossed to and fro and blown about by every wind of doctrine, by Thiselton, The First Epistle to the Corinthians: A Commentary on people’s trickery, by their craftiness in deceitful scheming. the Greek Text, New International Greek Testament Commentary 23“Different ‘lists’ of instantiations of gifts in Paul assume (Grand Rapids, MI: W.B. Eerdmans, 2000), 937.] various shapes and sizes. Four lists occur in Rom 12:6–8; 1 Cor 22Rom. 12:4-8. 4 καθάπερ γὰρ ἐν ἑνὶ σώματι πολλὰ μέλη 12:8–11; 12:27–28; and Eph 4:11. On this basis Dunn prefers to ἔχομεν, τὰ δὲ μέλη πάντα οὐ τὴν αὐτὴν ἔχει πρᾶξιν, 5 οὕτως distinguish thematically between gifts which relate respectively to οἱ πολλοὶ ἓν σῶμά ἐσμεν ἐν Χριστῷ, τὸ δὲ καθʼ εἷς ἀλλήλων miracles, revelation, inspired utterance, and service, perceiving all μέλη. 6 ἔχοντες δὲ χαρίσματα κατὰ τὴν χάριν τὴν δοθεῖσαν ἡμῖν of them to proceed from divine grace.4 Above all, ‘charisma is al- διάφορα, εἴτε προφητείαν κατὰ τὴν ἀναλογίαν τῆς πίστεως, 7 ways an event, the gracious activity (ἐνέργημα) of God through a εἴτε διακονίαν ἐν τῇ διακονίᾳ, εἴτε ὁ διδάσκων ἐν τῇ διδασκαλίᾳ, man.’5 The word ‘event,’ however, may be open to question. Paul’s 8 εἴτε ὁ παρακαλῶν ἐν τῇ παρακλήσει· ὁ μεταδιδοὺς ἐν ἁπλότητι, charisma of living a celibate life without distraction no doubt en- ὁ προϊστάμενος ἐν σπουδῇ, ὁ ἐλεῶν ἐν ἱλαρότητι. 4 For as in one Page 10 body we have many members, and not all the members have the