Threads from Henry's Web

Tag: New Testament

  • God: Nice or Not?

    One of my Old Testament professors once told me that he thought survey courses might better be left to the end of one’s program, that one could greatly benefit by a survey course after one had studied more deeply into the various elements. I agree, though I would suggest a starting survey and then a finishing survey. I think this idea works in Bible study too, though I put less emphasis on the later survey or fast read. Sometimes we use too narrow of a context in interpreting a passage, which is a hazard of serious study of the particular text.

    So today I was read Hebrews 1-6 in Greek for my morning devotions, and some things started popping out at me as I read, just as though I had them highlighted. Some I did have marked in my text, and some not. Now I noticed this list of texts first, and then saw the question afterward, but I’m going to present you with the issue first, and then look at two questions that they help answer. (I added the second question in later!)

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  • Examining Matthew 7:1

    “Do not judge, so that you may not be judged.” — Matthew 7:1 (NRSV)

    I have often called this little verse the most violated verse in the New Testament. Christians regularly take it upon themselves to judge one another and also to judge non-Christians. At the same time, this is one of the most misinterpreted verses on the New Testament, and perhaps those two factors come together. When we cannot be sure just what a text means, it’s quite possible we’ll find it hard to obey.

    Some Christians treat this as a command to shut down their brains. No judgment, no opinion, no decision can be criticized, especially when made by someone else who claims to be a Christian. In the eyes of this group of Christians it is especially wrong to judge whether someone is or is not a Christian. Thus if a politician claims to be born again, they are likely to provide support. How can you question this person’s sincere testimony? It is also wrong, according to this view, to make a judgment about a ministry and whether it is serving God or not. Any form of criticism is called “going against God’s anointed” and is regarded as a dangerous sin.

    Under this view, church pastors and leaders of ministries can often get by with very dangerous teachings and grievous sins because the membership feels that they cannot come to a decision, cannot judge, and cannot come to a verdict. Often people will continue to support a ministry concerning which they have serious questions because they are afraid of violating the command not to judge.

    On the other hand we have a group of folks who go straight to Matthew 7:15-20. “Not so,” they say to the first group. “You can’t judge, but you can inspect fruit.” And it turns out that in this view there is really nothing that is actually forbidden; you just have to rename it. Am I judging a pastor when I accuse him of heresy? No, I’m not. I’m just inspecting the fruit. Is the church board judging when it removes someone from a church office because of an offense? No, they are just exercising their job and inspecting the fruit. Is the church congregation judging when they hound someone caught in sexual sin out of the church? No, they just inspected the fruit and then made sure that the body of Christ in their congregation was pure, that the sin was eliminated.

    Many readers will likely complain at this point that I have mixed good and bad examples together on both sides, and I do believe that I have done precisely that. The point is that we have two ways in view here of missing the point. The first group makes Matthew 7:1 an absolute, irrespective of other commands, and if they carry their view to its logical conclusion (fortunately few do), they can make it impossible to act either as individuals or as a church congregation. The second group really can’t live with Matthew 7:1, so they have found a ready made excuse in “fruit inspection.” The result in their case can be dissension and destruction of spiritual lives, and may even extend to the destruction of physical lives.

    I’d like to recommend my essay on wisdom literature, and particularly the part about the toolkit. I recommend that when you find two passages of scripture recommending radically different courses of action, you check to see if the toolkit metaphor will help untangle the situation.

    Those who try to solve the problems of Matthew 7:1 by using Matthew 7:15-20 as an exception have some difficulty here. If you look at the context of Matthew 7:1 by reading on into verse two, you find the reasoning behind the command in the first verse. You’re going to get judged in the way that you judge. So how do you want to be judged? But you could apply the same reasoning to fruit inspection. According to the standards you use in fruit inspection, you’re going to have your fruit inspected. Do you like this second possibility any better than the first?

    Then you might consider the skeptical position. Isn’t Matthew 7:1 an example of moral cowardice? If you just don’t pass judgment on anyone else, they’ll let you by with everything too. Do you think that is what Jesus was aiming at here? Especially considering the rest of the chapter, I think not.

    That’s why I brought up interpreting proverbs, even though this isn’t precisely a collection of proverbs. A proverb states something briefly, but doesn’t have time or space to deal with all the circumstances, the possible exceptions, and the nuances. It provides a general rule. When we come upon this, we have to first consider the precise meaning of the statement, then look at the circumstances, and then see what task this tool fits.

    Now if you’re following through on some of my study methods, this would be a good time to read through the sermon on the mount (Matthew 5-7) a couple of times, and then also to compare several translations of Matthew 7:1. The CEV and The Message both have interesting perspectives on this verse. I have looked at the uses of the Greek word for “judge” in this passage, but I’m not going to use them in my discussion.

    I think we can get what we need simply by using the context and being careful with our definitions of English words. Let’s start by looking at the word judge. What options does this word bring to mind? What are the various things we migh call “judging?” What we’re doing here is getting the range of meaning that the word has. Amongst the common uses you may think of are:

    1. Acting as a judge in a court.
    2. Making decisions between different actions or courses of action
    3. Criticizing
    4. Condemning
    5. Passing out punishment
    6. Discriminating
    7. Choosing

    We should notice that item #1, acting as a judge, generally involves all of the activities I listed.

    So what is it that Jesus is telling us not to do? If we continue reading verses 2-4 we’ll find first that we are going to receive judgment in the way that we judge. Then in verse 3 and 4, we are pointed to the odd situation of how small our own defects can seem beside what appear to us huge defects in our neighbor. Jesus very quickly provides the context for his short, pithy statement. He’s talking about criticizing and condemning one another. So we eliminate the options of simply acting as a judge or making decisions about one’s life; these are not what Jesus is talking about. We’re specifically concerned with how we relate to one another in our community.

    That still leaves some questions. We get to verse 15, and we find that we are to be wary of false prophets. OK, in this case, if someone in the community claims to be a prophet, and they are not, then there is an action that we must take. We are now required to be critical–use critical judgment on–a member of the community and keep away from them under a particular set of circumstances. If I might call in an Old Testament context here, Deuteronomy 13 comes to mind, in which one is commanded to pass judgment on a false prophet, defined there as one who tells you to worship other gods, and to condemn such a person to death. Jesus doesn’t specify any penalty here, other than to be wary of them.

    He also tells us how we are to locate them–by their fruits. The specific example of false prophets is used, but do you think this might apply to other people who are bringing a false message? Jesus is telling us that there is a need to be wary. In fact, if you continue through the chapter, verses 21-23 tell us that there will be people who show signs of being followers of Jesus, and who turn out not to be followers. Their fruit does not include obedience to Jesus.

    Time to bring out the toolkit again! I think we can all recall circumstances in which the ministry of a church was severely damaged by either extreme that I’ve mentioned. But I would suggest its not merely an extreme; it’s not merely that you need to find some sort of balance between forgiveness and criticism. What’s needed is wisdom and discernment to appy the right tool at the right time. And I would suggest that Matthew 7:15-20 provides us a way to discover which tool is to be used. Simply ask the question, which is going to produce the best fruit?

    It may be that sin needs to be removed from the congregation in order for the kingdom to be built. But beware of using condemnation to make your life more comfortable. What will forgiveness accomplish? What can be done by taking a stand? To belabor my point about definitions, before you decide whether your tool is tolerance (judge not) or fruit inspection (be very careful), you need to judge the situation wisely.

    God has given you a toolkit, but you have to judge the right tool for the job.

  • Is the Trilemma about Jesus Useful?

    Yesterday I wandered by the The Evangelical Outpost just to see what was going on, and besides finding a current thread on which I want to comment, I found an older one, Jefferson’s Jesus: An Appreciation of the Trilemma. In this post Joe Carter undertakes to defend the trilemma, a much maligned and yet much used argument.

    First let me quote:

    Philosopher Peter Kreeft considers the trilemma to be the “most important argument in Christian apologetics.

  • Literal Belief is not the Only Belief

    Newsweek currently has an interview with Tim LaHaye in which he discusses current events in the middle east and their relationship to the end times. I find myself in pretty nearly complete disagreement with LaHaye on his interpretation of Revelation, but that should be no surprise to anyone. But he emphasizes one point in his interview that I think needs to be examined, and that’s the attempt to interpret things literally whenever possible.

    When the interviewer asks him about Biblical scholars who might disagree with his viewpoint, he says:

    These are usually liberal theologians that don’t believe the Bible literally.

    When asked whether Revelation should be interpreted as a polemic against Rome, he says:

    That’s what they say. We believe that the Bible should be understood literally whenever possible. [Emphasis in original.]

    Asked about support for Israel amongst Christians, he says:

    I think those two things are related. Christians who take the Bible literally are generally supportive of Israel because God promises to bless those nations that are a blessing to Israel and curse those nations that are not. And the history of America bears that out.

    It is clear that he regards the issue of whether one interprets the Bible literally as of central importance. I agree with him. But literal vs. non-literal is only one way of dividing Biblical interpreters, and he is not correct in suggesting that it is mostly liberals who would disagree with his position. There are, in fact, numerous interpretations of Revelation that are supported by people who take a very conservative view of the inspiration of the Bible, and many of these are directly contradictory to LaHaye’s interpretation.

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  • 1 Corinthians 14

    (Note:  Restored post 8/28/2010.  I’m not sure when part of it was lost, but presumably during a database upgrade.)

    1Pursue love. Be zealous about spiritual things, but even more that you might prophesy.

    Greek pneumatika (pneumatika) = spiritual things.

    Again I suggest “spiritual things”? or “spirituality.”? A thought by thought translation would be:

    “Pursue love, strive for spirituality, but especially that you may prophesy.”?

    One may object that “prophesy”? moves from the general (spiritual gifts) to the specific and thus completes a sequence, but since “love”? begins the sequence I don’t think that is Paul’s point at all. He has just said that love is the greatest gift and he has pointed out that the presence of spiritual gifts do not successfully distinguish the spiritual person (13:1-3). He has proceeded to point out visible characteristics which distinguish love (13:4-7). He then points out the limitations of gifts and knowledge in showing true maturity and places love at the top of the list. I believe it is at the top of the list in helping to discern who is the spiritually mature person.

    Then in chapter 14, he illustrates using spiritual gifts. You need to pursue spirituality, he is saying, but spirituality in itself will show nothing. What one needs to do is pursue the gifts that build, and he uses prophecy as the key example gift in his point. Note that he doesn’t compare it to other gifts in general; he compares it to another “speaking”? gift in order to show how one discerns the spiritually mature person. The spiritually mature person is the one who uses the gifts to build the church because that is the way that love (which we are to pursue) would behave.

    2For the person who speaks in a tongue doesn’t speak to people, but to God, because nobody can understand. Rather, he speaks mysteries in the Spirit. 3But the person who prophesies speaks words that build, encourage, and console.

    Verses 2 & 3 establish the contrast between tongues and prophecy, but Paul is not solely intent on comparing these gifts, but on applying the love principles of chapter 13 to discerning spirituality. Tongues is personal and does not build up the church as a whole. Prophecy builds, encourages and consoles.

    Since he has established already that love is not just above prophecy, but is actually of a completely different order, he will now show how prophecy (or any other gift properly used) can be used in such a way as to conform to and produce love, and thus be a “greater”? (12:31) gift.

    4The person who speaks in a tongue builds himself up, but the one who prophesies builds the church.

    Verse 4 now makes this explicit. Tongues build up the individual; prophecy builds the church. The body metaphor in 12:12-26 has shown that building the whole body is the better plan.

    5I wish that you all spoke in tongues, but even more that you could prophesy, because the one who prophesies is greater than the one speaking in tongues, unless there is someone to interpret, so that the church can receive a constructive (building) message.

    6But now, brothers and sisters, if I come to you speaking in tongues, what good is it to you unless I speak some revelation, or knowledge, or prophecy, or teaching? 7Similarly, when musical instruments are played, whether a flute or a harp, how can one distinguish what is being played unless the notes are played distinctly? 8For if the trumpet gives an uncertain sound, who will prepare for war? 9Thus also in your case, when you speak in a tongue that is not intelligible, how can anyone understand what is said? You’re speaking to the air!
    10There are many different sounds in the world, and none of them are without some intent.

    Greek afwnon (aphonon) = without sound

    There is some controversy over translation of verse 10. I suggest the REB: “There are any number of different languages in the world; nowhere is without language.”? Or the CEV: “There are many different languages in the world, and all of them make sense.”? I think the CEV translation can be justified if you compare it to 12:2, and see it as a link between the introduction to chapter 12 and the discussion in chapter 14.

    11So if I don’t understand the intent of the sound, I will be a barbarian to the one speaking and the one speaking will be like a barbarian to me. 12It’s the same way in your case, since you are zealous for spiritual things, aim to grow in a way that builds up the church.

    Greek zhlwtai (zelotai) = those who strive, cf 12:31.
    “You are, I know, eager for gifts of the Spirit; then aspire above all to excel in those which build up the church”? (REB)
    “If you really want spiritual gifts, choose the ones that will be most helpful to the church.”? (CEV)

    13So let the one who speaks in tongues pray that he might interpret. 14For if I pray in a tongue, my spirit prays, but my mind is not fruitful. 15So what shall I do? I will pray in the (my) spirit, but I will also pray in my mind. I will sing in the (my) spirit, but I will also sing with my mind. 16Because if you praising in the spirit, how will the one who doesn’t know what’s going on be able to say, “Amen!” to the praise, since he doesn’t know what you’ve said? 17You may have been praising quite well, but the other person is not built up. 18I thank God that I speak in tongues more than all of you.

    Compare the CEV translation for 16 & 17: “Suppose some strangers are in your worship service, when you are praising God with your spirit. If they don’t understand you, how will they know to say, ‘Amen’? (17) You may be worshiping God in a wonderful way, but no one else will be helped.”?

    This translation catches the strong contrast Paul is making between spirituality which is for yourself and that which is designed to build the body.

    Paul acknowledges the gift of tongues and some value in personal spiritual life, but subordinates it to the building activities which are the theme of chapter 14. The building activities are the manifestation of love through the characteristics given in 13:4-7. In particular love does not seek its own way, so how could it be zealously seeking greater gifts? How could it tell what were the greater gifts except in terms of how they build others?

    19But in the church I would rather say five words with my mind, so that others could lean, than 10,000 words in a tongue.

    20Brothers and sisters, Don’t be children in your thinking, but be babes in terms of evil; with your minds be mature.

    Greek paidia ginesqe (paidia ginesthe) = become childish
    Greek nhpiazete (nepiazete) = act like children

    21It is written in the law:

    In other tongues
    and with other sounds
    I will speak to this people
    And thus they will not listen to me,
    says the Lord. 22Thus tongues are a sign not to those who believe, but to those who do not believe, but prophecy is a sign not to the unbelievers, but to the believers. 23If then the whole congregation comes together, and all of you speak in tongues, and someone unacquainted with you, or an unbeliever comes in, won’t he say that you are crazy? 24But if you are all prophesying, and an unbeliever or a person unacquainted with you comes in, he’ll be rebuked by all and examined by all, 25the hidden things of his heart will become open, and thus he will fall on his face and worship God, proclaiming, “Surely God is among you!”

    Isaiah 28:11 & 12. In order to follow Paul’s logic I think it is necessary to follow Isaiah’s logic. Isaiah says that God will speak in nonsense syllables to those who are unwilling to obey. These nonsense syllables will lead the people to “go, and fall backward, and be broken, and snared, and taken.”? This is followed by the admonition to hear the word of the Lord. Isaiah is presenting this speaking in a foreign or incomprehensible language as something done to the disobedient or unfaithful, not to the faithful.

    In fact, to make sense of Paul’s use of this passage, we need to see a bit of a play on words in the Greek.

    “So tongues are a sign not to those who are believing (pisteuousin) but to the faithless (apistois) and prophecy not to the faithless, but to those who are believing.”? The present participle here should be taken with a strong continuous element, to include “those who are coming to believe.”?

    Compare, however, the more detailed discussion by Gordon Fee, The First Epistle to the Corinthians (NICNT) on this passage.

    (Verse 24) Greek apistoi (apistoi) = faithless or unbelievers

    Here Paul switches on us the focus of apistoi from those who are faithless in receiving the message to those who simply lack belief, or the seeker. I consider this shift of focus to be the weakest point in my exegesis of verses 21-23, but it seems to me still the best explanation of a very difficult passage which has caused commentators to spill barrels of ink. I think the logic is no more difficult than Isaiah’s “God’s going to talk to you in foreign languages so you can’t understand, so listen!”?

    Words which apply will confirm to the listener that God is present. This will lead to conviction and change.

    Paul now distinguishes between different ways of using even those gifts he has already identified as positive and building.

    26So what then, brothers and sisters? When you come together, each of you has a psalm, a teaching, a revelation, something in a tongue, an interpretation. Let everything be done for building!

    Greek: oikodomhn (oikodomen) = building, a key word in Paul’s argument in chapter 14.

    Some may have been wondering what to do about interpretation of tongues. If tongues are only for private use as Paul seems to be indicating above, then what is interpretation for? I believe this reinforces my hypothesis that Paul is not just talking about tongues and prophecy in this chapter; rather, he is taking prophecy as an example of a building gift, and tongues (without interpretation) as a personal gift. When one uses the gift of tongues (without interpretation) in a public place (where it doesn’t belong) that is simply pride and not building. Starting with verse 27 Paul apparently includes tongues with interpretation as a building gift.

    We also find an occasion when prophecy is not a building gift, i.e. when it is self-seeking prophecy. To be building, any gift must be used in a way such that the gifted person “insist on its own way.”?

    I find an additional point of interest in verse 26. In the modern church we use this chapter as a corrective to disorderly conduct in the church congregation. But this verse shows that we aren’t dealing with the same problem in most modern churches as they were in Corinth. Most Sunday mornings we don’t have people showing up at church bubbling over with what they have heard from the Lord during the week. Generally we come not with psalms, songs, or messages from the Lord but with a desire to relax in a comfortable seat and let someone else do all the work. We should wish we could have the problems of Corinth!!

    27If someone speaks in a tongue, let them do it by turn, two or at the most three, and let one interpret. 28But if there is no interpreter, let that person keep silent in the congregation, and let him speak to God by himself.

    This principle of building is illustrated in verses 27 and 28. If there is interpretation, there will be building, and it’s alright to use it. If not, keep silent. This basic principle is the touchstone. Paul says to “pursue love”? in 14:1, and then establishes the visible test of whether one is pursuing love as the “building”? test. Those pursuing love build.

    29As for prophets, let two or three speak, and let the others discern. 30But if something is revealed to another who is sitting down, the first one needs to stop speaking.

    Again, prophecy can be abused just as tongues can. If prophecy is presented in such a way that it doesn’t build up the church, then it too is not in accordance with love.

    31For you can all prophesy one by one, so that everyone can learn and be encouraged. 32And the spirits of the prophets are subject to the prophets. 33For there is no rebellion with God, but rather peace.

    Verse 31 challenges the common view that when the prophet has a message from God he or she cannot hold back, but must speak it out immediately. There are those who hold that this verse means that prophecies should be judged by other prophets. Some carry this further to suggest that those who are not prophets cannot “discern”? prophecy. In fact what Paul is saying is that each prophet has control of how he or she uses that gift. You are not forced to do disorderly things by the Holy Spirit. Again, the building test is used to discern love in action.

    As in all the churches of the saints, 34Let the women be silent in the congregation. For it is not appropriate for them to speak, but rather to be in submission, just as the law says. 35And if women want to learn, let each ask her own husband at home. For it is shameful for a woman to speak in the congregation. 36 (Or did the word of God originate with you, or are you the only ones it’s gotten to?)

    The issue here is order again. This is a case when wives ask questions of husbands while the church service is going on and not a matter of whether or not a woman could speak in the normal order of service. I suspect that women were also not a normal part of the Corinthian church service, but that only establishes the situation of the Corinthian church. The principle involved, as demonstrated in verse 35, is one of order leading to building.

    Gordon Fee (op cit), on the other hand, believes that this passage is an interpolation, and he has some fairly substantive arguments in favor of his position.

    37If anyone claims to be a prophet or a spiritual person, he should acknowledge the things I am writing, because they are a command of the Lord. 38And if anyone ignores it, let him be ignored! 39So, my brothers and sisters, be zealous to prophesy, and don’t forbid speaking in tongues. 40Let everything be done properly and in good order.

    Since Paul is speaking under the guidance of the Spirit it is natural that he would expect others speaking under the Spirit’s guidance to agree with him.

  • Notes on 1 Corinthians 13

    Chapter 13 is placed between 12 and 14 to show the better way, specifically that one doesn’t discern the presence of the Holy Spirit by the visible manifestation or by the level of power that is displayed, but by way in which those gifts are controlled by the Holy Spirit. I’ve used a red font for the names of gifts or any items closely related to gifts of the Spirit. (I’m treating “give away all my possessions”? as a form of assistance.) Chapter 14 will explicitly apply the principle of love to how one manages the worship service.

    1If I speak in languages both human and angelic, but do not have love, I have become like a clanging gong or a clashing cymbal. 2And if I have the gift of prophecy, and know every mystery and all knowledge, and if I have all faith, so that I can remove mountains, but have no love, I am nothing. 3And if I give up all my possessions and hand over my body so I can boast, but have no love, it doesn’t profit me anything.

    The Corinthians were looking for the Spirit to be manifested amongst them either through powerful gifts, through extraordinary freedom, or through something the looked important. Love manifests itself through rejecting those sorts of things as values. Love demonstrates the presence of the Spirit in turn, so spirituality is also displayed through a life lived through love.

    4Love is patient, love is kind. It’s not jealous or boastful. It’s not self-important. 5It doesn’t behave indecently, nor does it seek its own way. It doesn’t get provoked. It doesn’t plan evil. 6It doesn’t rejoice in injustice, but it rejoices with the genuine. 7It endures all things, believes all things, hopes all things, is patient through everything.

    Greek pisteuw (pisteuo) related to faith.

    Greek elpizw (elpizo) hopes, related to “hope.”? Notice how Love subsumes the two other elements of the “three things that abide.”?

    8Love never fails. But prophecies will fail, tongues will cease, knowledge will vanish.

    Love is superior and even in a different category than spiritual gifts. It is the test of the true use of all of our gifts.

    9Because we know partially and we prophesy partially.

    Our spirituality, whether displayed in knowledge or in gifts is limited.

    10But when what is complete comes, what is partial will vanish.

    Greek teleio” (teleios) = perfect or complete cf 14:20 with reference to what Christians should strive to be.

    Because this passage is about spiritual people or how one can be spiritual, the reference to “that which is perfect” must have to do with spirituality. Those who make this a reference to the completed canon of scripture, so that the “perfect” is the completed Bible, ignore the context of the passage. Paul has not brought the issue of the scripture into play, and our imperfect knowledge of, and inability to interpret the scriptures makes the Bible no more precise or accurate a source of knowledge than was the active gift of prophecy. Both spoken prophecy and the written scripture record are given to us so that we can ascertain God’s will while we are still less than perfect.

    That which is perfect comes with the kingdom, with the resurrection, and is an anticipation of the resurrection state descried in 1 Corinthians 15.

    11When I was a child I spoke as a child, I understood as a child, I thought as a child. When I became a man, I put aside childish things.

    Greek nhpio” (nepios) = child; see 1 Cor. 3:1 and 14:20 where the verb form (nhpiazw) is used.

    12For now we see dimly in a mirror, but then face to face. Now I know partially, but then I will know in the same way that God knows me. 13And now these three remain: Faith, Hope and Love. But the greatest of these is love.

    Love is the touchstone by which to discern.

    For reference information on the Greek words cited, see 1 Corinthians 12-14: Greek Terms. Draft translation is from my Totally Free Bible Version project, and is just a draft.

  • Notes on 1 Corinthians 12

    Note: I’m using a loose phonetic transliteration of Greek terms throughout. This is just intended to give the reader some guidance as to pronunciation.

    For reference information on the Greek words cited, see 1 Corinthians 12-14: Greek Terms. Draft translation is from my Totally Free Bible Version project, and is just a draft.

    1-3: Character of God’s Spirit

    1Now brothers and sisters, I don’t want you to be ignorant about spirituality.

    This could also be translated “spiritual matters.”? The neuter and masculine forms are identical. A number of commetators agree, but very few translations. I also prefer this translation in the first verse of chapter 14, where I haven’t been able to find anyone that agrees with me. Nonetheless I believe quite strongly that “gifts” is not correct in either place. I’ll discuss 14:1 more in my notes on that chapter.

    2You know that when you were gentiles, you were led here and there by idols that could not speak.

    Greek: aphona = without voice or without meaning. Ties to 14:10 which uses the same term.

    3So I’m letting you know that nobody speaking by the Spirit of God says, “Jesus be cursed” and nobody can say “Jesus is Lord” except by the Holy Spirit.

    This should not be taken as a magical formula, but rather as the introduction to Paul’s idea of discerning spiritual things.

    Greek anaqhma (anathema) = cursed

    Paul is here primarily creating categories rather than providing a test. The test is coming up in chapters 13 & 14 as Paul discusses the use of the gifts.

    The following section describes the variety of gifts and emphasizes that all gifts come from the same spirit. It is more a continuation of the statement of the problem than of the solution. The “phanerosis”? of the spirit is not how one discerns between the Holy Spirit and false spirits. Rather, it is the visible part of the action of the invisible Spirit. Paul is simply emphasizing what is seen in order to develop his concept of discernment.

    A Variety of Everything, but One Spirit

    4There are different kinds of gifts, but the same Spirit.

    Greek carismata (charismata) = gifts. See “Greek Terms” on both carisma and pneumatiko” (pneumatikos).

    5And there are different kinds of service, but the same Lord.

    Greek diakonia (diakonia) = service

    6And there are different kinds of activities, but the same God who accomplishes everything in everyone.

    Greek energhma (energêma) = activity

    7The visible action of the Spirit is given to each one for the common good.

    Greek fanerwsi” (phanerosis) = bringing to light or disclosure. This is normally translated as “manifestation.” I’ve chosen “visible action” as a translation. This is the action that can be seen, but not the sign that distinguishes the action of the Holy Spirit from that of another spirit or from the absence of spirit.

    8To one is given the a message of wisdom, but to another a message of knowledge by the same Spirit.

    Greek logo” (logos) = word, message, with emphasis on underlying thought

    I think it would be better not to regard these gifts as a single word or small number of words heard through revelation as it is often used. Doubtless God can speak through that means, but this would be better thought of as a gifting of understanding or wisdom to the person, while the revelation of one word, or any number of words is covered by the gift of prophecy.

    One problem that comes through misunderstanding this type of revelation is that some treat words of knowledge as a sort of “prophecy lite” in which we can claim to have received revelation and spoken without undertaken the duty or burden of a prophet. It would be better to see all speech which claims its source in God as prophecy, no matter how the revelation is received.

    9To another faith by the same Spirit, but to another gifts of healing by the one Spirit.

    10To another is given the working of miracles, to another prophecy, to another recognition of spirits, to another different kinds of tongues, to another interpretation of tongues.

    11But one and the same Spirit accomplishes all of these things, dividing them up as He wills.

    CEV: “11But it is the Spirit who does all this and decides which gifts to give to each of us.”?

    Emphasis is again placed on the “one”? spirit and on the spirit’s choice. We still have not seen any development of the idea of discernment or of ranking the spirits.

    The body metaphor is commonly seen as illustrating how the various gifts are to work together in the church. I would suggest that instead, Paul is using the necessity of the various gifts as an illustration of how the body should work together. Part of the intention is correction of how the Corinthian believers regard and use the gifts, but the larger issue at hand is believers who claim different levels of spirituality for whatever reason. Paul is here building a basis for discernment and for unity of the church, whatever the source of divisions may be.

    The Body Metaphor

    The topic here is unity. As the body has many parts, differing in apparent honor, yet all necessary, so the church has many members with a variety of gifts, and all need to work together.

    12Because just as the body is one but has many parts, and all the body’s parts are one body, so it is with Christ.

    13For you were all baptized by one Spirit into one body, whether you were Jews or gentiles, slaves or free before, and all of you have drunk of one Spirit.

    Note that when Paul discusses who is brought into the body it is not their gifts that he emphasizes but their physical and spiritual origin. All, no matter where they came from become one body.

    Verses 12-26 deal with our starting point, rather than with our gifts.

    “Drink of one spirit”? means that though we come from diverse backgrounds we become one body with one spirit and collectively receive the gifts necessary for the body.

    I recommend reading the latter part of this chapter from the CEV for an overview: 1 Corinthians 12:12-27.

    14For the body is also not one part, but many.

    15If the foot should say, “Because I am not the hand, I am not part of the body, that wouldn’t make it not a part of the body, would it?

    16And if the ear should say, “Because I am not an eye, I am not part of the body, that wouldn’t mean it was not part of the body, would it?”

    17If all the body was an I, what would happen to hearing? If the whole body was hearing, what about smell?

    18But now God has placed each of the parts one by one in the body in just the way he wanted to.

    19But if all were one part, where would the body be?

    20But now there are many parts, but one body.

    21The eye can’t say to the hand, “I have no need of you!” or again the head to the feet, “I have no need of you!”

    22But the parts of the body that are weaker are so much more necessary,

    23And the ones that are thought of no honor are treated with even greater honor, and those that are least attractive are given greater attractiveness,

    24but our more respectable parts don’t need this honor. But God has so arranged the body so that those parts that lack it get greater honor.

    25He does this so that there might not be any factions in the body but that the various parts might care for one another as themselves.

    Verse 25 declares part of the purpose of the whole. This will be expanded in 13 and 14.

    26And if one part suffers, all the parts suffer along with it. If one part is given special glory, all the parts rejoice with it.

    Nobody has All Gifts

    In the background here is the idea that nobody is independent, nobody is purely spiritual so as to be able to ignore the rest of the body. Those who claim all offices and all gifts should take note. I do not regard it as impossible for God to call someone to all the offices at once, though I regard it as extremely unlikely. One person carrying all the gifts or all the offices contradicts the way in which god wants to work with his church.

    27Now you are the body of Christ, and members of it.

    28And God has placed in the church first apostles, second prophets, third teachers, then miracles, then gifts of healing, help and guidance, varieties of tongues.

    Greek tiqhmi (tithemi) = put or placed

    Here Paul reintroduces the topic of gifts, these members, who come in from different backgrounds and with different spiritual standing are brought into the unity of the body, and then God appoints

    I prefer the translation “placed” as opposed to “appointed” in verse 28, because it emphasizes that it is God who is bringing together the gifts. Due to the nature of Paul’s criticism, I believe that some members of the body in Corinth were determining their level of spiritual maturity by the level of their gifts. Paul is saying here that God brought people of all different ranks and stations, whether spiritual or temporal, and then that God put certain gifts in the body as he chose. The level of gifts should be divorced from the level of spirituality.

    29Not all are apostles, are they? Not all are prophets, are they? Not all are teachers, are they? Not all work miracles, do they?

    30Not all have gifts of healing, do they? Not all speak in tongues, do they? Not all interpret, do they?

    The mixture of ministries, activities and gifts is intentional, showing that none of these lists are intended to be exhaustive.

    These questions again emphasize the God-given nature of the gifts. If gifts were indicative of spiritual stature, then one would expect all those of a particular spiritual stature to attain certain “higher” gifts. But if the gifts are given by God as needed by the church, then this would not be the case. So not everyone gets any particular gift, but all are gifted as needed.

    31But you are seeking the better gifts.

    Compare NRSV: “31. But strive for the greater gifts.” This translates as an imperative, rather than indicative, which is the majority view. However, I disagree.

    Paul is not suggesting that they should strive for the greater gifts. There is a certain amount of sarcasm. Paul has just shown no ranking of gifts. He has detached gifts from spiritual standing. He has detached all the visible activities of the Spirit from spiritual standing. What exactly could he mean by “Strive for the greater gifts”? In fact he is pointing out that despite the fact that God gives these according to his will, and that they are there according to the need of the body and not according to various peoples’ spiritual standing, the Corinthian believers are striving for them. So now Paul has to show them how to truly discern spirituality.

  • 1 Corinthians 12-14 Greek Terms

    This entry provides further comment on Greek words used in my series of posts on 1 Corinthians 12-14. I’m posting this section prior to the entries on each of the three chapters so it will be available for study with them.

    Note: I am limiting my discussion of these words to their application related to this chapter. These should not be viewed as full discussions of each term. Consult one of the standard Greek lexicons for further information.

    diakonia (diakonia) = service

    One of the three categories in 1 Cor. 12:4-6. It occurs approximately 34 times in the New Testament, with the bulk of these (12) in 2 Corinthians along with 11 other times in the Pauline corpus. Of the remainder, 8 occur in Acts. Thus 31 of 34 times this word is used in the NT, it refers to the work of ministry as done in the early church. It is used in a negative context only once, in Luke 10:40, where Jesus chides Martha for being distracted by many tasks. It occurs only twice in 1 Corinthians itself, one of them here, and the other in 16:15 where the family of Stephanus is commended for devoting themselves to the service of the saints.

    It is used in the New Testament to denote a variety of types of ministry, including evangelism (Acts 21:19), charitable work (Acts 6:1), preaching or teaching (Acts 6:4), and to mission efforts such as Paul’s journeys (Acts 12:25). Paul uses the word in a number of different ways in 2 Corinthians, and one can see, especially in 2 Cor. 3:7-9 how the translation “administration” might come through. The core idea, however, is service, or something accomplished for someone else through an activity. Even in the case where it is used to refer to the activity of the law, of the Spirit, and of justification (2 Cor. 3:7-9) it is the action as it impacts the recipients that Paul has in view.

    In our literature, it is simply this variety which Paul has in view. Many different services are performed, but all are under the same Lord.

    (See also carisma and energhma.)

    elpis and elpizw (elpis and elpizô) = hope

    Includes the idea of “expectation.” If one hopes in someone then one expects some particular result (1 Corinthians 15:9). These two words tie chapters 12-14 to the hope of the resurrection in chapter 15, the ultimate spiritual maturity to which the believer aims.

    energhma (energêma) = activity

    Occurs only twice in the New Testament, both in this chapter. It refers to the activity involved in accomplishing some goal, though I think Paul may be looking past the term “activity” to the etymology of the word which would suggest the power behind the activity. Notice that he uses “energêmata dunameôn” to refer to the working of miracles. It is possible that he intends to call attention to the fact that the same underlying power works in all the activities as is involved in miracles. There is no distinction between the various forms of ministry in terms of source of power.

    logos (logos) = word, message, with emphasis on underlying thought.

    This word can refer to a wide variety of things, but its semantic range tends toward the broader message or underlying understanding. I am suggesting that Paul is using it here in a sense broader than “word” as a single word, but rather to refer to the underlying understanding; that in the word of knowledge or wisdom God places within someone an understanding of divine knowledge and wisdom that goes beyond the ordinary in the sense of spiritual building.

    I do not intend this to deny that God can provide a word or phrase to someone as a form of revelation, in the common use of the gift of words of knowledge, but I would tend to cover this revelation under the gift of prophecy, which has, after all, involved persons receiving a word or words from God for as long as the gift has been known

    nhpios (nêpios) = infant

    Used of immaturity or a lack of complete spirituality in contrast to anhr and teleio”.

    pneumatikos, pneumatikw” (pneumatikos, pneumatikôs) = spiritual, in a spiritual manner

    The word pneumatikos occurs 26 times in the New Testament, with all but two of them being in the Pauline corpus (the remaining two are in 1 Peter 2:5). It is predominantly used to contrast spiritual things with carnal things, and is most commonly used as an adjective. It is also used of the post-resurrection body which is described as “spiritual.” Paul also uses it twice with reference to spiritual matters in general—Romans 15:27 and 1 Corinthians 9:11. In one case Paul clearly uses the term “spiritual gift,” but in that case he uses pneumatikos as an adjective along with the noun xarisma (Romans 1:11).

    There are two disputed cases of the use of the word, first in 1 Corinthians 12:1 and then again in 1 Corinthians 14:1. Many commentators suggest that 12:1 be translated “spiritual things” or “spiritual persons” but of the modern translations only one, The Message, supports this type of translation. Amongst the ancient versions, the Vulgate and the Syriac (Peshitta) do not use “gifts” in 12:1 and only the Vulgate does not do so in 14:1. Unfortunately, Latin is capable of the same construction as the Greek here, using only the adjective without providing a separate substantive, and thus provides weak support for not using the word “gifts” at best.

    Nonetheless I suggest that pneumatikos be translated “spiritual matters” or “spiritual persons” (my preference being the former) on the following grounds:

    1. The only cases in which the word is translated gifts are in the two passages in dispute.
    2. There are numerous other occasions in which pneumatikov could be used on its own to denote spiritual gifts, or could be used as an adjective with xarisma, but in no case is it used in an undisputed passage, and only once is it used as an adjective in combination with xarisma.
    3. In the only case (noted above) in which Paul is clearly intending to refer to spiritual gift(s), he uses the substantive xarisma.
    4. In 1 Corinthians 12:1, when Paul says he wants the Corinthian believers not to be ignorant about pneumatika he doesn’t immediately speak about gifts, and when he does, he does so in a context with a number of other spiritual issues, including ministry and activity (12:4-6) and the place or position from which the believers have been brought (12:12 & 14). In fact, the majority of 1 Corinthians 12 is not speaking about spiritual gifts, but rather about the unity of the body irrespective of the source of the individual believers. Chapter 12 builds into 13, in which each member of the body doesn’t seek his or her own (13:5).
    5. In chapter 14, which seems most clearly to call for us to supply the substantive “gift” I think we should resist the temptation, because here Paul is using the gifts not as the actual goal, but as an illustration of how we use our spirituality. He will talk about praise, teaching, order and worship as he proceeds through chapter 14, but the object of the discussion is not the gifts, but rather illustrating true spirituality by means of discussing the way in which the various gifts are used.

    pneumatikws is used only twice, but reinforces the use of pneumatikos in connection with spiritual matters, referring to the discernment of spiritual issues (1 Corinthians 2:14). The other usage is in Revelation.

    pneuma (pneuma) = spirit

    I will deal here only with the use in 1 Corinthians 14:12, where I think that it should be translated “spiritual state of mind” (Bauer Arndt and Gingrich definition 3c). I suggest the translation:” In this way also you, if you are zealous to be in a spiritual state of mind, seek that you may have an abundance of what leads to building up the church.” (See also my note at 14:12.)

    fanerwsis, fanerow, fanerw” (phanerôsis, phaneroô, phanerôs) = bringing to light or disclosure

    This word means simply that which is shown openly or is visible. The “phanerosis” of the Spirit is that which shows physically that the spirit is present and active. This is not a special revelation or revealing (apokaluyiv), nor a pointing out (deiknumi) but simply the visible part of the Spirit’s working. Note that this is not how the Spirit is discerned; discernment is one of the gifts which constitute a part of the Spirit’s fanerwsi”.

    teleios (teleios) = perfect or mature

    Used largely in 1 Corinthians in contrast to nhpio”, dealing with maturity. Paul uses anhr almost as a synonym. I believe that teleios is used of the fully spiritual, as exemplified by the spiritual or renewed body (1 Cor. 15:44). The word teleios in 13:10 refers to this coming of the perfect spirituality when, rather than having flesh opposed to spirit we are all changed in an instant and become totally spiritual.

    carisma (charisma) = gift

    This term, closely related to cari” occurs 17 times in the New Testament, 16 of them in the Pauline corpus. Of those occurrences, all but four refer to some kind of gifting for ministry. (I would place the usage in Romans 11:29 as referring to the gift of God’s calling rather than any specific gift.) carisma is only used once in connection with the word “spiritual” (Romans 1:11) and in that context it is not at all clear that it is referring to “gifts” in the same same sense as 1 Corinthians 12, but rather is speaking of the teaching about the grace of God which Paul would impart through his letter or the personal teaching he hoped to have the opportunity to present.

    See also pneumatikos, pneumatikw”.

  • 1 Corinthians 12-14

    These three chapters are the most critical chapters in the Bible in reference to spiritual gifts, and they are not actually primarily intended to teach about them. We tend to read the three chapters separately, especially because 1 Corinthians 13 is such a wonderful composition by itself. Chapter 12 is often treated as an essay on gifts, 13 on love, and 14 on order in the church service. But the three are intended to go together as a unit, and that unit fits into the overall theme of the book of 1 Corinthians.

    Paul is dealing with the problems in the church at Corinth. They have become divided, and the main cause is spiritual pride based on various distinctions in the church. In these three chapters Paul talks first about unity, illustrated by the fact that all the gifts are needed, yet they are divided amongst the member of the church. The church needs to work together in order to make all the gifts available. Spirituality is determined not by which gift a member has, but rather by the fact that they work under the control of one spirit, the Holy Spirit.

    The test for the Spirit at work is then covered in 1 Corinthians 13, which tells us about love. The one Spirit works in accordance with love. (I discussed this same test from another perspective in my post Complementarian Translation.) Chapter 14 continues this thought by showing how the gifts would display themselves in public worship in accordance with the principles already described.

    In several posts following this one I’m going to present some notes on 1 Corinthians 12-14 and also on other passages related to the gifts of the Spirit. I won’t provide a directory here. To find all the posts look at category 1 Corinthians.

    (Added May 17, 2018)

    Follow-up notes:

    1 Corinthians 12-14 Greek Terms

    Notes on 1 Corinthians 12

    Notes on 1 Corinthians 13

    1 Corinthians 14

    Background:

    An Alternative Outline for 1 Corinthians

  • An Alternative Outline for 1 Corinthians

    I found an outline and notes for 1 Corinthinas 12-14 that I wrote back in 2001. Now I have also been working with Gordon Fee’s commentary on 1 Corinthians, and he uses an outline based on the questions that Paul received in the letter to him from the Corinthians. I think his is a valid approach, but I also think that Paul’s logic leads toward a conclusion. I’m going to leave this outline as I first wrote it, though I would now add a note to chapter 15, that in that chapter Paul finally states what is truly spiritual–we will be truly spiritual when we are resurrected.

    1 Corinthians Outline

    1. Salutation (1:1-9)
    2. Divisions (1:10-3:23)
      Paul discusses the divisions in the Church based on knowledge, spirituality, origin and loyalty to particular leaders. This section is marked in the discourse by 1:10 “united in the same mind and purpose” and by 3:23 “you belong to Christ.”
    3. Judgment (4:1-11:34)
      Paul explains the ministry and rights of apostleship, apparently against a background of criticism which has suggested that the Corinthian believers have gone beyond their own leaders and the message that was passed on to them. Paul illustrates through a number of specific problems in the church. This section is marked by 4:1 “servants” and “stewards” and by 10:33 “not seeking my own advantage.” I have included chapter 11 in this block even though it appears to me that the rhetorical marker for the end appears at the end of chapter 10 because it continues the same type of topic, and a clear marker for a new topic appears in 12:1.
    4. Evaluating Spirituality (12:1-14:39)
      Paul tells the Corinthian believers how to examine and evaluate their own spirituality and spiritual practices. This section is marked by 12:1 “spiritual things (pneumatika)” and by 14:40 “prophesy”, “speak in tongues”, and “order.”
    5. Hope (15:1-58)
      The final hope and final spiritual standing. Marked at the start by 15:2 “believe in vain” and ended by 15:58 “not in vain.”
    6. Concluding Messages and Comments (16:1-24)

    In addition there are several key phrases and concepts which are used to link the various blocks together.

    1. Hope (elpis, elpizo) – links especially 13:7, 13 (IV) and 15:19 (V)
    2. Gift (charisma) – 1:7 (I), 7:7 (III), and 12:4,9,28,30,21 (IV)
    3. Spiritual matters or spirituality (pneumatika/pneuma) – 2:13 and 15 (II), 10:3 & 4 (III) 12:1 & 14:1 (IV), 15:44 & 46 (V)
    4. Baby or infant (nepios/nepiazo) 3:1 (II), 13:11 (IV)

    These lists are not exhaustive on the usage of the words. I will post my notes on chapters 12-14 and on some key Greek terms over the next couple of weeks.