ORDERING CHURCH AND WORSHIP (1 CORINTHIANS 11:1–14:40)

I can recall the experience as if it happened this morning. The place: the northeastern edge of what was then called Formosa, near Taipei. The year: 1958. Our ship had stopped at the mouth of the harbor, unable to proceed. Straight ahead, less than a mile, we could see the ship’s dock. If we would just press on and stay the course, it appeared we would be safely ashore in no time. Instead, we awaited the arrival of the harbor pilot. Once he came aboard, rather than cutting a straight path through the calm waters, we felt the ship slowly steer to port, then to starboard, as he began a long, meandering route back and forth through the waters, as if intentionally prolonging the voyage.

To many, this zigzagging route seemed unnecessary, even ridiculous. But as we peered over the ship’s rail into the clear harbor waters below, we suddenly understood. Strategically scattered beneath the surface of the water we could see the menacing spikes of highly charged mines, ready to explode at the slightest nudge of our ship’s hull. The harbor pilot, who knew the location and depth of every mine, steered the ship along an invisible path that avoided a disastrous encounter in the deep.

Later, we had the same experience in the Yokohama harbor as we slowly made our way to the pier. Those waters were neither difficult nor turbulent. But they were delicate and potentially explosive!

Like the waters of that harbor, 1 Corinthians 11–14, deep with powerful truths and wide with practical application, also conceals some potential mines of controversy that could easily explode into conflict. Even today those highly charged issues can (and often do) ignite into fiery disagreements between Christians, not only within a single church but between churches and denominations:

You don’t have to have been a pastor for five decades to learn that when these issues are addressed carelessly, the situation can backfire on you. In fact, over several decades of pastoral ministry, I’ve seen many churches and parachurch ministries dealt crippling blows when pastors and teachers failed to navigate these waters with care.

My own strategy in steering a path through this section will not be to ignore, dodge, or downplay the controversial details. I intend to tackle these issues directly and frankly, but also wisely and respectfully. Not every detail here is completely clear, so we’ll set our minds on the big picture and keep our hearts focused on the practical applications.

Beginning in 1 Corinthians 11:1, Paul exhorts his readers to apply the teachings they had received from him for proper order in the churches. No doubt, the Corinthians had failed to exhibit proper order through submission to Christ and to one another (11:1-16). This resulted in self-centered divisions and offensive conflicts even in the observance of the Lord’s Supper (11:17-34) —a celebration meant to display the church’s unity. In keeping with this factious spirit, the Corinthians also exercised spiritual gifts in ways that highlighted their selfish ambition, though their demonstrations of the gifts of the Spirit should have displayed humility and deference for one another (12:1–14:40). In the midst of these chapters, Paul points out that only an attitude of authentic, selfless, unconditional agape [26] love could cure the Corinthians’ self-centered and divisive approach to the Christian life (1 Cor. 13).

KEY TERMS IN 1 CORINTHIANS 11:1–14:40

oikodomeō (οἰκοδομέω) [3618] “to edify,” “to build” oikodomē (οἰκοδομή) [3619] “edification,” “building”

In its original, literal sense, oikodomeō and its noun form, oikodomē, referred to the construction of a house (oikos “house” + demos “to build”). This literal sense is used metaphorically by Paul in reference to various means used to promote the development of Christian growth in knowledge, wisdom, and virtue. In 1 Corinthians Paul argues that the primary function of the gathered church is to edify, or build up, believers. This excludes aberrant, self-serving uses of spiritual gifts (14:12, 26). Christians are to always seek to edify others, not to merely build up themselves.

charisma (χάρισμα) [5486] “free gift,” “gift of grace”

Derived from the verb charizomai [5483], “to give generously,” and related to the word for “grace” (charis [5485]), charisma is a verbal noun that emphasizes that which has been given. The word highlights the utterly gracious nature of the gift rather than focusing on the gift itself. We might translate it “benevolence” or “bestowed favor.” In this sense, the gracious gift should never be regarded as the independent property of the recipient apart from the purpose of its bestowal. Paul uses the term in 1 Corinthians 12 to refer to supernatural abilities (spiritual gifts) bestowed by the Holy Spirit to be used for building up the church (12:4). The “charismatic” movement today is characterized by an emphasis on these spiritual gifts.