The members of the Corinthian Church were possessors of “spiritual gifts.” After their conversion, they were endowed with certain powers which they had not previously had, and which were due to the influence of the Holy Spirit. It would have been surprising if such a revolution in human feelings which Christianity introduced had not been accompanied by some extraordinary and abnormal manifestation. The new Divine life which was suddenly poured into human nature stirred it to unusual power. Men and women who yesterday could only sit and condole with their sick friends now found themselves in such an elevated state of mind that they could impart vital energy to the sick. Young men who had been brought up in idolatry and ignorance suddenly found their minds filled with new and stimulating ideas which they felt impelled to impart to anyone and everyone who would listen. These and other extraordinary gifts, which were very helpful in calling attention to the young Christian community, speedily passed away when the Church took its place as an established institution.
Nothing could be more natural than that these gifts would eventually become overrated, and almost considered as the most substantial and advantageous blessings that Christianity had to offer. They were originally accepted as evidence of the real indwelling of the Holy Spirit, but they came to be prized for their own sake. They were initially intended to be signs of the reality of the communication between the risen Lord and His Church, but they came to be regarded as being more precious than the holiness that they symbolized. They were given to various individuals in order that they might have some gift by which they could profit the community, but they came to be looked upon as distinctions of which the bearer of them was proud; and therefore, they began to introduce vanity, envy, and separation among the brethren, instead of mutual esteem and helpfulness. One gift was measured with another and rated above or below it; and, as usual, what was truly useful could not compete with what was surprising. For example, the gift of speaking for the spiritual profit of the hearers was thought to be of less value than the gift of speaking in unknown tongues. Throughout this and the two following chapters, Paul explains the purpose of these gifts and the principle of their distribution and employment. He also enounces the supremacy of love, and he lays down certain rules for the guidance of public assemblies in which these gifts were displayed.
Paul introduces his remarks by reminding the Corinthian believers that their previous history sufficiently explained their need of instruction. “In your former heathen state,” he tells them, “you had no experience whatsoever that was similar to that which you now have in the Church. The dumb idols – to the worship of which, you allowed yourselves to be carried – did not communicate powers similar to those which the Spirit of God now communicates to you. Consequently, since you are novices in this domain, you need a guiding thread to prevent you from going astray. This is why I instruct you. And the first thing you need to guide you is a criterion by which you can judge whether the so-called ‘manifestations of the Holy Spirit’ are genuine or spurious.”
The test is a simple one. Everyone whose words or actions disparage Jesus proclaims himself to be under some other influence than that of the Holy Spirit; but every person who acknowledges Jesus as Lord, and who serves Him and promotes His cause, is animated by the Spirit of the Lord. To confess the Lordship of Jesus is the test of a person’s Christianity. Does he or she acknowledge Him as supreme? Does he or she employ their spiritual gifts for the furtherance of His kingdom, and as one who is truly endeavoring to serve this unseen Master? Then no hesitation ought to be shown in believing his claim to be animated by the Spirit of God.
In other words, Paul wishes his readers to understand that, after all, the only sure test of a person’s Christianity is his actual submission to Christ. No wonderful works that he may accomplish in the Church or in the world are a true proof of his being possessed by Christ’s Spirit. In fact, Jesus once told His disciples, “Many will say to me in that day, Lord, Lord, have we not prophesied in thy name, and in thy name have cast out devils, and in thy name have done many wonderful works? And then will I profess unto them, I never knew you; depart from me, ye that work iniquity.” A man may gather and edify a large congregation; he may write expertly in defense of Christianity; he may be recognized as a benefactor of his age; he may be considered the most successful of missionaries. But the only real test of whether his claims should be listened to by the Church is his actual submission to Christ! He will seek not his own glory, but the good of mankind. And as for the gifts themselves, they should be no cause of discord; for they all have their source in God, they are for Christ’s service, and they are forms of the same Holy Spirit. “There are diversities of gifts,” says Paul, “but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all.”
So the new life that was introduced by Christ into the individual’s heart and into society was found to assume various forms, and to suffice for all the needs of human nature in this world. Paul delighted to survey the variety of endowment and abilities which appeared in the Church. Wisdom, knowledge, faith, power to work miracles, extraordinary gifts of exhortation or prophecy, the ability to speak in unknown tongues, capacity for managing difficult matters, and general helpfulness – these and other gifts were the efflorescence of the new Christian life, manifested by different members of the Church. And then – illustrating the relationship of Christians to one another by the picture of the members of a human body – Paul suggests several ideas in relation to these “spiritual gifts.”
First, the unity of Christians is a vital unity. The members of the Body of Christ form one united entity, because they partake of one common life. “By one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.” The same spiritual life exists in all Christians; it is derived from the same source, it supplies them with similar energy, and it prompts them to the same habits and aims. Believers are formed into one body; and therefore, they are no longer isolated and self-seeking. No longer will each individual fight to always have the upper hand, but they will band together for the promotion of one common cause. There is no clashing between the interests of the individual and the interests of the society or kingdom to which he belongs. The member finds its only life and function in the body. The individual can only utter and fulfill his best self by doing his best possible good for the cause of Christ. His devotion to public interests is no self-destroying generosity, but the dictate of duty and of reason.
Paul is also careful to show that the very efficiency of the body depends upon the multiplicity and variety of the members of which it is composed: “If they were all one member, where were the body? If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?” The same law necessarily holds true of the spiritual Body of Christ. It is highly organized, and no one organ can do the whole work of the body. Therefore, one has this gift, and another has a different gift. And the more nearly this Body approaches perfection, the more various and distinct these gifts will be. One important function of the Church, therefore, is to elicit and utilize every capability for good which its members possess. Every member of the Church is different from every other, and has a gift of his own. Some are best fitted to nourish the Church herself, and to maintain the Body of Christ in health and efficiency; while others are well-equipped to act in the world outside – they are eyes to perceive, feet to pursue, and hands to lay hold upon those who are straying from the light.
Everyone, therefore, who is drawn into the fellowship of the Body of Christ has something to contribute to its good and to the work which it does. He is in connection with that Body because the Spirit of Christ has assimilated him into it, and that Spirit energizes him. He may not see anything that the Church is presently engaged in which he can participate and help in. He may feel out of place and awkward when he attempts to do what others are doing. But this is only a hint that he is meant for other work, and not for no work at all. And it is his responsibility to discover what his Christian instincts lead him to. The eye does not need to be told that it is for seeing, or the hand that it is for grasping. The eye and the hand of a child instinctively perform their appointed offices. And where there is true Christian life, it does not matter what the member of Christ’s Body may be; it will find its function, even though that function may be new in the Church’s experience.
Lastly, Paul is careful to teach that “the manifestation of the Spirit is given to every man to profit withal.” It is not for the glorification of the individual that the new spiritual life manifests itself in this or that remarkable form; rather, it is for the edification of the Body of Christ. However beautiful any feature of a human face may be, it is hideous if it is lying by itself – separated from its proper position in relation to the rest of the body. Similarly, a Christian becomes morally hideous and no longer admirable when he attracts attention to himself, and does not subordinate his gift to the advantage of the whole Body of Christ. When any member of the human body asserts itself, and is not subservient to the central will, that is recognized as disease. And in the same way, spiritual disease is indicated wherever a Christian seeks his own ends or his own glorification, and not the advantage of the whole Church. It is a great sin if we use our gifts and opportunities exclusively for our own purposes, and not with a view to the profit of others.
Let us pray for grace, then, that we may recognize our position as members of Christ’s spiritual Body. Let us, with all seriousness, accept Him as the One Who has been appointed by God to be our true spiritual Life and Head. Let us consider what is in our power to do for the good of the whole Body. Let us put aside all jealousy, envy, and selfishness; and with meekness, let us honor the work done by others, while we humbly carry out our own.
Lord, we praise and bless Your name for the numberless and nameless gifts which You pour out in great abundance upon every one of Your children, so that they may be used for the edification of the whole Church and the promotion of Your cause and Kingdom! Amen.
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