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Scripture Reading: 1 Cor. 12:1-11
Why does Paul deal with the gifts immediately after speaking about the Lord’s supper? Apparently there is no connection between the Lord’s supper and the gifts. Many readers of the Bible have found it difficult to understand why Paul deals first with the Lord’s supper and then with the gifts. If we would understand the connection between these two matters, we must see that they are related to God’s administration. The divine administration is the secret to the five problems covered in the last six chapters of 1 Corinthians. Therefore, if we see that this section of the book is concerned with things in the realm of the divine administration, we shall have the key to understanding these chapters.
The first matter covered in this section is head covering, which is related to headship. Headship is the first item in God’s administration. Just as head covering is related to the headship, so the Lord’s supper is related to the Body. The Body is the means by which God carries out His administration. Without the Body, the Head cannot accomplish anything on earth for the carrying out of God’s administration.
Now we must go on to see that with the Body there is the need of the different functions. If my physical body did not have any functions, the body would not be able to do anything. However, in every member of my body there is a function. The function comes out of the gift of each member. The finger, the hand, the arm, and the shoulder all have their gifts. Every member of our body, no matter how small or unimportant it may seem, has a gift. As long as it is a member of the body, it has a gift, and with the gift, there is the function. By means of the functions of all the members of the body, the body is able to work. The totality of the functions of the gifts of all the members in the body is the work of the body. When I speak, every member of my body is involved. Every part of my body, every muscle, even the nose and the ears, are functioning.
God is administrating the entire universe for the fulfillment of His eternal purpose. Christ, the Head, needs the Body, the church. This is the reason Satan hates the church. We are opposed today simply because we are standing for the church. There are Christian bookstores that carry all the books by Brother Nee except his books on the church. Certain missionaries in Taiwan admitted that our work there was excellent, but they regarded the matter of the church practice as a “dead fly in the ointment.”
Satan hates the Body and opposes it. If the church were only an assembly of believers coming together for fellowship, Satan would not hate the church so much. However, for us, the church is not merely an assembly; it is the Body for the carrying out of God’s administration. In order to be such a church, we all need to function. Suppose, however, we have a church in which only a few members function and the rest sit in the meetings without functioning. A church in that situation may be opposed by the enemy, but not nearly as much as those who stand for the Body, the instrument of the Head for carrying out the divine administration.
The Body has many members, and every member has a gift. This is the reason that after the headship and the Body, Paul comes to the matter of the spiritual gifts. The spiritual gifts are for the functions of the members of the Body. Hence, chapter twelve is the direct continuation of chapter eleven. After discerning the Body, we need to see the importance of all the gifts of the members of the Body. In 12:4-11 Paul mentions nine gifts. This does not mean that there are only nine spiritual gifts. Paul lists nine gifts as an illustration.
In 12:1-3 we have the governing principle of the spiritual gifts. In verse 1 Paul says, “Now concerning spiritual gifts, brothers, I do not want you to be ignorant.” In chapters twelve through fourteen Paul deals with the ninth problem among the Corinthians, the problem of spiritual gifts in relation to God’s administration and operation.
In verses 2 and 3 Paul continues, “You know that when you were of the nations, you were led away to dumb idols, however you were led. Wherefore I make known to you that no one speaking in the Spirit of God says, Jesus is accursed; and no one can say, Lord Jesus, except in the Holy Spirit.” The apostle’s thought here is that the dumb, voiceless idols in verse 2 make their worshippers dumb and voiceless. But the living God causes His worshippers to speak in His Spirit. This kind of speaking is related to the spiritual gifts. No one who speaks in the Spirit of God would say, “Jesus is accursed”; he would like to say and he is able to say, “Lord Jesus.” No worshippers of God should be silent, but all should use their voices to speak forth the Lord Jesus in the Spirit of God. This — to speak the Lord Jesus — is the main function of all the spiritual gifts.
The governing principle of the gifts is to speak by our spirit with the Spirit, that is, to utter something with the Spirit in our spirit. This kind of speaking is centered on the Lord Jesus. Therefore, what we speak should be focused on Christ. Christ should be the substance, the element, the essence, the center, and the circumference of our speaking.
When Paul writes about the gifts of the members of the Body, he begins by speaking of “dumb idols.” The gifts, of course, have nothing to do with idols. But what Paul says concerning the spiritual gifts is spoken against the Corinthians’ background in idol worship. In verse 2 Paul reminds them that when they were of the nations, of the Gentiles, they were “led away to dumb idols.” Here Paul does not say they were led away to sins, lusts, or the world; he says that they were led away to dumb idols, in whatever way they were led. No matter by what way they were led, they were led to dumb idols. Paul’s use of the adjective “dumb” implies that both the idols and those who worship them are dumb, unable to speak. When the Corinthians were unbelievers, they also were dumb; they were silent worshippers of dumb idols. This means that when they worshipped the idols, they did not speak. Rather, because the idols were dumb, they also were dumb, silent. But after coming to believe in Christ, they are now worshippers of the living God.
It is by speaking that we prove that we are living. Our God is living. The Bible reveals that our living God is the speaking God. Throughout the centuries, especially in this New Testament age, God has been speaking. To prove that we are a living member of Christ, we also must speak. We do not mean, of course, that we should speak in a light way or that we should gossip. Instead, we should speak something for the Lord and even speak forth the Lord. We need to speak things which are centered on Christ. Furthermore, Christ must be our speaking, our utterance. He must be the center and circumference of our speech. To speak Christ in this way is a strong proof that we are living. Because the God whom we worship is the living and speaking God, we also speak and thereby prove that we are the living members of the Body of Christ.
I can testify from experience that the more I speak, the more living I am. To speak is actually to breathe. When I speak by exercising my spirit, I breathe Christ in. Day by day, we need to speak Christ to our husband or wife, to our children, and to our neighbors. We need to speak Christ, taking Him as our center. This speaking is the governing principle of the spiritual gifts.
According to verse 3, our speaking must be governed by the Lord Jesus. In this verse Paul says, “Wherefore I make known to you that no one speaking in the Spirit of God says, Jesus is accursed.” The Greek words rendered, “Jesus is accursed,” literally are “Anathema Jesus.” Anathema denotes a thing or person accursed; set apart, devoted, to woe. To say “Jesus is accursed” means to speak negatively concerning Christ. Whenever someone speaks in a negative way about Christ, that is a curse.
In verse 3 Paul also says, “No one can say, Lord Jesus, except in the Holy Spirit.” This is a literal translation of the Greek. This verse indicates that when we say with a proper spirit, “Lord Jesus,” we are in the Holy Spirit. Hence, to call on the Lord Jesus is the way to participate in, to enjoy, and to experience the Holy Spirit.
We have just pointed out that the literal translation of the Greek in verse 3 is “Lord Jesus.” When we say, “Jesus is Lord,” we admit that the Lord Jesus is the Lord. But when we say, “Lord Jesus,” we not only make such an admission, but we also call on Him. To say “Lord Jesus” is sweeter than saying “Jesus is Lord.” This difference can be illustrated in the way we may speak of our father. For example, to say, “This is my father,” is not as sweet and intimate as to say, “My father!” In your daily living do you say, “Jesus is Lord,” or do you more often call, “Lord Jesus”? Most of us would testify that we call, “Lord Jesus,” much more frequently than we declare, “Jesus is Lord.”
No doubt, the expression “Lord Jesus” in verse 3 indicates calling on the name of the Lord Jesus. Today some oppose the practice of calling on the name of the Lord. But in 12:3 Paul definitely refers to calling on the Lord audibly. The translation “Jesus is Lord” does not indicate calling. But the literal rendering “Lord Jesus” indicates not only an admission, but also an address, a calling on the Lord.
Many of us can testify that calling on the name of the Lord Jesus causes us to be living. When we feel somewhat depressed, we simply need to call, “O Lord Jesus,” and we are strengthened and uplifted. Reports have come to us that a number of saints in a certain place have been helped by calling on the name of the Lord and by pray-reading. One brother testified that the Lord has given us His Word, His Spirit, and His name. We may enjoy His Word by pray-reading; we may enjoy His Spirit by following the anointing; and we may enjoy His name by calling on the name of the Lord.
As those who worship the living God, we must speak. However, many Christians are dumb. The Pentecostal movement came in as a reaction to this dumbness. At different times in the past, there have also been reactions against the dumbness of formal religion. For example, at the time of John Wesley, the preaching of the Word was limited to the sanctuary. No one was allowed to preach in a secular place. But John Wesley reacted against that restriction and preached outdoors, on the streets and even to miners as they came from the coal mines after work. Inspired by Wesley’s preaching, some repented and wept. Others, beside themselves for joy, shouted to the Lord.
Christ is God’s Word, God’s speaking. Thus, when we enjoy Christ, we also shall speak. We shall speak forth Christ and, at times, even shout Christ forth. On our way to the meetings of the church, we should not be dumb. Even as we are on the way, we should speak Christ and then bring Christ to the meeting by our speaking.
To say that Jesus is accursed is to utter negative things concerning Him. But to say, “Lord Jesus,” means to speak of Him in a positive way. Furthermore, in 12:3 Paul tells us that no one can say, “Lord Jesus,” except in the Holy Spirit. What an encouraging word! As long as we say, “Lord Jesus,” with a proper spirit, we are in the Holy Spirit. Do you feel that you are not in the spirit? Then call on the name of the Lord Jesus. By calling on His name, you will breathe in the heavenly air, the Holy Spirit, and you will be in the Spirit. However, if you are silent, not calling on the Lord, you will not breathe in the spiritual air. This will make you spiritually unhealthy and unhappy. But the more you speak for Christ and even speak Christ, the happier you will be. We in the Lord’s recovery have many positive things to talk about. We have Christ, we have the church life, and we have God’s eternal purpose. Let us all learn to speak Christ. This speaking is the governing principle of the spiritual gifts.
When we were in Elden Hall in Los Angeles in 1970, the meetings always started well ahead of the scheduled time. The saints gathered to speak, sing, shout, and praise long before the scheduled meeting time. But in certain places today there is a tendency for the saints to be silent. It seems many have lost their function and their gift. This opens the way for a return to the fallen situation, where there are meetings with forms and a system of clergy-laity. In the church all the members should be living and speaking. Then all the time will be filled with the speaking of Christ and for Christ.
In verse 4 Paul goes on to say, “But there are distributions of gifts, but the same Spirit.” “But” here indicates a contrast between verses 3 and 4. Verse 3 says that when we minister by speaking in the Spirit of God, we all say, “Lord Jesus,” exalting Jesus as the Lord. “But” there are differences in the gifts for the manifestation of the Spirit; there are diversities in these gifts.
The Greek word rendered distributions can also be translated diversities, varieties, distinctions. The same word is also used in verses 5 and 6.
The gifts in 12:4 refer to the outward gifts, the abilities or enablings for service. Some of them are miraculous, and some are developed out of the initial gifts mentioned in 1:7. All of these are different from the initial gifts.
In verse 5 Paul continues, “And there are distributions of ministries, and the same Lord.” The ministries here are services. The gifts in verse 4 are for these services, and they are for the operations in verse 6.
Verse 6 says, “And there are distributions of operations, but the same God, Who is operating all things in all.” The operations here are works. The ministries or services in verse 5 are for these works.
The gifts are by the Spirit; the ministries, the services, are for the Lord; and the operations are of God. Here the Triune God is involved in these three things: gifts, ministries, and operations. The gifts by the Spirit are to carry out the ministries, the services, for the Lord, and the ministries for the Lord are to accomplish the operations, the works, of God. This is the Triune God moving in the believers for the accomplishment of His eternal purpose to build up the church, the Body of Christ, for the expression of God.
In these verses Paul speaks of the Trinity. He speaks of the Spirit in verse 4, the Lord in verse 5, and the Father in verse 6. The gifts are by the Spirit, the ministries are for the Lord, and the operations are of God. The gifts are the enabling. When we exercise our gifts, the ministries come forth. Thus, the gifts are for the ministries.
In Greek the word rendered ministries simply means services. Ministries is from the same root as the word which means deacons, serving ones. Deacons are serving ones, and ministries are their services. When we use our gifts to function, spontaneously that function becomes a service.
The services are of the Lord, but the Spirit distributes the gifts. When the gifts function, we have the services, which are of the Lord and for the Lord. Then the services accomplish certain operations for God. Therefore, the gifts are for the ministries, and the ministries are for the operations.
God is the Administrator, the One who is administrating by means of the operations. These operations are the works to carry out the divine administration. These operations, these works, are accomplished by the services, the ministries. Jesus Christ the Lord, the anointed One, takes care of all these ministries. Hence, they belong to Him and are of Him. But how does the Lord obtain these services? It is by the Spirit’s gifts. Furthermore, the use of these gifts depends on our cooperation. If we do not speak, if we do not utter anything of the Lord and for the Lord, the Spirit has no way. The exercise of the gifts carries out the ministries, and the ministries accomplish the operations. These operations are for the carrying out of God’s administration, which is for the fulfillment of His eternal purpose.
In the past we have pointed out that in the New Testament there is just one ministry, and now we are speaking of ministries. When we say that there is only one ministry in the New Testament, we mean that all the gifted persons should minister the same thing — Christ and the church. This is the unique ministry. However, the ministries in 12:5 refer to the services of the different members of the Body. The various members of the Body have their different ministries, their different services.
In verse 7 Paul says, “But to each one is given the manifestation of the Spirit for profit.” All the different gifts are the manifestation of the Spirit; that is, the Spirit is manifested in the believers who have received the gifts. Such manifestation of the Spirit is for the profit of the church, the Body of Christ. For profit means for the growth in life of the members of the Body of Christ and for the building up of Christ’s Body.
In verse 8 Paul goes on to say, “For to one through the Spirit is given a word of wisdom, and to another a word of knowledge, according to the same Spirit.” According to the context of this book, the word of wisdom is the word concerning Christ as the deeper things of God predestined by God for our portion (1:24, 30; 2:6-10). The word of knowledge is the word that imparts a general knowledge of things concerning God and the Lord (8:1-7). The word of wisdom is mainly of our spirit through revelation; the word of knowledge is mainly of our understanding through teaching. The former is deeper than the latter. However, these two, not the speaking in tongues nor any other miraculous gift, are listed as the first gifts and topmost manifestation of the Spirit because these two are the most profitable ministries or services for the edification of the saints and the building up of the church to carry out God’s operation.
It is not easy to differentiate the word of wisdom from the word of knowledge. According to 1 Corinthians, the word of wisdom is a word concerning Christ. If we would speak Christ, we need the word of wisdom. In chapters one and two Paul’s emphasis is that Christ is God’s wisdom and that this is the wisdom we speak. For this word of wisdom, we need revelation, not merely teaching. This means we need something shown to us by the Spirit in our spirit — we need a vision of Christ as the deep things of God. The word concerning Christ as the deep things of God is the word of wisdom. Primarily, this word is given by the apostles and prophets. They have seen a vision, a revelation, of Christ, and whatever they speak concerning Him is the word of wisdom.
The word of knowledge is a word concerning spiritual things, in particular a word regarding what God is and does. This word is mainly given by the teachers.
In verse 9 Paul says, “To a different one faith in the same Spirit.” The faith here is like the faith that can remove mountains, as mentioned in 13:2 and Mark 11:22-24.
In verse 9 Paul also speaks of “gifts of healing in the one Spirit.” These gifts are the miraculous power for healing different diseases.
In verse 10 Paul says, “And to another operations of works of power.” These works of power are miracles, works of miraculous power other than healing, such as Peter raising Dorcas from death (Acts 9:36-42).
In verse 10 Paul also mentions prophecy. This is to speak for God and to speak forth God, including foretelling, predicting. We should not understand the word prophecy here as primarily meaning to predict. It mainly means to speak for the Lord and to speak forth the Lord. Of course, it sometimes includes an element of prediction, of speaking for, speaking forth, and speaking beforehand.
Paul also tells us in verse 10 that to another is given the discerning of spirits. This is to distinguish the Spirit that is of God from those that are not of God (1 Tim. 4:1; 1 John 4:1-3). This requires maturity in life.
Paul concludes verse 10 by saying, “To a different one various kinds of tongues, and to another interpretation of tongues.” Tongues here are a proper language or dialect (Acts 2:4, 6, 8, 11) either of men or of angels (13:1), not meaningless voices or sounds. The genuine and proper speaking in tongues is one of the many gifts of the Spirit (v. 4), one of the many aspects of the manifestation of the Spirit (v. 7). Some say speaking in tongues is firstly the initial evidence of the baptism in the Spirit, but it afterward becomes a gift of the Spirit: as the initial evidence, they say that every believer must have it; as a gift, every believer does not necessarily have it. But this kind of teaching is groundless in the New Testament. The New Testament makes it more than clear that speaking in tongues is only one of the many gifts of the Spirit, and not all the believers have it.
The interpretation of tongues is to make the unknown tongues known, understandable (14:13). This is the ninth item of the manifestation of the Spirit listed here. However, the manifestation of the Spirit by the believers is of more than nine items. The apostleship, helps, and administrations by the Spirit listed in verse 28, seeing visions and dreaming dreams by the Spirit as mentioned in Acts 2:17, the signs and wonders referred to in Hebrews 2:4, and three of the five miraculous acts prophesied in Mark 16:17-18 are all omitted here. The apostle here listed only nine items of the Spirit’s manifestation as an illustration. Of these nine, speaking in tongues and interpretation of tongues are listed as the last two because they are not as profitable as the other items for the building up of the church (14:2-6, 18-19). Of these nine gifts and those listed in verses 28 through 30, prophecy as prediction, faith, gifts of healing, works of power, speaking in tongues, and interpretation of tongues are miraculous. All the rest, a word of wisdom (like the word of the apostles), a word of knowledge (like the word of the teachers), and speaking for God and speaking forth God in prophecy by the prophets, discerning of spirits, helps, and administrations are gifts developed by the growth in life (3:6-7), as are those listed in Romans 12:6-8, out of the inward, initial gifts mentioned in 1 Corinthians 1:7. The miraculous gifts, especially speaking in tongues and the interpretation of tongues, do not require any growth in life. The Corinthians did much speaking in tongues, yet they still remained in infancy (3:1-3). However, the gifts developed in life require growth in life, even maturity, for the building up of the church. It was for this purpose that this Epistle was written to them.
Sometimes those in Pentecostalism ask if we have the gifts of the Spirit in our meetings. Some saints, thinking that we do not have these gifts, may not know how to answer this question. But we have the best gifts, the topmost gifts, the “head” gifts rather than those at the “tail.” We have the word of wisdom and the word of knowledge. These gifts are the “head,” whereas tongue-speaking and interpretation of tongues are the “tail.” As we shall see, at least three times Paul mentions these gifts at the bottom of the list.
We have pointed out that in these verses Paul gives nine illustrations of the manifestation of the Spirit. The gifts of the Spirit are unlimited. When we have the gifts, we have the manifestations; when we exercise the gifts, we have the ministries of the Lord; and then these ministries will accomplish the work of God to carry out His administration.
