An Exegetical Glimpse into the Pauline Usage of Charismata and Oikodomen in 1 Corinthians 12:1-7: A solution for Ecclesiastical Disunity in 21st Century
Place in its context, here Paul is showing the need and urgency with which issues that has to do with charismata has to be clarified. It cannot wait. More than ever, the body needs to have clear talk and straight shooting on the matter of spiritual things and spiritual gifts. We can never ignore any portion of God’s Word without paying a price for it in our churches and when we ignore the Bible’s teaching on spiritual gifts we get into deep trouble for several reasons.
Exegetical Engagement of the Text
For convenience and concise handling the researcher divides this text in to two places, a The Ultimate criterion for Knowing the spirit of God and His activity Cor. 12:1-3, b. The Purpose of charismata: Common Good 12: 4-7.
a. The Ultimate Criterion for Knowing the Spirit of God and His activities (verse 1-3)
Verse 1 – Περὶ δὲ τῶν πνευματικῶν, ἀδελφοί, οὐ θέλω ὑμᾶς ἀγνοεῖν.
Now concerning spiritual gifts, brethren, I would not have you ignorant.
The introductory Περὶ (concerning, about or around, depending on the case of the accompanying noun) continues the series of Pauline answers to a set of issues raised by the Corinthians themselves. δέ is an adversative particle, Simply indicating a transition from one issue or subject to the other. For example it is used in Mk 5:11; Lk 3:21; 1 Cor 16:12. It can also be used as a sign of shifting one’s thought between two ideas, most especially after a negative idea. Here it is used to transits from chapter 11 and 12. It is the link word between the point of discussion in chapter 11 and 12. Another literary term that Paul used here that is worthy of notice is ‘πνευματικῶν’ (spirituals). This word is of indeterminate gender, it could accordingly denote ‘spiritual men’ or ‘spiritual things’ This is a adjective normal genitive neuter plural from πνευματικός. That the term is used by Paul to refer to “Spiritual person” is preferred on two premises; one, it is used in 1 Cor 2:15 to refer to ‘the spiritual person, whose powers of judgment are directed by the divine (πνεῦμα), secondly, one can notice that the immediate context is full references to persons, it shows that both Paul and his audience are thinking of men who exercised the gifts.
Abogunrin suggests that the use of the term (πνευματικῶν) may have been informed by the fact that some of the Corinthians prized themselves as Spirit-people in order to distinguish themselves from remaining members of the church.[18] Accordingly, Paul’s direct use of the word indicates that the idea of Spirituality and its relationship with spiritual gifts is what Paul is about to address. When Paul tells us that he does not want us to be ignorant of pneumatikos, he is talking about far more than just gifts. He is talking about the whole realm of pneumatics. Therefore, we have learned that the whole arena of spirit manifestations is under discussion first. Then, in a few verses, Paul will narrow the discussion to what is commonly called spiritual gifts.
James Adeyanju opines that the opening paragraph (i.e. 12:1-3) sets the scene in regard to both its audience and setting. The phrase οὐ θέλω ὑμᾶς ἀγνοεῖν. (I do not want you to be ignorant) is Pauline idiomatic expression by which he reassures his audience about a teaching that is part of christian tradition and it also indicates Paul’s pastoral concern for the Corinthian church. The phrase is used to introduce the various answers to the question that the Corinthians had asked (cf. 7:1, 25; 8:1). He stresses that he wants them to be accurately informed regarding the concept of spiritual gifts.
Verse 2- Οἴδατε ὅτι ὅτε ἔθνη ἦτε πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε ἀπαγόμενοι.
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