8) Failure to Understand the Nature & Use of Gifts in the Assembly

From: First Epistle Of Paul To The Corinthians: The Maintenance Of Order In The Local Assembly

Narrator: Chris Genthree

1 Corinthians 12‑14 • 1 hr. read • grade level: 9

(Chaps. 12–14)

Having addressed the disorders in connection with the Lord’s Supper wherein are the believer’s priesthood is exercised, the Apostle now addresses some disorders in the sphere of gift. As mentioned, priesthood and gift are two different spheres in the assembly. Prayer, praise, and worship are to God and pertain to the sphere of priesthood, but ministry of the Word is to men and pertains to the sphere of gift. Our privileges in both spheres are not confined to when the saints are assembled together “in assembly.” A person should exercise his gift wherever and whenever he is led by the Spirit to do so, without compromising principles. But that is not the subject here; in these chapters the Apostle is addressing the nature and use of gifts in the assembly.

There are some differences between these two spheres in the assembly. For instance, all brothers should be exercised about being led publicly by the Spirit in the sphere of priesthood. However, when it comes to the sphere of gift in the assembly, under normal conditions, only those (brothers) who have a gift for ministering the Word should function in the sphere of ministry. While all brothers have a public function in the assembly in the sphere of priesthood (because we are all priests), not all may have a gift for public ministry of the Word. Therefore, we should not insist that we hear from every brother in the meeting in the sphere of ministry. Scripture does not support the idea of “everyman ministry” of the Word. It is a misunderstanding of many who have been introduced to the truth of the priesthood of all believers. They mistakenly think that since every brother should exercise his priesthood in the assembly, every brother should also minister the Word publically in the assembly. However, this is confusing these two spheres.

In chapters 12-14, we see how the gifts are to function when the Church is gathered together in assembly. Chapter 12 speaks of the endowment of gifts upon the assembly. Chapter 14 gives the exercise of gifts in the assembly. But in between, in chapter 13, we have a parenthesis giving the motive in exercising the gifts—which is love. Chapter 12 gives us the machinery, chapter 13 the oil that would cause the machinery to function smoothly, and in chapter 14 we have the machinery in action producing edification for all. This is normal Christianity. Sad to say, the order of things presented these chapters has largely been departed from in modern Christianity.

The Great Principles of the Spirit’s Manifestations in Ministry in the Assembly

(Chap. 12:1-11)

The subject of chapter 12 is not exactly the body of Christ; it is the Spirit’s “manifestations” in the sphere of gift in the assembly (J. N. Darby Trans.). The body of Christ is introduced because it is the instrument the Spirit uses for His manifestations. And what is it that the Spirit is seeking to manifest? It is Christ! The body is the Spirit’s vessel to express Christ. God has graciously bestowed on the Church a variety of gifts for the singular purpose of glorifying Christ.

Vs. 1—Since the Corinthians were saved out of idolatry which is rife with ecstatic utterances and babblings, they had some misunderstandings as to how the Spirit leads in His manifestations in the assembly. The Apostle, therefore, proceeds to set this straight in the opening verses of the chapter by laying down some general principles. An idolater who does his devotions before his “dumb idols” is “led” in a completely different way from being led by the Spirit of God in Christian ministry. Idol worship in heathendom had a lot of ecstatic utterances and confusion (Acts 19:34³⁴But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians. (Acts 19:34)). The Corinthians definitely needed to understand the true nature of “spiritual manifestations” in the assembly.

1) True “Spiritual Manifestations” Exalt Christ

Vss. 2-3—The first great principle of ministry that the Apostle lays down is that all “manifestations” of the Spirit will exalt Jesus as Lord. He says, “Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost” (vs. 3). The Lord also said, “He [the Spirit] shall glorify Me” (John 16:14¹⁴He shall glorify me: for he shall receive of mine, and shall show it unto you. (John 16:14)). Therefore, the evidence of the Spirit's leading in ministry in the assembly is that Christ will always be exalted and never spoken of derogatorily. He ever leads to the confession of Jesus as Lord.

It is significant that no evil spirit recorded in the events of the Lord’s life in the four Gospels ever called Him Lord. However, that does not mean that false persons cannot say the word “Lord” (i.e. Matt. 7:21-23; 25:11²¹Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. ²²Many 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 done many wonderful works? ²³And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. (Matthew 7:21‑23)
¹¹Afterward came also the other virgins, saying, Lord, Lord, open to us. (Matthew 25:11)). The point Paul is making here is that they will not recognize His Lordship authority.

With this great principle in hand, we are at once able to test the spirit in which men speak in the assembly. It is not a question of distinguishing whether one is a believer or not, but of testing the spirit in which men speak. The great question is, “Does what they say in ministry exalt Christ as Lord?” This was important in that day because the New Testament was not yet in existence, and the saints were dependant on oral ministry. The devil sought to corrupt this medium in the early Church by introducing false doctrines into the assembly. Hence there was the need for judging what was said—and there still is today. To put it simply, when someone ministers the Word in the assembly, and Christ is honoured in the comments given, it is of God. If He is not, it is not of God.

2) True “Spiritual Manifestations” Emanate From God

Vss. 4-6—The second great principle having to do with “spiritual manifestations” in the assembly is that there is nothing of man (or the devil) in it, though God is pleased to use men as His vehicle. Everything having to do with man in the flesh is entirely shut out in true Christian ministry.

We see the whole Godhead active in the manifestations from start to finish. While there is diversity of “gifts,” “services,” and “operations,” all proceed from God with one unity of purpose—to glorify Christ. Whether it is the giving of the gift, or the leading of the gift, or the result of its operation in souls, all is of God (vss. 4-6).

Vs. 4—The Spirit gives the “gifts.”

Vs. 5—The Lord leads the gifts in various “services.”

Vs. 6—God produces the results in souls by His “operations.”

Notice that there is no mention of the requirement of theological training (seminary) and a person’s ordination before he can exercise his gift and function in ministry in the assembly. All such ideas are man-made and intrude on God’s order for ministry. God’s order in Christian ministry is that those who possess a spiritual gift for ministering the Word should have liberty to exercise it in the assembly as they are led by the Spirit to do so. The possession of a spiritual gift is God’s warrant to use it (1 Peter 4:10-11¹⁰As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. ¹¹If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen. (1 Peter 4:10‑11)).

3) True “Spiritual Manifestations” Will Not Be Concentrated in One Man

Vss. 7-10—The third great principle of ministry in the assembly is that Christ has distributed gifts by the Spirit to the various members of His body, and these gifts are not all held by one man. The Apostle says, “To one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another...” It is perfectly clear from this that one man does not have all the gifts. This means that the assembly needs more than one man to minister if it is to get the benefit of the gifts in its midst. The assembly needs participation in the ministry of the Word from all who have a gift for it.

Verse 7 says, “The manifestation of the Spirit is given to every man to profit withal.” This could be translated, “ ... for the profit of all.” God would have each brother who has a gift for ministering the Word to be exercising his gift in the assembly so that all can profit from it. The very nature of Christianity is such that a person’s spiritual gift is not for himself, but for the benefit of the other members in the body.

A man might have more than one gift, but it is clear from this passage that he does not have all the gifts. Chapter 14:31 says, “For ye may all prophesy one by one, that all may learn, and all may be comforted.” This indicates that all who are able should have liberty in the assembly to minister the Word.

There is a difference between the gifts mentioned here and those in Ephesians 4:11. Here it is referring to the actual spiritual gift that the Spirit of God conveys to, or deposits in, the believer when he is saved that enables him to minister in a certain capacity. The gifts in Ephesians 4 are persons who have been given to the Church for the work of the ministry, and for the building up of the saints in the most holy faith. The person himself is viewed as the gift to the Church. Those mentioned in Ephesians 4 will possess one or more spiritual manifestation as mentioned here. For instance, “the word of wisdom” is the spiritual gift that a pastor would have (vs. 8). The “word” here is not the Word of God, but the capacity to communicate spiritual thoughts. All saints should have wisdom (1 Cor. 1:30³⁰But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: (1 Corinthians 1:30); James 1:5⁵If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. (James 1:5)), but all saints do not have the “word” of wisdom, which is a gift to express the wisdom of God in plain terms. Likewise, “the word of knowledge” is the spiritual gift that a teacher would have. He has a capacity to express the truth of God in an orderly and understandable way. Again, all saints should know the truth (Eph. 1:17-23¹⁷That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: ¹⁸The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, ¹⁹And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, ²⁰Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, ²¹Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: ²²And hath put all things under his feet, and gave him to be the head over all things to the church, ²³Which is his body, the fulness of him that filleth all in all. (Ephesians 1:17‑23); Jude 3³Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. (Jude 3), 20), but they will not all have the “word” of knowledge to express it verbally for the profit of all.

In verses 9-10 the Apostle names some of the “sign” gifts (1 Cor. 14:22²²Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe. (1 Corinthians 14:22)) that the Spirit manifested in the early Church before the revelation of the written Word of God was complete. These gifts were for the inauguration of the Christian testimony, whereas pastors, teachers, and evangelists, as found in Ephesians 4, are for spiritual edification. We are told that the sign gifts would “cease” (1 Cor. 13:8⁸Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. (1 Corinthians 13:8)), but there is no mention that the gifts for edification would cease. They are present in the Church today.

Those today who claim to have such gifts as “tongues” and “gifts of healing,” etc. are impostors. Paul tells us that in the last days there would be such impostors in the Christian testimony. They, like Jannes and Jambres, will perform imitation signs and wonders and deceive the hearts of the simple (2 Tim. 3:8⁸Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. (2 Timothy 3:8); 2 Thess. 2:9⁹Even him, whose coming is after the working of Satan with all power and signs and lying wonders, (2 Thessalonians 2:9)). The gift of “tongues” is the power to speak in an understandable foreign language (Acts 2:6-8⁶Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. ⁷And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galileans? ⁸And how hear we every man in our own tongue, wherein we were born? (Acts 2:6‑8); 1 Cor. 14:10¹⁰There are, it may be, so many kinds of voices in the world, and none of them is without signification. (1 Corinthians 14:10)). The people today who claim to speak in tongues do not speak in any known language. Some of them even claim to be apostles, but are really “false apostles” (2 Cor. 11:13¹³For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. (2 Corinthians 11:13); Rev. 2:2²I know thy works, and thy labor, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: (Revelation 2:2)). Apostleship (Eph. 4:11¹¹And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; (Ephesians 4:11)) is not a gift that is in the Church today. It was given to build the foundation of the Church, and that has been laid already (Eph. 2:20²⁰And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; (Ephesians 2:20)). However, the ministry of the apostles is still with us in what the Spirit of God gave them to write in the New Testament.

4) The Spirit of God is to Have Liberty in the Assembly to Employ Whom He Pleases in Producing “Spiritual Manifestations”

Vs. 11—The fourth great principle of Christian ministry is that when the saints come together in assembly, the Spirit of God is to have His due right to employ whom He pleases to speak. The gifts are to operate in the assembly by the “selfsame” Spirit who distributed the gift to the individual when he was saved. Paul says, “All these [gifts] worketh that One and the selfsame Spirit, dividing to every man severally as He will.” The New Testament knows no other order for ministry than that of the sovereign guidance of the Holy Spirit in the assembly. The Scriptures assume that the saints have the necessary faith to trust the leading of the Spirit in ministry. If we allow Him to lead in the assembly, He will take whatever gifts there are in a gathering of Christians and use them for the edification of all.

The principle is simple. The Holy Spirit is in the assembly seeking to use the gifts as He chooses for the edification of all. This is God's order for Christian ministry. Unfortunately, the man-made clergy/laity system in place in the Church today hinders this free action of the Spirit. He cannot divide to every man severally as He chooses, because denominationalism has set up an order of things where a man occupies that place of leading the assembly. Men speak of “conducting” worship or “conducting” a service! The presidency of the Holy Spirit is denied in such a practise. He might desire to call on a person in the gathering for ministry, but it is blocked and hindered by human order. In many Church denominations today, the services are pre-arranged—sometimes days in advance. It may be done with good intentions, but it is not God's order for ministry in the assembly.

The Vehicle Through Which the Spirit Makes His Manifestations—the Body of Christ

(Chap. 12:12-31)

The Apostle goes on to speak of the instrument through which the Spirit would make His “manifestations”—the body of Christ with its many members. He goes right back to the beginning and speaks of how the body came into existence in the first place.

The Formation of the Body of Christ

Vss. 12-13—He uses the figure of the human body and concludes by saying, “ ... so also is the Christ.” “The Christ” is a term used by the Apostle in his epistles to denote the mystical union of Christ and His Church—the Head in union with the body. It is “mystical” in the sense that it cannot be seen with the human eye. It is well to note that while the word “body” is used many times in the chapter, the body of Christ is mentioned only twice! In verse 13 it is referred to in its universal aspect, and in verse 27 it is referred to in its local aspect. Every other mention of a “body” in the chapter is referring to a human body as a figure.

He speaks of how the body of Christ first came into being, saying, “For by one Spirit are we all [have all been] baptized into one body.” It was a corporate action of the Spirit that took place historically on the day of Pentecost (Acts 2) and was extended to take in the Gentiles in Acts 10. The Spirit of God took the individual believers who were in the upper room and linked them together into one unit by His indwelling presence. Thus they were brought into a union with Christ, the ascended Head in heaven. This was a once-for-all thing. J. N. Darby notes that the action of the Spirit in baptizing in this verse is in the aorist tense in the Greek, meaning that it was a once-for-all act. The Spirit of God today is no longer acting in the capacity of baptizing because His work of baptizing was to form the body of Christ. That has been done once and for all time. If He were still baptizing today, He would be forming more and more bodies, which of course, is not true, for “there is one body” (Eph. 4:4⁴There is one body, and one Spirit, even as ye are called in one hope of your calling; (Ephesians 4:4)).

The fact that the baptism of the Spirit is a historical action to form the one body of Christ and not a present action can be seen by looking at the seven references to the baptism of the Spirit in the Scriptures. Five of these references look forward from the time that they were uttered to some coming action of the Spirit, without specifying when (Matt. 3:11¹¹I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: (Matthew 3:11); Mark 1:8⁸I indeed have baptized you with water: but he shall baptize you with the Holy Ghost. (Mark 1:8); Luke 3:16¹⁶John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire: (Luke 3:16); John 1:33³³And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. (John 1:33); Acts 1:5⁵For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. (Acts 1:5)). The sixth and seventh references (Acts 11:16¹⁶Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost. (Acts 11:16); 1 Cor. 12:13¹³For 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. (1 Corinthians 12:13)) point back in time to some action of the Spirit. The only significant action of the Spirit that happened between these two groups of references is what happened at Pentecost, when the Spirit of God came to form and reside in the Church.

Contrary to popular thought, the baptism of the Spirit is neither an after-salvation experience nor an action of the Spirit to put a believer into the one body when he gets saved. In Scripture, being baptized with the Spirit is not seen as an individual experience. There is not one reference in Scripture to an individual being baptized with the Spirit! “You” in the KJV is collective, and refers to a company of believers (Matt. 3:11¹¹I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: (Matthew 3:11)). Verse 13 doesn’t say, as some imagine, “We have been baptized into the one body,” (adding the article “the,” which is not in the text). Adding the article (“the”) changes the meaning considerably and supposes that the body was in existence before the baptism took place. If that were the case, then it would indicate that individuals today do get into the body through the baptism of the Spirit. However, the verse says that they were “baptized into one body,” meaning the baptism is what formed the one body. Christians today are part of the “one body,” but they didn’t get there by the baptism of the Spirit. They were placed in the body when they believed the gospel and were “sealed with that Holy Spirit of promise” (Eph. 1:13¹³In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, (Ephesians 1:13)). Hence, they were added to an already baptized body.

Some might wonder that if that were so, why Paul spoke of “Jews” and “Gentiles” being baptized into one body when there were no Gentiles at Pentecost. This is because Paul was speaking representatively. He said, “We”—the Christian company as a whole—“have all been baptized into one body.” All were not there on that inaugural day, but all are part of the body of Christ that was baptized then.

It is something like the incorporation of a company. It is incorporated once—and it may have been a hundred years ago. And now that the company has been formed, each time it takes on a new employee it doesn’t need to be incorporated all over again. Nor is there any such thing as every new employee in the company being incorporated. The new employee is merely added to an already incorporated company.

To take the illustration a little further, suppose we listened in on one of that company’s board meetings and heard one of the directors say, “We were incorporated 125 years ago.” We wouldn’t have any trouble understanding what he meant. But someone who didn’t understand the English language very well might say, “What does that person mean? None of these people in this meeting are over 60 years old. How can he speak about what they did 125 years ago?” Well, of course, it’s because the director was speaking representatively of the company as a whole. Similarly, in 1 Corinthians 12:13¹³For 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. (1 Corinthians 12:13), Paul was speaking of what is true of the body of Christ, of which he and the Corinthians were a part. As the Christian company, Paul and the Corinthians (and we too) are all embraced in the baptism that took place at Pentecost, when we were saved and brought into the one body by the sealing of the Spirit.

Two Enemies of Unity in the Body of Christ

In verses 14-24 the Apostle uses the figure of the human body to teach us some practical lessons connected with the Spirit’s manifestations in the body of Christ. He warns of two particular enemies that disrupt unity, and thus hinder the Spirit’s manifestations in the assembly.

Discontent

Vss. 14-19—The first enemy of unity is discontent. The Apostle uses the figure of a human body to address this problem. He shows that in a human body it would be ridiculous if “the foot” said that since it couldn’t have the function of “the hand” that it was going to quit being part of the body. But sad to say, in the body of Christ there is a danger of some of the members becoming discontent with the place they have. When discontent of this sort is in a member of Christ’s body, it will lead the person to seek after a function in the body that has not been given to him. For example, an evangelist might seek the role of a teacher.

The Apostle meets this problem by showing that God intends there to be diversity in the unity of the body, saying, “For the body is not one member, but many” (vs. 14). In other words, the human body does not consist of all its members being hands or feet; likewise the members of the body of Christ are not all teachers or evangelists. If that were so, the diversity in the body would be lost.

The remedy for this is to recognize the sovereign action of God. He, not man, has appointed the place of the members in a human body “as it hath pleased Him.” And it’s the same in the body of Christ. The cure for this is to get into the presence of God in prayer and learn from Him what our place in the body of Christ is and to be content with it. We will not be happy until we accept the place and the function God has given us. Until such time that we submit to the sovereignty of God in this, we will likely be a nuisance to our brethren in ministry, and thus disrupt the unity.

Disdain

Vss. 20-24—The second enemy is disdain. The Apostle again uses the figure of the human body to meet this, saying, “But now are they many members, yet but one body” (vs. 20). This shows that there is to be unity in the diversity of the members of a body. In a human body there is never a time when the more prominent members look down with disdain on the less prominent ones, and say, “I have no need of you” (vs. 21). But sad to say, there is that danger in the body of Christ. This attitude destroys unity.

The Apostle warns against this danger by pointing to the fact that in the making of our bodies God has purposely bestowed “more abundant honour” on the unseen members than those seen by the public eye (vss. 22-23). The less prominent members of the human body are more important than the prominent ones! A person could get by without a hand or a foot, but he can’t live without a heart or a liver, etc. The Apostle uses this as an illustration of how we should not look down on the less prominent members of the body of Christ.

The remedy, again, for this problem is submitting to the sovereignty of God. “God hath tempered the [human] body together” (vs. 24). He has constructed it in such a way that every member is valuable and has something to contribute to the whole of the person. Similarly, in the body of Christ, God has formed it so that the contribution of every member is needed for the well-being of the whole (Eph. 4:16¹⁶From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. (Ephesians 4:16)). We, therefore, need to recognize this, and allow each member to function in its God-given role.

Unfortunately, the man-made clerical order of things in the Church today treats the members of the body of Christ that could minister the Word publicly as if they are not important. (We refer to the clergy/laity system, where one person—a so-called “Pastor” or “Minister”—handles the public ministry on behalf of the congregation.) It is unintentional, but nevertheless, this is the net result of that order of things. By precluding such members from functioning in public ministry in the assembly, that system is essentially saying, “I have no need of thee.” As mentioned, it is not done with evil intentions toward the other members of the body of Christ; nevertheless, it hinders those members who may have a gift for ministering the Word in the assembly by limiting the ministry to one person who has the official right to it.

As there is no “division [schism]” in the human body and all the members act in concert together with “the same care one for another,” the members in the body of Christ should also work together in harmony (vs. 25). As there is sympathy and support in the human body—when “one member suffer, all the members suffer with it”—so also should there be that same sympathy and support among the members of the body of Christ (vs. 26). We might wonder how it is possible to have sympathy for a member of the body of Christ when we’ve never heard of that person. Perhaps a suffering member lives on another continent and is in some divergent fellowship of believers. The answer, we believe, is in the following verse. The Apostle goes on to qualify his remarks by speaking of the body of Christ in its local aspect (vs. 27). If all in a city or town were together in the same fellowship (as they were in that day and ought to be today), they would know of any members who were suffering, and they all would suffer with that person.

The 27th verse says, “Ye are Christ’s body” (J. N. Darby Trans.). Note, it does not say, “We” but “ye”—referring to the Corinthians. The verse, as rendered in the KJV, which says, “Ye are the body of Christ,” is incorrect. The article “the” should be left out, because it would mean the whole body of Christ, which the Corinthians were not. No local company of Christians can claim to be the body of Christ; the body consists of all on earth who believe on the Lord Jesus Christ and are sealed with the Holy Spirit.

Hamilton Smith illustrates the Apostle’s exhortation here by asking us to suppose that we saw a General of a local company of soldiers exhorting his men. He might say, “Remember men, you are Coldstream Guards.” He wouldn’t say, “You are the Coldstream Guards” because they are only a local company in that vast regiment. In this verse Paul is simply stating that the local assembly at Corinth was the representative of the whole body of Christ. And, as far as a local company was concerned, they should know of the members of the body in that locality who were suffering and suffer with them.

Hence, the first enemy destroys diversity, and the second enemy breaks up unity. In truth, no member is preeminent, and all members are indispensable.

This passage is not to be applied to assemblies, but to individual members of the body. This is important to see, because we might get the idea that each local assembly must consult with the other local assemblies before acting administratively—i.e. in matters of discipline. A Scripturally gathered local assembly is the representative of all assemblies similarly gathered on the ground of the whole body of Christ and acts on behalf of the body at large.

The Order of Importance of Gifts in the Body of Christ

Vss. 28-31—The Corinthians had distorted ideas of the importance of certain gifts in the assembly. They gravitated to the miraculous gifts because they were showy and put a person in the limelight. To set them straight on this, the Apostle states God’s order of importance of the gifts. It is not a complete list. God has set the non-miraculous, foundational gifts first in importance. They are followed by gifts for edification, and then the miraculous sign gifts are given last. The Corinthians had it the other way around. All the gifts are important, but it’s significant that each time the Apostle lists the gifts, “tongues”—the gift the Corinthians were enamoured with—is at the bottom of the list (Chap. 12:6-10; 12:28; 13:8; 14:26).

He concludes by saying, “Covet [desire earnestly] the best [greater] gifts.” The verb in this verse in the original language is in the plural, and therefore, the exhortation refers to the assembly as a whole, not individuals coveting the best gifts. If it were an exhortation to individuals, he would be encouraging us to covet another person’s gift, which would contradict what he taught earlier in the chapter—namely, that we ought to be content with the gift that we have been given. Paul is exhorting them to collectively “desire” and pray that God would raise up a good supply of edificational gifts (“the greater gifts”) in their midst, such as teaching and prophesying. Then the assembly would be edified and built up on the “most holy faith” (Jude 20²⁰But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, (Jude 20)).

He goes on to say that there is something even more important in an assembly than the presence of “the greater gifts”—it is “charity [love].” To serve one another in love is truly the “more excellent way.”

The Motive for the Use of Gifts—Love

(Chap. 13)

He proceeds to explain the “more excellent way” in chapter 13 by giving a beautiful treatise on love. People tend to divorce this chapter from its context and apply it to all kinds of situations in life—such as marriage relationships and family life. We don’t want to take anything away from those applications, for they have their place, but the context is love in exercising our gift of ministering the Word in the assembly. The gifts are to be exercised in love, which is the true spirit of service. As mentioned, this chapter gives us the “oil” that would cause the machinery in chapter 12 (the gifts) to function smoothly in the assembly.

The Preeminence of Love

Vss. 1-3—The Apostle begins by stating that everything we might naturally think would be necessary for a local assembly to carry on profitably is not as important as love. Even if there was great eloquence (vs. 1), great gift (vs. 2a), great knowledge and understanding of the truth (vs. 2b), heroic faith (vs. 2c), and tremendous self-sacrifice for others (vs. 3a)—even conviction that would lead to martyrdom (vs. 3b), all such would profit us nothing if it were not done in love. The Apostle brings this in here because these were things that the Corinthians were glorying in. But even with all that they had in the way of gift and knowledge they still were not a spiritually healthy assembly. It shows that outward manifestations of power and knowledge are not what constitute a healthy assembly.

Paul goes on and shows that there is something greater than all these things—it is love. The Corinthians were using their gifts for self-display, which really is the flesh in the things of God. If all of the above is done to attract attention to self, such vain display would be valueless. Love would not do that.

The Qualities of Love

In verses 4-8a, Paul speaks of 16 qualities of love. The first seven qualities, point to the need of the complete renunciation of self—the keeping of self down in the ministering the Word. The latter nine qualities pertain to how we are to behave in the presence of the flesh exerting itself in ministry.

1) “Suffereth long [Long patience]”—This rebukes an impatient spirit in ministering the Word. The flesh cannot wait to speak, but love is “long patient” and will wait on the Spirit’s leading to bring forth a word “in due season” (Matt. 24:45⁴⁵Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? (Matthew 24:45)). One who lacks this quality of love will manifest a lack of self-control in keeping his spirit “subject” (chap. 14:32). We are reminded of the priest in the Old Testament who had an “itch” (Lev. 21:20²⁰Or crookbackt, or a dwarf, or that hath a blemish in his eye, or be scurvy, or scabbed, or hath his stones broken; (Leviticus 21:20)—J. N. Darby Trans.); he was not to function in the sanctuary. A person with an itch, as we all know, cannot sit still. Another example of the lack of control of one’s spirit in ministry is the young man, “Ahimaaz,” who was eager to run with a message, and insisted on doing so. But when he got before his audience he had nothing to say (Compare 2 Sam. 18:19-32¹⁹Then said Ahimaaz the son of Zadok, Let me now run, and bear the king tidings, how that the Lord hath avenged him of his enemies. ²⁰And Joab said unto him, Thou shalt not bear tidings this day, but thou shalt bear tidings another day: but this day thou shalt bear no tidings, because the king's son is dead. ²¹Then said Joab to Cushi, Go tell the king what thou hast seen. And Cushi bowed himself unto Joab, and ran. ²²Then said Ahimaaz the son of Zadok yet again to Joab, But howsoever, let me, I pray thee, also run after Cushi. And Joab said, Wherefore wilt thou run, my son, seeing that thou hast no tidings ready? ²³But howsoever, said he, let me run. And he said unto him, Run. Then Ahimaaz ran by the way of the plain, and overran Cushi. ²⁴And David sat between the two gates: and the watchman went up to the roof over the gate unto the wall, and lifted up his eyes, and looked, and behold a man running alone. ²⁵And the watchman cried, and told the king. And the king said, If he be alone, there is tidings in his mouth. And he came apace, and drew near. ²⁶And the watchman saw another man running: and the watchman called unto the porter, and said, Behold another man running alone. And the king said, He also bringeth tidings. ²⁷And the watchman said, Me thinketh the running of the foremost is like the running of Ahimaaz the son of Zadok. And the king said, He is a good man, and cometh with good tidings. ²⁸And Ahimaaz called, and said unto the king, All is well. And he fell down to the earth upon his face before the king, and said, Blessed be the Lord thy God, which hath delivered up the men that lifted up their hand against my lord the king. ²⁹And the king said, Is the young man Absalom safe? And Ahimaaz answered, When Joab sent the king's servant, and me thy servant, I saw a great tumult, but I knew not what it was. ³⁰And the king said unto him, Turn aside, and stand here. And he turned aside, and stood still. ³¹And, behold, Cushi came; and Cushi said, Tidings, my lord the king: for the Lord hath avenged thee this day of all them that rose up against thee. ³²And the king said unto Cushi, Is the young man Absalom safe? And Cushi answered, The enemies of my lord the king, and all that rise against thee to do thee hurt, be as that young man is. (2 Samuel 18:19‑32)). King Solomon said, “Seest thou a man that is hasty in his words? There is more hope of a fool than of him” (Prov. 29:20²⁰Seest thou a man that is hasty in his words? there is more hope of a fool than of him. (Proverbs 29:20)). True love can and will wait for God’s time to speak, and when it is God’s time, the person governed by such love will bring forth something that will be profitable for the assembly.

2) “Kind”—This rebukes the tendency to minister without duly considering the situation of the saints. Divine love will take account of where the saints are at, considering what they are going through (their troubles, the sorrows, the feelings, etc.), and will make remarks in ministry with due consideration. Such kindness will touch their hearts and they will receive the ministry. There may be a need for rebuke, but never for scolding the saints; such could lose their ear. Ezekiel “sat where they sat” before he opened his mouth to speak to his audience (Ezek. 3:15¹⁵Then I came to them of the captivity at Tel-abib, that dwelt by the river of Chebar, and I sat where they sat, and remained there astonished among them seven days. (Ezekiel 3:15)). If those to whom we minister see that what we say comes from genuine love and concern for them, we will gain their ear, and they will receive what we have to say. If it comes from our hearts, it will go to their hearts (Ruth 2:13¹³Then she said, Let me find favor in thy sight, my lord; for that thou hast comforted me, and for that thou hast spoken friendly unto thine handmaid, though I be not like unto one of thine handmaidens. (Ruth 2:13) – margin; 2 Sam. 19:14¹⁴And he bowed the heart of all the men of Judah, even as the heart of one man; so that they sent this word unto the king, Return thou, and all thy servants. (2 Samuel 19:14)). The Lord Jesus is our great example. He ministered in the synagogue with “gracious words” (Luke 4:22²²And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph's son? (Luke 4:22)).

3) “Not emulous of others”—This rebukes the desire to equal or excel someone else in ministry. The flesh would like to outdo others in a public ministry; however, the assembly is not an arena for competition. Love would not do that. The gifts are to complement one another in their exercise to edify the saints; they are not to rival one another. All such one-upmanship proves that love for the saints is not in action (Phil. 1:15-16¹⁵Some indeed preach Christ even of envy and strife; and some also of good will: ¹⁶The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds: (Philippians 1:15‑16)).

4) “Not insolent and rash”—This rebukes the tendency to make offensive remarks in ministry. Insolence is to be rude and insulting. This has no place in ministry. Being “rash” is being quick to say something in a quarrelsome way. We may have to speak to the conscience, but we don’t have to be offensive. If the Spirit of God is moving us in ministry, He will touch the consciences of those in the audience and will bring them under conviction. Some minister as if it were their responsibility to bring ones under conviction, and as a result, they get aggressive. But it is not our work to convict souls. Sometimes we think that because the conscience needs to be reached, we have the liberty to be offensive in our remarks and pass it off as being faithful. This is not of God. There is no place for whipping the saints. We are reminded of the “ox” that “gored” a man or a woman; it was to be “stoned” to death under Old Testament law (Ex. 21:28-32²⁸If an ox gore a man or a woman, that they die: then the ox shall be surely stoned, and his flesh shall not be eaten; but the owner of the ox shall be quit. ²⁹But if the ox were wont to push with his horn in time past, and it hath been testified to his owner, and he hath not kept him in, but that he hath killed a man or a woman; the ox shall be stoned, and his owner also shall be put to death. ³⁰If there be laid on him a sum of money, then he shall give for the ransom of his life whatsoever is laid upon him. ³¹Whether he have gored a son, or have gored a daughter, according to this judgment shall it be done unto him. ³²If the ox shall push a manservant or a maidservant; he shall give unto their master thirty shekels of silver, and the ox shall be stoned. (Exodus 21:28‑32)). An “ox” is a figure of the servant of the Lord who grinds out the corn for his master (1 Cor. 9:9⁹For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? (1 Corinthians 9:9)). Stoning is a figure of the (corporate) judgment of the assembly. We are responsible to our local assembly for our actions in ministry. If we behave offensively in public ministry we could come under the assembly’s corporate judgment.

5) “Not vainglorious [puffed up]”—This rebukes self-importance in ministry, which is nothing but pride. Diotrephes loved to have the preeminence among his brethren (3 John 9⁹I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not. (3 John 9)). We may think a lot of our ministry, but putting ourselves forward is not love. In Romans 12:3³For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. (Romans 12:3) the Apostle warns that we shouldn’t think of ourselves and our gift more highly than we ought to think. The desire to be seen and heard is the flesh. Love, on the other hand, is content with the low place.

6) “Doth not behave itself unseemly”—This rebukes the unmannerly conduct in the meetings. A person may mean well, but if his behaviour is unfitting for who he is, it will not bode well in the eyes of the saints. They will likely not take him seriously. Perhaps an example of unseemly behaviour would be of a younger brother trying to act (and minister) in the role of an older brother. He may say everything right, but there is something unseemly about it. Or perhaps it might be an evangelist attempting to minister in the role of a prophet or teacher when he doesn’t have the gift for it. We are not saying that an evangelist shouldn’t minister the Word in the assembly, but that he should not assume the role of a teacher or a prophet. All such behaviour is unseemly.

7) “Seeks not her own”—This would rebuke selfishness. The flesh thinks of self first and seeks its own interests. It will be evident in one taking up an inordinate amount of time in the meetings in ministry, and thus leaving little or no space for others to speak. To run on and on in ministry, or to have some personal agenda in ministry is self-seeking. Love wouldn’t do that. The love of hearing self speak is not love for the saints.

In summary, these moral features of love are really a description of the life and ministry of the Lord Jesus.

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As mentioned, the next nine qualities seem to be more in connection with how we are to behave in the presence of the flesh exerting itself in ministry. These qualities have a particular application for those in the assembly who are under the sound of the ministry. When certain persons are impatient, unkind, jealous and competitive, offensive and quarrelsome, proud, unmannerly, and selfish (which are really the opposite of the first seven qualities) love will find a way to deal with it. This is necessary so that we avoid God-dishonouring clashes in the assembly meetings. Similarly, in Ephesians 4:2²With all lowliness and meekness, with longsuffering, forbearing one another in love; (Ephesians 4:2) we are told to be lowly and meek, but when we come across those that are not, it goes on and says that we are to be longsuffering and forbearing in the presence of such.

8) “Not quickly provoked”—If malicious attacks come from some confrontational person in their ministry, love will not seek to retaliate. Solomon said, “The discretion of a man deferreth his anger; and it is his glory to pass over a transgression” (Prov. 19:11¹¹The discretion of a man deferreth his anger; and it is his glory to pass over a transgression. (Proverbs 19:11)). In the presence of a quarrelsome person, love will not allow itself to get drawn into a word fight in a meeting (or after a meeting) because all such is a work of the flesh.

9) “Thinketh [imputes] no evil”—If remarks are made in ministry that are questionable, love will not jump to a conclusion and assume that the person has evil intentions. The flesh can bear very little without resentment. It is quick to imagine evil motives, but love will not judge the motives of others in their ministry.

10) “Does not rejoice at iniquity”—The flesh loves to be occupied with evil. There is in every one of us—that which wants to lend an ear to learn of the wrongs of others. But there is no place for this in the assembly; it will never make for happy fellowship.

11) “Rejoices with the truth”—Love finds its joy in hearing the truth propounded—and it is not offended if the Lord uses someone else to bring it out.

12) “Bears all things”—The word “bears” can be translated “covers.” Some versions translate this verse “protects.” Bearing things, in this sense is to conceal the faults of others and doesn’t publicize them needlessly. The Apostle Peter confirms this, saying, “Charity [love] shall cover the multitude of sins” (1 Peter 4:8⁸And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins. (1 Peter 4:8)). The point here is that ministry in the assembly should never expose someone’s personal failures.

13) “Believes all things”—This does not mean that love is blind, but that it is not suspicious. The Apostle, elsewhere, warns of the sin of “evil surmising” (1 Tim. 6:4⁴He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, (1 Timothy 6:4)). Under normal conditions love will believe and receive the truth when it is put forth in ministry in the assembly without arguing and disputing. Sad to say, some people cannot receive anything without first having a struggle over it. Love doesn’t do that. The Bereans are an example of the way we ought to receive the truth—especially when we know the person from whom it comes. They “received the Word with all readiness of mind” and then went home and confirmed it in the Scriptures (Acts 17:11¹¹These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. (Acts 17:11)).

14) “Hopeth all things”—This means that love is positive and encouraging. If someone should minister in the assembly without much substance, love will find something positive in it that could be used for edification.

15) “Endures all things”—If the Word of God is ministered to the conscience in the power of the Spirit, there likely will be opposition to it. The flesh resents ministry that strikes the conscience and will perhaps persecute the one who delivers it. In that case, love will endure the attacks in quietness before the Lord (1 Peter 2:23²³Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: (1 Peter 2:23)).

16) “Never fails”—If there is opposition or lack of interest in the truth that we deliver to the Lord’s people in ministry, love will never stop seeking the blessing of those who oppose it or are indifferent to it. The flesh will take it personally and will be bitter about it, but love will never fail to seek the good of those who are difficult to get along with in the assembly.

Thus, the Apostle shows that love is superior to all gift and knowledge and is truly the “more excellent way” for life and ministry in the assembly.

The Permanence of Love

Vss. 8-13—The Apostle concludes his treatise on love by speaking of its abiding character. All the gifts will pass away, whether it is the sign gifts, such as “tongues” or the edificational gifts, such as “prophecies” or the word of “knowledge.” This would happen when “that which is perfect” is come. This refers to the perfection of the coming glory. We will not need the gifts to minister to us then; we will have Christ before us in our glorified state.

Even though we “know in part” and we “prophesy in part,” all the truth has been revealed today in the written Word of God. The revelations given to the Apostle Paul were “to complete the Word of God” regarding to the great mystery of Christ and the Church (Col. 1:25-26²⁵Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; ²⁶Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: (Colossians 1:25‑26) – J. N. Darby Trans.). Others were inspired to write epistles after Paul died, but they did not add to those revelations.

The Apostle goes on to say that just as a child matures and puts away childish things, it would be the same with the Church (vs. 11). Once the foundation was laid through the ministry of the apostles and prophets (Eph. 2:20²⁰And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; (Ephesians 2:20)) and the writing of the Word of God was completed, there would be the putting away of the sign gifts. He mentions this to exercise the Corinthians. They boasted of possessing gifts that would establish the saints (1 Cor. 1:4-7⁴I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; ⁵That in every thing ye are enriched by him, in all utterance, and in all knowledge; ⁶Even as the testimony of Christ was confirmed in you: ⁷So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: (1 Corinthians 1:4‑7)), yet they had not matured. They were still enamoured with the gifts that mark infancy. Why were they not laying aside those things and focusing on the exercise of gifts that would establish and build up the saints? If they truly were established in the faith and well taught in the truth as they imagined, they would not have been occupied with the gift of tongues, etc.

Three Reasons for the Cessation of the “Sign” Gifts

1) The “sign” gifts were given by God to render a testimony to Israel that God was about to bring in the kingdom as promised by the Old Testament prophets. Hebrews 2:4⁴God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will? (Hebrews 2:4) says, “God also bearing them [the Jews] witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost.” Also 1 Corinthians 14:21-22²¹In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord. ²²Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying serveth not for them that believe not, but for them which believe. (1 Corinthians 14:21‑22) says, “With men of other tongues and other lips will I speak unto this people (Israel); and yet for all that will they not hear Me, saith the Lord. Wherefore tongues are for a sign, not to them that believe, but to them that believe not.” See also Acts 2:22²²Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: (Acts 2:22). Healings, tongues, and miracles were a demonstration of “the powers of the world to come”—the Millennium (Heb. 6:5⁵And have tasted the good word of God, and the powers of the world to come, (Hebrews 6:5)). If the Jews had received the Messiah (Christ) as presented in the gospel, He would have set up the kingdom with all its outward blessings.

The time of the nation’s “visitation” from Jehovah had come in the coming of the Lord Jesus (Luke 1:78; 19:44⁷⁸Through the tender mercy of our God; whereby the dayspring from on high hath visited us, (Luke 1:78)
⁴⁴And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. (Luke 19:44)), but even with all those signs and wonders that surrounded His ministry (Luke 7:22²²Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached. (Luke 7:22)), the nation would not recognize it. The Jews rejected all such testimony from God—both in the ministry of the Lord Jesus as recorded in the four gospels and in the ministry of the apostles in the early chapters of the Acts. Hence, they have been nationally set-aside for a time in the ways of God. In the meanwhile, He would “visit the Gentiles to take out of them a people for His name” who would compose the Church (Acts 15:14¹⁴Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. (Acts 15:14)). See also Romans 11:11¹¹I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. (Romans 11:11). Since God is no longer holding out the kingdom to Israel, those signs are no longer needed for that purpose.

2) Since Israel has been set aside in the dispensational ways of God, and He is reaching out to the Gentiles with the gospel, the sign gifts were also used to bear witness to the world that God had established a new thing on earth—the Christian testimony. They were an adjunct to the Word of God preached, used to authenticate the ministry of the apostles as being sent from God. Romans 15:18-19¹⁸For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed, ¹⁹Through mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ. (Romans 15:18‑19) says, “I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed, through mighty signs and wonders, by the power of the Spirit of God.” Mark 16:16-20¹⁶He that believeth and is baptized shall be saved; but he that believeth not shall be damned. ¹⁷And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; ¹⁸They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover. ¹⁹So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. ²⁰And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen. (Mark 16:16‑20) confirms that these things would follow the Lord’s servants as they reached out to the nations.

Now that the Christian testimony has been established on earth and the foundation of the Church has been laid (Eph. 2:20²⁰And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; (Ephesians 2:20)), those things are no longer used. A cursory look at Church history bears witness to this fact. There is no record of miraculous gifts being used after the first century—except by some rare renegade or impostor (2 Tim. 3:8⁸Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. (2 Timothy 3:8)). Scripture does not promise that the miraculous “sign” gifts would continue, but it does say that the gifts for edification will carry on until the Church reaches perfection, which is when the Lord comes (Eph. 4:11-13¹¹And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; ¹²For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: ¹³Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: (Ephesians 4:11‑13)).

3) Another reason for the cessation of the “sign” gifts is the ruin of the Church’s testimony. In the beginning, the Church was a separated company espoused to the Lord as a chaste virgin who looked for her Lord to come. It was in a good state then. The delight of the Lord was to lavish upon her many tokens of His power and glory in those early days (Acts 4:33³³And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. (Acts 4:33); 1 Cor. 1:7⁷So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: (1 Corinthians 1:7)). However, as time went on, the Church began to drift, and dissension, sin, and failure came in. This actually started as early as the first century. It naturally grieved the Lord, and there was some reserve on His part to bestow upon the Church the tokens of His power as He once did. The Church today has gotten far away from God’s original intentions with much ruin and failure and unfaithfulness. In fact, there is so much indifference to the claims of Christ and man-made order built into the Church today that a person would not know that it is the same Church that we read of in the Word of God (Matt. 13:31-32³¹Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: ³²Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof. (Matthew 13:31‑32)). Therefore, we cannot expect to see the miraculous gifts of Pentecostal days today. In doing so the Lord would be condoning the Church’s low state. At best, the Church today can only boast of having “a little power” (Rev. 3:8⁸I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. (Revelation 3:8)—J. N. Darby Trans.).

Vs. 13—“Faith” and “hope” are good traveling companions while we are here in the wilderness, but we part company with them at the door of heaven. Only “love” can go the distance of eternity. It is superior to all gift.

Four Things That Are to Govern the Exercise of the Gifts in the Assembly

(Chap. 14:1-33)

The Apostle goes on to give some simple principles that are to govern oral ministry in the assembly. Using the “oil” in chapter 13, the gifts are to be regulated by love and discernment. He gives four governing principles.

1) Prophesying (Ministering) With Love

Vs. 1—He exhorts the Corinthians to “follow after love” as outlined in chapter 13. He has stated the qualities of love, but now he exhorts them to apply them to their meetings for ministry. It is the first thing that should govern the exercise of gift in the assembly.

Every movement toward the saints in ministry must come from the motive of love for them. Thus, it is not the love of hearing self speak but love for the welfare of the saints. When what we have to say comes from our hearts, it will go to the hearts of our brethren.

Hence, they were to “desire” and pray for “spiritual manifestations” in their midst in the way of “prophesy,” rather than the outward display of “sign” gifts. Prophecy in that day was the bringing out of Christian truth that had not yet been written in the New Testament. It is also the telling forth of the mind of God for the moment on a practical line of things. The latter is the character of prophecy that is still being exercised today in ministry, since the New Testament Scriptures have been completed. Such a gift strengthens and encourages the saints, and builds them up in the most holy faith (Jude 20²⁰But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, (Jude 20)). The exercise of sign gifts, on the other hand, does not establish a person in the faith, but rather, tends to draw attention to the person who exercises that gift which could lead to pride and vainglory.

2) Prophesying (Ministering) With Substance

Vss. 2-4—The next thing that should govern the exercise of the gifts in the assembly is that those who hear it must be edified through what is ministered. A person might be full of love for his brethren, desiring their good and blessing, but what he has to say lacks substance, and therefore, is not profitable. Unfortunately, this very thing was happening in Corinth. There were those who were speaking in the assembly with the gift of “tongues” (the power to communicate in an understandable foreign language – vs. 11; Acts 2:6-8⁶Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. ⁷And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galileans? ⁸And how hear we every man in our own tongue, wherein we were born? (Acts 2:6‑8)), but they didn’t have an interpreter. Consequently, no one knew what was being said—“no man understandeth him” (vs. 2). The net result was that it was of no profit to the assembly.

A person who speaks in the assembly with “tongues” without an interpreter is speaking only “unto God,” for only God understands that foreign language. For instance, if someone in an English-speaking assembly got up and spoke in the Latvian language, but there was nobody in that assembly who knew Latvian, to translate what was said, only God would know what the person was saying. He might be communicating valuable truth, perhaps something of the “mysteries” of God—Christian truths that were “hid in God” before the New Testament was completed (Rom. 16:25-26²⁵Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, ²⁶But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: (Romans 16:25‑26); 1 Cor. 4:1¹Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. (1 Corinthians 4:1); Eph. 3:4-6⁴Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) ⁵Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; ⁶That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: (Ephesians 3:4‑6); Col. 1:25-27²⁵Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; ²⁶Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: ²⁷To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: (Colossians 1:25‑27); 1 Tim. 3:9⁹Holding the mystery of the faith in a pure conscience. (1 Timothy 3:9))—but no one in the assembly would profit from it.

In this chapter, Paul does not condemn the use of “tongues,” but rather the abuse of “tongues” (vss. 5, 18-19, 39). His point was that that gift should only be used in the assembly in the meetings when it was for edification. This would require an interpreter. The principle that the Apostle is insisting on here is monumental. We must make sure to not occupy time in the assembly meetings with things that have little or no spiritual substance. This will take discernment on the part of those who feel led to speak, because everyone likes to think that they have something profitable to communicate. In the case of the Corinthians, it was the misuse of the gift of “tongues,” but regardless of what gift it may be, the principle that the Apostle gives here is broad enough to apply to all the gifts. Every spiritual gift can be misused. Paul goes on to speak of the three-fold purpose of prophecy in verse 4:

“Edification” is the building up of the saints in the most holy faith through sound teaching (Jude 20²⁰But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, (Jude 20)). If the saints are deficient in some point of doctrine in the Christian faith, this kind of ministry will meet that need. It is for our understanding.

“Exhortation” is the stirring up of the saints in some aspect of Christian practise. If the saints are lacking in some practical area of their lives, this will meet that need (Hagg. 1:13-14). It is for our consciences.

“Comfort” is the cheering up of the saints. This is ministry that encourages the saints to go on in the path of faith. It is for our hearts (Ruth 2:13¹³Then she said, Let me find favor in thy sight, my lord; for that thou hast comforted me, and for that thou hast spoken friendly unto thine handmaid, though I be not like unto one of thine handmaidens. (Ruth 2:13) – J. N. Darby Trans.).

These three things are seen in Acts 14:22²²Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God. (Acts 14:22). It says, “Confirming [establishing] the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.” Establishing them is the effect of “edification.” Exhorting them is, of course, “exhortation.” And encouraging them concerning the tribulations that they were passing through is “comfort.” We can see from this that prophesying has a broad application regarding the spiritual needs of the saints.

Verses 2 and 4a are not speaking of someone using the gift of tongues for enhancing his or her spiritual relationship with God. Spiritual gifts have not been given to the saints for their personal edification (devotional purposes). Their use always has in view the benefit of the other members of the body. The gifts are for “the profit of all”—that is, all the other members of the body (1 Cor. 12:7⁷But the manifestation of the Spirit is given to every man to profit withal. (1 Corinthians 12:7)). The Apostle uses the word “edifieth” in a negative sense in verse 4a, when he says, “He that speaketh in an unknown tongue edifieth himself.” Edify, as we said, means to build up. But in this case, it was to use the gift merely for building up themselves in a fleshly show, rather than ministering for the good and blessing of the assembly.

3) Prophesying (Ministering) With Intelligibility

Vss. 5-25—The Apostle touches on another point. A person may have genuine love for the saints and feel that what he has to say has real spiritual substance, but he may lack the ability to express his thoughts clearly (in an orderly way), and therefore, his speaking wouldn’t be for profit to the saints. The person may be full of love, but be quite ignorant of the truth, or lack discernment as to how it should be given out; all such speaking will not be for profit. Hence, there is a need for speaking with charity, but also with clarity.

In this part of the chapter Paul shows that if a person does not speak clearly or intelligibly, he is really giving “an uncertain sound” in the assembly. Three musical instruments are used to illustrate the need for clarity in ministry—a “pipe,” a “harp,” and a “trumpet.” His point is that if the truth is not put forth clearly, the people will not know how to respond to it because they won't know what is being said.

Verses 10-11—The point he is making here is that if there is no interpreter in the assembly when a person uses his gift of speaking in tongues, then it will be like two foreigners trying to speak to each other. Neither of them know the other person’s language, and so they won’t understand each other. Paul says, “There are, it may be, so many kinds of voices [languages] in the world, and none of them is without signification [undistinguishable]. Therefore if I know not the meaning of the voice [language], I shall be unto him that speaketh a barbarian [foreigner], and he that speaketh shall be a barbarian [foreigner] unto me.” He insists that no language is “undistinguishable.” This proves that the gift of tongues is the power to speak in an understandable foreign language. In Scripture, the languages used when one exercised the gift of tongues were intelligible languages. Acts 2:6-8⁶Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. ⁷And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galileans? ⁸And how hear we every man in our own tongue, wherein we were born? (Acts 2:6‑8) supports this. Verses 10-11 destroy the false notions of so-called Pentecostal and charismatic Christians who think that their unintelligible babble (which they call the gift of tongues) is languages that no other human knows.

Being converted Gentiles, the Corinthians were in danger of thinking that the gift of tongues was something that they were familiar with in their unconverted days when they chanted and did their devotions before their idols (1 Cor. 12:2²Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led. (1 Corinthians 12:2)). However, the ecstatic, unintelligible speech used by idolaters is not the gift of tongues.

In verses 13-17, Paul expands on the subject and applies the principle of the need for clarity in the public exercise of our priesthood, even though it is not the subject of the chapter. He speaks of singing and praying and shows that clarity is necessary in that sphere in the assembly too. When someone prays audibly in the assembly, he is supposed to be speaking as the mouthpiece of the assembly. But if the assembly doesn’t understand him, it cannot give its, “amen,” to what is being said.

In verses 18-22, the Apostle shows that the proper place for the gift of tongues is the mission field. He says, “I speak with tongues more than ye all. Yet in the church [assembly] I had rather speak five words with my understanding. ... ” Here, he tells us that he used tongues more than all the Corinthians; however, it was when he was outside the assembly in the mission field. When he entered the assembly, he would rather speak “five words” in a language that all could understand than use “ten thousand words” in a tongue (a foreign language) that nobody understood. He was not belittling the gift of tongues, he was simply reminding them of its proper place of use. He concludes by telling them that the gift of tongues was to be used primarily outside the assembly as “a sign” to them that believe not. They were to follow his example in this.

The Results of Spirit-Directed Ministry in the Assembly

Vss. 23-25—If the Church met together according to God's order for ministry, where the Spirit of God is given His rightful place in the assembly to direct in all things, there would be a powerful testimony to those who came into such meetings.

The message in the prophetic word put forth in ministry should be so clear that even the simplest believer understands it. Even if someone ministers “the deep things of God” (chap. 2:10), it should be presented clearly. Obscurity marks poor ministry. Good ministry, on the other hand, is characterized by setting forth the truth “evidently.” This was the case with the Apostle Paul’s ministry (Gal. 3:1¹O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? (Galatians 3:1)). When this is so, a visitor (an unbeliever or an “unlearned” believer) who comes into the assembly will be:

“Convicted”—His conscience is touched.

“Judged”—He is brought to self-judgment.

“The secrets of his heart [are] made manifest”—The hidden motives of his heart are exposed and searched in the presence of God.

“Falling down”—He will have a humble recognition that all that proceeds there is from God.

“He will do homage”—He acknowledges that God’s presence is there.

He “reports that God is indeed amongst you”—He becomes a witness, carrying a report of his findings abroad.

The Unprofitable Results of Speaking in Tongues in the Assembly Without an Interpreter

Vss. 13-15 From the standpoint of the speaker—unfruitful.

Vss. 16-20 From the standpoint of the assembly—unedified.

Vss. 23-25 From the standpoint of the visitor—unconvicted.

Six Restrictions Placed on the Use of Tongues in the Assembly

What is said must be for the edification of all (vss. 26, 31).

Only two or three at most (vs. 27).

Only by course—one at a time (vs. 27).

Only with an interpreter present (vs. 28).

Only under complete self-control (vs. 32).

Only brothers speak in tongues (vss. 29, 34).

4) Prophesying (Ministering) Under the Control of the Spirit

Vss. 26-33—When the saints are together for ministry in the assembly there should be liberty for various ones to take part as led by the Spirit (chap. 12:7-11). But there is a danger of abusing this liberty; this is just what the Corinthians were doing. When they came together for ministry, one had “a psalm,” one had “a doctrine,” another had a “tongue,” etc. They all wanted to show and tell what they had and clamoured for an opportunity to speak. In a person’s eagerness to speak, he would cut off the one who was already speaking (vs. 30). This turned their meetings into a free-for-all. It was confusion. What Paul was saying in verse 26 could be loosely paraphrased: “How is it then, brethren, that your meetings are a free-for-all?” This verse is not a pattern for assemblies to follow in allowing the saints the liberty to minister as led by the Spirit. There should be that liberty in the assembly, as Paul has taught in chapter 12:7-11, but this 26th verse is a exposure of the Corinthians’ fleshly clamouring for an opportunity to speak.

This abuse of Christian liberty in ministry could not be charged to the majority of the Christian denominational and non-denominational fellowships today where one man (the Pastor or Minister) presides in the ministry. They do not have an order of things in their churches that allows the members of the body to minister the Word as led by the Spirit, and therefore, could not be accused of abusing this Scriptural order. The churches in Christendom haven’t misused God’s order—they have set it aside altogether!

To correct the problem at Corinth, Paul told them that though all might have something to say, it does not mean that all should necessarily speak. They must wait on the leading of the Spirit of God. The Spirit is not directly mentioned in the passage, but His presence and work is implied in the use of the word “let,” which occurs 12 times in these few verses. When “let” is used in various New Testament exhortations, it refers to the need of the saints getting themselves out of the way, so to speak, and allowing the Spirit of God to lead the new life in them in whatever direction He chooses.

Some think that the liberty of the Spirit in ministry is liberty for the saints to speak up in the meetings as opposed to having one-man ministry. However, the leading of the Spirit is not the saints’ liberty to speak as they please in the assembly, but the Spirit's liberty to lead whomsoever HE pleases! Thus, we are not to speak unless we are led by the Spirit to do so. The problem in the Corinthian assembly is that they had turned God-given Christian liberty in ministry into liberty for the flesh.

Some think that if every brother present in the assembly speaks up in a Bible reading that the Spirit of God has had real liberty—this is also a misunderstanding. It comes from confusing two distinct spheres of activity in the assembly—priesthood and gift. In Christianity, everyone is a priest, and every brother should have the liberty to pray and praise God in the assembly, as led by the Spirit. However, in the sphere of gift where the Word of God is ministered, not everyone is able to minister edification to the saints. To insist on every brother taking part in this sphere will lead to confusion. This mistaken notion has been called, “Every-man ministry.” In actuality, it denies that the Lord has given a variety of gifts—some for ministering the Word publicly and some not. Scripture indicates that all the gifts are not for public ministry of the Word. Some of them are for teaching, preaching, exhorting, and prophesying, but others such as shepherding, helps, giving, ruling, and showing mercy, etc., are more of a private nature (Eph. 4:11¹¹And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; (Ephesians 4:11); 1 Cor. 12:28²⁸And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. (1 Corinthians 12:28); Rom. 12:8⁸Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that showeth mercy, with cheerfulness. (Romans 12:8)). To insist that all the saints should minister the Word publicly in the meetings is to put those who may not have a gift for it in a place where they could embarrass themselves, and not edify the assembly. These verses surely do not teach “One-man ministry” in the assembly, but neither do they encourage “Every-man ministry” in the assembly.

As mentioned, the liberty of the Spirit was being abused at Corinth in their misuse of tongues. Paul’s answer is to wait on the leading of the Spirit, which would evidence itself in brothers speaking “by course [separately]”—that is, one at a time (vs. 27). Love and care for the good of the assembly, as mentioned in chapter 13, would cause such who would speak to have an interpreter, otherwise, they should “keep silence” (vs. 28). This correction condemns the practise of the so-called “tongues movement” today, where most of the congregation speak simultaneously in an unintelligible babble, which they imagine to be the gift of tongues. They do their babbling all at the same time, which passage denounces (vs. 27). Moreover, a large percentage of these babblers are women, which this passage also decries (vss. 29, 34).

When it comes to prophesying, we need to be led of the Spirit (vs. 29). Godly order in the assembly is such that if the Lord gives something to “another that sitteth by,” he is to wait until “the first” person “holds his peace” (vs. 30). This would prevent brothers running over each other. Furthermore, the Apostle says that the prophesying should be limited to “two or three” at the most, because the saints can only take in so much at a time.

If a person is prompted by the flesh, and rushes in and takes up time with profitless speaking that does not edify the saints, it was to be stopped by “the others” judging (vs. 29). If a person thinks that what he has to say is profitable and edifying, and insists on speaking, but has little or no substance and clarity, the assembly must to step in and exercise this kind of godly discipline, calling for him to be silent in the meetings. A Scriptural assembly is responsible to “judge” the ministry in its midst.

Thus, the assembly is not a platform for the flesh. Paul adds in verse 32 that “the spirits of the prophets are subject to the prophets.” This means that a person should know how to exercise self-control and refrain from speaking on such occasions. Sometimes we will hear a brother say, “I couldn’t help it; I had to say such and such. ... ” What he is really saying is that he is not able to control his own spirit (Prov. 25:28²⁸He that hath no rule over his own spirit is like a city that is broken down, and without walls. (Proverbs 25:28)).

Three Things That Are to Curtail Fleshly Ministry in the Assembly

Vss. 26-30—Giving place to the leading of the Spirit (“let”).

Vs. 32—The prophets exercising self-control over their spirits.

Vs. 29—The assembly exercising administrative discipline on those who will not be subject to the Spirit’s leading and will not control their own spirits.

Liberty should be given for “all” to “prophesy” in the assembly, but it should be done “one by one”—which is one at a time. Under normal conditions, the Spirit of God will use those who have a gift for ministering the Word. But if there is no one with the gift for prophesying in the assembly, or those who can minister the Word are in a low spiritual state, the Spirit of God will use whomever He can.

While these verses primarily refer to an open meeting, the principles that he gives here are broad enough to apply to Bible readings too (1 Tim. 4:13¹³Till I come, give attendance to reading, to exhortation, to doctrine. (1 Timothy 4:13)). The net result of orderly Spirit-led meetings is “edification” (vs. 26) and “peace” (vs. 33) in the assembly.

Summary of the Four Great Principles the Apostle Has Given for Ministry in the Assembly

It must be done in love. This requires a genuine care and concern for the saints.

It must have some spiritual substance that would edify the saints. This requires having some knowledge of the truth.

It must be understandable. This requires some gift for communicating the truth.

It must be under the control of the Spirit of God. This requires a good state of soul to discern the leading of the Spirit.

In Christ-centred, Spirit-filled ministry in the assembly, the Holy Spirit presides, love prevails, edification proceeds, and clarity pervades—and spiritual manifestations are witnessed to the profit of those present.

The Sisters’ Place in Public Meetings

Vss. 34-35—In the assembly at Corinth, the sisters were speaking in the meetings for ministry. It may have been that they were asking questions. The Apostle takes this opportunity to show the place that God would have the sisters to have in the public meetings. They were not to “speak,” but be “under obedience [subjection], as also saith the Law.” When a sister exercises her gift of ministering the Word, she is called a “prophetess” (See 2 Kings 22:14¹⁴So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asahiah, went unto Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe; (now she dwelt in Jerusalem in the college;) and they communed with her. (2 Kings 22:14)). It is significant that in verse 29 Paul says, “Let the prophets speak.” He didn’t say, “Let the prophets and prophetesses speak.”

Some have mistakenly thought that Paul was not prohibiting the sisters from ministering the Word in the assembly, but simply curtailing their tendency to chat with one another while the meetings were going on, and thus being disruptive. However, the word “speak” here is the same word that is used in verse 29, which refers to the brothers (prophets) speaking from the Scriptures. Hence, if it meant chatting in verse 34, then it means chatting in verse 29. We find it hard to believe that the Apostle would be encouraging the “prophets” to chat in the meeting, rather than to minister the Word. This is nonsense. The sisters were speaking along the lines of spiritual topics, perhaps asking questions in the meetings.

Paul’s remedy for the questions the sisters may have had was to ask their men-folk in the home setting, rather than in the meetings. He said, “Let them ask their husbands at home.” Some have wondered what the sisters were to do if they didn’t have a husband. The answer lies in the fact that “husbands” does not refer exclusively to married men, but rather the men-folk. The word “husbands” can also be translated “men,” and perhaps should be translated such here (see Acts 1:16; 13:38¹⁶Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus. (Acts 1:16)
³⁸Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: (Acts 13:38)). Therefore, if a sister didn’t have a husband, she could ask one of the brothers.

Paul didn’t prohibit the sisters from praying or prophesying. 1 Corinthians 11:5⁵But every woman that prayeth or prophesieth with her head uncovered dishonoreth her head: for that is even all one as if she were shaven. (1 Corinthians 11:5) permits such an activity (See also Acts 21:9⁹And the same man had four daughters, virgins, which did prophesy. (Acts 21:9)). However, this chapter distinctly states that such ministry of women is not permitted “in the assemblies.” The sisters’ sphere of prophesying is in the domestic sphere outside the public meetings of the assembly.

Many Christians will agree that God has distinctive roles for the man and the woman, and believe that they should be observed, but only in our natural relationships at home. When it comes to the assembly, they think that such distinctions of male and female are not to be regarded because the Word of God says, “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Gal. 3:28²⁸There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. (Galatians 3:28)). It is believed by many theologians that this universal statement supersedes the narrower dictates of Paul's other statements in 1 Corinthians 14:34-35³⁴Let your women keep silence in the churches: for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. ³⁵And if they will learn any thing, let them ask their husbands at home: for it is a shame for women to speak in the church. (1 Corinthians 14:34‑35) and 1 Timothy 2:11-12¹¹Let the woman learn in silence with all subjection. ¹²But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. (1 Timothy 2:11‑12).

This misunderstanding comes from failing to distinguish between position and practise. The key that unravels this apparent contradiction lies in understanding what the term “in Christ Jesus” means. It refers to the believer’s place of acceptance before God in the very position that Christ now occupies as a Man in glory. Simply put: “in Christ” means to be in Christ’s place before God. It is our position before God in the new creation and is inseparably bound up with the Holy Spirit's indwelling. Paul uses it many times in his epistles (Rom. 8:1¹There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. (Romans 8:1); Eph. 1:3³Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: (Ephesians 1:3); 2 Cor. 5:17¹⁷Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. (2 Corinthians 5:17); Gal. 6:15¹⁵For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. (Galatians 6:15); Eph. 2:13¹³But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. (Ephesians 2:13), etc.). The point in Galatians 3:28 is that all believers, regardless of their nationality, social background, or sex, are all equally blessed in that place of acceptance before God. It is a positional term. However, 1 Corinthians 14:34-40 and 1 Timothy 2:11-15¹¹Let the woman learn in silence with all subjection. ¹²But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. ¹³For Adam was first formed, then Eve. ¹⁴And Adam was not deceived, but the woman being deceived was in the transgression. ¹⁵Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety. (1 Timothy 2:11‑15) refer to a practical order of things among Christians on earth. Galatians 3 is speaking of what we are “in Christ,” but 1 Corinthians 14 is speaking of what we are to do “in the assemblies.” One is before God in heaven; the other is among men on earth. When we understand the difference between the two things, we will see that the places and services of brothers and sisters in the assembly are quite distinct.

Some think that this prohibition of women speaking in the assembly applied to Corinth only in that day, which was a city that was particularly noted for having loud and brazen women. We are told that these Corinthian women would carry on in their old habits after they were saved, and thus, it led to disturbances in the meetings. Paul's answer to this local problem was to have them be silent until they knew how to behave better. It is therefore concluded that this injunction of the Apostle has no application to women in the Church today.

Again, it is pure supposition to say that the women were acting in this way. Scripture does not say this was the problem. Furthermore, there is simply no truth to the idea that these instructions were only for Corinth. The beginning of this epistle shows that the principles given in the epistle are for more than just those in that assembly, but for “all that in every place call upon the name of Jesus Christ our Lord” (chap. 1:2). This very passage in question in 1 Corinthians 14 clearly tells us that this injunction was for “all the assemblies of the saints”—not just those in Corinth (vss. 33-34).

Vss. 36-38—Paul seems to anticipate objections to the instructions he has given in this chapter, and therefore, hastens to remind the Corinthians that the things that he taught were “the commandments of the Lord.” They were not his personal feelings or beliefs. He adds that the test of a person’s spirituality will be seen in their recognition that these things were from the Lord.

He then concludes the subject by giving one final governing principle, “Let all things be done decently and in order” (1 Cor. 14:40⁴⁰Let all things be done decently and in order. (1 Corinthians 14:40)).

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