Ed-Nelson.com - Paul Differs with the Corinthians

When Greek Thought Clashes with Biblical Worship
An Overview of 1 Corinthians 12:1-11
by Ed Nelson

When Greek-speaking pagans heard and received the gospel for the first time, sometimes strange and unexpected outcomes occurred. Such was the case within the church in Corinth. Steeped in Greek thought, culture and religions, the early Corinthian believers soon interpreted the gospel, not in light of its biblically Hebraic worldview as common to the apostle Paul, but rather in step with its own pervasive culture.

How did the new believers in Corinth interpret the gospel after Paul left? How did they apply his teachings? How did they interpret what they witnessed in his demonstrations of the Spirit’s power? How did they conduct themselves? How did they worship God?

These questions are at the heart of the purpose of Paul’s two letters addressed to the Corinthians. His are letters of correction. After they accepted gladly the good news of Messiah Jesus from the apostle’s teaching and his demonstration of the power of the Holy Spirit with signs and wonders, in short course they recast the gospel in Greek form. For Paul, it was the clash of two separate worldviews, one correct and one wrong.

How did the gospel look after it was overhauled with the look of Greek ways and philosophy? To the apostle Paul, it was not a pretty look. The influences and worldview of the philosophers Plato and Aristotle who lived half a millennium earlier were deeply entrenched in the life of the Corinthians. Their world was divided and compartmentalized into a philosophical web of realities quite pagan in origin and practice.

Unlike the Hebraic worldview:

Corinthians divided reality into two major parts—the sacred up there, and the secular down here. This was Plato’s contribution. The message of Paul was that Jesus was God in flesh, an impossible reality for the Greeks. The doctrines that try to separate the body of Jesus from the spirit of Jesus are Greek interpretations.
They understood men as having a “spark of divinity,” a bit of heaven in their souls down here. Women were considered to be totally of the earth without such a spark and without capacity for the heavens. With the message of Jesus to both men and women, and the gifts of the Spirit to both, this caused difficult and severe issues that required intervention.
They saw mythical gods above that were unreachable and unreasonable, and saw men below as having potential to experience the unreachable and unreasonable through mystical experiences. This caused a false sense of how to approach God, preferring the mystical experience of looking inward in meditation over the practical, daily walk (halakah) of the Hebrew experience of God’s revelation in history.
They divided the reality of a human into three parts—body, soul and spirit. Some divided it into two parts—body and soul. The implication of this was that they could practice any behavior with their bodies without affecting the soul. This led the church to tolerate immorality in the corporate body of the church. They saw no harm done in their spiritual, or soul relationship with God.
They divided themselves into groups following after different philosophies—Plato, Aristotle, Demosthenes and so forth. It is no wonder then that the church in Corinth divided into groups that followed Paul, Apollos, Peter and Jesus of Nazareth. The nature of their culture was divisiveness, and the church experienced it as well with its denominational instinct.
They categorized life to the extent that they were unable to appreciate diversities while sustaining the whole. This caused schism. Division was culturally acceptable. The Hebrew worldview accepted diversity, but cherished unity.

Paul Demystifies Worship in the Spirit

Paul’s first letter to the Corinthians is his response to all that is going on in the church in Corinth since he left them. They have overhauled the simple, practical gospel of Messiah Jesus into a divisive Greek worldview that tolerates sin as a “body function.”

What prompted Paul’s first letter is a letter he received from the Corinthian church asking certain questions and making certain claims that revealed their divisions. By now, the Corinthians gloated in the pretense of having superior spirituality above their competing divisions, including the apostle himself.

In his reply he shows his understanding of the Corinthians’ pagan heritage and influence. He contrasts it with the gospel of Messiah Jesus and the nature of worship God intended dualism (the sacred and profane) with its mysticism and the biblical Hebraic view common to the teachings of Jesus, the apostles and ancient prophets of Israel.

The Greek believers were influenced by the mystery religions of the Greco-Roman world. Paul, in sharp contrast, was a Pharisee with a deep devotion to the Torah, Prophets and Writings, i.e., the Tanakh. He takes their questions and expressions of worship, some rooted in mystery religions, pagan rituals, and Greek philosophy, and shows them the biblical, Hebraic application and expectation. Because the Hebraic worldview of the Torah, Prophets and Writings is dependent on God’s revelation rather than mystical experience and expression, he sets out to demystify their terms and spiritual experiences in respect to the gospel and true worship.

In this process of demystifying the gospel from the mystical views of mystery religions and attendant views of Gnosticism, Paul remains clear that God’s revelation in Messiah in flesh was perfect spirituality in flesh. In Him is no dualism. In flesh, Jesus acted in the power of God’s kingdom as a result of his anointing. The power of God is shown in the power and wisdom of Jesus and, as Paul contends, is to be contrasted to the wisdom of scholars and philosophers (cf. 1:28-24).

This process of demystification is the same process as desyncretization, i.e., unmeshing the gospel from pagan views and rituals. Paul contrasts the pure gospel revealed first to the Hebrews with human-derived insights and imaginations common to pagan views.

In chapter 8, Paul begins to treat the subject of worship, beginning with his ban on participating in meals offered in worship to idols (8:1-11:1). He specifically addresses three abuses pertaining to worship: women’s head coverings or hairstyles when praying or prophesying (11:2-16), division at the Lord’s Supper (11:17-34), and biblical spirituality (12-13), especially regarding prophecy and speaking in tongues (14:1-40).

Textual Analysis

The following translation addresses some key words in the Greek, Aramaic and Hebrew texts of 1 Corinthians 1-3, favoring the Greek as the likely language in which Paul wrote to the Corinthians:

“And regarding spirituals,
[pneumatikw/n( pneumatikon (adjective genitive plural);
Aramaic Peshitta, atynxwr]
brothers,
[avdelfoi,, adelphoi; Aramaic, yxa, “my brothers”]
I do not wish for you to be ignorant.
[avgnoei/n, agnoein].
You know perfectly well
[oi;date, oidate, from oi=da, oida, “to know perfectly”]
that when you were pagans
[e;qnh, ethne; Hebrew, ~yIAG, goyim],
for the sake of the speechless idols
[ta. ei;dwla ta. a;fwna, ta eidola to aphona, lit., “the idols the mute”]
‘leading you away, you were led away.’
I, therefore, make known to you
[gnwri,zw, gnorizo – “reveal,” i.e., something new]
that no one speaking in the Spirit of God
[evn pneu,mati
< qeou/, en pneumatic theou, “in the
Spirit of God”; Hebrew, ~yhil{a/ x:Wr, Ruach Elohim]
says, “Jesus is accursed.
[Vana,qema, anathema]”
And no one is able to say, “Jesus is Lord”
[Ku,rion VIhsou/n, Kurion Yesoun],
if not in the Holy Spirit.

Paul was Hebraic in his worldview and literary style, even in our presuming he wrote this letter in the Greek language. He was a trained Pharisee, a “Hebrew of Hebrews” (cf. Philippians 3:5).

In our literary analysis, we should dig behind the Greek words and phrases common to the Greek worldview to uncover the Hebrew mindset of this Jewish apostle. It shows in his cross-cultural use of Greek words and phrases, as well as in his composition style.

What we should find is that Paul does not buy into the Greco-Roman culture as his own. Instead, he sees this pagan culture clashing with the intention, direction, value and meaning of the biblical Hebraic worldview. He strives to bring correction to the church in Corinth because the church does not discern the critical differences, and it shows up in their behavior and lifestyle (Hebrew, halakah, “walk”). halakah matters much to Paul. The Greek worldview possessing the church in Corinth does not embrace halakah as it ought.

In this light, the apostle sets up a paradigm of contrasts between the lifestyle of the Grecian Christians in Corinth and the “walk” (halakah) expected of them, having put their faith and life in Messiah Jesus [Yeshua]. He makes the contrast in terms of a revelation of God to those who believe.

A Hebraic Paradigm of Contrasts

The Corinthian’s Old Way in Paganism	Paul Reveals the New Way in Messiah
[And being carnal] …	“And regarding spirituals …”
[as aliens] …	“my brothers …”
[you were ignorant regarding spirituals]	“I do not wish for you to be ignorant …”
“You know perfectly well…” [the past]	“I, therefore, make known [the new] …
“that when you were pagans …”	“that” [regarding spirituals in Messiah] …
“for the sake of the speechless idols…”	“no one speaking in the Spirit of God …”
“leading you away …”	“says, ‘Jesus is accursed.’”
“you were led away” [speechless as to Truth].	“And no one is able to say, ‘Jesus is Lord,’ if not in the Holy Spirit.”

Contrasts are self-evident or clearly stated in this passage. Every phrase Paul uses is to be contrasted to the experience of the Corinthian's pagan past, whether explicitly or implicitly. A play occurs between speechless idols that lead away idolaters from the revelation of God in Messiah Jesus and the speech of Spirit-filled believers that reveals that “Jesus is Lord.”

The word “spirituals” most likely refers to “spiritual matters” or “spiritual things,” and not “spiritual gifts” as commonly rendered in English Bibles. The word “gifts” does not exist here in the Greek or Aramaic texts. Instead, it refers to the use of the word “spirituals” in 1 Corinthians 2:15 (pneumatiko.j), 3:1 (pneumatikoi/j), 14:1 (pneumatika,) and 14:37 (pneumatiko,j) where Paul says rhetorically, “If anyone thinks he/she is ‘spiritual…’” (cf. Galatians 6:1 9 pneumatikoi. ); Romans 1:11 (pneumatiko.n) where Paul’s primary focus of this adjective is on the Spirit. His overall concern is what comes from being “in the Spirit of God” (v. 3).

Paul’s statement, “You know perfectly well ...” concerns the Corinthians’ past in paganism. He contrasts their pagan heritage with this statement, “I, therefore, make known [gnwri,zw - reveal something new].” He continues this contrast in 12:31 where he says, “And now I will show [reveal - dei,knumi; hr– illuminate for; reveal to; shed light for] you the most excellent way.”

Likely, the statement about some saying, “Jesus is cursed,” is the result of Greek-minded efforts based on the philosophy of Platonism (i.e., dualism distinguishing the spiritual from the earthly). Because the Greeks believed that an eternal disparagement existed between the sacred and profane, between the gods of their mythologies and humans with their earth-bound history, some believers in Messiah’s divinity rejected his humanity. They attempted to divide the Messiah’s nature between what was spiritual and what was human. The human part was considered to be of the earth and, therefore, profane and the spiritual part of the heavens, and, therefore, worthy of worship. With ease, such views contended that the spiritual part of reality is blessed and the human part is cursed.

Again, we see that not only in the Corinthian church were there divisions among the people, but they also divided the Messiah into two separate parts, one holy and the other secular, one eternal, the other temporal. Their attitude and understandings were the product of Greek philosophy meshed with the gospel. They failed to grasp the revelation in the Spirit of God regarding biblical faith in Messiah found in the Torah, Prophets and Writings. Paul attempts to correct this in his two letters to them.

God’s Way: Unity in Diversity, Not Divisions (12:4-6)

The Greeks generally appreciated diversity at the expense of unity. They divided people into homogenous groups. Schisms between groups were natural. Debate and rhetorical skills to press their cases were notable.

The biblical Hebraic view espoused by Paul recognized diversity and appreciated it, but not at the expense of unity. When he used the Greek word for “diversities” [deiaire,seij - deiaireseis] regarding “spirituals,” he maintained that such diversities were complementary within a “compound unity” [dx'a, - echad], i.e., unity in diversity. A major point he makes using this Hebraic meaning is that in acts of true worship there is much diversity, but this diversity is not with division. The church of our Lord Jesus [Yeshua] should appreciate diversity, but without division.

At issue is the fact that the Corinthians worshiped together in their assemblies, not in unity, but in divisive behavior, opposite to God’s way. As a result, spiritual pride and arrogance overcast the congregation in its various meetings. In 11:17-19, when Paul replies to the issue of the neglect of the poor at the Lord’s Supper, he says:

In the following directives I have no praise for you, for your meetings
do more harm than good. In the first place, I hear that when you
come together as a church, there are divisions among you, and to
some extent I believe it. No doubt there have to be differences among
you to show which of you have God’s approval.

In 12:4-6 diversities of gifts, contributions and workings in the Spirit are listed, but as a unity for the common good. This is a theme that Paul stresses—unity in diversity. In Paul’s previous discussion in 11:17-19, he writes about divisions and differences among the people. With sarcasm, he writes: “No doubt there have to be differences among you to show which of you have God’s approval.” The church was into one-upmanship and showmanship in who gets God’s approval. What matters most according to Paul’s corrective is to do what is best for the common good.

A word study of 12:4-6 reveals these meanings:

“Diversities”

In Greek, the word for “diversities” is deiaireseis [deiaire,seij] which means “variety,” “difference.”
In the Aramaic Peshitta New Testament, the word used is pelugah [aglwp] which means "division.”
In the Hebrew New Testament, the word is shonoth [<tAnvo] which means “difference.” It is commonly used in ancient Greek literature to contrast the word “the same” (cf. Y. Dem. 1:21d; Y. Pes. V, 32c). The emphasis is on the compound unity that makes up the whole. This gives us a clue to the Hebraic way the apostle Paul was thinking when he wrote the passage below in Greek.

“The same Spirit”

In Greek, the words for “the same Spirit” are de. auvto. pneu/ma, de auto pneuma.
In the Aramaic Peshitta New Testament, the reading is “but the Spirit is one.”
In the Hebrew New Testament, the phrase is “but the Spirit is one” [echad haRuach].

In 12:4-6, as rendered in the translation below, observe that capitalized letters are used to show the emphasis of the apostle Paul on unity amidst diversity.

And there are DIVERSITIES of gifts,
but the SPIRIT is ONE.
And there are DIVERSITIES of ‘acts of righteousness,’
but the LORD is ONE.
And there are DIVERSITIES of workings,
but the GOD who works everything in all men is ONE.

The tri-fold parallelism in verses 4-6 shows that “the Spirit is One,” “the LORD is One” and “God is One.” The emphasis is very Hebraic, referring to the Sh’ma of Deuteronomy 6:4: “Hear O Israel, the LORD our God, the LORD is one.” The Father, Son and Holy Spirit are One.

The apostle uses the Sh’ma to validate the spiritual revelation in the Holy Spirit that Messiah is LORD and God. The LORD is one [echad] God.

Bear in mind that echad means a “compound one”—unity in diversity. If the Scripture meant to say that God is not a compound unity then the proper word to use would be yachid—an indivisible, solitary unit without diversity. The apostle Paul reminds his readers of the truth of God’s oneness by referring to the Holy Spirit, the Messiah and God as one compound unity, not three gods.

Because God is One [echad] (cf. Deuteronomy 6:4), unity in Him permits diversity in the community of faith as long as the congregation places a higher value on the common good. Diversity is ideal for the experience and expression of the community of faith in this context. A congregation without diversity in the Spirit is suspect as to its understanding of the variety of the ways of God in relating to his people. Yet, a congregation divided in its diversity where differences are highlighted above unity is also suspect, as Paul so clearly reveals.

For the Common Profit

In 12:7, the apostle enlarges upon what he has written thus far:

And to each one is given the revelation [manifestation] [phanerosis,
fane,rwsij – “full light,” “manifestation”; cf. 2 Corinthians 4:2 – “the
full light of truth”; LXX of Jer. 33:6 = fanerw,sw; from Heb., hlg] –
(galah) “to uncover,” “to reveal,”] of the Spirit for the profiting [to
sumpheron, to. sumfe,ron, , “helping” – verb participle singular].

Here we see the emphasis is on the spiritual profit, or benefit of the whole, not on self-attainment of spirituality. Revelation,” or “manifestation” of “the full light” is given to all those in Messiah by his Spirit.

“Each one” indicates that no one is left out. All may, and should participate in the divine revelation of God in Messiah to enhance the church body’s worship of Him for the common benefit of all. The “spirituals,” as Paul expresses, are not personal achievements. They do not distinguish some from others as being more, or less spiritual, depending on their revelations, manifestations or giftings. The lesser cannot say of the greater that he or she is less important. Nor can the “greater ones” say that he or she is of greater importance. The Lord reveals Himself with gifts to those to whom He pleases without respect of person.

The broader and richer context of spirituality is this: the revelation of the Spirit is given us in a variety of ways to enhance congregational worship, mutual edification and for the common profit of all.

The phrase “for the profiting,” sometimes translated less tightly as “for the common good,” is to help believer to enhance their worship and unity together as one body in Messiah.

Workings of the Spirit

In 12:8-11, Paul lists nine different manifestations, or workings of the Spirit, more often referred to as gifts of the Holy Spirit.

Word of wisdom

For to one [not the compound unity of the Hebrew word echad, but the integer “one,” yachid] in [dia. – Grk. “through”; Heb. “in”] the Spirit [Hebrew and Aramaic Peshitta agree that the meaning is “in the Spirit”] is given a word [logos, lo,goj ;; Heb., ‘imrey, yrEm.ai; Peshitta, atlm, “word”] of wisdom [sophias, sofi,aj ; Heb., chakmah hm'k.x'].

Word of knowledge

and to one in the Spirit a word of knowledge [Heb., da’ath, t[;d: ];

Faith

to one faith [pistis, pi,stij ; Heb., emunah hn"Wma] in the Spirit;

Gifts of healings

and to one gifts [charismata, cari,smata ; Heb., yinathen [!teN"yI] of healings [ivama,twn ; Heb., ~yIl'x' aPor>li -- “to heal diseases”] in the Spirit;

Workings of powers

and to one workings of powers [energemata dunameon, evnergh,mata duna,mewn ; ‘aliloth niphla’oth [tAal'p.nI tAlyli[]];

Prophecy

to one prophecy [propheteia, profhtei,a ; Heb., divrei nevu’ah, ha'Wbn> yrEb.DI, i.e.,“word of prophecy”];

Discernments of spirits

and to one the discernments [distinguishings; cf. Rom. 14:1 where word is rendered “quarrels” in a negative sense to show differences in opinions; in Heb. 5:14 used for “differentiation” between good and evil] of spirits [diakriseis pneumaton, diakri,seij pneuma,twn;

Kinds of tongues

to one kinds of tongues [gene glosson, ge,nh glwssw/n; Heb., ledabar bilshonoth, tAnvo tAnvol.Bi rBed:l.;

Interpretation of tongues

and to one interpretation of tongues [hermeneía glosson, e`rmhnei,a glwsswn ; pithiron leshonoth, tAnvol. !Art.Pi.

The One Spirit

Paul summarizes the workings of the Spirit in the various members of the church in Corinth by reemphazing the unity of the Spirit in the diversity of the gifts, or manifestations of the Holy Spirit in individuals. Individualism with its own markers of spirituality is not what it is about, Paul asserts. It's about the One Spirit.

And all these works [energei, evnergei/ ] the ONE [Heb., echad] Spirit.
And he distributes to each one [Heb., i.e., yachid] as he wills.

Throughout this listing, each gift of the Spirit at work in an individual is as God chooses, not as one prefers. He distributes as He wills. In stating the biblical Hebraic purpose of God, Paul deemphasizes individuality, something of great importance in the Corinthian church culture. He stresses the common benefit of the whole body of Messiah, something devoid in the Corinthian church culture.

Observe that these gifts, workings and effects of the Spirit are generally called “works” in the summary statement of verse 11 and not “gifts.” Not that it is wrong to call them gifts. Perhaps it was to reduce the personal claim persons in the church made on their personal “giftings” as if they were of an elite status. The word “workings” of the Spirit puts the emphasis back on our participation in the Spirit of God and not on us.

This is not a comprehensive list of “workings” of the Spirit. Rather, they are representative of the workings of the Spirit. Paul is not trying to inform about how many works, or gifts of the Spirit are available in the Spirit, but to correct the Corinthians view, value and use of them.

Thus, he uses this representative list of workings of the Spirit to reinforce his corrective teaching that diversity of workings is God’s way, not the singling out of one working or manifestation as evidence of someone’s spirituality.

Did the Corinthians accept Paul’s letter and change accordingly? Sadly, the answer is no. The church was too ingrained in its culture to accept his spiritual authority as an apostle. They weighed heavily towards their own views over his biblically Hebraic ones preferring their opinions over his divine revelation. A follow-up letter was sent that didn’t seem to resonate with the Corinthians much either.

Spiritual arrogance was a serious problem in the Corinthian church. It led to mistaken and false views of worship and the misuse and abuse of spiritual realities God invested in his church in each person’s life.

As someone said: “My prayer is to humble myself before God so whatever I do or say I don’t make God look stupid.” Of course, God will not be the one who appears this way if spiritualities are viewed wrongly, misused or abused. The church does, and that is one of Paul’s major points in his corrective letter.