David Peterson - 'Enriched in every way': Gifts and Ministries in 1 Corinthians

The first four chapters of 1 Corinthians provide a very important basis for the discussion of ministry and gifts in 1 Corinthians. It is a substantial theme!

Paul starts by noting how the Corinthians were enriched in grace and in knowledge - by the Holy Spirit's gifting. Spiritually, they were rich (4:8). It is very unhelpful to translate karisma as 'spiritual gift'... it is probably better rendered 'gift'. In 12, of course, we get a trinitarian explanation (as opposed to the Corinthians pneumatika).

The initial discussion of gifts seems to emphasise the communicative giftings; and also that it is for those who wait and who need to be sustained. Perserverance is enabled by the gifting that God gives to the church - sustained externally in other words. It is a salvific concern - the gifts are given to SUSTAIN us in Christ - not for our enjoyment, or even for our maturing.

Paul goes on to critique the divisions among the Corinthians. They wrongly evaluated their favourites - Paul/Apollos/Cephas.... Paul challenges this by reminding them of the wisdom they received in the gospel in the first place. Paul was concerned for the sophia/content and the logou/form of Christian proclamation. Both form and content of ministry need to be God-honouring. Paul draws attention to the MANNER of his own proclamation of the gospel. There is a FORM that is appropriate to the gospel. Especially, the ministry of evangelism.

The work of the Spirit? He moved the preacher to avoid display of rhetoric and brought people to faith. 2:6-16 establishes a framework for the later discussions. There needs to be an interpretation of spiritual things to spiritual people... the Corinthians regarded themselves as spiritual: but Paul reminds them of the true maturity in the knowledge of God and for which food is needed. Gospel faithfulness is a key for evaluating the ministries of people in ch 4. The gospel should determine the content AND the manner in which the ministry is conducted. How would Paul have classified his own ministry in relation to the gifts of ch 12? In 4:1, the three are described as 'servants of Christ'. Gospel-driven leadership was foundational. (It is a mistake to focus on 11-14 when in 1-4 you have a picture of gospel-preaching for the benefit and growth of the church... put the two sections together and you have a better picture).

What about gender distinctiveness in congregational ministry? (11:2-16). Paul doesn't explain what prophesying is here. His concern is to elaborate on appopriate relationships. C/R seem to think that Paul is talking about 3 things:
1) respect for a certain creation mandate
2) respect for culturally specific approaches to guarding sexual purity in mixed company
3) fully integrating women into the experience of the worshipping community

The apostle wants them to understand an aspect of their own traditions that they have neglected. God is the top of a series of 'heads'. Christ honoured his head... so men and women must honour their respective heads. The theme of self-discipline for the other's good comes out.
It is possible that they are talking about husbands and wives; but the dress codes had a wider significance. (note a huge amount of information about 1st century customs and fashions)
Paul is concerned to develop a scriptural argt but to tie it in to cultural appropriateness. The word 'head' kephale? It seems to mean 'one who has authority over'. Of course this is made egalitarian in ch 7 in a remarkable way... but the order from Gen 2: a submission maintained. How are these two to be balanced? Tricky.

In 1 Cor 11 Paul is setting up a complex order between creation and recreation -a dialectic. The practice expression is the appropriate covering of the woman's head and the uncovering of the man's. Covered hair for a woman indicated controlled sexuality. Ciampa and Rosner show how Paul is continuing a common custom of his own time. Sexual provocation is the point.

The Greco-Roman world was concerned for separate spaces in worship. The Christians met together. But Paul wanted them not to simply be blended. Paul seems to have understood Gen 2 in Psalm 8 terms counterbalancing the shame aspect of the argument. Paul's ultimate concern is what gives glory to God in public worship between the genders.

11:10? Is this the wife's recognition of her husband's authority? or a sign of her own authority? Whichever: women clearly participate in prayer and prophesy in the congregation. Paul does not forbid this at all. But they should do it an appropriate way.

What is this 'prophesying'? What were the women doing? Certainly in ch 14, Paul thinks that this is THE best and preferred activity. Of course it is much contested. What is said about the prophetic ministry in Paul and Luke/Acts? It is not merely the spontaneous utterance of future predictions, this isn't what the evidence says. Paul notes that revelations may come in the meeting; and may occur before hand. Not all of these give expression to immediate revelations. He also talks about how the outsider is convicted by such prophesying, of their sin. It is a ministry that they have to one another. In the process the outsider is converted. IT IS SOME KIND OF GOSPEL COMMUNICATION - which the unbeliever hears. Prophesying edifies everyone (ie, not just the women or men). It is a very significant ministry, right? It is a great shame that this biblical concept is not talked about. Thisleton argues that the limitation of prophesy to mini-messages demeans the term. He calls it 'the proclamation of gospel truths to the contexts of the hearers'. The church is upbuilt by the declaration of the truths of the gospel. In Eph 1:17 - the spirit applies the Wisdom of the gospel to a particular context and situation. There is a link between prophesy and the 'word of wisdom/knowledge' (of course redefined by Paul in terms of the cross). It is all about gospel applicaton. These words in chp 12 seem to be limited discreet teachings... Prophesy is the broad heading under which these come.

What is the relationship between this and pastoral preaching? Calvin notes that the 1 Tim relates the teaching to leadership and authority - quite different from prophecy. A simplistic equation of prophesy with what we call 'preaching' is not on. But prophecy seemed to be an umbrella term. Remember Acts 2 - everyone will prophesy (both genders)? Certainly, the apostles seem to preach evangelistic sermons as a result. There are many things that prophets do in Acts (in addition to Agabus of course). = Spirit-directed gospel proclamation. Likely that the teaching/prophecy distinguishment of the GR world is maintained. The Spirit can work to empower preaching and so on - but it does a whole range of things.

SO: chapter 12-14? The source and purpose of gifts and ministries.

The christological test for spirit-led ministry in 12.... Paul goes beyond what the Corinthians say, and offers a corrective of the pneumatika... Had the Corinthians been involved in ecstatic pagan worship? Carson (1987) doesn't think so. As pagans, their ignorance was profound... the christological confession was the test of true spirituality... who is spritual? it is about Jesus and his Lordship!!

Unity in the gifts is given a trinitarian basis. The gifts have the same origins - one Lord/Spirit/God. Paul lists the gifts of the spirit: is there any order to the lists? Certainly, he seems to think about prophets/apostles etc as the gifts which are foundational (as back in chapter 4).

Love and the edification in the church (13-14)
Prophecy and tongues... edification is about maturity but also evangelism. The significance of love in ministry is expounded in 13 as we know - this grounds the gifts... He proclaims there love as the power of the future age.

Six principles for edification.
a) church is not primarily for self-edication or private communion with God, but for the edication of teh body in relation to its head;
b) Prophesying edifies the churchin a way that tongues do not by providng encouragement and consolation through divine direction for all;
c) Evne prayers and praises that are directed to God must be expressed in a way that eidfies the congregation.
d) When believers prophesy for mutual encouragement and strengthening, God may use that ministry to bring unbelievers to himself.
e) Although many may wish to contribute to the congregational meeting on any given occasion, only a few will be able to participate in a meaningful way: practical considerations exercised in love should determine the pattern;
f) Listening with discernemnt is an aspect of edifaction: it is a way of encouraging others in theri ministry and benefitting from it at the same time.