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Paul seems to use synonymously the terms pneumatika, literally “spiritual things,” and charismata, “gifts” (see 1:7; 12:31; 14:1), to refer to special endowments or manifestations of the Holy Spirit. Assuming that the repeated expression, Now about . . . (12:1; see 7:1, 25; 8:1; 16:1), refers to the Corinthians' letter to him, it was they who raised the issue.
“Inspired” speech was a normal feature of pagan worship and probably a part of the Corinthians' pre-Christian experience. As pagans they were once somehow or other . . . led astray to mute idols (v.2), perhaps even “inspired” to curse Jesus (v.3). The fact of inspiration, being influenced and led (v.2), is no evidence that one is either spiritual or Christian. The content of inspiration is the crucial criterion, specifically the confession that Jesus is Lord (v.3; see Ro 10:9).
Paul emphasizes the need for diversity in the Christian assembly. Although God is one, he gives different gifts to the church (vv.4-11). Although the human body is one, its parts are many and varied (vv.12-26). Although the church is to be united, it should be characterized not by uniformity but by a diversity of gifts (vv.27-31).
Paul challenges the mind-set of the self-preoccupied, self-important, and self-sufficient, who stand aloof from and unconcerned for others in the community (v.25). Every member of the body is indispensable (vv.21-24a). Paul calls for equal concern (v.25)—that is, a mutuality in which every member shares the weakness and the strength, the honor and the shame of the others (v.26; see vv.22-24; see 7:32-34). Here it is probably the perception of unequally distributed spiritual gifts rather than unequally distributed wealth and social status (11:17-34) that Paul addresses.
Paul probably would take issue with modern charismatics who overly emphasize tongues. But what would he say to Wesleyans, who seem all too ready to tell their theological cousins, I don't need you! (see 12:21). Clearly he would disapprove of the divisive tactics of tongues-speakers in noncharismatic churches who destroy church unity. But he also reminds those inclined to amputate other body parts of God’s intention that there should be no division in the body (v.25).
The point of Paul’s rhetorical questions in 12:29-30 is more obvious than that of his ordered list in v.28. The grammatical form of each question implies a negative answer. Not everyone is an apostle, prophet, teacher, miracle worker, healer, tonguesspeaker, or tongues-interpreter. The diversity of the Spirit’s gifts implies that not all possess the same gift. Thus tongues cannot be considered evidence of the infilling with the Holy Spirit, nor can any other gift. Paul’s point is to deny the uniformity of the Spirit’s operation and to affirm the diversity of his gifts.