Category: The Word (Page 14 of 34)

It’s a big but (no jokes, only one “t”).   Paul, after pointing to the logical consequences of the Corinthians’ nobody-gets-resurrected notion (1 Corinthians 15:12-19), writes the big good news “but” . . .

But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep (1 Corinthians 15:20).

“[I]ndeed” translates the Greek nuni, a word that adds force to what follows.  It puts “Christ has . . . been raised from the dead” in bold-face type, underlined and yellow-marker highlighted.  Enough entertaining “no resurrection”.  Christ has been raised!  He was and continues to be (what the perfect tense of egneretai means) raised.

What, though, does “firstfruits” mean?  Decades ago my father grew tomatoes.  When little green ones appeared on the vine, and then when one or two grew large and turned red, we knew those vines in that small garden would soon produce a harvest of juicy, red New Jersey tomatoes.  The first little ones were “firstfruits”.

“Celebrate the Feast of Harvest with the firstfruits of the crops you sow in your field. Celebrate the Feast of Ingathering at the end of the year, when you gather in your crops from the field” { Ex. 23:16).  The first feast was to be celebrated “with the firstfruits”–both a thanksgiving for the harvest begun and a faith-celebration for the harvest to be fulfilled.  The second feat was a celebration of that fulfillment.

So Paul proclaims:  not only has Christ been raised, he’s been raised as “the firstfruits” of all having-died-believers in him.

For since death came through a man, the resurrection of the dead comes also through a man.  For as in Adam all die, so in Christ all will be made alive (1 Corinthians 15:21,22).

Okay, let’s say Christ has been raised.  It’s a bit of a stretch to say that his resurrection guarantees ours.  Here’s Paul’s reasoning–and it, too, stretches our faith.  “For since death came through a man . . . For as in Adam all die”.  The apostle’s answer to “Why death?” is Adam, father of us all.

Now I don’t want to get mired in the question of “the first human”.  But, unless we’re willing to accept that a bunch of us all appeared at once, it’s reasonable to say there was a first.  Later in Romans 5:12, Paul will explain, ” . . . sin entered the world through one man, and death through sin, and in this way death came to all men, because all sinned”.  That is, drawing from the Genesis 3 narrative, Paul explains “Why death?”  Answer:  Adam sinned.  Therefore, dust-made-Adam would return to dust.  And since we are all Adam’s descendants, we will sin and death comes to us all.

Unfair?  Maybe.  But this is Scripture’s explanation for death’s existence.  Adam represented us all, and his disobedience to God doomed us all.

But ” . . . the resurrection of the dead comes also through a man . . . in Christ all will be made alive.”  Like Adam, Christ is the believer’s representative.  His resurrection means those “in Christ will be made alive”.  My body will die.  But, because of Christ, it will be raised.

“But each in his own turn: Christ, the firstfruits; then, when he comes, those who belong to him. Then the end will come, when he hands over the kingdom to God the Father after he has destroyed all dominion, authority and power” (1 Corinthians 15:23,24).

There’s a God-ordained sequence.  As with agricultural firstfruits, so with resurrection firstfruits.  Christ, “then when he comes, those who belong to him”.  Literally, the Greek say “those who are His”.  How does one come to belong to Christ?  By receiving in faith this gospel:  “Christ died for our sins according to the Scriptures . . . was buried . . . was raised on the third day according to the Scriptures . . . and appeared . . . ” (1 Corinthians 15:3-5).

The resurrection of those belonging to Christ will mark “the end” with two accompanying, shattering events.  One, Christ will destroy “all dominion, authority and power”.  Here Paul means the dominion, authority and power of death, but surely includes all dominion, authority and power opposed to him.

Secondly, then, Christ will “[hand] over the kingdom to God the Father”.  Here is a mind-stretching reference to the Trinity with the Son (who is God) eternally subject to the Father (though both are God)!  Paul explains in the next verses . . .

For he must reign until he has put all his enemies under his feet.  The last enemy to be destroyed is death.  For he “has put everything under his feet.” Now when it says that “everything” has been put under him, it is clear that this does not include God himself, who put everything under Christ.  When he has done this, then the Son himself will be made subject to him who put everything under him, so that God may be all in all” (1 Corinthians 15:25-28).

There is no question in Paul’s mind:  having been resurrection, Christ now reigns.  In line with that, Jesus-resurrected told his disciples, “All authority in heaven and on earth has been given to me . . . ” (Matthew 28:18).  At the same time, his enemies remain–until he puts them all under his feet.  He will destroy them all.  “The last enemy to be destroyed is death.”  Those belonging to Christ will never die again, because death itself will be destroyed.

C.K. Barrett comments, “The Son has been entrusted with a mission on behalf of the Father, whose sovereignty has been challenged, and at least to some extent usurped by rebellious powers.  It is for him to reclaim this sovereignty by overcoming the powers, overthrowing his enemies, and recovering the submission of creation as a whole.  This mission he will in due course execute, death being the last adversary to hold out, and when it is completed he will hand the government of the universe back to his Father” (The First Epistle to the Corinthians, p. 360).

The ultimate purpose of Christ’s mission (carried out in his incarnation, crucifixion, resurrection, ascension and return) is “that God may be all in all”.  In other words,  God reigning unopposed in all his goodness forever.

* * *

My father’s tomato “firstfruits” didn’t come with trumpet blasts.  Silently, the  process of tomato-ripening progressed.  I hardly noticed.  I went to school, played my games, ate my meals and slept in my bed.  Meanwhile, out in the backyard, “firstfruits” grew on toward harvest.

Christ’s “firstfruits” resurrection didn’t come with trumpet blasts.either.  It  set in motion an inaudible,  irrevocable, incredible harvest:  Christ’s return, the resurrection-harvest  of all believers from all times and places, the death of death and God all in all.  We hardly notice what’s happening.  The process doesn’t show up on our smartphones or military technology.  But it’s in motion now! 

It’s moving toward something bigger and better than we can even imagine.

And, in Christ, we’re caught up in it.

Suppose when the world ends the believing-dead from all times and places won’t be raised.  Suppose there’s no resurrection.

The Corinthian Christians are saying “no resurrection”.  What does Paul think?

But if it is preached that Christ has been raised from the dead, how can some of you say that there is no resurrection of the dead? (1 Corinthians 15:12).

Paul’s preached it:  the crucified Christ “has been raised from the dead”.  That’s the gospel they received, the gospel on which they’ve taken their stand (15:1).  How, then, can they now say “there is no resurrection of the dead” at the end of the age?  (Probably they believe in a “spiritual” [pneumatikos] resurrection.)

Paul will have none of that.  It’s bodily resurrection or nothing.  Let’s suppose, though, (says Paul) there is no resurrection.  Then what?

If there is no resurrection of the dead, then not even Christ has been raised (1 Corinthians 15:13).

Logical.  And consequential.   Big time.  As Paul will point out.

Note first, though, there are probably some who are happy with a not-raised Christ.  They applaud his teachings, such as the Sermon on the Mount.  They won’t abide miracles, though.  Jesus died a martyr’s death.  Showed us what love is.  But he’s still in the tomb.

Listen, Christianity is a miracle-faith.  “Christ has been raised from the dead”.  If not, though, here are the consequences . . .

And if Christ has not been raised, our preaching is useless and so is your faith (1 Corinthians 15:14).

Paul’s preaching is “useless”.  So, too, all the apostles’ preaching.  So, too, the Corinthians’ (and our) faith.  It’s empty.  It has no basis.

Christian faith isn’t faith in faith.  Christian faith has content.  It believes Christ died for our sins, was buried–and was raised from the dead.

If not, everything he taught, everything he claimed is empty.  It’s nothing.  He’s proven a faker.  And faith in a faker is useless.

More than that, we are then found to be false witnesses about God, for we have testified about God that he raised Christ from the dead. But he did not raise him if in fact the dead are not raised. For if the dead are not raised, then Christ has not been raised either (1 Corinthians 15:5,16).

Not only is the apostles’ preaching useless, the apostles are liars.  Rip from the Bible Romans through Revelation.  The authors lied.  They are like politicians “spinning” the truth for votes.  (Although in the apostles’ case their Christ-resurrected “lies” got them beaten and killed.)

And if Christ has not been raised, your faith is futile; you are still in your sins (1 Corinthians 15:17).

Without resurrection, Christ isn’t the sacrifice for sins.  Resurrection gives proof to the efficacy of his death.  Without it, his death was just another Jew-death.  And the Corinthians are not washed from their sexual immorality, idolatry, adultery, homosexual practice, thievery, greed, drunkenness and revelry (6:10,11.)

Then those also who have fallen asleep in Christ are lost (1 Corinthians 15:18).

The Greek, apolonto, means to perish.  “Help us, Lord,” cried the disciples in the storm-trapped boat, “for we are perishing!” (Matthew 8:28).  But the word means more:  the opposite of being saved from eternal death, which is hell.  “For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God” (1 Corinthians 1:9).

If Christ hasn’t been bodily raised from death, those who’ve died believing in Christ are simply gone.  No future for them.  They’re like disciples eternally trapped in a sea-swamped boat.

If only for this life we have hope in Christ, we are to be pitied more than all men (1 Corinthians 15:19).

Paul doesn’t imply “this life” holds no blessings for Christians, that everything is “pie in the sky bye and bye.”  Then, without resurrection, why are Christians to be pitied? Because this life is brief like the wildflowers of the field, like a vapor of air.  And typically it ends with suffering.  “If only for this life we have hope in Christ” not only are the blessings shrunk, we’ve believed in a future (hope) that doesn’t exist.  Like delusional patients in a mental institution, people should feel sorry for us.

* * *

The Gospel calls us beyond the acceptable common, ordinary, natural.  It demands we accept the uncommon, the extraordinary, the supernatural.

We can live with a vague, “spiritual” heaven-future–clouds, angels and such.  What most apparently can’t live with (especially the “intellectuals” on college and university campuses) is future bodily resurrection.  That’s a bridge too far.

Sadly, that’s true even of some professed Christians in so-called “mainline” Protestant churches.  Christianity teaches us to love, show how Christ loved–but don’t go sounding like a TV evangelist and preach bodily resurrection for all the believing-dead at the end of the world.

But, you see, Paul’s inspired logic won’t allow for Christianity that denies bodily resurrection.  The whole package falls apart without it.

Am I willing to believe in such an extremist Gospel?  Am I okay with being known as the guy who believes one day all the dead will rise?  Am I going to stake my future on this “crazy” idea?

How can you say there’s no resurrection of the dead?  Easy.  Can you even imagine all buried-dead from all times and places, some rotted to nothing, rising from the earth?  Question really is, how can you say there will be a resurrection  of the dead?

We’re caught in the fray that prompted Paul to write 1 Corinthians 15.  Obviously, it’s not one of those theological questions like, “What are cherubim and what do they do?”  This one has to do with the hope of what we Americans vaguely call “the afterlife”.

Now, brothers, I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand. By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain (1 Corinthians 15:1,2).

Paul had preached the gospel to the Corinthians.  They had accepted it and stood firmly on it.  He reminds them of it again, because this gospel saves only those who keep holding tightly to it in faith.  Quit holding on and your at-first-faith is good for nothing.

So what’s the gospel Paul had preached to them?

For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures,  that he was buried, that he was raised on the third day according to the Scriptures,  and that he appeared to Peter, and then to the Twelve (1 Corinthians 15:3-5).

First, this gospel was what Paul had received.  From whom? He answered in Galatians 1:12–“For I did not receive [the gospel] from any man, nor was I taught it, but I received it through a revelation of Jesus Christ.” 

The gospel calls us to believe, not in doctrine devised by Roman-Catholic-cardinals convocation nor by Southern-Baptist-pastors convention, but in a revelation of Jesus Christ himself.

This gospel, Paul tells the Corinthians, is of first importance.  Why?  Because by this the Corinthians–and we–are saved from sin and eternal death.

So what is it?

. . . “that Christ died for our sins according to the Scriptures”

. . .  “that he was buried”

. . .  “that he was raised on the third day according to the Scriptures”

. . .  “and that he appeared to Peter, and then to the Twelve”

Note that the gospel is less a set of doctrines and more a series of events.  Christ died.  Christ was buried.  Christ was raised.  Christ appeared to his disciples.  The gospel is good news of historical happenings.

Unlike, for instance, Islam.  Islam teaches that Allah (God) revealed teachings to Muhammad.  The revelations, not “the prophet”, are the important thing.  But, remove Christ’s death, burial, resurrection and appearances from Christianity, and you have no gospel.

Yet Christ’s death still needs interpretation.  Was it just another Jew-death?  Not according to Paul.  Christ “died for our sins”.  His death was a sacrifice.  It was on account of our sins.  And it happened “according to the Scriptures”.  Paul’s probably thinking of the entire body of (Old Testament) Scripture, starting with the Lord providing a ram to die instead of Abraham’s son, continuing with the Lord accepting a lamb as a sacrifice to save Israel from the death angel in Egypt, and including the Lord’s Servant “led like a lamb to the slaughter”, of whom Isaiah prophesied.

Christ was buried (definitely dead!), and “he was raised on the third day according to the Scriptures”.  Perhaps Paul is thinking of Psalm 16:8-11 (“ I have set the LORD always before me; because he is at my right hand, I shall not be shaken. Therefore my heart is glad, and my whole being rejoices; my flesh also dwells secure. For you will not abandon my soul to Sheol, or let your holy one see corruption. You make known to me the path of life; in your presence there is fullness of joy; at your right hand are pleasures forevermore”).

Paul’s claim that Christ was raised is substantiated by appearances to Peter, the Twelve and more . . .

After that, he appeared to more than five hundred of the brothers at the same time, most of whom are still living, though some have fallen asleep.  Then he appeared to James, then to all the apostles,  and last of all he appeared to me also, as to one abnormally born (1 Corinthians 15:6-8).

The list is impressive.  It includes Paul himself, who, on the Damascus Road (Acts 9), saw, not a vision of the risen Christ, but an actual appearance of the person of Christ.

Referring to himself as “one abnormally born”, Paul may be using the Corinthians’ anti-Paul language.  Paul was  probably short, so the Corinthians mocked his “birth defect”.   Paul uses their ridicule to humble himself and exalt God’s grace in his life.

“For I am the least of the apostles and do not even deserve to be called an apostle, because I persecuted the church of God.  But by the grace of God I am what I am, and his grace to me was not without effect. No, I worked harder than all of them– yet not I, but the grace of God that was with me.  Whether, then, it was I or they, this is what we preach, and this is what you believed” (1 Corinthians 15:9-11).

* * *

Now, about the “afterlife”.  Biblically, it’s not at all vague.  It’s as “flesh-and-blood” as Jesus resurrected.  But wait.  Was he?  After all, we’re talking about a miracle of the grandest proportions.  Except for Hollywood-movie-miracles, once pronounced dead, you’re dead.  No hope left.  Medical staff turns off the machines, escorts you out and darkens the room.  Only burial remains.

But we have over 500 bodily appearances of Jesus alive after death.  We know those appearances changed the lives of the Twelve and Paul.  Maybe the 500 also.  They became bold followers of Christ, willing even to die for his sake, believing, like him, they too would be raised.

So Christianity is a miraculous faith.  At its heart lies the resurrection of Jesus from the dead.  Deny that and you can’t be a Christian.

But all religions make the same call.  Islam calls us to believe in Allah’s revelations to Muhammad. Muslims are called to believe Allah “broke into time and space” and gave revelations to Muhammad.  Judaism claims revelations from God, not just in words but in powerful acts.  According to tradition, the Buddha was a miracle-working ascetic. Hinduism is based on reincarnation and believes in “one absolute being of multiple manifestations”–hence, beyond the natural, or miraculous.

My point:  virtually all religions call for faith in the miraculous.  Only atheism allows us escape.  But, do we really want to go to a worldview that has this life only?

So the question is, “Which miracle do we want to believe in?”

I go with the guys who said (and died for it), “We saw Jesus alive!”

Online, I ran across a local Pentecostal church’s worship service.  Wild!  I couldn’t tell if the congregation was all singing or all speaking in tongues or both. Wasn’t what I call “in order”.

On the other hand, I know of some churches so “in order” they allow no room for spiritual gifts or the God of spontaneous joy.

The Corinthians definitely needed to be put “in order”.  That’s Paul’s aim here, because a visit there was “a walk on the wild side”.

GETTING TONGUES AND PROPHECY IN ORDER

What then shall we say, brothers? When you come together, everyone has a hymn, or a word of instruction, a revelation, a tongue or an interpretation. All of these must be done for the strengthening of the church.  If anyone speaks in a tongue, two– or at the most three– should speak, one at a time, and someone must interpret.  If there is no interpreter, the speaker should keep quiet in the church and speak to himself and God.  Two or three prophets should speak, and the others should weigh carefully what is said. And if a revelation comes to someone who is sitting down, the first speaker should stop.  For you can all prophesy in turn so that everyone may be instructed and encouraged.  The spirits of prophets are subject to the control of prophets.  For God is not a God of disorder but of peace. As in all the congregations of the saints . . . (1 Corinthians 14:26-33).

Paul starts his ending observing how every member contributes to the Corinthian church gathered for worship.  Then this repeated reminder: “All of these must be done for the strengthening (Greek, oikodomay—literally, of a building; figuratively, of making something stronger) of the church”.

Again, the aim of gathered worship is the common good, not the supposed spirituality of the individual.

Probably Corinthian tongues-speakers were many, all at once, without interpretation.  Interpretation is absolutely necessary (without a known spiritually-gifted interpreter present, the tongues-speaker should keep silent).  At the most, three tongues-speakers may speak.  And one at a time.  This seems a well-duh-yeah rule; but the Corinthians were copying the frenzied, out of control ecstatic speech of the pagan idol worshipers.

Same with prophecies—three at most.  And “the others” (not named—others gifted with prophecy?  all other church members?) “should weigh carefully (Greek, diakrayetosan—used of evaluating the difference between things, “discern”—same word used of the gift of “discerning of spirits” in 12:10).

Paul writes of prophecy as a “revelation” and insists “if a revelation comes to someone who is sitting down”, the first “prophet” should stop and allow the second to speak.  However that was to work out, Paul’s meaning is clear.  All with the gift of prophecy can speak in turn with the goal of building up the church (“so that everyone may be instructed and encouraged”).

Like speaking in tongues, prophecy is not being uncontrollably “seized” by the Spirit.  The speaker can control his speech.  And the reason for control and order lies in the character of God, who “is not a God of disorder but peace”.

The NIV makes “As in all the congregation of the saints” part of 14:33, though there is question as to where it belongs.  But what you’re really interested in is what I’ll say about the next two verses, right?

GETTING WOMEN IN ORDER

. . . women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the Law says. If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church (1 Corinthians 14:34,35).

Wow!  Not a wise title, right ladies?  Well, according to Dr. Gordon Fee (and many others) these verses probably were not written by Paul and don’t belong here.  Probably they were added by some scribe somewhere along the way (manuscripts were hand-copied).

One reason for doubting their authenticity is 1 Corinthians 11:2-16 where Paul addresses the issue of women praying or prophesying with their head uncovered.  See the problem?  In chapter 11 he wants women to cover their heads when they pray or prophesy in the gathered church; in chapter 14 he’s supposedly forbidding they speak at all.  (There are other “technical” reasons for doubting the authenticity of 14:34,35 which I won’t dig into because they bore me.)

If these are Paul’s words, here’s the traditional interpretation.  Wives were openly questioning their husbands, thereby creating a nuisance.  So Paul forbids them to speak “in the church”.  Again, though, it’s most likely these verses don’t belong at all.

THE END

Did the word of God originate with you? Or are you the only people it has reached?  If anybody thinks he is a prophet or spiritually gifted, let him acknowledge that what I am writing to you is the Lord’s command. If he ignores this, he himself will be ignored.  Therefore, my brothers, be eager to prophesy, and do not forbid speaking in tongues. But everything should be done in a fitting and orderly way (1 Corinthians 14:36-40).

A bit of a confrontation to put the Corinthians in place: “Did God’s Word come out of you?  Or did he send it to you only? Think you’re spiritually gifted?  Then you’ve got to admit I’m writing the Lord’s command!  Ignore my words and you’ll be ignored!”  Pretty strong stuff!  Paul was serious about his instructions!

For this reason, Paul summarizes (one more time) what he wants the Corinthians to do:  (1)  “be eager to prophecy” (intelligible speech in the gathered church is absolutely necessary); (2) “do not forbid speaking in tongues” (here he means in the gathered assembly and with interpretation as he’s urged); and (3) “everything should be done in a fitting and orderly way” (this for the upbuilding of the church and to be consistent with the character of God).

TAKE-AWAY

The centrality of God’s Word in gathered worship is enjoying a revival these days, at least among some.  How great is that?  Without God’s Word, interpreted as written by the authors, we’re left with anecdotal stories at best and human wisdom at worst.

But God has given his church another source of upbuilding–the gifts of the Holy Spirit.  They must be ministered in line with God’s Word.  And they must not be ignored because of faulty interpretation (gifts died with the apostles!) or chronic abuse.

And abuse must be admitted.  So must the fear of pastors and elders to exercise discipline toward abusers.  But abuse can’t be a reason for throwing out what God gives.

Let’s admit something else:  the local church is spiritually weaker than we think.  We need all God offers!  No, we can’t “drum up” the gifts.  God gives them sovereignly as he wills.  But we can pursue them in prayer.  Yes, it’s unnerving for “up-front” leaders to allow congregation members to respond to the Holy Spirit and prophesy.  But a church where gifts are flowing only from “up-front leaders” is a church running on too few cylinders.

I don’t know your church situation.  But, if gifts are lacking, don’t beat your pastor.   Pray.  Maybe God will unexpectedly pour out the Spirit.  And a bit of his spontaneous joy might spring up!

HOPE IN SUFFERING

Why so long with spiritual gifts?  Why such lengths to discuss a tongues’ problem hardly applicable to us?  First and most importantly, because this is God’s Word.  I’m simply trying to pass along each chapter as we meet it. Second, for a minority of us, this may be an issue.  That is, we may find the Corinthian tongues’ problem in our church.

In chapter 14 Paul directly addresses that problem.  I’ll  offer my interpretation briefly, then suggest timely applications.

SEEK PROPHECY, SO THE CHURCH MAY BE BUILT UP

Follow the way of love and eagerly desire spiritual gifts, especially the gift of prophecy.  For anyone who speaks in a tongue does not speak to men but to God. Indeed, no one understands him; he utters mysteries with his spirit.  But everyone who prophesies speaks to men for their strengthening, encouragement and comfort.  He who speaks in a tongue edifies himself, but he who prophesies edifies the church.  I would like every one of you to speak in tongues, but I would rather have you prophesy. He who prophesies is greater than one who speaks in tongues, unless he interprets, so that the church may be edified (1 Corinthians 14:1-5).

Paul urges the church to “Follow the way of love” and to “eagerly desire spiritual gifts.”  Clearly, Paul wants spiritual gifts manifest in the church.  Not however to selfishly build up oneself but to lovingly  build up the church.

He calls especially for “the gift of prophecy”.  Why?  Because tongues are “the gift of Corinthian choice” and the tongues-speaker “speaks . . . to God”, he “utters mysteries with his spirit” and he “edifies himself”.   ” . . . no  one (in the church) understands him”.

On the other hand, the prophecy-speaker “speaks to men for their strengthening, encouragement and comfort”.  He “edifies the church”.   And the gathered church should aim at church upbuilding.

Paul would like every one  to privately speak in tongues.  Among the gathered church, however,  he’d rather they prophecy to build up the church.

Contemporary gift-opponents define prophecy as future-telling.   Prophecy is a message that strengthens, encourages and comforts the church.

NO ONE UNDERSTANDS TONGUES

Now, brothers, if I come to you and speak in tongues, what good will I be to you, unless I bring you some revelation or knowledge or prophecy or word of instruction?  Even in the case of lifeless things that make sounds, such as the flute or harp, how will anyone know what tune is being played unless there is a distinction in the notes?  Again, if the trumpet does not sound a clear call, who will get ready for battle?  So it is with you. Unless you speak intelligible words with your tongue, how will anyone know what you are saying? You will just be speaking into the air.  Undoubtedly there are all sorts of languages in the world, yet none of them is without meaning.  If then I do not grasp the meaning of what someone is saying, I am a foreigner to the speaker, and he is a foreigner to me.  So it is with you. Since you are eager to have spiritual gifts, try to excel in gifts that build up the church (1 Corinthians 14:6-12).

Intelligibility is critical.  Like musical instruments that must make “a distinction in the notes”, or like a trumpet that must sound a clear call to battle, words in the church must be intelligible.  The Corinthians desire spiritual gifts.  So, urges Paul they should “try to excel in gifts that build up the church”.  And gifts that edify must be intelligible.

IN THE CHURCH, SPEAK INTELLIGIBLE WORDS

For this reason anyone who speaks in a tongue should pray that he may interpret what he says.  For if I pray in a tongue, my spirit prays, but my mind is unfruitful.  So what shall I do? I will pray with my spirit, but I will also pray with my mind; I will sing with my spirit, but I will also sing with my mind.  If you are praising God with your spirit, how can one who finds himself among those who do not understand say “Amen” to your thanksgiving, since he does not know what you are saying?  You may be giving thanks well enough, but the other man is not edified.  I thank God that I speak in tongues more than all of you.  But in the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue (1 Corinthians 13:13-19).

Tongues-speakers in the gathered church should pray for the gift of interpretation, so everyone can understand the message.

Paul’s not denigrating the gift.  In fact, with thanks to God,  he claims to (privately) “speak in tongues more than all of you”.  But in the church he would much rather ” . . . speak five intelligible words to instruct others than ten thousand words in a tongue”.  Why?  Because the gathered church should aim to build up one another.

PROPHESY FOR UNBELIEVERS’ SAKE

Brothers, stop thinking like children. In regard to evil be infants, but in your thinking be adults.  In the Law it is written: “Through men of strange tongues and through the lips of foreigners I will speak to this people, but even then they will not listen to me,” says the Lord. Tongues, then, are a sign, not for believers but for unbelievers; prophecy, however, is for believers, not for unbelievers.  So if the whole church comes together and everyone speaks in tongues, and some who do not understand or some unbelievers come in, will they not say that you are out of your mind?  But if an unbeliever or someone who does not understand comes in while everybody is prophesying, he will be convinced by all that he is a sinner and will be judged by all,  and the secrets of his heart will be laid bare. So he will fall down and worship God, exclaiming, “God is really among you” (1 Corinthians 13:20-25).

Paul urges them to “be adults” in their thinking about tongues.  Citing Isaiah 28:11,12, he argues that tongues are “a sign . . . for unbelievers” who may be among them.  A sign of what?  Of God’s judgment on them.  These unbelievers misunderstand tongues and so conclude these Christians are out of their mind.  Thereby, they confirm themselves in their unbelief and are lost.  But if an unbeliever hears intelligible prophecy “he will be convinced he’s a sinner . . . and the secrets of his heart will be laid bare”.  Consequently, he will fall to his knees in worship and exclaim, “God is really among you!”  “Tongues, then, are a sign . . . for unbelievers . . . ”

APPLICATION

I grew up in a Pentecostal church.  We assumed God was really among us whenever someone “gave a message in tongues.”  The congregation would fall absolutely silent as the tongues-speaker spoke and as we waited for the interpretation.  As I recall, often the interpretation was not a prayer or praise to God, but an encouragement to the church (contrary to what Paul explains tongues is to be).

I presume the same remains today.  Tongues is not the primary sign of God’s presence in gathered worship.  Prophecy is, because prophecy–the spontaneous speaking of a message consistent with Scripture–“strengthens, encourages and comforts” the church.

Not only so, it can reveal the secrets hidden in the heart of an unbeliever who may be present.  Thus he is convicted that God is really present and may bow in repentance.

I’ve urged often in this spiritual gifts section of 1 Corinthians that we pray for spiritual gifts.  I do it again.  In addition to–and consistent with his written Word–God has made available gifts to build up the church and convince unbelievers.  We’re negligent and less strong if we don’t seek them.

Seen in that light, cessationists (who argue spiritual gifts ceased with the last apostle’s death) are especially guilty.  By the way, their scriptural argument is that “perfection” in 1 Corinthians 13:9,10  refers to the completion of the New Testament canon.  Only by reading a predisposed theological position into that text could one reach that interpretation!

But we continuationists (who believe spiritual gifts are for today and until Christ returns) too often hold to our continuationist belief without practice.  The church isn’t a classroom where the professor-preacher lectures the Bible.  Nor is it a pep rally where the worship team stirs up the congregation to enthusiastically “worship” God.  Teaching and singing to the Lord are “musts”.  But so is mutual edification through spiritual gifts.

In this day of spreading secularism and lukewarm Christianity, the church needs strengthening, encouraging and comforting in every way our Lord makes available.  That includes spiritual gifts properly ordered.

Hear the apostle . . .

Follow the way of love and eagerly desire spiritual gifts,
especially the gift of prophecy
(1 Corinthians 14:1).

A truck chugging along with 200,000 miles has more value than one that falls apart at 100,000.  That’s Paul’s argument in 1 Corinthians 13:8-13.  Spiritual gifts end; love never does.

But Paul isn’t pitting love against spiritual gifts.  He’s condemning the Corinthians’ loveless use of spiritual gifts. Instead of offering spiritual gifts to build up the church, many Corinthians are using spiritual gifts to show off their “spirituality”.

Love is “a still more excellent way” (12:31).  In today’s text Paul focuses less on the permanence of love and more on the impermanence of spiritual gifts.

First, let overview his whole argument . . .

Without love, spiritual gifts are just irritating noise, amount to nothing and profit nothing (13:1-3).  Love behaves in certain ways—patiently, kindly, not enviously or boastfully, not arrogantly or rudely, not demandingly, not irritably or resentfully.  It doesn’t rejoice in wrong but with truth.  It bears everything, believes everything, hopes everything, endures everything (13:4-7).   Now in 13:8-13 Paul claims  spiritual gifts will end, love never will.  Therefore, love is “a still more excellent way” to pursue spiritual gifts.

Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away (13:8).

Since “fails” can mean “not succeeds”, the Greek piptay is better translated “Love never ends.”  By contrast prophecies, tongues and knowledge—all spiritual gifts—will end.  Why?

For we know in part and we prophecy in part, but when perfection comes, the imperfect disappears (13:9,10).

With “For” (Greek, gar), Paul explains the reason spiritual gifts “will be stilled.”  They are “in part” and “imperfect.”  Both translate the Greek merous and mean a part or a piece distinguished from the whole.  Luke uses it of the “piece of broiled fish” disciples gave the risen Christ to eat (Luke 24:42).  Furthermore, “in part” here implies incomplete.

One day the superior “perfection” will cause the inferior “in part/incomplete” to be “put to an end” (Greek, katargaythaysetai).  Karl Barth’s phrase wonderfully capture’s Paul’s picture:  “Because the sun rises all lights are extinguished.”

“[P]erfection” is the Greek teliown, meaning “complete” or “in full measure” in contrast with partial or incomplete.  But what is this “perfection” that will cause the partial to disappear, and when will it come?

When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put childish ways behind me (13:11).

Paul uses a personal illustration.  When he was a child, he behaved childishly.  When he reached adulthood, he put childish behavior behind.  In the same way,  “perfection” will cause the end of this imperfect time.

Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known (13:12).

Interestingly, Corinth famously produced some of the world’s  best bronze mirrors.  Paul, then, isn’t criticizing the inferior nature of a mirror (“a poor reflection”).  Rather, he’s contrasting the indirect nature of a mirror’s reflection with seeing “face to face.”

Similarly, what we know of God through spiritual gifts is incomplete.  When we see Christ “face to face” our knowing will have no limit.  It will be like God’s way of knowing.  He knows us “fully”; one day (“then”) we will know fully.

Paul’s made his point.  Because gifts end and love doesn’t, the two belong to a different category.  Gifts are given for this present age.  Love, which the Corinthians lack, is “a more excellent way” because it is both now and forever.  To repeat Paul’s point in 13:1-3, spiritual gifts, as important as they are for upbuilding the Body, are irritating noise, nothing and profitless without love.

And now these three remain: faith, hope and love. But the greatest of these is love (13:13).

Most commentators view this as the triad of the believer’s life lived out in the Spirit in this present age waiting for the final consummation.  So Paul writes of faith as the believer trusting God’s promises in Christ, of hope as the expectancy of the final consummation, and of love as the believers live together as a community which shares in that faith and hope.

Why, though, does Paul mention faith and hope here? Perhaps because he’s emphasizing the nature of their present life in Christ.  Almost automatically, he includes faith and hope, both because they are essential to that life and because, like love, they belong to a different category from spiritual gifts.

Love of the three elements of the Christian life that “remain” is the greatest because it’s of God himself.  God doesn’t have faith, for he is the object of man’s faith.  Nor does God have hope, for he is the fulfillment of man’s hope.  But God is love.   Therefore, love is “the greatest”.

* * *

Our problem is not spiritual gifts without love.  Generally, we limit love to treating others “nicely”, though sometimes we extend it giving sacrificially.  Almost never do we think of love as serving others supernaturally–that is, by spiritual gifts.  Consequently, we lose an entire dimension of love the Spirit has for the church.

At the same time, even among Pentecostals and charismatics, we view gifts as a demonstration of the Spirit, but rarely as expressions of love for the church’s good.  The gift is virtually an end in itself.

What to do?  First, correct our thinking.  Shape our minds with Paul’s exhortations in 1 Corinthians 12-14.

Second, pray for the Spirit to give gifts to the church.  Remember, he gives gifts.  We can’t create them by some sort of spiritual “pep rally.”  But realize, without them the church is lacking the upbuilding only the
Spirit can give.

Third, pray that, through spiritual gifts, we might more deeply love one another.  Love gives the confirming evidence that we are Jesus’ disciples.  Without love, spiritual gifts are noise and nothing.

And we have enough of that in the world.  We don’t need it in the church.

1 Corinthians 13 is not about love as a valued Christian virtue.  It is Paul rebuking and correcting the Corinthian church about the way they’re seeking and using spiritual gifts.  That’s why chapter 13 falls between chapters 12 and 14.

Chapter 12.  Paul points out the Jesus-centeredness of spiritual gifts, identifies the variety of gifts given by the one Spirit for the common good, and reminds the Corinthians that this diversity of gifts function within the unity of the body of Christ.  He concludes the chapter:  “But earnestly desire the higher gifts.  And I will show you a still more excellent way” (12:31).

Chapter 13.  Paul presents love as that most excellent way.  Way to what?  In context, way to seek and serve with spiritual gifts.

Chapter 14.  Paul ties chapter 13 to chapter 14 by starting this chapter with these words:  “Pursue love and earnestly desire the spiritual gifts, especially that you may prophesy.”

Paul begins the famous “love chapter” by clearly connecting love to spiritual gifts (13:1-3).  In short, if I offer spiritual gifts without love I’m just an irritating noise, amount to nothing and profit nothing.

In 13:4-7 Paul tells the Corinthians the way love behaves.  Question:  is he describing love in general or love particularly in relation to spiritual gifts.  The ten or so commentators and preachers I’ve read all infer Paul is describing the way love behaves in general.  But I stubbornly insist he is describing the way love acts, particularly in relation to spiritual gifts.

Let’s see, first, what Paul writes about how love acts . . .

Admittedly, love in general behaves this way.  But Paul is writing about the way love acts in relation to spiritual gifts.  So I infer Paul is rebuking the Corinthians for behaving the opposite way, particularly about gifts.

The Corinthians are annoyed and inconsiderate.  They are jealous, conceited and proud.  They are ill-mannered, selfish and irritable.  They keep a “wrongs-record”.  They’re happy with evil and unhappy with truth.  They give up on others.  Their faith fails.  Their hope fails. Their patience fails.  They are not acting in love toward one another.

Reading chapter 14. I think “confusion” is a telling description of the Corinthian church at worship.  In 14:26 Paul writes, “When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation.  Let all things be done for building up.”  Paul isn’t affirming their contributions.  His exhortation implies they are offering a hymn, a lesson and so on not for building up (that is, not in love) but out of conceit  and pride and selfishness.  They’re acting rudely, clamoring for their hymn, their revelation, etc.

When it comes to tongues many are speaking (some all at once) without interpretation.  Hence worship is nothing more than “a noisy gong or a clanging cymbal” (see monkey, https://theoldpreacher.com/gifts-no-lovenothing/). 

When it comes to prophesy, a second speaker starts before the first ends.  Soon a half-dozen or more are speaking at once.  Intelligible prophetic speech becomes unintelligible (see same monkey).

All this confusion is committed by people proud of their spirituality and lording it over those with lesser gifts.  This is why Paul writes about the excellency of love as a way.  And why he describes in 13:4-7 the way love acts. He wants the Corinthians to love one another in how they seek and serve their spiritual gifts.  He wants them to be patient and kind toward one another.  Not envious.  Not conceited.  Not proud.  Not ill-mannered or selfish or irritable.  Not keeping a “wrongs record”.  Not happy when evil wins, but happy when truth prevails.  He wants them to bear with one another.  To believe the best about one another.  To have hope in one another.  To endure one another.

In this way, he wants spiritual gifts, not to become an occasion for self-centered confusion, but an occasion for building up one another as the church.

* * * * *

I don’t know of any contemporary church that mimics Corinth.  In fact, I can’t be sure I’ve painted a true picture of that Corinthian church.  But I’m guessing my imagination is pretty close to reality.

What, though,  does it mean to us?  I assume most churches struggle to live up to love-acts in general.  But I don’t know any who blow love-acts as badly as Corinth.  So what’s the lesson for us?

If I’m interpreting these chapters correctly, spiritual gifts are a way for us to love one another by building up one another.  Therefore, we should seek them.

Of course, cessationists (who believe the gifts ended when apostle John breathed his last) will have nothing to do with any of this.  Spiritual gifts are not for today (more about that next time).  Then there are those Pentecostals or Charismatics who believe gifts are for today, but view their gift as their gift.  They prophesy or speak in tongues without one thought of the good of those who hear.  (That’s not true of all, just some.)  And then there are those who believe the gifts are for today (or have no reason not to believe they are), but who don’t desire or pursue them.

And so we come to my take-away:  we ought to pursue them, not so we can say we have a spiritual gift and certainly not so we can show it off.  But we ought to pursue them in prayer so we can help build up the church in love.

That’s why the Holy Spirit gives them.

And it’s why we should prayerfully seek them.

Commentator Leon Morris writes:  “The commentator cannot finish writing on this chapter (13) without a sense that soiled and clumsy hands have touched a thing of exquisite beauty and holiness” (The First Epistle of Paul to the Corinthians).

Indeed, the “love chapter” stands incomparably above any passage on the subject in Scripture.  But its position between 1 Corinthians 12 and 14 means it’s not a chapter about love per se, but love in the context of spiritual gifts and the Corinthian misuse of them.

Let’s first dispense with the mistaken notion that Paul is setting love against spiritual gifts.  As is clear from 12:31(“But eagerly desire the greater gifts. And now I will show you the most excellent way.”) and 14:1 (“Follow the way of love and eagerly desire spiritual gifts, especially the gift of prophecy.”) Paul is admonishing the Corinthians to seek spiritual gifts in love. The “way” is the manner in which the church should exercise gifts.

Second, let’s note that Paul urges upon the Corinthians “the way of love” because (as chapter 14 will make clear) they have self-interest in the gift of tongues instead of a “common good” interest.

Third, let’s realize that for Paul love is an act.  Not an ethical concept or motivation for certain behavior.  It is behavior.

Finally, “love”  is the Greek agapayn—not romantic or friendship love, but love that wills the best for the unlovable.  This is especially pertinent for the Corinthians where some are parading their gifts as marking their spiritual superiority over those “less” gifted.

This isn’t soft language.  Though beautiful in its cadence, Paul means it to cut the Corinthians down to size.  He mentions tongues first, because that’s where the Corinthian abuse lies.  And this abuse affects the person (“I am a noisy gong . . . I am nothing . . . I gain nothing . . . “)  Without love these activities are merely performance, and performance is an act of pride and God opposes the proud (James 4:6; 1 Peter 5:5).

Clearly, the Corinthians and Paul were at odds about the meaning of being “spiritual”.  To the Corinthians it meant spiritual gifts.  To Paul it meant holiness (the Holy Spirit) with love as its primary expression.  Without love the Corinthians’ gifts were nothing more than irritating noise, made them nothing and profited them nothing . . .

“If I speak in the tongues of men and of angels, but have not love, I am only a resounding gong or a clanging cymbal” (1 Corinthians 13:1).

”  . . . [T]ongues of mortals” refers to unknown human speech inspired by the Spirit.  “Tongues of angels” refers to a heavenly language.  Do the Corinthians (and Paul) believe that some messages in tongues are languages of angels or is Paul saying, “If I speak in the tongues of mortals and even of angels . . . “?  Either way, if they don’t speak in love, they are just irritating noise.

To “have love” is to treat others the way God in Christ has treated us . . .

“You see, at just the right time, when we were still powerless, Christ died for the ungodly. Very rarely will anyone die for a righteous man, though for a good man someone might possibly dare to die. But God demonstrates his own love for us in this: While we were still sinners, Christ died for us” (Romans 5:6-8).

“If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but have not love, I am nothing” (1 Corinthians 13:2).

In this second sentence Paul includes three gifts from 12:8-10–prophecy, knowledge and faith.  Dr. Gordon Fee (Professor Emeritus at Regent College) says Paul means  “understand all mysteries and all knowledge”  to refer to ” God’s revelation of his ways, especially in the form of special revelation by means of the eschatological Spirit”.  Even with this great revelation, if it’s not used in love, the speaking is “nothing”.  The

Paul’s third reproof reaches far beyond spiritual gifts . . .

“If I give all I possess to the poor and surrender my body to the flames, but have not love, I gain nothing” (1 Corinthians 13:3).

To give all possession is to make the ultimate possessions-sacrifice.  How could such a sacrifice for the poors’ sake not be love?  If it’s done to impress others.

An alternative reading in the Greek is ” . . .if I hand over my body so that I may boast . . . “.  I mention this only because your Bible version may translate it that way.  Though good reasons support this reading, I go with the NIV, ESV and NKJ among others.

Paul here names the ultimate sacrifice in which he gives his body to the flames for someone else.  If not done in love, he profits nothing.

This statement makes it plain Paul isn’t pitting love against spiritual gifts.  Even the greatest personal sacrifice gains nothing if not done in love.

* * * * *

The question  is obvious:  do I love the people among whom I offer my spiritual gifts?  Do I offer my gifts in love?

It seems to me that offering gifts in love requires two changes.  First, a change in the church.  We need to know one another to truly love one another.  Sunday-morning-whole-church-gathering isn’t enough, even if the church is only 50 or so people.  Our solution in the last several decades has been small groups.  But we banged our heads against a wall:  so many people want only Sunday morning.  Therefore, maybe we have to change how we “do” Sunday morning church.  (I know:  easy for me to say; I’m not pastoring any more!)  Maybe we have to lengthen the service a little and make time for small groups within the service.  Obstacles to that too, I know.  But, if we’re going to really love one another and offer our gifts in love, we have to develop meaningful relationships with one another . . .

Second, a change in our hearts.  All the outward changes accomplish nothing, if we’re not changed inwardly.  That, of course, takes time, because the Spirit’s fruit is love–and fruit takes time to grow.  But, in this case, it also takes prayer . . .

“Lord, even after all these years, my heart still bends toward myself.  Too often I’m more concerned about how I look and sound, how I feel, what I need or want.  Change my heart.  Fill it with love, so I really care about what others need.  As impossible as it sounds, baptize me in love so I can love as you do . . . “.

Many professing Christians don’t “go to church”.  I don’t have poll numbers; I’m just guessing.  But, based on people I know (including me!), it’s educated guessing.  Why don’t they/we go?

Well, I don’t, because my disability makes it difficult.  If we asked around, we’d hear “hypocrites” or “the preaching” or “the music” or “time” or a dozen other reasons.  But lurking beneath them all lies that notion that church isn’t really necessary.  Or to say it another way, I can do fine, just Jesus and me.

With that in mind, here’s today’s text . . .

27 Now you are the body of Christ, and each one of you is a part of it. 28 And in the church God has appointed first of all apostles, second prophets, third teachers, then workers of miracles, also those having gifts of healing, those able to help others, those with gifts of administration, and those speaking in different kinds of tongues. 29 Are all apostles? Are all prophets? Are all teachers? Do all work miracles? 30 Do all have gifts of healing? Do all speak in tongues? Do all interpret? 31 But eagerly desire the greater gifts. And now I will show you the most excellent way (1 Corinthians 12:27-31).

WHO WE ARE

“Now you are the body of Christ, and each one of you is a part of it” (12:27).

A stunning statement this.  The church is the earthly,  visible expression of the heavenly, unseen Christ.  Paul’s not painting an idealized, romantic view of the church.  He’s proclaiming what the church actually is. The Spirit lives in every believer who comprises the church.  He literally “connects” the church to Christ.  We can even dare to say the church is the “incarnation” of Christ.

GOD’S APPOINTMENTS

“And in the church God has appointed first of all apostles, second prophets, third teachers, then workers of miracles, also those having gifts of healing, those able to help others, those with gifts of administration, and those speaking in different kinds of tongues” (12:28).

“Appointed” translates the Greek etheto, which means “put in place”.  Paul uses it of money he wants the Corinthians to “put aside” as part of his collection for the poor (16:2).  Thus God has “put in place” particular persons with particular gifts for the good of church, Christ’s body.

So now we see the church not only as the body of Christ (his visible “incarnation” on earth “connected” to him by the Holy Spirit.  But we see the church as the “body” in which God has put in place persons with particular spiritual gifts for the common good (“To each one the manifestation of the Spirit is given for the common good”–12:7).

For the first time he names persons as gifts:  apostles, prophets, and teachers.  Then he reverts to gifts (despite the NIV making them all persons):  miracles, gifts of healing, helping, administration and various kinds of tongues.  These represent a wide range of ministries of the body of Christ.

ARE ALL ALL?

“Are all apostles? Are all prophets? Are all teachers? Do all work miracles? 30 Do all have gifts of healing? Do all speak in tongues? Do all interpret?”  (12:29,30).

Literally the Greek asks, “All are not apostles, are they?  All are not prophets, are they? (Etc . . .) ”  Grammatically his questions  expect a “No” answer.  And Paul wants them  to apply this to themselves and to their enthusiasm for tongues (chapter 14).

All are not all.  Christ’s body has been given a diversity of gifts.  No one member has them all.

GREATER GIFTS, EXCELLENT WAY

“But eagerly desire the greater gifts. And now I will show you the most excellent way” (12:31).

If we understand Paul to be previously ranking gifts, then “eagerly desire the greater gifts” makes sense.  But, except for “first, second, third” in 12:28 which may be ranking, Paul continually points, not to the ranking of gifts, but to their diversity.  If so, how are we to understand this imperative about desiring (Greek zayloute–to set one’s heart on, to eagerly seek) the greater gifts?

Again, Paul is confronting the Corinthians’ abuse of tongues.  “Greater gifts” are intelligible gifts, not a gift no one can understand (tongues without interpretation).  Paul will make that clear in chapter 14.

Since his second exhortation in 14:1 is “eagerly desire the spiritual gifts”, chapter 13 is something of a self-interruption.  However, Paul isn’t showing them a better gift, but a better way  to use those gifts.  This he will do in chapter 13.

In 12:27-31, then, Paul mostly repeats himself by way of concluding what he wants to tell the Corinthians in this part of his letter.  The church is the one body of Christ.  Each of them belongs.  And not all have all gifts.  Desire gifts, yes.  But let it be the greater ones.

TAKE-AWAY

Earlier this morning I read the news and commentaries–plenty of politics, too much about transgenderism, woeful reports about Middle East wars and global terrorism and so on.  The jump to spiritual-gifts-talk feels like a jump to irrelevance.  An escape to religious talk that has little to do with life in today’s world.

Then I think: not so.  While we can wander into the weeds of spiritual minutiae, spiritual gifts are very much relevant–not just to the church, but the church in the world.  One might argue that the church in America has little influence on public life (such as in the universities).  And how are we doing making converts?  The church needs to be stronger, more robust in getting out the gospel and in living it before a watching world.

And God gives spiritual gifts for the strengthening of the church.  (“ . . . since you are eager for manifestations of the Spirit, strive to excel in building up the church”–14:12).

But, as noted in the opening paragraph above, many of us aren’t part of the church.  This not only weakens the church, it weakens us.  Of course we can study the Scripture and worship alone.  But we can’t have all the Spirit’s gifts alone.  Many of those gifts reside in my fellow believers.  I have mine, but I don’t have theirs.  I don’t have it all.

Paul is reminding Corinthians within the church:  “The Spirit gives a diversity of gifts.  No one believer has them all.”  Implication:  we need one another to enjoy the benefits of all the Spirit’s gifts.

I’m extending that to say, “Believers who exclude church miss much of what the Spirit gives for our common good.”  For the church to be strongest for Christ in world, we all need to participate, because we each bring our giftedness.  And for the single believer to be strongest for Christ, he/she needs to participate, because we can receive others’ giftedness.

Otherwise, the church is like a body missing a foot or a finger.  And the believer is like a foot or a finger floating alone against the world.

29 Are all apostles? Are all prophets? Are all teachers? Do all work miracles? 30 Do all have gifts of healing? Do all speak in tongues? Do all interpret?