Teks -- 1 Corinthians 12:1-31 (NET)

Spiritual Gifts

12:1 With regard to spiritual gifts, brothers and sisters, I do not want you to be uninformed. 12:2 You know that when you were pagans you were often led astray by speechless idols, however you were led. 12:3 So I want you to understand that no one speaking by the Spirit of God says, “Jesus is cursed,” and no one can say, “Jesus is Lord,” except by the Holy Spirit. 12:4 Now there are different gifts, but the same Spirit. 12:5 And there are different ministries, but the same Lord. 12:6 And there are different results, but the same God who produces all of them in everyone. 12:7 To each person the manifestation of the Spirit is given for the benefit of all. 12:8 For one person is given through the Spirit the message of wisdom, and another the message of knowledge according to the same Spirit, 12:9 to another faith by the same Spirit, and to another gifts of healing by the one Spirit, 12:10 to another performance of miracles, to another prophecy, and to another discernment of spirits, to another different kinds of tongues, and to another the interpretation of tongues. 12:11 It is one and the same Spirit, distributing as he decides to each person, who produces all these things.

Different Members in One Body

12:12 For just as the body is one and yet has many members, and all the members of the body– though many– are one body, so too is Christ. 12:13 For in one Spirit we were all baptized into one body. Whether Jews or Greeks or slaves or free, we were all made to drink of the one Spirit. 12:14 For in fact the body is not a single member, but many. 12:15 If the foot says, “Since I am not a hand, I am not part of the body,” it does not lose its membership in the body because of that. 12:16 And if the ear says, “Since I am not an eye, I am not part of the body,” it does not lose its membership in the body because of that. 12:17 If the whole body were an eye, what part would do the hearing? If the whole were an ear, what part would exercise the sense of smell? 12:18 But as a matter of fact, God has placed each of the members in the body just as he decided. 12:19 If they were all the same member, where would the body be? 12:20 So now there are many members, but one body. 12:21 The eye cannot say to the hand, “I do not need you,” nor in turn can the head say to the foot, “I do not need you.” 12:22 On the contrary, those members that seem to be weaker are essential, 12:23 and those members we consider less honorable we clothe with greater honor, and our unpresentable members are clothed with dignity, 12:24 but our presentable members do not need need this. Instead, God has blended together the body, giving greater honor to the lesser member, 12:25 so that there may be no division in the body, but the members may have mutual concern for one another. 12:26 If one member suffers, everyone suffers with it. If a member is honored, all rejoice with it. 12:27 Now you are Christ’s body, and each of you is a member of it. 12:28 And God has placed in the church first apostles, second prophets, third teachers, then miracles, gifts of healing, helps, gifts of leadership, different kinds of tongues. 12:29 Not all are apostles, are they? Not all are prophets, are they? Not all are teachers, are they? Not all perform miracles, do they? 12:30 Not all have gifts of healing, do they? Not all speak in tongues, do they? Not all interpret, do they? 12:31 But you should be eager for the greater gifts. And now I will show you a way that is beyond comparison.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: 1Co 12:1 - Now concerning spiritual gifts

Now concerning spiritual gifts ( peri de tōn pneumatikōn ).

Clearly one of the items asked about in the letter to Paul (1Co 7:1) and introduced precisely as the problem of meats offered to idols (1Co 8:1). This question runs to the end of chapter 14. Plainly much trouble had arisen in Corinth in the exercise of these gifts.

Robertson: 1Co 12:2 - Ye were led away

Ye were led away ( apagomenoi ).

The copula ēte is not expressed (common ellipsis) with the participle (periphrastic imperfect passive), but it has to be supplied to make sense. Some scholars would change hote (when) to pote (once) and so remove the difficulty.

Robertson: 1Co 12:2 - Unto those dumb idols

Unto those dumb idols ( pros ta eidōla ta aphōna ).

"Unto the idols the dumb."See Psa 95:5-7 for the voicelessness (ȧphōna , old adjective, without voice, phōnē ) of the idols. Pagans were led astray by demons (1Co 10:19.).

Robertson: 1Co 12:2 - Howsoever ye might be led

Howsoever ye might be led ( hōs an ēgesthe ).

Rather, "as often as ye were led."For this use of hōs an for the notion of repetition, regular Koiné[28928]š idiom, see Robertson, Grammar , p. 974. Cf. hopou an in Mar 6:56.

Robertson: 1Co 12:3 - Wherefore I give you to understand

Wherefore I give you to understand ( dio gnōrizō humin ).

Causative idea (only in Aeschylus in old Greek) in papyri (also in sense of recognize) and N.T., from root gnō in ginōskō , to know.

Robertson: 1Co 12:3 - Speaking in the Spirit of God

Speaking in the Spirit of God ( en pneumati theou lalōn ).

Either sphere or instrumentality. No great distinction here between laleō (utter sounds) and legō (to say).

Robertson: 1Co 12:3 - Jesus is anathema

Jesus is anathema ( anathema Iēsous ).

On distinction between anathema (curse) and anathēma (offering, Luk 21:5) see discussion. In lxx anathēma means a thing devoted to God without being redeemed, doomed to destruction (Leviticus 27:28f.; Joshua 6:17; 7:12). See note on 1Co 16:22; note. on Gal 1:8; note on Rom 9:3. This blasphemous language against Jesus was mainly by the Jews (Act 13:45; Act 18:6). It is even possible that Paul had once tried to make Christians say Anathema Iēsous (Act 26:11).

Robertson: 1Co 12:3 - Jesus is Lord

Jesus is Lord ( Kurios Iēsous ).

The term Kurios , as we have seen, is common in the lxx for God. The Romans used it freely for the emperor in the emperor worship. "Most important of all is the early establishment of a polemical parallelism between the cult of Christ and the cult of Caesar in the application of the term Kurios , ‘ lord.’ The new texts have here furnished quite astonishing revelations"(Deissmann, Light from the Ancient East , p. 349). Inscriptions, ostraca, papyri apply the term to Roman emperors, particularly to Nero when Paul wrote this very letter ( ib. , p. 353f.): "One with ‘ Nero Kurios’ quite in the manner of a formula (without article, like the ‘ Kurios Jesus’ in 1Co 12:3.""The battle-cries of the spirits of error and of truth contending at Corinth"(Findlay). One is reminded of the demand made by Polycarp that he say Kurios Caesar and how each time he replied Kurios Iēsous . He paid the penalty for his loyalty with his life. Lighthearted men today can say "Lord Jesus"in a flippant or even in an irreverent way, but no Jew or Gentile then said it who did not mean it.

Robertson: 1Co 12:4 - Diversities

Diversities ( diaireseis ).

Old word for distinctions, differences, distributions, from diaireō , to distribute, as diairoun (dividing, distributing) in 1Co 12:11. Only here in the N.T.

Robertson: 1Co 12:4 - Of gifts

Of gifts ( charismatōn ).

Late word and chiefly in Paul (cf. Rom 12:6) in N.T. (except 1Pe 4:19), but some examples in papyri. It means a favour (from charizomai ) bestowed or received without any merit as in Rom 1:11.

Robertson: 1Co 12:5 - Of ministrations

Of ministrations ( diakoniōn ).

This old word is from diakonos and has a general meaning of service as here (Rom 11:13) and a special ministration like that of Martha (Luk 10:40) and the collection (1Co 16:15; 2Co 8:4).

Robertson: 1Co 12:6 - Of workings

Of workings ( energēmatōn ).

Late word, here only in N.T., the effect of a thing wrought (from energeō , to operate, perform, energize). Paul uses also the late kindred word energeia (Col 1:29; Col 2:12) for efficiency.

Robertson: 1Co 12:6 - Who worketh all things in all

Who worketh all things in all ( ho energōn ta panta en pasin ).

Paul is not afraid to say that God is the Energy and the Energizer of the Universe. "I say that the magnet floats in space by the will of God"(Dr. W. R. Whitney, a world figure in science). This is his philosophic and scientific theory of the Cosmos. No one has shown Paul’ s philosophy and science to be wrong. Here he is speaking only of spiritual gifts and results as a whole, but he applies this principle to the universe (ta panta ) in Col 1:16 (of Christ) and in Rom 11:36 (of God). Note the Trinity in these verses: the same Spirit (1Co 12:4), the same Lord (Jesus) in 1Co 12:5, the same God (the Father) in 1Co 12:6.

Robertson: 1Co 12:7 - Manifestation

Manifestation ( phanerōsis ).

Late word, in papyri, in N.T. only here and 2Co 4:2, from phaneroō , to make manifest (phaneros ). Each instance of the whole (1Co 12:6) is repeatedly given (didotai , present passive indicative of didōmi ).

Robertson: 1Co 12:7 - To profit withal

To profit withal ( pros to sumpheron ).

See 1Co 6:12; 1Co 10:23, 1Co 10:33 for Paul’ s guiding principle in such matters.

Robertson: 1Co 12:8 - To one

To one ( hōi men ).

Demonstrative hos with men in dative case, to this one. The distribution or correlation is carried on by allōi de (1Co 12:8, 1Co 12:9, 1Co 12:10), heterōi de (1Co 12:9, 1Co 12:10) for variety, nine manifestations of the Spirit’ s work in 1Co 12:8-10.

Robertson: 1Co 12:8 - The Word of wisdom

The Word of wisdom ( logos sophias ).

Old words. Logos is reason, then speech. Wisdom is intelligence, then practical action in accord with it. Here it is speech full of God’ s wisdom (1Co 2:7) under the impulse of the Spirit of God. This gift is placed first (revelation by the Spirit).

Robertson: 1Co 12:8 - The word of knowledge

The word of knowledge ( logos gnōseōs ).

This gift is insight (illumination) according to (kata ) the same Spirit.

Robertson: 1Co 12:9 - Faith

Faith ( pistis ).

Not faith of surrender, saving faith, but wonder-working faith like that in 1Co 13:2 (Mat 17:20; Mat 21:21). Note here en tōi autōi pneumati (in the same Spirit) in contrast with dia and kata in 1Co 12:8.

Robertson: 1Co 12:9 - Gifts of healings

Gifts of healings ( charismata iamatōn ).

Iama , old word from iaomai , common in lxx, in N.T. only in this chapter. It means acts of healing as in Act 4:30 (cf. Jam 5:14) and Luk 7:21 (of Jesus). Note en here as just before.

Robertson: 1Co 12:10 - Workings of miracles

Workings of miracles ( energēmata dunameōn ).

Workings of powers. Cf. energōn dunameis in Gal 3:5; Heb 2:4 where all three words are used (sēmeia , signs, terata , wonders, dunameis , powers). Some of the miracles were not healings as the blindness on Elymas the sorcerer.

Robertson: 1Co 12:10 - Prophecy

Prophecy ( prophēteia ).

Late word from prophētēs and prophēmi , to speak forth. Common in papyri. This gift Paul will praise most (chapter 1 Corinthians 14). Not always prediction, but a speaking forth of God’ s message under the guidance of the Holy Spirit.

Robertson: 1Co 12:10 - Discernings of spirits

Discernings of spirits ( diakriseis pneumatōn ).

Diakrisis is old word from diakrinō (see note on 1Co 11:29) and in N.T. only here; Rom 14:1; Heb 5:14. A most needed gift to tell whether the gifts were really of the Holy Spirit and supernatural (cf. so-called "gifts"today) or merely strange though natural or even diabolical (1Ti 4:1; 1Jo 4:1.).

Robertson: 1Co 12:10 - Divers kinds of tongues

Divers kinds of tongues ( genē glōssōn ).

No word for "divers"in the Greek. There has arisen a great deal of confusion concerning the gift of tongues as found in Corinth. They prided themselves chiefly on this gift which had become a source of confusion and disorder. There were varieties (kinds, genē ) in this gift, but the gift was essentially an ecstatic utterance of highly wrought emotion that edified the speaker (1Co 14:4) and was intelligible to God (1Co 14:2, 1Co 14:28). It was not always true that the speaker in tongues could make clear what he had said to those who did not know the tongue (1Co 14:13): It was not mere gibberish or jargon like the modern "tongues,"but in a real language that could be understood by one familiar with that tongue as was seen on the great Day of Pentecost when people who spoke different languages were present. In Corinth, where no such variety of people existed, it required an interpreter to explain the tongue to those who knew it not. Hence Paul placed this gift lowest of all. It created wonder, but did little real good. This is the error of the Irvingites and others who have tried to reproduce this early gift of the Holy Spirit which was clearly for a special emergency and which was not designed to help spread the gospel among men. See notes on Act 2:13-21; notes on ActsAct 10:44-46; and note on Act 19:6.

Robertson: 1Co 12:10 - The interpretation of tongues

The interpretation of tongues ( hermēneia glōssōn ).

Old word, here only and 1Co 14:26 in N.T., from hermēneuō from Hermēs (the god of speech). Cf. on diermēneuō in Luk 24:27; Act 9:36. In case there was no one present who understood the particular tongue it required a special gift of the Spirit to some one to interpret it if any one was to receive benefit from it.

Robertson: 1Co 12:11 - Worketh

Worketh ( energei ).

The same word that was used in 1Co 12:6 of God.

Robertson: 1Co 12:11 - Severally

Severally ( idiāi ).

Separately.

Robertson: 1Co 12:11 - Even as he will

Even as he will ( kathōs bouletai ).

Hence there is no occasion for conceit, pride, or faction (1Co 4:7).

Robertson: 1Co 12:12 - So also is Christ

So also is Christ ( houtōs kai ho Christos ).

One would naturally expect Paul here to say houtōs kai to sōma tou Christou (so also is the body of Christ). He will later call Christ the Head of the Body the Church as in Col 1:18, Col 1:24; Eph 5:23, Eph 5:30. Aristotle had used sōma of the state as the body politic. What Paul here means is Christ as the Head of the Church has a body composed of the members who have varied gifts and functions like the different members of the human body. They are all vitally connected with the Head of the body and with each other. This idea he now elaborates in a remarkable manner.

Robertson: 1Co 12:13 - Were we all baptized into one body

Were we all baptized into one body ( hēmeis pantes eis hen sōma ebaptisthēmen ).

First aorist passive indicative of baptizō and so a reference to a definite past event with each of them of different races, nations, classes, when each of them put on the outward badge of service to Christ, the symbol of the inward changes already wrought in them by the Holy Spirit (Gal 3:27; Rom 6:2.).

Robertson: 1Co 12:13 - And were all made to drink of one Spirit

And were all made to drink of one Spirit ( kai pantes hen pneuma epotisthēmen ).

First aorist passive indicative of potizō , old verb, to give to drink. The accusative hen pneuma is retained in the passive as often with verbs that in the active take two accusatives. The reference is to a definite act in the past, probably to the inward experience of the Holy Spirit symbolized by the act of baptism.

Robertson: 1Co 12:14 - Is not one member

Is not one member ( ouk estin hen melos ).

The point sounds like a truism, but it is the key to the whole problem of church life both local and general. Vincent refers to the fable of the body and the members by Menenius Agrippa (Livy, II, 32), but it was an old parable. Socrates pointed out how absurd it would be if feet and hands should work against one another when God made them to cooperate (Xen., Mem. II. iii. 18). Seneca alludes to it as does Marcus Aurelius and Marcus Antoninus.

Robertson: 1Co 12:15 - If the foot shall say

If the foot shall say ( ean eipēi ho pous ).

Condition of third class (ean and second aorist subjunctive eipēi ). In case the foot say.

Robertson: 1Co 12:15 - I am not of the body

I am not of the body ( ouk eimi ek tou sōmatos ).

I am independent of the body, not dependent on the body.

Robertson: 1Co 12:15 - It is not therefore not of the body

It is not therefore not of the body ( ou para touto ouk estin ek tou sōmatos ).

Thinking or saying so does not change the fact. Para touto here means "alongside of this"(cf. 4 Maccabees 10:19) and so "because of,"a rare use (Robertson, Grammar , p. 616). The two negatives (ou̇̇ouk ) do not here destroy one another. Each retains its full force.

Robertson: 1Co 12:16

@@Points explained precisely as in 1Co 12:15.

Robertson: 1Co 12:17 - If the whole body were an eye

If the whole body were an eye ( ei holon to sōma ophthalmos ).

The eye is the most wonderful organ and supremely useful (Num 10:31), the very light of the body (Luk 11:34). And yet how grotesque it would be if there were nothing else but a great round rolling eye! A big "I"surely!

Robertson: 1Co 12:17 - The smelling

The smelling ( hē osphrēsis ).

Old word from osphrainomai , to smell. Here alone in N.T.

Robertson: 1Co 12:18 - But now

But now ( nun de ).

But as things are, in contrast to that absurdity.

Robertson: 1Co 12:18 - Hath God set

Hath God set ( ho theos etheto ).

Second aorist middle indicative. God did it and of himself.

Robertson: 1Co 12:18 - Even as it pleased him

Even as it pleased him ( kathōs ēthelēsen ).

Why challenge God’ s will? Cf. Rom 9:20.

Robertson: 1Co 12:19 - One member

One member ( hen melos ).

Paul applies the logic of 1Co 12:17 to any member of the body. The application to members of the church is obvious. It is particularly pertinent in the case of a "church boss."

Robertson: 1Co 12:20 - Many members, but one body

Many members, but one body ( polla melē , hen de sōma ).

The argument in a nutshell, in one epigram.

Robertson: 1Co 12:21 - Cannot say

Cannot say ( ou dunatai eipein ).

And be truthful. The superior organs need the inferior ones (the eye, the hand, the head, the feet).

Robertson: 1Co 12:22 - Nay, much rather

Nay, much rather ( alla pollōi mallon ).

Adversative sense of alla , on the contrary. So far from the more dignified members like the eye and the head being independent of the subordinate ones like the hands and feet, they are "much more"( argumentum a fortiori , "by much more"pollōi mallon , instrumental case) in need of therm.

Robertson: 1Co 12:22 - Those members of the body which seem to be more feeble are necessary

Those members of the body which seem to be more feeble are necessary ( ta dokounta melē tou sōmatos asthenestera huparchein anagkaia estin ).

Things are not always what they seem. The vital organs (heart, lungs, liver, kidneys) are not visible, but life cannot exist without them.

Robertson: 1Co 12:23 - We bestow

We bestow ( peritithemen ).

Literally, We place around as if a garland (Mar 15:17) or a garment (Mat 27:28).

Robertson: 1Co 12:23 - More abundant comeliness

More abundant comeliness ( euschēmosunēn perissoteran ).

One need only mention the mother’ s womb and the mother’ s breast to see the force of Paul’ s argument here. The word, common in old Greek, from euschēmōn (eu , well, schēma , figure), here only in N.T. One may think of the coal-miner who digs under the earth for the coal to keep us warm in winter. So aschēmōn (deformed, uncomely), old word, here only in N.T., but see note on 1Co 7:36 for aschēmoneō .

Robertson: 1Co 12:24 - Tempered the body together

Tempered the body together ( sunekerasen to sōma ).

First aorist active indicative of sunkerannumi , to mix together, old word, but in N.T. only here and Heb 4:2. Plato used this very word of the way God compounded (sunekerasato ) the various elements of the body in creating soul and body. Paul rejects the idea of the later Gnostics that matter is evil and the physical organs degrading. He gives a noble picture of the body with its wonderful organs planned to be the temple of God’ s Spirit (1Co 6:19) in opposition to the Epicurean sensualists in Corinth.

Robertson: 1Co 12:24 - To that part which lacked

To that part which lacked ( tōi husteroumenōi ).

It is a true instinct that gives superior honour to the unseen organs of life.

Robertson: 1Co 12:25 - That there should be no schism

That there should be no schism ( hina mē ēi schisma ).

Purpose of God in his plan for the body. Trouble in one organ affects the whole body. A headache may be due to trouble elsewhere and usually is.

Robertson: 1Co 12:25 - Have the same care

Have the same care ( to auto merimnōsin ).

The very verb merimnaō used by Jesus of our anxiety (Mat 6:27, Mat 6:31). Paul here personifies the parts of the body as if each one is anxious for the others. The modern knowledge of the billions of cells in the body Corinthians-working for the whole confirms Paul’ s argument.

Robertson: 1Co 12:26 - Suffer with it

Suffer with it ( sunpaschei ).

Medical term in this sense in Hippocrates and Galen. In N.T only here and Rom 8:17 (of our suffering with Christ). One of Solon’ s Laws allowed retaliation by any one for another’ s injuries. Plato ( Republic , V, 462) says the body politic "feels the hurt"as the whole body feels a hurt finger.

Robertson: 1Co 12:26 - Rejoice with it

Rejoice with it ( sunchairei ).

This is fortunately true also. One may tingle with joy all over the body thanks to the wonderful nervous system and to the relation between mind and matter. See note on 1Co 13:6 for joy of love with truth.

Robertson: 1Co 12:27 - Severally

Severally ( ek merous ).

See note on Rom 11:25 apo merous (in part). Each has his own place and function in the body of Christ.

Robertson: 1Co 12:28 - God hath set some

God hath set some ( hous men etheto ho theos ).

See 1Co 12:18 for etheto ho theos . Note middle voice (for his own use). Paul begins as if he means to say hous men apostolous ,hous de prophētas (some apostles, some prophets), but he changes the construction and has no hous de , but instead prōton , deuteron , epeita (first, second, then, etc.).

Robertson: 1Co 12:28 - In the church

In the church ( en tēi ekklēsiāi ).

The general sense of ekklēsia as in Mat 16:18 and later in Col 1:18, Col 1:24; Eph 5:23, Eph 5:32; Heb 12:23. See list also in Eph 4:11. See note on Mat 10:2 for apostolous , the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve.

Robertson: 1Co 12:28 - Prophets

Prophets ( prophētas ).

For-speakers for God and Christ. See the list of prophets and teachers in Act 13:1 with Barnabas first and Saul last. Prophets are needed today if men will let God’ s Spirit use them, men moved to utter the deep things of God.

Robertson: 1Co 12:28 - Teachers

Teachers ( didaskalous ).

Old word from didaskō , to teach. Used to the Baptist (Luk 3:12), to Jesus (Joh 3:10; Joh 13:13), and of Paul by himself along with apostolos (1Ti 2:7). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See note on Eph 4:11.

Robertson: 1Co 12:28 - Then miracles

Then miracles ( epeita dunameis ).

Here a change is made from the concrete to the abstract. See the reverse in Rom 12:7. See these words (dunameis , iamētōn , glōssōn ) in 1Co 12:9, 1Co 12:10 with glōssōn , last again. But these two new terms (helps, governments).

Robertson: 1Co 12:28 - Helps

Helps ( antilēmpseis ).

Old word, from antilambanomai , to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick.

Robertson: 1Co 12:28 - Governments

Governments ( kubernēseis ).

Old word from kubernaō (cf. Kubernētēs in Act 27:11) like Latin gubernare , our govern. So a governing. Probably Paul has in mind bishops (episcopoi ) or elders (presbuteroi ), the outstanding leaders (hoi proistamenoi in 1Th 5:12; Rom 12:8; hoi hēgoumenoi in Act 15:22; Heb 13:7, Heb 13:17, Heb 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Phi 1:1 for both officers.

Robertson: 1Co 12:29 - Are all

Are all ( mē pantes ).

The mē expects a negative answer with each group.

Robertson: 1Co 12:30 - Do all interpret?

Do all interpret? ( mē pantes diermēneuousiṅ ).

He adds this query to the list in 1Co 12:28, but it is in 1Co 12:10.

Robertson: 1Co 12:31 - The greater gifts

The greater gifts ( ta charismata ta meizona ).

Paul unhesitatingly ranks some spiritual gifts above others. Zēloō here has good sense, not that of envy as in Act 7:9; 1Co 13:4.

Robertson: 1Co 12:31 - And a still more excellent way

And a still more excellent way ( kai eti kath' huperbolēn hodon ).

In order to gain the greater gifts. "I show you a way par excellence ,"beyond all comparison (superlative idea in this adjunct, not comparative), like kath' huperbolēn eis huperbolēn (2Co 4:17). Huperbolē is old word from huperballō , to throw beyond, to surpass, to excel (2Co 3:10; Eph 1:19). "I show you a supremely excellent way."Chapter 1Co 13:1-13 is this way, the way of love already laid down in 1Co 8:1 concerning the question of meats offered to idols (cf. 1Jo 4:7). Poor division of chapters here. This verse belongs with chapter 1Co 13:1-13.

Vincent: 1Co 12:1 - Spiritual gifts

Spiritual gifts

The charismata , or special endowments of supernatural energy, such as prophecy and speaking with tongues. " Before this consciousness of a higher power than their own, the ordinary and natural faculties of the human mind seemed to retire, to make way for loftier aspirations, more immediate intimations of the divine will, more visible manifestations of the divine power.... It resembled in some degree the inspiration of the Jewish judges, psalmists, and prophets; it may be illustrated by the ecstasies and visions of prophets in all religions; but in its energy and universality it was peculiar to the christian society of the apostolic age" (Stanley).

Vincent: 1Co 12:2 - Ye were carried away

Ye were carried away ( ἀπαγόμενοι )

Blindly hurried. Rev., led .

Vincent: 1Co 12:2 - Dumb idols

Dumb idols

Compare Psa 115:5, Psa 115:7. And Milton:

" The oracles are dumb,

No voice or hideous hum

Runs through the arched roof in words deceiving."

" Hymn on the Nativity "

The contrast is implied with the living vocal spirit, which dwells and works in Christ's people, and responds to their prayers.

Vincent: 1Co 12:2 - Even as ye were led

Even as ye were led ( ὡς ἂν ἢγεσθε )

Rev., howsoever ye might be led . Better, Ellicott: " As from time to time ye might be led . The imperfect tense with the indefinite particle signifies habitually , whenever the occasion might arise . Compare Greek of Mar 6:56. " Now the fatal storm carried the blinded gentile, with a whole procession, to the temple of Jupiter; again it was to the altars of Mars or Venus, always to give them over to one or other of their deified passions" (Godet).

Vincent: 1Co 12:3 - Calleth Jesus accursed

Calleth Jesus accursed ( λέγει Ἁνάθεμα Ἱησοῦς )

Lit., saith Anathema Jesus . Rev., preserving the formula, saith Jesus is Anathema . Compare Act 18:6, and see on offerings , Luk 21:5. Paul uses only the form ἀνάθεμα , and always in the sense of accursed .

Vincent: 1Co 12:4 - Diversities

Diversities ( διαιρέσεις )

Only here in the New Testament. It may also be rendered distributions . There is no objection to combining both meanings, a distribution of gifts implying a diversity. 1Co 12:11, however, seems to favor distributions .

Vincent: 1Co 12:4 - Gifts

Gifts ( χαρισμάτων )

See on Rom 1:11.

Vincent: 1Co 12:4 - Administrations

Administrations ( διακονιῶν )

Rev., better, ministrations . Compare Eph 4:12. In the New Testament commonly of spiritual service of an official character. See Act 1:25; Act 6:4; Act 20:24; Rom 11:13; 1Ti 1:12; and on minister , Mat 20:26.

Vincent: 1Co 12:6 - Operations

Operations ( ἐνεργήματα )

Rev., workings . Outward manifestations and results of spiritual gifts. The kindred word ἐνέργεια energy is used only by Paul: and only of superhuman good or evil. Compare Eph 1:19; Eph 3:7; Col 2:12. See on Mar 6:14.

Vincent: 1Co 12:6 - Worketh

Worketh ( ἐνεργῶν )

Etymologically akin to operations . See on Mar 6:14; see on Jam 5:16.

Vincent: 1Co 12:6 - All

All ( τὰ πάντα )

Or them all . The article shows that they are regarded collectively.

Vincent: 1Co 12:9 - Faith

Faith

Not saving faith in general, which is the common endowment of all Christians, but wonder-working faith.

Vincent: 1Co 12:10 - Prophecy

Prophecy

Not mere foretelling of the future. Quite probably very little of this element is contemplated; but utterance under immediate divine inspiration: delivering inspired exhortations, instructions, or warnings. See on prophet , Luk 7:26. The fact of direct inspiration distinguished prophecy from " teaching."

Vincent: 1Co 12:10 - Discerning of spirits

Discerning of spirits

Rev., correctly, discernings . Distinguishing between the different prophetic utterances, whether they proceed from true or false spirits. See 1Ti 4:1; 1Jo 4:1, 1Jo 4:2.

Vincent: 1Co 12:10 - Divers kinds of tongues

Divers kinds of tongues ( γένη γλωσσῶν ).

I. Passages Relating to the Gift of Tongues. Mar 16:17; Acts 2:3-21; Act 10:46; Act 19:6; 1Co 12:10, 1Co 12:28; 1Co 13:1; 14. Possibly Eph 5:18; 1Pe 4:11.

II. Terms Employed. New tongues (Mar 16:17): other or different tongues (ἕτεραι , Act 2:4): kinds (γένη ) of tongues (1Co 12:10): simply tongues or tongue (γλῶσσαι γλῶσσα , 1 Corinthians 14): to speak with tongues or a tongue (γλώσσαις or γλώσσῃ λαλεῖν , Act 2:4; Act 10:46; Act 19:6; 1Co 14:2, 1Co 14:4, 1Co 14:13, 1Co 14:14, 1Co 14:19, 1Co 14:27): to pray in a tongue (προσεύχεσθαι γλώσσῃ , 1Co 14:14, 1Co 14:15), equivalent to praying in the spirit as distinguished from praying with the understanding: tongues of men and angels (1Co 13:1).

III. Recorded Facts in the New Testament. (1.) The first recorded bestowment of the gift was at Pentecost (Acts 2). The question arises whether the speakers were miraculously endowed to speak with other tongues, or whether the Spirit interpreted the apostle's words to each in his own tongue. Probably the latter was the case, since there is no subsequent notice of the apostles preaching in foreign tongues; there is no allusion to foreign tongues by Peter, nor by Joel, whom he quotes. This fact, moreover, would go to explain the opposite effects on the hearers. (2.) Under the power of the Spirit, the company addressed by Peter in the house of Cornelius at Caesarea spake with tongues. Act 10:44-46. (3.) Certain disciples at Ephesus, who received the Holy Spirit in the laying on of Paul's hands, spake with tongues and prophesied, Act 19:6.

IV. Meaning of the Term " Tongue." The various explanations are: the tongue alone , inarticulately: rare , provincial , poetic , or archaic words: language or dialect . The last is the correct definition. It does not necessarily mean any of the known languages of men, but may mean the speaker's own tongue, shaped in a peculiar manner by the Spirit's influence; or an entirely new spiritual language.

V. Nature of the Gift in the Corinthian Church. (1.) The gift itself was identical with that at Pentecost, at Caesarea, and at Ephesus, but differed in its manifestations, in that it required an interpreter. 1Co 12:10, 1Co 12:30; 1Co 14:5, 1Co 14:13, 1Co 14:26, 1Co 14:27. (2.) It was closely connected with prophesying: 1Co 14:1-6, 1Co 14:22, 1Co 14:25; Act 2:16-18; Act 19:6. Compare 1Th 5:19, 1Th 5:20. It was distinguished from prophesying as an inferior gift, 1Co 14:4, 1Co 14:5; and as consisting in expressions of praise or devotion rather than of exhortation, warning, or prediction, 1Co 14:14-16. (3.) It was an ecstatic utterance, unintelligible to the hearers, and requiring interpretation, or a corresponding ecstatic condition on the part of the hearer in order to understand it. It was not for the edification of the hearer but of the speaker, and even the speaker did not always understand it, 1Co 14:2, 1Co 14:19. It therefore impressed unchristian bystanders as a barbarous utterance, the effect of madness or drunkenness, Act 2:13, Act 2:15; 1Co 14:11, 1Co 14:23. Hence it is distinguished from the utterance of the understanding, 1Co 14:4, 1Co 14:14-16, 1Co 14:19, 1Co 14:27.

VI. Paul's Estimate of the Gift. He himself was a master of the gift (1Co 14:18), but he assigned it an inferior position (1Co 14:4, 1Co 14:5), and distinctly gave prophesying and speaking with the understanding the preference (1Co 14:2, 1Co 14:3, 1Co 14:5, 1Co 14:19, 1Co 14:22).

VII. Results and Permanence. Being recognized distinctly as a gift of the Spirit, it must be inferred that it contributed in some way to the edification of the Church; but it led to occasional disorderly outbreaks (1Co 14:9, 1Co 14:11, 1Co 14:17, 1Co 14:20-23, 1Co 14:26-28, 1Co 14:33, 1Co 14:40). As a fact it soon passed away from the Church. It is not mentioned in the Catholic or Pastoral Epistles. A few allusions to it occur in the writings of the fathers of the second century. Ecstatic conditions and manifestations marked the Montanists at the close of the second century, and an account of such a case, in which a woman was the subject, is given by Tertullian. Similar phenomena have emerged at intervals in various sects, at times of great religious excitement, as among the Camisards in France, the early Quakers and Methodists, and especially the Irvingites.

Vincent: 1Co 12:13 - Made to drink

Made to drink ( ἐποτίσθημεν )

The verb means originally to give to drink , from which comes the sense of to water or irrigate . The former is invariably the sense in the gospels and Revelation; the latter in 1Co 3:6-8, and by some here. The reference is to the reception of the Spirit in baptism. Omit into before one Spirit .

Vincent: 1Co 12:14 - The body

The body

The student will naturally recall the fable of the body and the members uttered by Menenius Agrippa, and related by Livy, ii., 32; but the illustration seems to have been a favorite one, and occurs in Seneca, Marcus Antoninus, and others.

Vincent: 1Co 12:18 - Set

Set ( ἔθετο )

See on Joh 15:16, where the same word is used by Christ of appointing His followers.

Vincent: 1Co 12:22 - Seem to be

Seem to be ( δοκοῦντα - ὑπάρχειν )

The allusion is probably to those which seem to be weaker in their original structure, naturally. This may be indicated by the use of ὑπάρχειν to be (see on Jam 2:15); compare εἶναι to be , in 1Co 12:23. Others explain of those which on occasion seem to be weaker, as when a member is diseased.

Vincent: 1Co 12:23 - We bestow

We bestow ( περιτίθεμεν )

Elsewhere in the New Testament the word is used, without exception, of encircling with something; either putting on clothing, as Mat 27:28; or surrounding with a fence, as Mat 21:33; or of the sponge placed round the reed, as Mar 15:36; Joh 19:29. So evidently here. Rev., in margin, put on . The more abundant honor is shown by the care in clothing .

Vincent: 1Co 12:23 - Uncomely - comeliness

Uncomely - comeliness ( ἀσχήμονα - εὐσχημοσύνην )

See on honorable , Mar 15:43; see on shame , Rev 16:15. Compare ἀσχημονεῖν behaveth uncomely , 1Co 7:36. The comeliness is outward , as is shown by the verb we put on , and by the compounds of οχῆμα fashion . See on transfigured , Mat 17:2.

Vincent: 1Co 12:24 - Tempered together

Tempered together ( συνέκρασεν )

Only here and Heb 4:2. Lit., mixed together . Here the idea of mutual adjustment is added to that of mingling. Compare Plato on God's creating the soul and body. " He made her out of the following elements, and on this manner. Of the unchangeable and indivisible, and also of the divisible and corporeal He made (ξυνεκεράσατο compounded ) a third sort of intermediate essence, partaking of the same and of the other, or diverse" (see the whole passage, " Timaeus," 35).

Vincent: 1Co 12:26 - Suffer with it

Suffer with it

Compare Plutarch of Solon's Laws: " If any one was beaten or maimed or suffered any violence, any man that would and was able might prosecute the wrongdoer; intending by this to accustom the citizens, like members of the same body, to resent and be sensible of one another's injuries" (Solon). And Plato: " As in the body, when but a finger is hurt, the whole frame, drawn towards the soul and forming one realm under the ruling power therein, feels the hurt and sympathizes all together with the part affected" (" Republic," v., 462).

Vincent: 1Co 12:26 - Is honored

Is honored ( δοξάζεται )

Or glorified . Receives anything which contributes to its soundness or comeliness. So Chrysostom: " The head is crowned, and all the members have a share in the honor; the eyes laugh when the mouth speaks."

Vincent: 1Co 12:27 - In particular

In particular ( ἐκ μέρους )

Rev., better, severally . Each according to his own place and function. See on part , Rom 11:25.

Vincent: 1Co 12:28 - Hath set

Hath set ( ἔθετο )

See on 1Co 12:18. The middle voice implies for His own use .

Vincent: 1Co 12:28 - Miracles

Miracles

Note the change from endowed persons to abstract gifts , and compare the reverse order, Rom 12:6-8.

Vincent: 1Co 12:28 - Helps

Helps ( ἀντιλήμψεις )

Rendered to the poor and sick as by the deacons. See on hath holpen , Luk 1:54.

Vincent: 1Co 12:28 - Governments

Governments ( κυβερνήσεις )

Only here in the New Testament. From κυβερνάω to steer . The kindred κυβερνήτης shipmaster or steersman , occurs Act 27:11; Rev 18:17. Referring probably to administrators of church government, as presbyters. The marginal wise counsels (Rev.) is based on Septuagint usage, as Pro 1:5; Pro 20:21. Compare Pro 11:14; Pro 24:6. Ignatius, in his letter to Polycarp says: " The occasion demands thee, as pilots (κυβερνῆται ) the winds." The reading is disputed, but the sense seems to be that the crisis demands Polycarp as a pilot. Lightfoot says that this is the earliest example of a simile which was afterward used largely by christian writers - the comparison of the Church to a ship. Hippolytus represents the mast as the cross; the two rudders the two covenants; the undergirding ropes the love of Christ. The ship is one of the ornaments which Clement of Alexandria allows a Christian to wear (" Apostolic Fathers," Part II., Ignatius to Polycarp, 2).

Vincent: 1Co 12:31 - The best

The best ( τὰ κρείττονα )

The correct reading is τὰ μείζονα the greater . So Rev.

Vincent: 1Co 12:31 - Yet

Yet ( ἔτι )

Some construe with more excellent , rendering yet more excellent . So Rev. Others render moreover , and give the succeeding words a superlative force: " and moreover a most excellent way ," etc. See on with excellency , 1Co 2:1.

Vincent: 1Co 12:31 - Way

Way

To attain the higher gifts. The way of love as described in 1Co 13:1-13. " Love is the fairest and best in himself, and the cause of what is fairest and best in all other things" (Plato, " Symposium," 197).

Wesley: 1Co 12:1 - Now concerning spiritual gifts

The abundance of these in the churches of Greece strongly refuted the idle learning of the Greek philosophers. But the Corinthians did not use them wisely, which occasioned St. Paul's writing concerning them. He describes, The unity of the body, 1Co. 12:1-27. The variety of members and offices, 1Co 12:27-30. The way of exercising gifts rightly, namely, by love, 1Co 12:31, 1Co 13:1. throughout: and adds, A comparison of several gifts with each other, in the fourteenth chapter.

Wesley: 1Co 12:2 - Ye were heathens

Therefore, whatever gifts ye have received, it is from the free grace of God.

Wesley: 1Co 12:2 - Carried away

By a blind credulity.

Wesley: 1Co 12:2 - After dumb idols

The blind to the dumb; idols of wood and stone, unable to speak themselves, and much more to open your mouths, as God has done.

Wesley: 1Co 12:2 - As ye were led

By the subtlety of your priests.

Wesley: 1Co 12:3 - Therefore

Since the heathen idols cannot speak themselves, much less give spiritual gifts to others, these must necessarily be among Christians only.

Wesley: 1Co 12:3 - As no one speaking by the Spirit of God calleth Jesus accursed

That is, as none who does this, (which all the Jews and heathens did,) speaketh by the Spirit of God - Is actuated by that Spirit, so as to speak with tongues, heal diseases, or cast out devils. So no one can say, Jesus is the Lord - None can receive him as such; for, in the scripture language, to say, or to believe, implies an experimental assurance.

Wesley: 1Co 12:3 - But by the Holy Ghost

The sum is, None have the Holy Spirit but Christians: all Christians have this Spirit.

Wesley: 1Co 12:4 - There are diversities of gifts, but the same Spirit

Divers streams, but all from one fountain. This verse speaks of the Holy Ghost, the next of Christ, the sixth of God the Father. The apostle treats of the Spirit, 1Co 12:7, &c.; of Christ, 1Co 12:12, &c.; of God, 1Co 12:28, &c.

Wesley: 1Co 12:5 - Administrations

Offices. But the same Lord appoints them all.

Wesley: 1Co 12:6 - Operations

Effects produced. This word is of a larger extent than either of the former. But it is the same God who worketh all these effects in all the persons concerned.

Wesley: 1Co 12:7 - The manifestation

The gift whereby the Spirit manifests itself.

Wesley: 1Co 12:7 - Is given to each

For the profit of the whole body.

Wesley: 1Co 12:8 - The word of wisdom

A power of understanding and explaining the manifold wisdom of God in the grand scheme of gospel salvation.

Wesley: 1Co 12:8 - The word of knowledge

Perhaps an extraordinary ability to understand and explain the Old Testament types and prophecies.

Wesley: 1Co 12:9

Faith may here mean an extraordinary trust in God under the most difficult or dangerous circumstances. The gift of healing need not be wholly confined to the healing diseases with a word or a touch. It may exert itself also, though in a lower degree, where natural remedies are applied; and it may often be this, not superior skill, which makes some physicians more successful than others. And thus it may be with regard to other gifts likewise. As, after the golden shields were lost, the king of Judah put brazen in their place, so, after the pure gifts were lost, the power of God exerts itself in a more covert manner, under human studies and helps; and that the more plentifully, according as there is the more room given for it.

Wesley: 1Co 12:10

The working of other miracles.

Wesley: 1Co 12:10 - Prophecy

Foretelling things to come.

Wesley: 1Co 12:10 - The discerning

Whether men be of an upright spirit or no; whether they have natural or supernatural gifts for offices in the church; and whether they who profess to speak by inspiration speak from a divine, a natural, or a diabolical spirit.

Wesley: 1Co 12:11 - As he willeth

The Greek word does not so much imply arbitrary pleasure, as a determination founded on wise counsel.

Wesley: 1Co 12:12 - So is Christ

That is, the body of Christ, the church.

Wesley: 1Co 12:13

For by that one Spirit, which we received in baptism, we are all united in one body.

Wesley: 1Co 12:13 - Whether Jews or gentiles

Who are at the greatest distance from each other by nature.

Wesley: 1Co 12:13 - Whether slaves or freemen

Who are at the greatest distance by law and custom.

Wesley: 1Co 12:13 - We have all drank of one Spirit

In that cup, received by faith, we all imbibed one Spirit, who first inspired, and still preserves, the life of God in our souls.

Wesley: 1Co 12:15

The foot is elegantly introduced as speaking of the hand; the ear, of the eye; each, of a part that has some resemblance to it. So among men each is apt to compare himself with those whose gifts some way resemble his own, rather than with those who are at a distance, either above or beneath him.

Wesley: 1Co 12:15 - Is it therefore not of the body

Is the inference good? Perhaps the foot may represent private Christians; the hand, officers in the church; the eye, teachers; the ear, hearers.

Wesley: 1Co 12:16 - The ear

A less noble part.

Wesley: 1Co 12:16 - The eye

The most noble.

Wesley: 1Co 12:18 - As it hath pleased him

With the most exquisite wisdom and goodness.

Wesley: 1Co 12:20 - But one body

And it is a necessary consequence of this unity, that the several members need one another.

Wesley: 1Co 12:21 - Nor the head

The highest part of all.

Wesley: 1Co 12:21 - To the foot

The very lowest.

Wesley: 1Co 12:22 - The members which appear to be weaker

Being of a more delicate and tender structure; perhaps the brains and bowels, or the veins, arteries, and other minute channels in the body.

Wesley: 1Co 12:23 - We surround with more abundant honour

By so carefully covering them.

Wesley: 1Co 12:23 - More abundant comeliness

By the help of dress.

Wesley: 1Co 12:24 - Giving more abundant honour to that which lacked

As being cared for and served by the noblest parts.

Wesley: 1Co 12:27 - Now ye

Corinthians.

Wesley: 1Co 12:27 - Are the body and members of Christ

part of them, I mean, not the whole body.

Wesley: 1Co 12:28 - First apostles

Who plant the gospel in the heathen nations.

Wesley: 1Co 12:28 - Secondly prophets

Who either foretel things to come, or speak by extra - ordinary inspiration, for the edification of the church.

Wesley: 1Co 12:28 - Thirdly teachers

Who precede even those that work miracles. Under prophets and teachers are comprised evangelists and pastors, Eph 4:11. Helps, governments - It does not appear that these mean distinct offices: rather, any persons might be called helps, from a peculiar dexterity in helping the distressed; and governments, from a peculiar talent for governing or presiding in assemblies.

Wesley: 1Co 12:31 - Ye covet earnestly the best gifts

And they are worth your pursuit, though but few of you can attain them. But there is a far more excellent gift than all these; and one which all may, yea, must attain or perish.

JFB: 1Co 12:1 - spiritual gifts

The signs of the Spirit's continued efficacious presence in the Church, which is Christ's body, the complement of His incarnation, as the body is the complement of the head. By the love which pervades the whole, the gifts of the several members, forming reciprocal complements to each other, tend to the one object of perfecting the body of Christ. The ordinary and permanent gifts are comprehended together with the extraordinary, without distinction specified, as both alike flow from the divine indwelling Spirit of life. The extraordinary gifts, so far from making professors more peculiarly saints than in our day, did not always even prove that such persons were in a safe state at all (Mat 7:22). They were needed at first in the Church: (1) as a pledge to Christians themselves who had just passed over from Judaism or heathendom, that God was in the Church; (2) for the propagation of Christianity in the world; (3) for the edification of the Church. Now that we have the whole written New Testament (which they had not) and Christianity established as the result of the miracles, we need no further miracle to attest the truth. So the pillar of cloud which guided the Israelites was withdrawn when they were sufficiently assured of the Divine Presence, the manifestation of God's glory being thenceforward enclosed in the Most Holy Place [ARCHBISHOP WHATELY]. Paul sets forth in order: (1). The unity of the body (1Co. 12:1-27). (2). The variety of its members and functions (1Co 12:27-30). (3). The grand principle for the right exercise of the gifts, namely, love (1Co 12:31; 1Co 13:1-13). (4) The comparison of the gifts with one another (1Co. 14:1-40).

JFB: 1Co 12:1 - I would not have you ignorant

With all your boasts of "knowledge" at Corinth. If ignorant now, it will be your own fault, not mine (1Co 14:38).

JFB: 1Co 12:2

(Eph 2:11).

JFB: 1Co 12:2 - that ye were

The best manuscripts read, "That WHEN ye were"; thus "ye were" must be supplied before "carried away"--Ye were blindly transported hither and thither at the will of your false guides.

JFB: 1Co 12:2 - these dumb idols

Greek, "the idols which are dumb"; contrasted with the living God who "speaks" in the believer by His Spirit (1Co 12:3, &c.). This gives the reason why the Corinthians needed instruction as to spiritual gifts, namely, their past heathen state, wherein they had no experience of intelligent spiritual powers. When blind, ye went to the dumb.

JFB: 1Co 12:2 - as ye were led

The Greek is, rather, "as ye might (happen to) be led," namely, on different occasions. The heathen oracles led their votaries at random, without any definite principle.

JFB: 1Co 12:3 - The negative and positive criteria of inspiration by the Spirit

The rejection or confession of Jesus as Lord [ALFORD] (1Jo 4:2; 1Jo 5:1). Paul gives a test of truth against the Gentiles; John, against the false prophets.

JFB: 1Co 12:3 - by the Spirit

Rather, as Greek, "IN the Spirit"; that being the power pervading him, and the element in which he speaks [ALFORD], (Mat 16:17; Joh 15:26).

JFB: 1Co 12:3 - of God . . . Holy

The same Spirit is called at one time "the Spirit of GOD"; at another, "the HOLY Ghost," or "Holy Spirit." Infinite Holiness is almost synonymous with Godhead.

JFB: 1Co 12:3 - speaking . . . say

"Speak" implies the act of utterance; "say" refers to that which is uttered. Here, "say" means a spiritual and believing confession of Him.

JFB: 1Co 12:3 - Jesus

Not an abstract doctrine, but the historical, living God-man (Rom 10:9).

JFB: 1Co 12:3 - accursed

As the Jews and Gentiles treated Him (Gal 3:13). Compare "to curse Christ" in the heathen PLINY'S letter [Epistles, 10.97]. The spiritual man feels Him to be the Source of all blessings (Eph 1:3) and to be severed from Him is to be accursed (Rom 9:3).

JFB: 1Co 12:3 - Lord

Acknowledging himself as His servant (Isa 26:13). "Lord" is the Septuagint translation for the incommunicable Hebrew name JEHOVAH.

JFB: 1Co 12:4 - diversities of gifts

That is, varieties of spiritual endowments peculiar to the several members of the Church: compare "dividing to every man severally" (1Co 12:11).

JFB: 1Co 12:4 - same Spirit

The Holy Trinity appears here: the Holy Spirit in this verse; Christ in 1Co 12:5; and the Father in 1Co 12:6. The terms "gifts," "administrations," and "operations," respectively correspond to the Divine Three. The Spirit is treated of in 1Co 12:7, &c.; the Lord, in 1Co 12:12, &c.; God, in 1Co 12:28. (Compare Eph 4:4-6).

JFB: 1Co 12:5-6

"Gifts" (1Co 12:4), "administrations" (the various functions and services performed by those having the gifts, compare 1Co 12:28), and "operations" (the actual effects resulting from both the former, through the universally operative power of the one Father who is "above all, through all, and in us all"), form an ascending climax [HENDERSON, Inspiration].

JFB: 1Co 12:5-6 - same Lord

Whom the Spirit glorifies by these ministrations [BENGEL].

JFB: 1Co 12:6 - operations

(Compare 1Co 12:10).

JFB: 1Co 12:6 - same God . . . worketh

By His Spirit working (1Co 12:11).

JFB: 1Co 12:6 - all in all

All of them (the "gifts") in all the persons (who possess them).

JFB: 1Co 12:7 - But

Though all the gifts flow from the one God, Lord, and Spirit, the "manifestation" by which the Spirit acts (as He is hidden in Himself), varies in each individual.

JFB: 1Co 12:7 - to every man

To each of the members of the Church severally.

JFB: 1Co 12:7 - to profit withal

With a view to the profit of the whole body.

JFB: 1Co 12:8-10

Three classes of gifts are distinguished by a distinct Greek word for "another" (a distinct class), marking the three several genera: allo marks the species, hetero the genera (compare Greek, 1Co 15:39-41). I. Gifts of intellect, namely, (1) wisdom; (2) knowledge. II. Gifts dependent on a special faith, namely, that of miracles (Mat 17:20): (1) healings; (2) workings of miracles; (3) prophecy of future events; (4) discerning of spirits, or the divinely given faculty of distinguishing between those really inspired, and those who pretended to inspiration. III. Gifts referring to the tongues: (1) diverse kinds of tongues; (2) interpretation of tongues. The catalogue in 1Co 12:28 is not meant strictly to harmonize with the one here, though there are some particulars in which they correspond. The three genera are summarily referred to by single instances of each in 1Co 13:8. The first genus refers more to believers; the second, to unbelievers.

JFB: 1Co 12:8-10 - by . . . by . . . by

The first in Greek is, "By means of," or "through the operation of"; the second is, "according to" the disposing of (compare 1Co 12:11); the third is, "in," that is, under the influence of (so the Greek, Mat 22:43; Luk 2:27).

JFB: 1Co 12:8-10 - word of wisdom

The ready utterance of (for imparting to others, Eph 6:19) wisdom, namely, new revelations of the divine wisdom in redemption, as contrasted with human philosophy (1Co 1:24; 1Co 2:6-7; Eph 1:8; Eph 3:10; Col 2:3).

JFB: 1Co 12:8-10 - word of knowledge

Ready utterance supernaturally imparted of truths ALREADY REVEALED (in this it is distinguished from "the word of wisdom," which related to NEW revelations). Compare 1Co 14:6, where "revelation" (answering to "wisdom" here) is distinguished from "knowledge" [HENDERSON]. Wisdom or revelation belonged to the "prophets"; knowledge, to the "teachers." Wisdom penetrates deeper than knowledge. Knowledge relates to things that are to be done. Wisdom, to things eternal: hence, wisdom is not, like knowledge, said to "pass away" (1Co 13:8), [BENGEL].

JFB: 1Co 12:9 - faith

Not of doctrines, but of miracles: confidence in God, by the impulse of His Spirit, that He would enable them to perform any required miracle (compare 1Co 13:2; Mar 11:23; Jam 5:15). Its nature, or principle, is the same as that of saving faith, namely, reliance on God; the producing cause, also, in the same,' namely, a power altogether supernatural (Eph 1:19-20). But the objects of faith differ respectively. Hence, we see, saving faith does not save by its instrinsic merit, but by the merits of Him who is the object of it.

JFB: 1Co 12:9 - healing

Greek plural, "healings"; referring to different kinds of disease which need different kinds of healing (Mat 10:1).

JFB: 1Co 12:10 - working of miracles

As "healings" are miracles, those here meant must refer to miracles of special and extraordinary POWER (so the Greek for "miracles" means); for example, healings might be effected by human skill in course of time; but the raising of the dead, the infliction of death by a word, the innocuous use of poisons, &c., are miracles of special power. Compare Mar 6:5; Act 19:11.

JFB: 1Co 12:10 - prophecy

Here, probably, not in the wider sense of public teaching by the Spirit (1Co 11:4-5; 1Co 14:1-5, 1Co. 14:22-39); but, as its position between "miracles" and a "discerning of spirits" implies, the inspired disclosure of the future (Act 11:27-28; Act 21:11; 1Ti 1:18), [HENDERSON]. It depends on "faith" (1Co 12:9; Rom 12:6). The prophets ranked next to the apostles (1Co 12:28; Eph 3:5; Eph 4:11). As prophecy is part of the whole scheme of redemption, an inspired insight into the obscurer parts of the existing Scriptures, was the necessary preparation for the miraculous foresight of the future.

JFB: 1Co 12:10 - discerning of spirits

Discerning between the operation of God's Spirit, and the evil spirit, or unaided human spirit (1Co 14:29; compare 1Ti 4:1; 1Jo 4:1).

JFB: 1Co 12:10 - kinds of tongues

The power of speaking various languages: also a spiritual language unknown to man, uttered in ecstasy (1Co 14:2-12). This is marked as a distinct genus in the Greek, "To another and a different class."

JFB: 1Co 12:10 - interpretation of tongues

(1Co 14:13, 1Co 14:26-27).

JFB: 1Co 12:11 - as he will

(1Co 12:18; Heb 2:4).

JFB: 1Co 12:12-13

Unity, not unvarying uniformity, is the law of God in the world of grace, as in that of nature. As the many members of the body compose an organic whole and none can be dispensed with as needless, so those variously gifted by the Spirit, compose a spiritual organic whole, the body of Christ, into which all are baptized by the one Spirit.

JFB: 1Co 12:12-13 - of that one body

Most of the oldest manuscripts omit "one."

JFB: 1Co 12:12-13 - so also is Christ

That is, the whole Christ, the head and body. So Psa 18:50, "His anointed (Messiah or Christ), David (the antitypical David) and His seed."

JFB: 1Co 12:13 - by . . . Spirit . . . baptized

Literally, "in"; in virtue of; through. The designed effect of baptism, which is realized when not frustrated by the unfaithfulness of man.

JFB: 1Co 12:13 - Gentiles

Literally, "Greeks."

JFB: 1Co 12:13 - all made to drink into one Spirit

The oldest manuscripts read, "Made to drink of one Spirit," omitting "into" (Joh 7:37). There is an indirect allusion to the Lord's Supper, as there is a direct allusion to baptism in the beginning of the verse. So the "Spirit, the water, and the blood" (1Jo 5:8), similarly combine the two outward signs with the inward things signified, the Spirit's grace.

JFB: 1Co 12:13 - are . . . have been

Rather as Greek, "were . . . were" (the past tense).

JFB: 1Co 12:14

Translate, "For the body also." The analogy of the body, not consisting exclusively of one, but of many members, illustrates the mutual dependence of the various members in the one body, the Church. The well-known fable of the belly and the other members, spoken by Menenius Agrippa, to the seceding commons [LIVY, 2.32], was probably before Paul's mind, stored as it was with classical literature.

JFB: 1Co 12:15

The humbler members ought not to disparage themselves, or to be disparaged by others more noble (1Co 12:21-22).

JFB: 1Co 12:15 - foot . . . hand

The humble speaks of the more honorable member which most nearly resembles itself: so the "ear" of the "eye" (the nobler and more commanding member, Num 10:31), (1Co 12:16). As in life each compares himself with those whom he approaches nearest in gifts, not those far superior. The foot and hand represent men of active life; the ear and eye, those of contemplative life.

JFB: 1Co 12:17

Superior as the eye is, it would not do if it were the sole member to the exclusion of the rest.

JFB: 1Co 12:18 - now

As the case really is.

JFB: 1Co 12:18 - every one

Each severally.

JFB: 1Co 12:19 - where were the body

Which, by its very idea, "hath many members" (1Co 12:12, 1Co 12:14), [ALFORD].

JFB: 1Co 12:20 - now

As the case really is: in contrast to the supposition (1Co 12:19; compare 1Co 12:18).

JFB: 1Co 12:20 - many members

Mutually dependent.

JFB: 1Co 12:21

The higher cannot dispense with the lower members.

JFB: 1Co 12:22 - more feeble

More susceptible of injury: for example, the brain, the belly, the eye. Their very feebleness, so far from doing away with the need for them, calls forth our greater care for their preservation, as being felt "necessary."

JFB: 1Co 12:23 - less honourable

"We think" the feet and the belly "less honorable," though not really so in the nature of things.

JFB: 1Co 12:23 - bestow . . . honour

Putting shoes on (Margin) the feet, and clothes to cover the belly.

JFB: 1Co 12:23 - uncomely parts

The secret parts: the poorest, though unclad in the rest of the body, cover these.

JFB: 1Co 12:24 - tempered . . . together

On the principle of mutual compensation.

JFB: 1Co 12:24 - to that part which lacked

To the deficient part [ALFORD], (1Co 12:23).

JFB: 1Co 12:25 - no schism

(compare 1Co 12:21) --no disunion; referring to the "divisions" noticed (1Co 11:18).

JFB: 1Co 12:25 - care one for another

That is, in behalf of one another.

JFB: 1Co 12:26 - And

Accordingly.

JFB: 1Co 12:26 - all . . . suffer with it

"When a thorn enters the heel, the whole body feels it, and is concerned: the back bends, the belly and thighs contract themselves, the hands come forward and draw out the thorn, the head stoops, and the eyes regard the affected member with intense gaze" [CHRYSOSTOM].

JFB: 1Co 12:26 - rejoice with it

"When the head is crowned, the whole man feels honored, the mouth expresses, and the eyes look, gladness" [CHRYSOSTOM].

JFB: 1Co 12:27 - members in particular

That is, severally members of it. Each church is in miniature what the whole aggregate of churches is collectively, "the body of Christ" (compare 1Co 3:16): and its individual components are members, every one in his assigned place.

JFB: 1Co 12:28 - set . . . in the church

As He has "set the members . . . in the body" (1Co 12:18).

JFB: 1Co 12:28 - first apostles

Above even the prophets. Not merely the Twelve, but others are so called, for example, Barnabas, &c. (Rom 16:7).

JFB: 1Co 12:28 - teachers

Who taught, for the most part, truths already revealed; whereas the prophets made new revelations and spoke all their prophesyings under the Spirit's influence. As the teachers had the "word of knowledge," so the prophets "the word of wisdom" (1Co 12:8). Under "teachers" are included "evangelists and pastors."

JFB: 1Co 12:28 - miracles

Literally, "powers" (1Co 12:10): ranked below "teachers," as the function of teaching is more edifying, though less dazzling than working miracles.

JFB: 1Co 12:28 - helps, governments

Lower and higher departments of "ministrations" (1Co 12:5); as instances of the former, deacons whose office it was to help in the relief of the poor, and in baptizing and preaching, subordinate to higher ministers (Act 6:1-10; Act 8:5-17); also, others who helped with their time and means, in the Lord's cause (compare 1Co 13:13; Num 11:17). The Americans similarly use "helps" for "helpers." And, as instances of the latter, presbyters, or bishops, whose office it was to govern the Church (1Ti 5:17; Heb 13:17, Heb 13:24). These officers, though now ordinary and permanent, were originally specially endowed with the Spirit for their office, whence they are here classified with other functions of an inspired character. Government (literally, "guiding the helm" of affairs), as being occupied with external things, notwithstanding the outward status it gives, is ranked by the Spirit with the lower functions. Compare "He that giveth" (answering to "helps")--"he that ruleth" (answering to "governments") (Rom 12:8). Translate, literally, "Helpings, governings" [ALFORD].

JFB: 1Co 12:28 - diversities of tongues

(1Co 12:10). "Divers kinds of tongues."

JFB: 1Co 12:29 - Are all?

Surely not.

JFB: 1Co 12:31 - covet earnestly

Greek, "emulously desire." Not in the spirit of discontented "coveting." The Spirit "divides to every man severally as He will" (1Co 12:1); but this does not prevent men earnestly seeking, by prayer and watchfulness, and cultivation of their faculties, the greatest gifts. BEZA explains, "Hold in the highest estimation"; which accords with the distinction in his view (1Co 14:1) between "follow after charity--zealously esteem spiritual gifts"; also with (1Co 12:11, 1Co 12:18) the sovereign will with which the Spirit distributes the gifts, precluding individuals from desiring gifts not vouchsafed to them. But see on 1Co 14:1.

JFB: 1Co 12:31 - the best gifts

Most of the oldest manuscripts read, "the greatest gifts."

JFB: 1Co 12:31 - and yet

Greek, "and moreover." Besides recommending your zealous desire for the greatest gifts, I am about to show you a something still more excellent (literally, "a way most way-like") to desire, "the way of love" (compare 1Co 14:1). This love, or "charity," includes both "faith" and "hope" (1Co 13:7), and bears the same fruits (1Co 13:1-13) as the ordinary and permanent fruits of the Spirit (Gal 5:22-24). Thus "long-suffering," compare 1Co 12:4; "faith," 1Co 12:7; "joy," 1Co 12:6; "meekness," 1Co 12:5; "goodness," 1Co 12:5; "gentleness," 1Co 12:4 (the Greek is the same for "is kind"). It is the work of the Holy Spirit, and consists in love to God, on account of God's love in Christ to us, and as a consequence, love to man, especially to the brethren in Christ (Rom 5:5; Rom 15:30). This is more to be desired than gifts (Luk 10:20).

Clarke: 1Co 12:1 - Now concerning spiritual gifts

Now concerning spiritual gifts - This was a subject about which they appear to have written to the apostle, and concerning which there were probably some contentions among them. The words περι των πνευματικων may as well be translated concerning spiritual persons, as spiritual gifts; and indeed the former agrees much better with the context

Clarke: 1Co 12:1 - I would not have you ignorant

I would not have you ignorant - I wish you fully to know whence all such gifts come, and for what end they are given, that each person may serve the Church in the capacity in which God has placed him, that there may be no misunderstandings and no schism in the body.

Clarke: 1Co 12:2 - Ye were Gentiles

Ye were Gentiles - Previously to your conversion to the Christian faith; ye were heathens, carried away, not guided by reason or truth, but hurried by your passions into a senseless worship, the chief part of which was calculated only to excite and gratify animal propensities

Clarke: 1Co 12:2 - Dumb idols

Dumb idols - Though often supplicated, could never return an answer; so that not only the image could not speak, but the god or demon pretended to be represented by it could not speak: a full proof that an idol was nothing in the world.

Clarke: 1Co 12:3 - No man speaking by the Spirit of God

No man speaking by the Spirit of God - It was granted on all hands that there could be no religion without Divine inspiration, because God alone, could make his will known to men: hence heathenism pretended to this inspiration; Judaism had it in the law and the prophets; and it was the very essence of the Christian religion. The heathen priests and priestesses pretended to receive, by inspiration from their god, the answers which they gave to their votaries. And as far as the people believed their pretensions, so far they were led by their teaching

Both Judaism and heathenism were full of expectations of a future teacher and deliverer; and to this person, especially among the Jews, the Spirit in all the prophets gave witness. This was the Anointed One, the Messiah who was manifested in the person of Jesus of Nazareth; and him the Jews rejected, though he proved his Divine mission both by his doctrines and his miracles. But as he did not come as they fancied he would - as a mighty secular conqueror, they not only rejected but blasphemed him; and persons among them professing to be spiritual men, and under the influence of the Spirit of God, did so. But as the Holy Spirit, through all the law and the prophets gave Testimony to the Messiah, and as Jesus proved himself to be the Christ both by his miracles and doctrines, no man under the inspiration of the Divine Spirit could say to him anathema - thou art a deceiver, and a person worthy of death, etc., as the Jews did: therefore the Jews were no longer under the inspiration of the Spirit of God. This appears to be the meaning of the apostle in this place. No man speaking by the Spirit, etc

Clarke: 1Co 12:3 - And that no man can say that Jesus is the Lord

And that no man can say that Jesus is the Lord - Nor can we demonstrate this person to be the Messiah and the Savior of men, but by the Holy Ghost, enabling us to speak with divers tongues, to work miracles; he attesting the truth of our doctrines to them that hear, by enlightening their minds, changing their hearts, and filling them with the peace and love of God.

Clarke: 1Co 12:4 - There are diversities of gifts

There are diversities of gifts - Χαρισματων· Gracious endowments, leading to miraculous results; such as the gift of prophecy, speaking different tongues, etc. And these all came by the extraordinary influences of the Holy Spirit.

Clarke: 1Co 12:5 - Differences of administrations

Differences of administrations - Διακονιων· Various offices in the Church, such as apostle, prophet, and teacher; under which were probably included bishop or presbyter, pastor, deacon, etc.; the qualifications for such offices, as well as the appointments themselves, coming immediately from the one Lord Jesus Christ.

Clarke: 1Co 12:6 - Diversities of operations

Diversities of operations - Ενεργηματων· Miraculous influences exerted on others; such as the expulsion of demons, inflicting extraordinary punishments, as in the case of Ananias and Sapphira, Elymas the sorcerer, etc., the healing of different diseases, raising the dead, etc.: all these proceeded from God the Father, as the fountain of all goodness and power, and the immediate dispenser of every good and perfect gift

In the three preceding verses we find more than an indirect reference to the doctrine of the sacred Trinity

Gifts are attributed to the Holy Spirit, 1Co 12:4

Administrations to the Lord Jesus, 1Co 12:5

Operations to God the Father, 1Co 12:6

He who may think this fanciful must account for the very evident distinctions here in some more satisfactory way.

Clarke: 1Co 12:7 - The manifestation of the Spirit

The manifestation of the Spirit - Φανερωσις του Πνευματος . This is variably understood by the fathers; some of them rendering φανερωσις by illumination, others demonstration, and others operation. The apostle’ s meaning seems to be this: Whatever gifts God has bestowed, or in what various ways soever the Spirit of God may have manifested himself, it is all for the common benefit of the Church. God has given no gift to any man for his own private advantage, or exclusive profit. He has it for the benefit of others as well as for his own salvation.

Clarke: 1Co 12:8 - Word of wisdom

Word of wisdom - In all these places I consider that the proper translation of λογος is doctrine, as in many other places of the New Testament. It is very difficult to say what is intended here by the different kinds of gifts mentioned by the apostle: they were probably all supernatural, and were necessary at that time only for the benefit of the Church. On the 8th, 9th, and 10th verses (1Co 12:8-10), much may be seen in Lightfoot, Whitby, Pearce, and others

1.    By doctrine of wisdom we may understand, as Bp. Pearce and Dr. Whitby observe, the mystery of our redemption, in which the wisdom of God was most eminently conspicuous: see 1Co 2:7, 1Co 2:10; and which is called the manifold wisdom of God, Eph 3:10. Christ, the great teacher of it, is called the wisdom of God, 1Co 1:24; and in him are said to be contained all the treasures of wisdom and knowledge, Col 2:3. The apostles to whom this doctrine was committed are called σοφοι, wise men; (Mat 23:34); and they are said to teach this Gospel according to the wisdom given them, 2Pe 3:15

2.    By the doctrine of knowledge we may understand either a knowledge of the types, etc., in the Old Testament; or what are termed mysteries; the calling of the Gentiles, the recalling of the Jews, the mystery of iniquity, of the beast, etc., and especially the mystical sense or meaning of the Old Testament, with all its types, rites, ceremonies, etc., etc

3.    By faith, 1Co 12:9, we are to understand that miraculous faith by which they could remove mountains, 1Co 13:2; or a peculiar impulse, as Dr: Whitby calls it, that came upon the apostles when any difficult matter was to be performed, which inwardly assured them that God’ s power would assist them in the performance of it. Others think that justifying faith, received by means of Gospel teaching, is what is intended

4.    Gifts of healing simply refers to the power which at particular times the apostles received from the Holy Spirit to cure diseases; a power which was not always resident in them; for Paul could not cure Timothy, nor remove his own thorn in the flesh; because it was given only on extraordinary occasions, though perhaps more generally than many others

5.    The working of miracles, ενεργηματα δυναμεων, 1Co 12:10. This seems to refer to the same class as the operations, ενεργηματων, 1Co 12:6, as the words are the same; and to signify those powers by which they were enabled at particular times to work miraculously on others; ejecting demons, inflicting punishments or judgments, as in the cases mentioned under 1Co 12:6. It is a hendyadis for mighty operations

6.    Prophecy. This seems to import two things

1st, the predicting future events, such as then particularly concerned the state of the Church and the apostles; as the dearth foretold by Agabus, Act 11:28; and the binding of St. Paul, and delivering him to the Romans, Act 21:10, etc.; and St. Paul’ s foretelling his own shipwreck on Malta, Act 27:25, etc. An

2ndly, as implying the faculty of teaching or expounding the Scriptures, which is also a common acceptation of the word

7.    Discerning of spirits. A gift by which the person so privileged could discern a false miracle from a true one; or a pretender to inspiration from him who was made really partaker of the Holy Ghost. It probably extended also to the discernment of false professors from true ones, as appears in Peter in the case of Ananias and his wife

8.    Divers kinds of tongues. Γενη γλωσσων, Different languages, which they had never learned, and which God gave them for the immediate instruction of people of different countries who attended their ministry

9.    Interpretation of tongues. It was necessary that while one was speaking the deep things of God in a company where several were present who did not understand, though the majority did, there should be a person who could immediately interpret what was said to that part of the congregation that did not understand the language. This power to interpret was also an immediate gift of God’ s Spirit, and is classed here among the miracles.

Clarke: 1Co 12:11 - But all these worketh that one and the self-same Spirit

But all these worketh that one and the self-same Spirit - All these gifts are miraculously bestowed; they cannot be acquitted by human art or industry, the different languages excepted; but they were given in such a way, and in such circumstances, as sufficiently proved that they also were miraculous gifts.

Clarke: 1Co 12:12 - For as the body is one

For as the body is one - Though the human body have many members, and though it be composed of a great variety of parts, yet it is but one entire system; every part and member being necessary to the integrity or completeness of the whole

Clarke: 1Co 12:12 - So also is Christ

So also is Christ - That is, So is the Church the body of Christ, being composed of the different officers already mentioned, and especially those enumerated, 1Co 12:28, apostles, prophets, teachers, etc. It cannot be supposed that Christ is composed of many members, etc., and therefore the term Church must be understood, unless we suppose, which is not improbable, that the term Ὁ Χριστος, Christ, is used to express the Church, or whole body of Christian believers.

Clarke: 1Co 12:13 - For by one Spirit are we all baptized, etc.

For by one Spirit are we all baptized, etc. - As the body of man, though composed of many members, is informed and influenced by one soul; so the Church of Christ, which is his body, though composed of many members, is informed and influenced by one Spirit, the Holy Ghost; actuating and working by his spiritual body, as the human soul does in the body of man

Clarke: 1Co 12:13 - To drink into one Spirit

To drink into one Spirit - We are to understand being made partakers of the gifts and graces of the Holy Ghost agreeably to the words of our Lord, Joh 7:37, etc.: If any man thirst, let him come unto me and drink: this he spake of the Spirit which they that believed on him should receive

On this verse there is a great profusion of various readings, which may be found in Griesbach, but cannot be conveniently noticed here.

Clarke: 1Co 12:14 - For the body is not one member

For the body is not one member - The mystical body, the Church, as well as the natural body, is composed of many members.

Clarke: 1Co 12:15 - If the foot shall say, etc.

If the foot shall say, etc. - As all the members of the body are necessarily dependent on each other, and minister to the general support of the system, so is it in the Church. All the private members are intimately connected among themselves, and also with their pastors; without which union no Church can subsist.

Clarke: 1Co 12:21 - And the eye cannot say unto the hand, I have no need of thee

And the eye cannot say unto the hand, I have no need of thee - The apostle goes on, with his principal object in view, to show that the gifts and graces with which their different teachers were endowed were all necessary for their salvation, and should be collectively used; for not one of them was unnecessary, nor could they dispense with the least of them; the body of Christ needed the whole for its nourishment and support. The famous apologue of Menenius Agrippa, related by Livy, will serve to illustrate the apostle’ s reasoning: the Roman people, getting into a state of insurrection and rebellion against the nobility, under pretext that the great men not only had all the honors but all the emoluments of the nation, while they were obliged to bear all the burdens, and suffer all the privations; they then in riotous assemblage left their homes and went to Mount Aventine. Matters were at last brought to such an issue, that the senators and great men were obliged to fly from the city, and the public peace was on the point of being utterly ruined: it was then thought expedient to send Menenius Agrippa to them, who was high in their esteem, having vanquished the Sabines and Samnites, and had the first triumph at Rome. This great general, who was as eloquent as he was valiant, went to the Mons Sacer, to which the insurgents had retired, and thus addressed them

Tempore, quo in homine non, ut nunc emnia in unum consentiebant, sed singulis membris suum cuique consilium, suus sermo fuerat, indignatas reliquas partes, sua cura, suo labore ac ministerio ventri omnia quaeri; ventrem, in medio quietum, nihil aliud, quam datis voluptatibus frui. Conspirasse inde, ne manus ad os cibum ferrent, nec os acciperet datum, nec dentes conficerent. Hac ira, dum ventrem fame domare vellent, ipsa una membra totumque corpus ad extremam tabem venisse. lnde apparuisse, ventris quoque haud segne ministerium esse: nec magis ali, quam alere eum, reddentem in omnes corporis partes hunc, quo vivimus vigemusque, divisum pariter in venas maturum, confecto cibo, sanquinem . T. Livii, Histor. lib. ii. cap. 32

"In that time in which the different parts of the human body were not in a state of unity as they now are, but each member had its separate office and distinct language, they all became discontented, because whatever was procured by their care, labor, and industry, was spent on the belly; while this, lying at ease in the midst of the body, did nothing but enjoy whatever was provided for it. They therefore conspired among themselves, and agreed that the hands should not convey food to the mouth, that the mouth should not receive what was offered to it, and that the teeth should not masticate whatever was brought to the mouth. Acting on this principle of revenge, and hoping to reduce the belly by famine, all the members, and the whole body itself, were at length brought into the last stage of a consumption. It then plainly appeared that the belly itself did no small service; that it contributed not less to their nourishment than they did to its support, distributing to every part that from which they derived life and vigor; for by properly concocting the food, the pure blood derived from it was conveyed by the arteries to every member.

This sensible comparison produced the desired effect; the people were persuaded that the senators were as necessary to their existence as they were to that of the senators, and that it required the strictest union and mutual support of high and low to preserve the body politic. This transaction took place about 500 years before the Christian era, and was handed down by unbroken tradition to the time of Titus Livius, from whom I have taken it, who died in the year of our Lord 17, about forty years before St. Paul wrote this epistle. As his works were well known and universally read among the Romans in the time of the apostle, it is very probable that St. Paul had this famous apologue in view when he wrote from the 14th verse to the end of the chapter.

Clarke: 1Co 12:22 - Those members - which seem to be more feeble

Those members - which seem to be more feeble - These, and the less honorable and uncomely, mentioned in the next verses, seem to mean the principal viscera, such as the heart, lungs, stomach, and intestinal canal. These, when compared with the arms and limbs, are comparatively weak; and some of them, considered in themselves, uncomely and less honorable; yet these are more essential to life than any of the others. A man may lose an eye by accident, and an arm or a leg may be amputated, and yet the body live and be vigorous; but let the stomach, heart, lungs, or any of the viscera be removed, and life becomes necessarily extinct. Hence these parts are not only covered, but the parts in which they are lodged are surrounded, ornamented, and fortified for their preservation and defense, on the proper performance of whose functions life so immediately depends.

Clarke: 1Co 12:24 - For our comely parts have no need

For our comely parts have no need - It would be easy to go into great detail in giving an anatomical description of the different members and parts to which the apostle refers, but it would not probably answer the end of general edification; and to explain every allusion made by the apostle, would require a minuteness of description which would not be tolerated except in a treatise on the anatomy of the human body. My readers will therefore excuse my entering into this detail.

Clarke: 1Co 12:25 - That there should be no schism in the body

That there should be no schism in the body - That there should be no unnecessary and independent part in the whole human machine, and that every part should contribute something to the general proportion, symmetry, and beauty of the body. So completely has God tempered the whole together, that not the smallest visible part can be removed from the body without not only injuring its proportions, but producing deformity. Hence the members have the same care one for another. The eyes and ears watch for the general safety of the whole; and they are placed in the head, like sentinels in a tower, that they may perceive the first approach of a foe, and give warning. The hands immediately on an attack exert themselves to defend the head and the body; and the limbs are swift to carry off the body from dangers against which resistance would be vain. Even the heart takes alarm from both the eyes and the ears; and when an attack is made on the body, every external muscle becomes inflated and contracts itself, that, by thus collecting and concentrating its force, it may the more effectually resist the assailants, and contribute to the defense of the system.

Clarke: 1Co 12:26 - And whether one member suffer

And whether one member suffer - As there is a mutual exertion for the general defense, so there is a mutual sympathy. If the eye, the hand, the foot, etc., be injured, the whole man grieves; and if by clothing, or any thing else, any particular member or part is adorned, strengthened, or better secured, it gives a general pleasure to the whole man.

Clarke: 1Co 12:27 - Now ye are the body of Christ

Now ye are the body of Christ - The apostle, having finished his apologue, comes to his application

As the members in the human body, so the different members of the mystical body of Christ. All are intended by him to have the same relation to each other; to be mutually subservient to each other; to mourn for and rejoice with each other. He has also made each necessary to the beauty, proportion, strength, and perfection of the whole. Not one is useless; not one unnecessary. Paul, Apollos, Kephas, etc., with all their variety of gifts and graces, are for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, Eph 4:12. Hence no teacher should be exalted above or opposed to an other. As the eye cannot say to the hand, I have no need of thee, so luminous Apollos cannot say to laborious Paul, I can build up and preserve the Church without thee. The foot planted on the ground to support the whole fabric, and the hands that swing at liberty, and the eye that is continually taking in near and distant prospects, are all equally serviceable to the whole, and mutually helpful to and dependent on each other. So also are the different ministers and members of the Church of Christ

From a general acquaintance with various ministers of Christ, and a knowledge of their different talents and endowments manifested either by their preaching or writings, and with the aid of a little fancy, we could here make out a sort of correspondency between their services and the uses of the different members of the human body. We could call one eye, because of his acute observation of men and things, and penetration into cases of conscience and Divine mysteries. Another hand, from his laborious exertions in the Church. Another foot, from his industrious travels to spread abroad the knowledge of Christ crucified: and so of others. But this does not appear to be any part of the apostle’ s plan.

Clarke: 1Co 12:28 - God hath set some in the Church

God hath set some in the Church - As God has made evident distinctions among the members of the human body, so that some occupy a more eminent place than others, so has he in the Church. And to prove this, the apostle numerates the principal offices, and in the order in which they should stand

Clarke: 1Co 12:28 - First, apostles

First, apostles - Αποστολους, from απο from, and στελλο, I send; to send from one person to another, and from one place to another. Persons immediately designated by Christ, and sent by him to preach the Gospel to all mankind

Clarke: 1Co 12:28 - Secondarily, prophets

Secondarily, prophets - Προφητας, from προ, before, and φημι, I speak; a person who, under Divine inspiration, predicts future events; but the word is often applied to these who preach the Gospel. See on 1Co 12:8 (note)

Clarke: 1Co 12:28 - Thirdly, teachers

Thirdly, teachers - Διδασκαλους, from διδασκω, I teach; persons whose chief business it was to instruct the people in the elements of the Christian religion, and their duty to each other. See on Rom 8:8 (note)

Clarke: 1Co 12:28 - Miracles

Miracles - Δυναμεις· Persons endued with miraculous gifts, such as those mentioned Mar 16:17, Mar 16:18; casting out devils, speaking with new tongues, etc. See on 1Co 12:8 (note), and at the end of the chapter, (1Co 12:31 (note)

Clarke: 1Co 12:28 - Gifts of healings

Gifts of healings - Χαρισματα ιαματων· Such as laying hands upon the sick, and healing them, Mar 16:18; which, as being one of the most beneficent miraculous powers, was most frequently conceded. See on 1Co 12:8 (note)

Clarke: 1Co 12:28 - Helps

Helps - Αντιληψεις . Dr. Lightfoot conjectures that these were the apostles’ helpers; persons who accompanied them, baptized those who were converted by them, and were sent by them to such places as they could not attend to, being otherwise employed

The Levites are termed by the Talmudists helps of the priests. The word occurs Luk 1:54; Rom 8:26

Clarke: 1Co 12:28 - Governments

Governments - Κυβερνησεις . Dr. Lightfoot contends that this word does not refer to the power of ruling, but to the case of a person endued with a deep and comprehensive mind, who is profoundly wise and prudent; and he thinks that it implies the same as discernment of spirits, 1Co 12:8 (note). He has given several proofs of this use of the word in the Septuagint

Clarke: 1Co 12:28 - Diversities of tongues

Diversities of tongues - Γενη γλωσσων· Kinds of tongues; that is, different kinds. The power to speak, on all necessary occasions, languages which they had not learned. See on 1Co 12:8 (note).

Clarke: 1Co 12:29 - Are all apostles, etc.

Are all apostles, etc. - That is: All are not apostles, all are not prophets, etc.; God has distributed his various gifts among various persons, each of whom is necessary for the complete edification of the body of Christ. On these subjects see the notes on 1Co 12:7-10 (note).

Clarke: 1Co 12:31 - But covet earnestly

But covet earnestly - To covet signifies to desire earnestly. This disposition towards heavenly things is highly laudable; towards earthly things, is deeply criminal. A man may possess the best of all these gifts, and yet be deficient in what is essentially necessary to his salvation, for he may be without that love or charity which the apostle here calls the more excellent way, and which he proceeds in the next chapter to describe

Some think that this verse should be read affirmatively, Ye earnestly contend about the best gifts; but I show unto you a more excellent way; i.e. get your hearts filled with love to God and man - love, which is the principle of obedience, which works no ill to its neighbor, and which is the fulfilling of the law. This is a likely reading, for there were certainly more contentions in the Church of Corinth about the gifts than about the graces of the Spirit

1.    After all that has been said on the different offices mentioned by the apostle in the preceding chapter, there are some of them which perhaps are not understood. I confess I scarcely know what to make of those which we translate helps and governments. Bishop Pearce, who could neither see Church government nor state government in these words, expresses himself thus: "These two words, after all that the commentators say about them, I do not understand; and in no other part of the New Testament is either of them, in any sense, mentioned as the gift of the Spirit; especially it is observable that in 1Co 12:29, 1Co 12:30, where the gifts of the Spirit are again enumerated, no notice is taken of any thing like them, while all the other several parts are exactly enumerated. Perhaps these words were put in the margin to explain δυναμεις, miracles or powers; some taking the meaning to be helps, assistances, as in 2Co 12:9; others to be κυβερνησεις, governments, as in Rom 8:38; and from being marginal explanations, they might have been at last incorporated with the text."It must, however, be acknowledged that the omission of these words is not countenanced by any MS. or version. One thing we may fully know, that there are some men who are peculiarly qualified for governing by either providence or grace; and that there are others who can neither govern nor direct, but are good helpers. These characters I have often seen in different places in the Church of God

2.    In three several places in this chapter the apostle sums up the gifts of the Spirit. Dr. Lightfoot thinks they answer to each other in the following order, which the reader will take on his authority

Verses 8, 9, and 1

1Co 12:8.

Is give

The word of Wisdom

The word of Knowledge

1Co 12:9.

Faith

Gifts of Healing

1Co 12:10.

Working of Miracles

Prophecy

Discerning of Spirits

Divers kinds of Tongues

Interpretation of Tongues.

Verse 2

1Co 12:28

God hath set som

First, Apostles

Secondly, Prophets

Thirdly, Teachers

After that, Miracles

The Gifts of Healings

Helps

Governments

Divers kinds of Tongues.

Verses 29, and 3

1Co 12:29.

Are all Apostles

Prophets

Teachers

Miracles

1Co 12:30.

Gifts of Healing

Speak with Tongues

Interpret

    If the reader think that this is the best way of explaining these different gifts and offices, he will adopt it; and he will in that case consider

1.    That the word or doctrine of wisdom comes from the apostles

2.    The doctrine of knowledge, from the prophets

3.    Faith, by means of the teachers

4.    That working of miracles includes the gifts of healing

5.    That to prophecy, signifying preaching, which it frequently does, helps is a parallel

6.    That discernment of spirits is the same with governments, which Dr. Lightfoot supposes to imply a deeply comprehensive, wise, and prudent mind

7.    As to the gift of tongues, there is no variation in either of the three places

3.    It is strange that in this enumeration only three distinct officers in the Church should be mentioned; viz. apostles, prophets, and teachers. We do not know that miracles, gifts of healing, helps, governments, and diversity of tongues, were exclusive offices; for it is probable that apostles, prophets, and teachers wrought miracles occasionally, and spoke with divers tongues. However, in all this enumeration, where the apostle gives us all the officers and gifts necessary for the constitution of a Church, we find not one word of bishops, presbyters, or deacons; much less of the various officers and offices which the Christian Church at present exhibits. Perhaps the bishops are included under the apostles, the presbyters under the prophets, and the deacons under the teachers. As to the other ecclesiastical officers with which the Romish Church teems, they may seek them who are determined to find them, any where out of the New Testament

4.    Mr. Quesnel observes on these passages that there are three sorts of gifts necessary to the forming Christ’ s mystical body

1.    Gifts of power, for the working of miracles, in reference to the Father

2.    Gifts of labor and ministry, for the exercise of government and other offices, with respect to the Son

3.    Gifts of knowledge, for the instruction of the people, with relation to the Holy Ghost

The Father is the principle and end of all created power; let us then ultimately refer all things to him

The Son is the Institutor and Head of all the hierarchical ministries; let us depend upon him

The Holy Ghost is the fountain and fullness of all spiritual graces; let us desire and use them only in and by him

There is nothing good, nothing profitable to salvation, unless it be done in the power of God communicated by Christ Jesus, and in that holiness of heart which is produced by his Spirit. Pastors are only the instruments of God, the depositaries of the authority of Christ, and the channels by whom the love and graces of the Spirit are conveyed. Let these act as receiving all from God by Christ, through the Holy Ghost; and let the Church receive them as the ambassadors of the Almighty.

Calvin: 1Co 12:1 - Now concerning spiritual things

1.Now concerning spiritual things He goes on to correct another fault. As the Corinthians abused the gifts of God for ostentation and show, and love was little, if at all, regarded, he shows them for what purpose believers are adorned by God with spiritual gifts — for the edification of their brethren. This proposition, however, he divides into two parts; for, in the first place, he teaches, that God is the author of those gifts, and, secondly, having established this, he reasons as to their design. He proves from their own experience, that those things in which they gloried, are bestowed upon men through the exercise of God’s favor; for he reminds them how ignorant they were, and stupid, and destitute of all spiritual light, previously to God’s calling them. Hence it appears, that they had been furnished with them — not by nature, but through God’s unmerited benignity.

As to the words; when he says — I would not that ye should be ignorant, we must supply the expression — as to what is right, or as to what is your duty, or some similar expression; and by spiritual things he means spiritual gifts, as to which we shall have occasion to see afterwards. In what follows there is a twofold reading; for some manuscripts have simply ὅτι others add ὅτε. The former means because — assigning a reason: the latter means when; and this latter reading suits much better. But besides this diversity, the construction is in other respects confused; but still, the meaning is evident. Literally, it is this — Ye know, that when ye were Gentiles, after dumb idols, according as ye were led, following I have, however, faithfully given Paul’s meaning. By dumb idols he means — having neither feeling nor motion.

Let us learn from this passage how great is the blindness of the human mind: when it is without the illumination of the Holy Spirit, inasmuch as it stands in amazement at dumb idols, ⁷²⁶ and cannot rise higher in searching after God; nay more, it is led by Satan as if it were a brute. ⁷²⁷ He makes use of the term Gentiles here, in the same sense as in Eph 2:12.

Ye were at one time Gentiles, says he, without God,
strangers to the hope of salvation, etc.

Perhaps, too, he reasons by way of contrast. What if ⁷²⁸ they should now show themselves to be less submissive to God, after his having taken them under his care, to be governed by his word and Spirit, than they formerly discovered themselves to be forward and compliant, in following the suggestions of Satan!

Calvin: 1Co 12:3 - Wherefore I give you to know

3.Wherefore I give you to know Having admonished them from their own experience, he sets before them a general doctrine, which he deduces from it; for what the Corinthians had experienced in themselves is common to all mankind — to wander on in error, ⁷²⁹ previously to their being brought back, through the kindness of God, into the way of truth. Hence it is necessary that we should be directed by the Spirit of God, or we shall wander on for ever. From this, too, it follows, that all things that pertain to the true knowledge of God, are the gifts of the Holy Spirit,. He at the same time derives an argument from opposite causes to opposite effects. No one, speaking by the Spirit of God, can revile Christ; so, on the other hand, no one can speak well of Christ, but by the Spirit of Christ. To say that Jesus is accursed is utter blasphemy against him. To say that Jesus is the Lord, is to speak of him in honorable terms and with reverence, and to extol his majesty.

Here it is asked — “As the wicked sometimes speak of Christ in honorable and magnificent terms, is this an indication that they have the Spirit of God?” I answer — “They undoubtedly have, so far as that effect is concerned; but the gift of regeneration is one thing, and the gift of bare intelligence, with which Judas himself was endowed, when he preached the gospel, is quite another.” Hence, too, we perceive how great our weakness is, as we cannot so much as move our tongue for the celebration of God’s praise, unless it be governed by his Spirit. Of this the Scripture, also, frequently reminds us, and the saints everywhere acknowledge that unless the Lord open their mouths, they are not fit to be the heralds of his praise. Among others, Isaiah says — I am a man of unclean lips, etc. (Isa 6:5.)

Calvin: 1Co 12:4 - Now there are diversities of gifts // One Spirit // One Lord

4.Now there are diversities of gifts The symmetry of the Church ⁷³⁰ consists, so to speak, of a manifold unity, ⁷³¹ that is, when the variety of gifts is directed to the same object, as in music there are different sounds, but suited to each other with such an adaptation, as to produce concord. Hence it is befitting that there should be a distinction of gifts as well as of offices, and yet all harmonize in one. Paul, accordingly, in Rom 12:6, commends this variety, that no one may, by rashly intruding himself into another’s place, confound the distinction which the Lord has established. Hence he orders every one to be contented with his own gifts, and cultivate the particular department that has been assigned to him. ⁷³² He prohibits them from going beyond their own limits by a foolish ambition. In fine, he exhorts that every one should consider how much has been given him, what measure has been allotted to him, and to what he has been called. Here, on the other hand, he orders every one to bring what he has to the common heap, and not keep back the gifts of God in the way of enjoying every one his own, apart from the others, ⁷³³ but aim unitedly at the edification of all in common. In both passages, he brings forward the similitude of the human body, but, as may be observed, on different accounts. The sum of what he states amounts to this — that gifts are not distributed thus variously among believers, in order that they may be used apart, but that in the division there is a unity, inasmuch as one Spirit is the source of all those gifts, one God is the Lord of all administrations, and the author of all exercises of power. Now God, who is the beginning, ought also to be the end.

One Spirit This passage ought to be carefully observed in opposition to fanatics, ⁷³⁴ who think that the name Spirit means nothing essential, but merely the gifts or actions of divine power. Here, however, Paul plainly testifies, that there is one essential power of God, whence all his works proceed. The term Spirit, it is true, is sometimes transferred by metonymy to the gifts themselves. Hence we read of the Spirit of knowledge — of judgment — of fortitude — of modesty. ⁷³⁵ Paul, however, here plainly testifies that judgment, and knowledge, and gentleness, and all other gifts, proceed from one source. For it is the office of the Holy Spirit to put forth and exercise the power of God by conferring these gifts upon men, and distributing them among them.

One Lord The ancients made use of this testimony in opposition to the Arians, for the purpose of maintaining a Trinity of persons. For there is mention made here of the Spirit, secondly of the Lord, and lastly of God, and to these Three, one and the same operation is ascribed. Thus, by the name Lord, they understood Christ. But for my part, though I have no objection to its being understood in this way, I perceive, at the same time, that it is a weak argument for stopping the mouths of Arians; for there is a correspondence between the word administrations and the word Lord. The administrations, says Paul, are different, but there is only one God whom we must serve, whatever administration we discharge. This antithesis, then, shows what is the simple meaning, so that to confine it to Christ is rather forced.

Calvin: 1Co 12:6 - One God that worketh

6.One God that worketh Where we use the word powers the Greek term is ἐνεργήματα , a term which contains an allusion to the verb worketh, as in Latin effectus (an effect) corresponds with the verb effectus (to effect.) Paul’s meaning is, that although believers may be endowed with different powers, they all take their rise from one and the same power on the part of God. Hence the expression employed here — worketh all things in all — does not refer to the general providence of God, but to the liberality that he exercises towards us, in bestowing upon every one some gift. The sum is this — that there is nothing in mankind that is good or praiseworthy but what comes from God alone. Hence it is out of place here to agitate the question — in what manner God acts in Satan and in reprobates.

Calvin: 1Co 12:7 - But the manifestation of the Spirit is given to every man

7.But the manifestation of the Spirit is given to every man He now points out the purpose for which God has appointed his gifts, for he does not confer them upon us in vain, nor does he intend that they shall serve the purpose of ostentation. Hence we must inquire as to the purpose for which they are conferred. As to this Paul answers — ( with a view to utility) — πρὸς τὸ συμφερον; that is, that the Church may receive advantage thereby. The manifestation of the Spirit may be taken in a passive as well as in an active sense — in a passive sense, because wherever there is prophecy, or knowledge, or any other gift, the Spirit of God does there manifest himself — in an active sense, because the Spirit of God, when he enriches us with any gift, unlocks his treasures, for the purpose of manifesting to us those things that would otherwise have been concealed and shut up. The second interpretation suits better. The view taken by Chrysostom is rather harsh and forced — that this term is used, ⁷³⁶ because unbelievers do not recognize God, except by visible miracles.

Calvin: 1Co 12:8 - To one is given // By prophecy,

8.To one is given He now subjoins an enumeration, or, in other words, specifies particular kinds — not indeed all of them, but such as are sufficient for his present purpose. “Believers,” says he, “are endowed with different gifts, but let every one acknowledge, that he is indebted for whatever he has to the Spirit of God, for he pours forth his gifts as the sun scatters his rays in every direction. As to the difference between these gifts, knowledge (or understanding) and wisdom are taken in different senses in the Scriptures, but here I take them in the way of less and greater, as in Col 2:3, where they are also joined together, when Paul says, that in Christ are hid all the treasures of wisdom and knowledge. Knowledge, therefore, in my opinion, means acquaintance with sacred things — Wisdom, on the other hand, means the perfection of it. Sometimes prudence is put, as it were, in the middle place between these two, and in that case it denotes skill ⁷³⁷ in applying knowledge to some useful purpose. They are, it is true, very nearly allied; but still you observe a difference when they are put together. Let us then take knowledge as meaning ordinary information, and wisdom, as including revelations that are of a more secret and sublime order. ⁷³⁸

The term faith is employed here to mean a special faith, as we shall afterwards see from the context. A special faith is of such a kind as does not apprehend Christ wholly, for redemption, righteousness, and sanctification, but only in so far as miracles are performed in his name. Judas had a faith of this kind, and he wrought miracles too by means of it. Chrysostom distinguishes it in a somewhat different manner, calling it the faith of miracles, not of doctrines. ⁷³⁹ This, however, does not differ much from the interpretation previously mentioned. By the gift of healings ⁷⁴⁰ every one knows what is meant.

As to the workings of powers, or, as some render it, the operations of influences, there is more occasion for doubt. I am inclined, however, to think, that what is meant is the influence which is exercised against devils, and also against hypocrites. When, therefore, Christ and his Apostles by authority restrained devils, or put them to flight, that was ἐνέργημα , (powerful working,) and, in like manner, when Paul smote the sorcerer with blindness, (Act 13:11,) and when Peter struck Ananias and Sapphira dead upon the spot with a single word. The gifts of healing and of miracles, therefore, serve to manifest the goodness of God, but this last, his severity for the destruction of Satan. ⁷⁴¹

By prophecy, I understand the singular and choice endowment of unfolding the secret will of God, so that a Prophet is a messenger, as it were, between God and man. ⁷⁴² My reason for taking this view will be explained more fully afterwards.

The discerning of spirits, was a clearness of perception in forming a judgment as to those who professed to be something. (Act 5:36.) I speak not of that natural wisdom, by which we are regulated in judging. It was a special illumination, with which some were endowed by the gift of God. The use of it was this: that they might not be imposed upon by masks, of mere pretences, ⁷⁴³ but might by that spiritual judgment distinguish, as by a particular mark, the true ministers of Christ from the false.

There was a difference between the knowledge of tongues, and the interpretation of them, for those who were endowed with the former were, in many cases, not acquainted with the language of the nation with which they had to deal. The interpreters ⁷⁴⁴ rendered foreign tongues into the native language. These endowments they did not at that time acquire by labor or study, but were put in possession of them by a wonderful revelation of the Spirit. ⁷⁴⁵

Calvin: 1Co 12:11 - One and the same spirit distributing

11.One and the same spirit distributing Hence it follows that those act amiss who, having no concern as to participation, break asunder that holy harmony, that is fitly adjusted in all its parts, only when under the guidance of the same Spirit, all conspire toward one and the same object. He again calls the Corinthians to unity, by reminding them that all have derived from one fountain whatever they possess, while he instructs them, at the same time, that no one has so much as to have enough within himself, so as not to require help from others. For this is what he means by these words — distributing to every one severally as he willeth The Spirit of God, therefore, distributes them among us, in order that we may make all contribute to the common advantage. To no one does he give all, lest any one, satisfied with his particular portion, should separate himself from others, and live solely for himself. The same idea is intended in the adverb severally, as it is of great importance to understand accurately that diversity by which God unites us mutually to one another. ⁷⁴⁶ Now, when will is ascribed to the Spirit, and that, too, in connection with power, we may conclude from this, that the Spirit is truly and properly God.

Calvin: 1Co 12:12 - For as the body is one // So also is Christ

12.For as the body is one He now derives a similitude from the human body, which he makes use of also in Rom 12:4; but it is for a different purpose, as I have already stated above. In that passage, he exhorts every one to be satisfied with his own calling, and not to invade another’s territory; as ambition, curiosity, or some other disposition, induces many to take in hand more than is expedient. Here, however, he exhorts believers to cleave to each other in a mutual distribution of gifts, as they were not conferred upon them by God that every one should enjoy his own separately, but that one should help another. It is usual, however, for any society of men, or congregation, to be called a body, as one city constitutes a body, and so, in like manner, one senate, and one people. Monenius Agrippa, ⁷⁴⁷ too, in ancient times, when desirous to conciliate the Roman people, when at variance with the senate, made use of an apologue, not very unlike the doctrine of Paul here. ⁷⁴⁸ Among Christians, however, the case is very different; for they do not constitute a mere political body, but are the spiritual and mystical body of Christ, as Paul himself afterwards adds. (1Co 12:27.) The meaning therefore is — “Though the members of the body are various, and have different functions, they are, nevertheless, linked together in such a manner that they coalesce in one. ⁷⁴⁹ We, accordingly, who are members of Christ, although we are endowed with various gifts, ought, notwithstanding, to have an eye to that connection which we have in Christ.”

So also is Christ The name of Christ is used here instead of the Church, because the similitude was intended to apply not to God’s only-begotten Son, but to us. It is a passage that is full of choice consolation, inasmuch as he calls the Church Christ; for Christ ⁷⁵⁰ confers upon us this honor — that he is willing to be esteemed and recognised, not in himself merely, but also in his members. Hence the same Apostle says elsewhere, (Eph 1:23,) that the Church is his completion, ⁷⁵¹ as though he would, if separated from his members, be incomplete. And certainly, as Augustine elegantly expresses himself in one part of his writings —

“Since we are in Christ a fruit-bearing vine, what are we out of him but dry twigs?” (Joh 15:4.)

In this, then, our consolation lies — that, as he and the Father are one, so we are one with him. Hence it is that his name is applied to us.

Calvin: 1Co 12:13 - For we are all baptized by one Spirit // Whether Jews or Greeks // We have all drunk in one Spirit

13.For we are all baptized by one Spirit Here there is a proof brought forward from the effect of baptism. “We are,” says he, “engrafted by baptism into Christ’s body, so that we are by a mutual link bound together as members, and live one and the same life. Hence every one, that would remain in the Church of Christ, must necessarily cultivate this fellowship.” He speaks, however, of the baptism of believers, which is efficacious through the grace of the Spirit, for, in the case of many, baptism is merely in the letter — the symbol without the reality; but believers, along with the sacrament, receive the reality. Hence, with respect to God, this invariably holds good — that baptism is an engrafting into the body of Christ, for God in that ordinance does not represent anything but what he is prepared to accomplish, provided we are on our part capable of it. The Apostle, also, observes here a most admirable medium, in teaching that the nature of baptism is — to connect us with Christ’s body. Lest any one, however, should imagine, that this is effected by the outward symbol, he adds that it is the work of the Holy Spirit.

Whether Jews or Greeks He specifies these instances, to intimate, that no diversity of condition obstructs that holy unity which he recommends. This clause, too, is added suitably and appropriately, for envy might at that time arise from two sources — because the Jews were not willing that the Gentiles should be put upon a level with them; and, where one had some excellence above others, with the view of maintaining his superiority, lie withdrew himself to a distance from his brethren.

We have all drunk in one Spirit It is literally, “We have drunk into one Spirit,” but it would seem that, in order that the two words ἐν (in) and ἑν (one) might not immediately follow each other, Paul intentionally changed ἐν (in) into ἐις (into,) as he is accustomed frequently to do. Hence his meaning seems rather to be, that we are made to drink through the influence, as he had said before, of the Spirit of Christ, than that we have drunk into the same Spirit. It is uncertain, however, whether he speaks here of Baptism or of the Supper. I am rather inclined, however, to understand him as referring to the Supper, as he makes mention of drinking, for I have no doubt that he intended to make an allusion to the similitude of the sign. There is, however, no correspondence between drinking and baptism. Now, though the cup forms but the half of the Supper, there is no difficulty arising from that, for it is a common thing in Scripture to speak of the sacraments by synecdoche. ⁷⁵² Thus he mentioned above in the tenth chapter (1Co 10:17) simply the bread, making no mention of the cup. The meaning, therefore, will be this — that participation in the cup has an eye to this — that we drink, all of us, of the same cup. For in that ordinance we drink of the life-giving blood of Christ, that we may have life in common with him — which we truly have, when he lives in us by his Spirit. He teaches, therefore, that believers, so soon as they are initiated by the baptism of Christ, are already imbued with a desire of cultivating mutual unity, ⁷⁵³ and then afterwards, when they receive the sacred Supper, they are again conducted by degrees to the same unity, as they are all refreshed at the same time with the same drink.

Calvin: 1Co 12:15 - To be not of the body,

15. This is a bringing out still farther ( ἐπεξεργασία ) of the preceding statement, or in other words, an exposition of it, with some amplification, with the view of placing in a clearer light, what he had previously stated in a few words. Now all this accords with the apologue of Menenius Agrippa. “Should a dissension break out in the body, so that the feet would refuse to discharge their office to the rest of the body, and the belly in like manner, and the eyes, and the hands, what would be the effect? Would not the result be — the destruction of the whole body?” At the same time Paul here insists more particularly on this one point — that each member ought to rest satisfied with its own place and station, and not envy the others, for he institutes a comparison between the more distinguished members, and those that have less dignity. For the eye has a more honorable place in the body than the hand, and the hand than the foot But if our hands were, from a feeling of envy, to refuse to discharge their office, would nature endure this? Would the hand be listened to, when wishing to be separated from the body?

To be not of the body, means here — to have no communication with the other members, but to live for itself, and to seek only its own advantage. “Would it then,” says Paul, “be allowable for the hand to refuse to do its office to the other members, on the ground of its bearing envy to the eyes?” These things are said of the natural body, but they must be applied to the members of the Church, lest ambition or misdirected emulation and envy should be the occasion of bad feeling among us, ⁷⁵⁴ so as to lead one that occupies an inferior station to grudge to afford his services to those above him.

Calvin: 1Co 12:17 - If the whole body were an eye

17.If the whole body were an eye He sets aside a foolish aiming at equality, by showing the impossibility of it. “If all the members,” says he, “desire the honor that belongs to the eye, the consequence will be, that the whole body will perish; for it is impossible that the body should remain safe and sound, if the members have not different functions, and a mutual correspondence between them. Hence equality interferes with the welfare of the body, because it produces a confusion that entails present ruin. What madness, then, would it be, should one member, instead of giving way to another, ⁷⁵⁵ conspire for its own ruin and that of the body!”

Calvin: 1Co 12:18 - But now God hath placed

18.But now God hath placed Here we have another argument, taken from the appointment of God. “It has pleased God, that the body should consist of various members, and that the members should be endowed with various offices and gifts. That member, therefore, which will not rest satisfied with its own station, will wage war with God after the manner of the giants. ⁷⁵⁶ Let us, therefore, be subject to the arrangement which God has appointed, that we may not, to no purpose, resist his will.” ⁷⁵⁷

Calvin: 1Co 12:19 - If all were one member

19.If all were one member He means, that God has not acted at random, or without good reason, in assigning different gifts to the members of the body; but because it was necessary that it should be so, for the preservation of the body; for if this symmetry were taken away, there would be utter confusion and derangement. Hence we ought to submit ourselves the more carefully to the providence of God, which has so suitably arranged everything for our common advantage. One member is taken here to mean a mass, that is all of one shape, and not distinguished by any variety; for if God were to fashion our body into a mass of this kind, it would be a useless heap. ⁷⁵⁸

Calvin: 1Co 12:20 - Many members

20.Many members — one body He repeats this the oftener, because the stress of the whole question lies here — that the unity of the body is of such a nature as cannot be maintained but by a diversity of members; and that, while the members differ from each other in offices and functions, it is in such a way as to have a mutual connection with each other for the preservation of the one body. Hence no body can retain its standing without a diversified symmetry of the members, that we may know to consult public as well as private advantage, by discharging, every one, the duty of his own station.

Calvin: 1Co 12:21 - And the eye cannot say to the hand

21.And the eye cannot say to the hand Hitherto he has been showing, what is the office of the less honorable members — to discharge their duty to the body, and not envy the more distinguished members. Now, on the other hand, he enjoins it upon the more honorable members, not to despise the inferior members, which they cannot dispense with. The eye excels the hand, and yet cannot despise it, or insult over it, as though it were useless; and he draws an argument from utility, to show that it ought to be thus — “Those members, that are less esteemed, are the more necessary: hence, with a view to the safety of the body, they must not be despised.” He makes use of the term weaker here, to mean despised, as in another passage, when he says that he glories in his infirmities, (2Co 12:9,) he expresses, under this term, those things which rendered him contemptible and abject.

Calvin: 1Co 12:23 - Which are less honorable

23.Which are less honorable Here we have a second argument — that the dishonor of one member turns out to the common disgrace of the whole body, as appears from the care that we take to cover the parts that are less honorable. “Those parts that are comely,” says he, “do not require adventitious ornament; but the parts that involve shame, or are less comely, are cared for by us with greater concern. Why so? but because their shame would be the common disgrace of the whole body.” To invest with honor is to put on a covering for the sake of ornament, in order that those members may be honorably concealed, which would involve shame if uncovered. ⁷⁵⁹

Calvin: 1Co 12:24 - But God hath tempered the body together

24.But God hath tempered the body together He again repeats, what he had stated once before, (1Co 12:18,) but more explicitly, — that God has appointed this symmetry, and that with a view to the advantage of the whole body, because it cannot otherwise maintain its standing. “For whence comes it, that all the members are of their own accord concerned for the honor of a less comely member, and agree together to conceal its shame? This inclination has been implanted in them by God, because without this adjustment a schism in the body would quickly break out. Hence it appears that the body is not merely shattered, and the order of nature perverted, but the authority of God is openly set at naught, whenever any one assumes more than belongs to him.” ⁷⁶⁰

Calvin: 1Co 12:26 - Whether one member suffers

26.Whether one member suffers “Such a measure of fellow-feeling.” ( συμπάθεια ,) ⁷⁶¹ says he, “is to be seen in the human body, that, if any inconvenience is felt by any member, all the others grieve along with it, and, on the other hand, rejoice along with it, in its prosperity. Hence there is no room there for envy or contempt.” To be honored, here, is taken in a large sense, as meaning, to be in prosperity and happiness. Nothing, however, is better fitted to promote harmony than this community of interest, when every one feels that, by the prosperity of others, he is proportionally enriched, and, by their penury, impoverished.

Calvin: 1Co 12:27 - But ye are the body of Christ // Members severally

27.But ye are the body of Christ Hence what has been said respecting the nature and condition of the human body must be applied to us; for we are not a mere civil society, but, being ingrafted into Christ’s body, are truly members one of another. Whatever, therefore, any one of us has, let him know that it has been given him for the edification of his brethren in common; and let him, accordingly, bring it forward, and not keep it back — buried, as it were, within himself, or make use of it as his own. Let not the man, who is endowed with superior gifts, be puffed up with pride, and despise others; but let him consider that there is nothing so diminutive as to be of no use — as, in truth, even the least among the pious brings forth fruit, according to his slender capacity, so that there is no useless member in the Church. Let not those who are not endowed with so much honor, envy those above them, or refuse to do their duty to them, but let them maintain the station in which they have been placed. Let there be mutual affection, mutual fellow-feeling, ( συμπάθεια ,) mutual concern. Let us have a regard to the common advantage, in order that we may not destroy the Church by malignity, or envy, or pride, or any disagreement; but may, on the contrary, every one of us, strive to the utmost of his power to preserve it. Here is a large subject, and a magnificent one; ⁷⁶² but I content myself with having pointed out the way in which the above similitude must be applied to the Church.

Members severally Chrysostom is of opinion, that this clause is added, because the Corinthians were not the universal Church; but this appears to me rather forced. ⁷⁶³ I have sometimes thought that it was expressive of impropriety, as the Latins say Quodammodo , ⁷⁶⁴ (in a manner.) ⁷⁶⁵ When, however, I view the whole matter more narrowly, I am rather disposed to refer it to that division of members of which he had made mention. They are then members severally, according as each one has had his portion and definite work assigned him. The context itself leads us to this meaning. In this way severally, and as a whole, will be opposite terms.

Calvin: 1Co 12:28 - NO PHRASE

He has in the beginning of the chapter spoken of gifts: now he begins to treat of offices, and this order it is proper that we should carefully observe. For the Lord did not appoint ministers, without first endowing them with the requisite gifts, and qualifying them for discharging their duty. Hence we must infer, that those are fanatics, and actuated by an evil spirit, who intrude themselves into the Church, while destitute of the necessary qualifications, as many boast that they are under the influence of the Spirit, and glory in a secret call from God, while in the meantime they are unlearned and utterly ignorant. The natural order, on the other hand, is this — that gifts come before the office to be discharged. As, then, he has taught above, that everything that an individual has received from God, should be made subservient to the common good, so now he declares that offices are distributed in such a manner, that all may together, by united efforts, edify the Church, and each individual according to his measure. ⁷⁶⁷

28. First, Apostles He does not enumerate all the particular kinds, and there was no need of this, for he merely intended to bring forward some examples. In the fourth Chapter of the Epistle to the Ephesians, (Eph 4:11,) there is a fuller enumeration of the offices, that are required for the continued government of the Church. The reason of this I shall assign there, if the Lord shall permit me to advance so far, though even there he does not make mention of them all. As to the passage before us, we must observe, that of the offices which Paul makes mention of, some are perpetual, others temporary. Those that are perpetual, are such as are necessary for the government of the Church; those that are temporary, are such as were appointed at the beginning for the founding of the Church, and the raising up of Christ’s kingdom; and these, in a short time afterwards, ceased.

To the first class belongs the office of Teacher, to the second the office of Apostle; for the Lord created the Apostles, that they might spread the gospel throughout the whole world, and he did not assign to each of them certain limits or parishes, but would have them, wherever they went, to discharge the office of ambassadors among all nations and languages. In this respect there is a difference between them and Pastors, who are, in a manner, tied to their particular churches. For the Pastor has not a commission to preach the gospel over the whole world, but to take care of the Church that has been committed to his charge. In his Epistle to the Ephesians he places Evangelists after the Apostles, but here he passes them over; for from the highest order, he passes immediately to Prophets

By this term he means, (in my opinion,) not those who were endowed with the gift of prophesying, but those who were endowed with a peculiar gift, not merely for interpreting Scripture, but also for applying it wisely for present use. ⁷⁶⁸ My reason for thinking so is this, that he prefers prophecy to all other gifts, on the ground of its yielding more edification — a commendation that would not be applicable to the predicting of future events. Farther, when he describes the office of Prophet, or at least treats of what he ought principally to do, he says that he must devote himself to consolation, exhortation, and doctrine. Now these are things that are distinct from prophesyings. ⁷⁶⁹ Let us, then, by Prophets in this passage understand, first of all, eminent interpreters of Scripture, and farther, persons who are endowed with no common wisdom and dexterity in taking a right view of the present necessity of the Church, that they may speak suitably to it, and in this way be, in a manner, ambassadors to communicate the divine will.

Between them and Teachers this difference may be pointed out, that the office of Teacher consists in taking care that sound doctrines be maintained and propagated, in order that the purity of religion may be kept up in the Church. At the same time, even this term is taken in different senses, and here perhaps it is used rather in the sense of Pastor, unless you prefer, it may be, to take it in a general way for all that are endowed with the gift of teaching, as in Act 13:1, where also Luke conjoins them with Prophets. My reason for not agreeing with those who make the whole of the office of Prophet consist in the interpretation of Scripture, is this — that Paul restricts the number of those who ought to speak, to two or three; (1Co 14:29,) which would not accord with a bare interpretation of Scripture. In fine, my opinion is this — that the Prophets here spoken of are those who make known the will of God, by applying with dexterity and skill prophecies, threatenings, promises, and the whole doctrine of Scripture, to the present use of the Church. If any one is of a different opinion, I have no objection to his being so, and will not raise any quarrel on that account. For it is difficult to form a judgment as to gifts and offices of which the Church has been so long deprived, excepting only that there are some traces, or shadows of them still to be seen.

As to powers and gift of healings, I have spoken when commenting on the 12th Chapter of the Romans. Only it must be observed that here he makes mention, not so much of the gifts themselves, as of the administration of them. As the Apostle is here enumerating offices, I do not approve of what Chrysostom says, that ἀντιλήψεις, that is, helps or aids, consist in supporting the weak. What is it then? Undoubtedly, it is either an office, as well as gift, that was exercised in ancient times, but of which we have at this day no knowledge whatever; or it is connected with the office of Deacon, or in other words, the care of the poor; and this latter idea pleases me better. ⁷⁷⁰ In Rom 12:7, he makes mention of two kinds of deacons. Of these I have treated when commenting upon that passage.

By Governments I understand Elders, who had the charge of discipline. For the primitive Church had its Senate, ⁷⁷¹ for the purpose of keeping the people in propriety of deportment, as Paul shows elsewhere, when he makes mention of two kinds of Presbyters. ⁷⁷² (1Ti 5:17.) Hence government consisted of those Presbyters who excelled others in gravity, experience, and authority.

Under different kinds of tongues he comprehends both the knowledge of languages, and the gift of interpretation. They were, however, two distinct gifts; because in some cases an individual spoke in different languages, and yet did not understand the language of the Church with which he had to do. This defect was supplied by interpreters. ⁷⁷³

Calvin: 1Co 12:29 - Are all Apostles

29.Are all Apostles ? It may indeed have happened, that one individual was endowed with many gifts, and sustained two of the offices which he has enumerated; nor was there in this any inconsistency. Paul’s object, however, is to show in the first place, that no one has such a fullness in everything as to have a sufficiency within himself, and not require the aid of others; and secondly, that offices as well as gifts are distributed in such a manner that no one member constitutes the whole body, but each contributing his portion to the common advantage, they then altogether constitute an entire and perfect body. For Paul means here to take away every occasion of proud boasting, base envyings, haughtiness, and contempt of the brethren, malignity, ambition, and everything of that nature.

Calvin: 1Co 12:31 - Seek after the more excellent gifts

31.Seek after the more excellent gifts It might also be rendered — Value highly; and it would not suit in with the passage, though it makes little difference as to the meaning; for Paul exhorts the Corinthians to esteem and desire those gifts especially, which are most conducive to edification. For this fault prevailed among them — that they aimed at show, rather than usefulness. Hence prophecy was neglected, while languages sounded forth among them, with great show, indeed, but with little profit. He does not, however, address individuals, as though he wished that every one should aspire at prophecy, or the office of teacher; but simply recommends to them a desire to promote edification, that they may apply themselves the more diligently to those things that are most conducive to edification.

Defender: 1Co 12:3 - accursed

The Greeks at Corinth were familiar with the ecstatic utterances of the oracles and other devotees of the pagan gods and goddesses. Since these messages were often demonically inspired (1Co 10:20), it was entirely possible that some would utter blasphemous statements concerning Christ. Some could no doubt imitate the gifts of the Spirit discussed in this chapter, especially the gift of "tongues," and Paul would warn that no Spirit-inspired message could blaspheme the Father or the Son, nor could it deny God's Word (Isa 8:19, Isa 8:20; 1Jo 4:1-3).

Defender: 1Co 12:3 - the Lord

By the same token, only those truly indwelt by the Holy Spirit could meaningfully and truthfully make the familiar statement of faith, acknowledging that "Jesus is Lord" (compare Rom 10:9)."

Defender: 1Co 12:4 - diversities of gifts

In this verse, the Greek word for "gifts" is charisma, meaning "grace-gifts," or "free gifts." The Spirit, by sovereign grace, gives one or more such "grace-gifts" to "every man" (1Co 12:7), as He wills (1Co 12:11). The same word is used in 1Co 12:9, 1Co 12:28, 1Co 12:30 and 1Co 12:31. It is also used in Rom 12:6, which similarly lists a number of gifts of the Spirit. On the other hand, in Rom 12:1, "spiritual gifts" is a translation of the Greek pneumatikos, meaning "Spirit-energized gifts," implying a distinct supernatural element. This word is used again in 1Co 14:1 and 1Co 14:12. Whichever word is used, the gift is a "free gift" of the Holy Spirit (like the free gift of eternal life in Rom 6:23, where the same word is used) neither earned nor forced. Furthermore, it is God-given, therefore not man-generated."

Defender: 1Co 12:8 - given by the Spirit

There are thirteen different gifts of the Spirit listed in 1Co 12:8-10 and 1Co 12:28-30, while seven are given in Rom 12:6-8 (two of which, however, are also listed in 1 Corinthians 12). Another list of four (possibly five) gifts is found in Eph 4:11, but there they are listed as "gifts" of Christ (still a different Greek word, doma, meaning "a present") implying these are gifts to those in the church for the edifying of the whole church (Eph 4:16). Only two in this list are still different, making a total of twenty different gifts. One more may be the gift of celibacy, mentioned as a charisma in 1Co 7:7. Since the three lists are all different, it is obvious that none are intended as complete lists, but rather simply as typical lists. No individual would have all the gifts, nor would any one church. Some would cease with time, others would be added, as needed. They are gifts of the Spirit "as he will" (1Co 12:11), not "as we wish!"

Defender: 1Co 12:8 - wisdom

The "word of wisdom" and the "word of knowledge," as special gifts of the Spirit, surely imply more than natural wisdom and knowledge, but they are not defined anywhere in Scripture. Perhaps the "word of knowledge" applies to a God-given ability to learn and retain in one's memory an abundance of information of value in the ministry, while the "word of wisdom" applies to a similar special ability to apply such knowledge in the making of wise decisions. Others have understood these terms in a more supernatural sense, however, to be applied as specially needed in particular situations that arise from time to time. Similarly the "gift of faith" would refer not to the faith through which we are saved (all believers have that faith), but special faith for special needs."

Defender: 1Co 12:9 - gifts of healing

The "gifts of healing" (note the plural, indicating a repetitive gift) were used frequently in the early church and were clearly miraculous in nature. However, even Paul, who certainly used such a gift successfully on various occasions, was not always successful (2Ti 4:20). This, like the other gifts, was bestowed individually according to God's will. Paul was not even able to bring about his own healing (2Co 12:7-10). The "gift of miracles" was similar, except that it was for special needs other than healings."

Defender: 1Co 12:10 - prophecy

The "gift of prophecy" was especially for guidance of believers before the New Testament was completed, conveying special revelations from God whenever needed for such a purpose. Sometimes, but not usually, it included predictions of coming events. This gift would definitely cease when no longer needed (1Co 13:8; Rev 22:18), as would tongues and knowledge (1Co 13:8), and therefore probably the other supernatural gifts, when and if they were no longer needed.

Defender: 1Co 12:10 - tongues

The "gift of tongues" has been the most controversial of the gifts, especially in connection with the charismatic renewal of recent decades. The word "tongue" itself (Greek glossa from which we get "glossolalia"), as used in both Biblical and extra-Biblical Greek writings, always refers either to a definite structured language or else the physical organ of speech, never to meaningless noises. Its use is clearly described in Act 2:4-6 when the gift of tongues was first given and included known ethnic languages. The "interpretation ["translation"] of tongues" similarly was the supernatural ability to understand and translate words spoken in a language unknown to the translator."

Defender: 1Co 12:13 - we all

The verb should be "were," denoting an event of the past. Also note the word "all," twice used in this verse. Thus, all true Christians, those who have "the Spirit of Christ" (Rom 8:9), have been baptized ("immersed") into the spiritual Body of Christ when saved by grace through faith. They are all members of that Body, each with a particular gift or gifts, serving in ways analogous to the various functions of the different members of a physical body. Not all believers have the gift of tongues or of teaching, any more than all members of a body function as eyes or ears.

Defender: 1Co 12:13 - baptized

There are numerous references to the baptism of the Holy Spirit, all consistent with the teaching here that all true believers in Christ have been baptized into His body, thus sharing His eternal life (Mat 3:11; Mar 1:8; Luk 3:16; Joh 1:33; Act 1:5; Act 11:16). Note that the Greek preposition en, here translated "by," can just as well be rendered "in" or "with.""

Defender: 1Co 12:28 - first apostles

The gift of apostleship obviously lasted only as long as the last of the apostles was living (evidently John). One of its prerequisites was that of seeing the resurrected Christ in person (see note on 1Co 9:1). The idea of an apostolic succession in later centuries is without Biblical support, but the missionary in some measure is similar in function. The gift of prophecy was also to cease (1Co 13:8) after it was no longer needed, probably when the New Testament was completed and accepted by the church.

Defender: 1Co 12:28 - thirdly teachers

The gift of teaching, which in effect would supplement and finally replace the gift of prophecy, would be needed in all churches. This gift is carried in all three listings of the gifts of the Spirit (Rom 12:7; 1Co 12:28; Eph 4:11).

Defender: 1Co 12:28 - diversities of tongues

Note again that the gift of tongues involves many different languages, not one heavenly tongue."

TSK: 1Co 12:1 - spiritual // I would not

spiritual : 1Co 12:4-11, 14:1-18, 1Co 14:37; Eph 4:11

I would not : 1Co 10:1; 2Co 1:8; 1Th 4:13; 2Pe 3:8

TSK: 1Co 12:2 - that // dumb // even

that : 1Co 6:11; Gal 4:8; Eph 2:11, Eph 2:12, Eph 4:17, Eph 4:18; 1Th 1:9; Tit 3:3; 1Pe 4:3

dumb : Psa 115:5, Psa 115:7, Psa 135:16; Hab 2:18, Hab 2:19

even : Mat 15:14; 1Pe 1:18

TSK: 1Co 12:3 - no man // accursed // no man

no man : Mar 9:39; Joh 16:14, Joh 16:15; 1Jo 4:2, 1Jo 4:3

accursed : or, anathema, 1Co 16:22; Deu 21:23; Gal 3:13

no man : 1Co 8:6; Mat 16:16, Mat 16:17; Joh 13:13, Joh 15:26; 2Co 3:5, 2Co 11:4

TSK: 1Co 12:4 - there

there : 1Co 12:8-11, 1Co 12:28; Rom 12:4-6; Eph 4:4; Heb 2:4; 1Pe 4:10

TSK: 1Co 12:5 - administrations // but

administrations : or, ministries, 1Co 12:28, 1Co 12:29; Rom 12:6-8; Eph 4:11, Eph 4:12

but : 1Co 8:6; Mat 23:10; Act 10:36; Rom 14:8, Rom 14:9; Phi 2:11

TSK: 1Co 12:6 - worketh // all

worketh : 1Co 12:11, 1Co 3:7; Job 33:29; Joh 5:17; Eph 1:19-22; Col 1:29; Phi 2:13; Heb 13:21

all : 1Co 15:28; Eph 1:23; Col 3:11

TSK: 1Co 12:7

1Co 14:5, 1Co 14:12, 1Co 14:17, 1Co 14:19, 1Co 14:22-26; Matt. 25:14-30; Rom 12:6-8; Eph 4:7-12; 1Pe 4:10,1Pe 4:11

TSK: 1Co 12:8 - is given

is given : 1Co 1:5, 1Co 1:30, 1Co 2:6-10, 1Co 13:2, 1Co 13:8; Gen 41:38, Gen 41:39; Exo 31:3; 1Ki 3:5-12; Neh 9:20; Job 32:8; Psa 143:10; Pro 2:6; Isa 11:2, Isa 11:3, Isa 50:4, Isa 59:21; Dan 2:21; Mat 13:11; Act 6:3; 2Co 8:7; Eph 1:17, Eph 1:18

TSK: 1Co 12:9 - faith // the gifts

faith : 1Co 13:2; Mat 17:19, Mat 17:20, Mat 21:21; Mar 11:22, Mar 11:23; Luk 17:5, Luk 17:6; 2Co 4:13; Eph 2:8; Heb 11:33

the gifts : Mat 10:8; Mar 6:13, Mar 16:18; Luk 9:2, Luk 10:9; Act 3:6-8, Act 4:29-31, Act 5:15, Act 10:38; Act 19:11, Act 19:12; Jam 5:14, Jam 5:15

TSK: 1Co 12:10 - the working // prophecy // discerning // divers // to another the

the working : 1Co 12:28, 1Co 12:29; Mar 16:17, Mar 16:20; Luk 24:49; Joh 14:12; Act 1:8; Rom 15:19; Gal 3:5; Heb 2:4

prophecy : 1Co 13:2, 1Co 14:1, 1Co 14:3, 1Co 14:5, 1Co 14:24, 1Co 14:31, 1Co 14:32, 1Co 14:39; Num 11:25-29; 1Sa 10:10-13, 1Sa 19:20-24; 2Sa 23:1, 2Sa 23:2; Joe 2:28; Joh 16:13; Act 2:17, Act 2:18, Act 2:29, Act 2:30, Act 11:28, Act 21:9, Act 21:10; Rom 12:6; 1Th 5:20; 2Pe 1:20,2Pe 1:21

discerning : 1Co 14:29; Act 5:3; 1Jo 4:1; Rev 2:2

divers : 1Co 12:28-30, 1Co 13:1, 1Co 14:2-4, 1Co 14:23, 1Co 14:27, 1Co 14:39; Mar 16:17; Act 2:4-12, Act 10:46, Act 10:47, Act 19:6

to another the : 1Co 12:30, 1Co 14:26-28

TSK: 1Co 12:11 - all // as

all : 1Co 12:4, 1Co 7:7, 1Co 7:17; Joh 3:27; Rom 12:6; 2Co 10:13; Eph 4:7

as : 1Co 12:6; Dan 4:35; Mat 11:26, Mat 20:15; Joh 3:8, Joh 5:21; Rom 9:18; Eph 1:11; Heb 2:4; Jam 1:18

TSK: 1Co 12:12 - as // so

as : 1Co 10:17; Rom 12:4, Rom 12:5; Eph 1:23, Eph 4:4, Eph 4:12, Eph 4:15, Eph 4:16, Eph 5:23, Eph 5:30; Col 1:18, Col 1:24, Col 2:19; Col 3:15

so : 1Co 12:27; Gal 3:16

TSK: 1Co 12:13 - by // whether we be Jews // Gentiles // bond // to drink

by : 1Co 10:2; Isa 44:3-5; Eze 36:25-27; Mat 3:11; Luk 3:16; Joh 1:16, Joh 1:33, Joh 3:5; Act 1:5; Rom 6:3-6, Rom 8:9-11; Eph 4:5, Eph 5:26; Col 2:11, Col 2:12; Tit 3:4-6; 1Pe 3:21

whether we be Jews : Rom 3:29, Rom 4:11; Gal 3:23, Gal 3:28; Eph 2:11-16, Eph 2:19-22, Eph 3:6; Col 1:27, Col 3:11

Gentiles : Gr. Greeks

bond : 1Co 7:21, 1Co 7:22; Eph 6:8

to drink : Son 5:1; Isa 41:17, Isa 41:18, Isa 55:1; Zec 9:15-17; Joh 4:10,Joh 4:14, Joh 6:63, Joh 7:37-39

TSK: 1Co 12:14

1Co 12:12, 1Co 12:19, 1Co 12:27, 1Co 12:28; Eph 4:25

TSK: 1Co 12:15

Jdg 9:8-15; 2Ki 14:9

TSK: 1Co 12:16 - is it

is it : 1Co 12:16, 1Co 12:22; Rom 12:3, Rom 12:10; Phi 2:3

TSK: 1Co 12:17

1Co 12:21, 1Co 12:29; 1Sa 9:9; Psa 94:9, Psa 139:13-16; Pro 20:12

TSK: 1Co 12:18 - hath // as it

hath : 1Co 12:24, 1Co 12:28

as it : 1Co 12:11, 1Co 3:5, 1Co 15:38; Psa 110:3, Psa 135:6; Isa 46:10; Jon 1:14; Luk 10:21, Luk 12:32; Rom 12:3; Eph 1:5, Eph 1:9; Rev 4:11

TSK: 1Co 12:19

1Co 12:14

TSK: 1Co 12:21

Num 10:31, Num 10:32; 1Sa 25:32; Ezr 10:1-5; Neh 4:16-21; Job 29:11

TSK: 1Co 12:22

Pro 14:28; Ecc 4:9-12, Ecc 5:9, Ecc 9:14, Ecc 9:15; 2Co 1:11; Tit 2:9, Tit 2:10

TSK: 1Co 12:23 - bestow

bestow : or, put on, Gen 3:7, Gen 3:21

TSK: 1Co 12:24

Gen 2:25, Gen 3:11

TSK: 1Co 12:25 - there // schism // the same

there : 1Co 1:10-12, 1Co 3:3; Joh 17:21-26; 2Co 13:11

schism : or, division

the same : 2Co 7:12, 2Co 8:16

TSK: 1Co 12:26

Rom 12:15; 2Co 11:28, 2Co 11:29; Gal 6:2; Heb 13:3; 1Pe 3:8 *Gr.

TSK: 1Co 12:27

1Co 12:12, 1Co 12:14-20; Rom 12:5; Eph 1:23, Eph 4:12, Eph 5:23, Eph 5:30; Col 1:24

TSK: 1Co 12:28 - God // helps // governments // diversities

God : 1Co 12:7-11; Luk 6:14; Act 13:1-3, Act 20:28; Rom 12:6-8; Eph 2:20, Eph 3:5, Eph 4:11-13; Heb 13:17, Heb 13:24; 1Pe 5:1-4

helps : Num 11:17

governments : Rom 12:8; 1Ti 5:17; Heb 13:17, Heb 13:24

diversities : or, kinds, 1Co 12:10; Act 2:8-11

TSK: 1Co 12:29 - all apostles // workers

all apostles : 1Co 12:4-11, 1Co 12:14-20

workers : or, powers

TSK: 1Co 12:31 - covet // show

covet : 1Co 8:1, 1Co 14:1, 1Co 14:39; Mat 5:6; Luk 10:42

show : 1Co 13:1-13; Phi 3:8; Heb 11:4

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 1Co 12:1 - ignorant

1Co 12:1-3 Paul teacheth that none can own Christ but by the Holy

Ghost,

1Co 12:4-6 whose gifts are diverse,

1Co 12:7-11 and dealt out to different persons to profit withal.

1Co 12:12,13 As many members make up one natural body, so

Christians in general form one mystical body,

1Co 12:14-26 and as every member is equally a part of the natural

body, and hath a necessary function allotted it.

1Co 12:27-31 So is it with Christ’ s body, the church; to the

several members of which God hath assigned different

gifts and offices for the general good.

The word gifts is not in the Greek, but supplied by our interpreters. In the Greek is no more than concerning spirituals, which is equally applicable to spiritual offices, or administrations, operations, and gifts; of all which he afterward treateth something, but mostly concerning gifts, which are chiefly spoken of in this chapter: and our translaters agree with the best interpreters, in supplying the text with the word gifts. This church eminently abounded in these abilities to spiritual actions given them of God (for spirtual gifts signifies nothing else); and as they abounded in them, so they erred much in the abuse or ill use of them, as we shall afterward read in this chapter. Therefore the apostle tells them, that as to them, he would not have them

ignorant either of the favour of God in enriching them with them, as he had said, 1Co 1:5 , or yet in the due and right use of them, so as God might have glory from their good use of them: or of the errors that they had ran into, or might further run into, in the ill use of them.

Poole: 1Co 12:2 - Ye know that ye were Gentiles // Carried away unto these dumb idols // Even as ye were led

Ye know that ye were Gentiles so they were still in respect of their birth and country; but he speaketh with reference to their religion and way of worship.

Carried away unto these dumb idols carried away by your idol priests, and by the examples of your friends and neighbours, to idols, which, though they seem to you to speak, and to tell you of things to come, yet indeed have mouths and speak not, only the devil spake from them.

Even as ye were led wherein you acted not under the conduct of reason, nor as became reasonable creatures, but you were blindly led by the dictates of priests, or by the examples of others. This the apostle puts them in mind of, to let them know, that all those excellent gifts with which they were now endued, as he had told them, 1Co 1:5,6 , they had received from God since their conversion to Christianity, and from the Spirit of Christ; for before their conversion they were like brute beasts, knowing nothing, but led by others.

Poole: 1Co 12:3 - accursed // by the Spirit of God // no man can say that Jesus is the Lord, but by the Holy Ghost

The apostle proveth that they had received their spiritual gifts from the Spirit of God, because when they had not received this Spirit, they blasphemed the Christian religion, and called Christ

accursed which could not be done by any that spake

by the Spirit of God for there being but one God, and the Holy Spirit being one of the three persons in the Divine Being, and Jesus Christ another, and the eternal Son of God, it could not be but he that called Christ accursed, as the Jews and the heathens did, must blaspheme God, which none could do by the influence of that Holy Spirit, who was one of the persons in the blessed Trinity: and as by this the apostle lets them know, that they were now acted by another spirit than they were in their Gentile state; so he also lets them know, that those heathens, amongst whom they lived, were not acted by the Spirit of God, but by the evil spirit. On the other side, he saith, that

no man can say that Jesus is the Lord, but by the Holy Ghost There is a double saying that Jesus is the Lord:

1. When men only say it with their lips, but do not believe it in their hearts, are not affected with what they say, nor do pay that homage of faith and obedience to him, which should correspond with such a profession: thus men say Christ is the Lord, who preach him or discourse of him as men, though they do not in heart believe in him, receive or embrace him, or live up to the holy rules of life which he hath given; thus Judas, Caiaphas, and others, said Christ was the Lord; this they could not do but by the Holy Ghost, that is, the gifts of the Holy Ghost, which are common, which those might have who were never renewed by the Holy Ghost. So these Corinthians generally going thus far verbally to acknowledge Christ the Lord, it was an argument they had thus far been influenced by the Holy Ghost.

2. There is a serious and saving saying that Jesus is the Lord, when men do not only with their lips speak these words, and other words to the same sense, but heartily acknowledge him, believe in him, love him, obey him, and call upon him, professing him as they ought to do, and so as may be of advantage to them to life and salvation. No man now doth this but by the Holy Ghost renewing and sanctifying him, and blessing him with and helping him in the exercise of such habits. We shall observe in holy writ, that some verbs signify not the action only, but the action with its due quality: thus, hearing sometimes signifieth to hear so, as withal to believe. Calling upon the name of the Lord, Rom 10:13 , signifieth a calling aright. Confessing, 1Jo 4:15 , signifies a confessing with faith and love. So the verb say in this text may signify such a saying or speaking, as is attended with faith, love, and due obedience.

Poole: 1Co 12:4 - Gifts

Gifts signifieth the same thing with habits, or powers, or abilities to actions; our actions being either natural, as eating, drinking, sleeping, &c., or moral, or spiritual. These powers are either natural, which are in an ordinary course of providence bred with us, as the infant hath a power to eat, drink, sleep, cry, &c.: or acquired, and that by imitation, or human learning, as the child gets a habit of speaking, or a power to write, understand languages, arts, and sciences: or infused; and those are either merely infused, as faith, love, and all habits truly spiritual are, and therefore called graces, or spiritual gifts of the highest natures; or else such as are obtained by the use of means on our parts, but yet not without the influence of the Holy Spirit of God; such are abilities to pray, preach, &c. There are some common powers, that is, such as those might have, who should never be saved, which might be merely infused, and were extraordinary in those first times of the gospel; such as the gift of tongues, prophecy, healing, &c. These powers, especially such as are not natural and common to all in an ordinary course of providence, nor acquired merely by imitation, or study, or the teaching of others, but infused either in whole or in part, are those which the apostle here calleth gifts: and he saith there is a diversity of them; there was the gift of prophecy, of healing, of tongues, &c.; but he tells them, this diversity of gifts flowed all from one and the same Spirit, the Spirit was not diverse, though his influences were divers.

Poole: 1Co 12:5

There are divers offices or ministries in the church of God; one ministereth in the office of an elder, another in the office of a deacon; one in one service of the church, another in another service; but there is but one Lord to whom they minister; they all serve the great Lord of the church, Jesus Christ, though in divers orders and places of ministration.

Poole: 1Co 12:6 - Operations // the same God

Operations and administrations both differ from gifts, as acts from habits. Habits and powers, by which men performed holy offices in the church, or wrought miracles, are called gifts. The acts or exercise of these powers are called administrations and operations. These latter differ one from another, as the former signify standing and continuing acts in the church; operations, energnmata , rather signify miraculous effects, such as healing the sick without the application of ordinary means, speaking with divers tongues, &c. The apostle tells them, that as there was a diversity of gifts, or powers, and a diversity of acts in the constant service of the church, by which men exercised those gifts or powers they had in the performance of them; so there were diversities of operations, by which men used those extraordinary gifts or powers, which God gave some in the first plantation of the church, for the sake of such as believed not. But it was

the same God that wrought them all, and in all, though all did not do, or could not do, the same things.

Poole: 1Co 12:7 - given to every man

He here calleth gifts, the manifestation of the Spirit partly to let them know, that these powers flowed from the Holy Spirit apparently, they having no such powers while they were heathens, and carried after dumb idols, as they were led; and partly to let all know, that these gifts and powers were evident proofs both of Christ’ s ascension, and of the promise of the Father and of Christ in sending the Holy Spirit, Act 1:4 16:7,8 Eph 4:8 . These gifts he tells them were

given to every man where every signifieth each one; for the same gifts or powers were not given to all, but to those to whom they were given, they were given not to puff them up, or to give them matter to boast of, but to do good withal to the church of Christ. No man hath any power or gift given him of God, either for his own hurt, or the hurt of others, but only for his own good, and the good of others.

Poole: 1Co 12:8 - the word of wisdom // the word of knowledge

There are different apprehensions as to the particular gifts here enumerated, and it is no wonder, these extraordinary gifts being ceased, if we be now at a loss to determine what is to be understood by the terms whereby they are expressed. Some by

the word of wisdom here, understand a faculty to deliver grave sentences; others, an ability to open the deep mysteries of religion; others, a singular knowledge of spiritual things, joined with a great authority, &c.; others, an ability to explain the deep wisdom of God. But it is most probable, that he meaneth by it what we ordinarily understand by wisdom, viz. a faculty, from a good judgment of the circumstances of actions, to do them at the best time, and in the best manner, wherein they may be serviceable to their ends. It is as uncertain, whether by

the word of knowledge he meaneth a capacity to comprehend things in our knowledge, or to communicate it to others, or the actual communication of it by preaching, which was the work of the pastors and teachers; or the prophetical knowledge of future contingencies; or an ability to speak of spiritual things doctrinally, without any great faculty of applying them.

Poole: 1Co 12:9 - To another // To another the gifts of healing

To another he saith, is given faith: by which cannot be understood that faith which is common to all Christians, for he is speaking of such gifts as were given to some Christians, not to all; he must therefore mean, either a faith of miracles, that is, a persuasion that God would work a miracle in this or that case, or a great knowledge in the matters of faith, or a great confidence and boldness in the discharge of their office.

To another the gifts of healing of healing diseases miraculously, without the application of ordinary rational medicines.

Poole: 1Co 12:10 - To another the working of miracles // To another prophecy // To another discerning of spirits // To another divers kinds of tongues // To another the interpretation of tongues

To another the working of miracles of other sorts, such as the inflicting punishments on sinners, casting out devils, &c.

To another prophecy which in the general signifieth the revelation of the will of God, whether by the foretelling future contingencies, or opening the Scriptures by preaching or teaching.

To another discerning of spirits a power wherein God, for the further authority and credit of his gospel in the primitive times, communicated to some men something of his own prerogative to discern men’ s inward thoughts and hearts, and to make up a judgment of their truth and sincerity, or contrariwise of their falsehood and hypocrisy.

To another divers kinds of tongues that is, a power to discourse with men in their several languages, as we read in Act 2:8 .

To another the interpretation of tongues: this is made a diverse gift from an ability to speak with divers tongues; possibly some of those that spake with divers tongues could not interpret what they said.

Poole: 1Co 12:11

Though the Spirit of God be but one, from whom these several powers and abilities flow; yet he doth not give all this variety of gifts to all Christians, but one to this man, another to another, as the same Holy Spirit pleaseth, for the glory of God, or the good of the church.

Poole: 1Co 12:12 - many

For as it is in the body natural, the integral parts, or members of it, are

many yet the body is but one; so it is in the spiritual body, the church, which is that mystical body of which Christ is the Head. The members of the church may be many, and there may be in several members of the church a diversity of gifts, of administrations, and operations, yet the church is but one, yea, Christ and the church make up but one mystical body, of which he is the Head; and they are the members; and therefore the several members, having several gifts, or several offices, or several powers and operations, had no reason, for their difference in such gifts, or powers, or offices, to envy one another, or to despise each other, or glory over one another; for they were but one body, and had all the same Head, though they had from the same Spirit divers abilities, offices, and powers for several operations.

Poole: 1Co 12:13 - baptized into one body // And

The apostle proveth the oneness of the church, as the body of Christ, from the same sacraments of the New Testament instituted for all Christians, and wherein they jointly partake. He saith, we are

baptized into one body by which he must mean the universal church, for Christ is the Head of that; particular churches are but parts of that church, of which Christ is the Head. Let men be of what nation they will, whether Jews or Gentiles, turning to the Christian religion, and of what condition they will, when they are baptized they are by it made members of that one body, of which Christ is the Head; though for the more convenient administration of, and participation in, the ordinances, they are divided into smaller societies, which also have the denomination of churches; as the smallest drop of water may be called water, though there be but one element of water.

And saith the apostle, we have been all made to drink into one Spirit which some interpret as if it were, we have all drank of one Spirit, that is, been made partakers of one Spirit, whose benefits are, sometimes set out under the notion of water, living water, Joh 4:10,14 7:38,39 ; and so in the Old Testament, Isa 12:3 Eze 47:1-23 . But many others choose rather to interpret drinking in this place, of drinking at the table of the Lord, partaking of that whole action being set out here by one particular act there performed. This is probable, considering that the apostle, in the former part of the verse, had been speaking of the other sacrament of the gospel, and that he, speaking of the Lord’ s supper. 1Co 10:17 , had used this expression: For we being many, are one bread, and one body.

Poole: 1Co 12:14

As the natural body is totum integrale, a whole consisting of many members; so the body spiritual, the mystical body of Christ, is not made up of one single member, but of many members.

Poole: 1Co 12:15-16

Ver. 15,16. It should seem by these expressions, that one great cause of those divisions, which the apostle had charged the church of Corinth with, was their difference in gifts, administrations, and operations; which was to that degree, that either those who were higher in gifts and administrations, and more famous for their miraculous operations, despised and vilified those that were inferior to them; or those who were lower in gifts, or in their stations in the church, or their power to work miracles, would not own themselves members of the church at Corinth, because they were in those low and inferior orders and degrees. The apostle argueth the unreasonableness of this, by a further comparing of the natural with the spiritual mystical body, the church, and showeth, it was altogether as unreasonable for men to disclaim the church, and their relation to it, because they had not the most eminent gifts, or were not in the most eminent places and offices, as for the foot to say, it was not of the body, because it was not the hand; or for the ear to say, it was not of the body, because it was not the eye.

Poole: 1Co 12:17

There are several actions to be performed by the body of a man, either for the support and the upholding of it in life, or for the accommodation of it while it lives; seeing, hearing, and smelling (which are the three actions here mentioned) are not indeed necessary for the upholding of life, but they are highly useful for a man’ s better being, and the accommodation of bodily life; therefore there is need of a variety of bodily members, organs or instruments of sight as well as of hearing, and organs of smelling as well as hearing; the wise God hath created no member of man’ s body in vain, each one hath its use in order to the being or well-being of the body: so it is in the church of God, as the apostle, 1Co 12:27 , argueth; but he goes yet further on, first, in his comparison of the natural and mystical body.

Poole: 1Co 12:18

The infinitely wise God, who hath made the body of man, and ordered all the members of the body for several uses and offices, either for the upholding or accommodating the life of man, hath likewise appointed the order in the body in which every member shall stand; that the head should be uppermost for the better guidance of the whole body; the feet lowermost to tread upon the earth, and to bear the weight of the whole body: and none must repine at the wisdom of God, which hath not only created man’ s body, (consisting of a variety of members), but also appointed every member its place, and there setteth it, that it cannot shift its station or office.

Poole: 1Co 12:19

The body is a whole consisting of many members, it could not therefore be a body if there were but only one member. Or how could the body perform the several actions necessary either for the being or the well-being of it, if it consisted but of one member?

Poole: 1Co 12:20

The multiplicity of members, having several uses and offices for the service of the whole body, do not make a multiplicity of bodies, the body still is but one.

Poole: 1Co 12:21

He names two of the most noble and useful members of the body, the head and the eye, which yet cannot tell the hands or the feet they have no need of them: the wise God having created nothing in vain, but made every member in the body of a man for use, as to the whole, so to the several parts of the body; the hand is useful to the eye, and the feet are of use to the head. The application of this similitude, which the apostle so much enlargeth upon, we shall have, 1Co 12:27 , &c.

Poole: 1Co 12:22

By feeble the apostle here doth not only mean most weak, but which seem to us most abject and contemptible; in which sense the word is used, 2Co 12:10 ; such are the belly and the entrails; the eye also is a feeble member, &c.; yet these parts are most necessary for the use of the body, being such without the use of which the body cannot live.

Poole: 1Co 12:23

All know what those parts of the body are, which are commonly judged less honourable and less comely; upon these we bestow more abundant honour and comeliness, by hiding them and covering them, that they are not, as the hands, and face, and head, (which we esteem more honourable parts of the body), exposed to the public view of those with whom we converse.

Poole: 1Co 12:24

God hath, in the wisdom of his providence, so ordered it, that as we have some parts of our body which are judged uncomely, and not for those noble uses that others are; so we have other parts that are, for use, more noble, yet in common repute more ignoble and uncomely: and the same wise God hath so built the body of man, as of both these to make a temperament so as they all concur in the composition of the same body, and more abundant honour in covering and clothing them is given to those parts, that, in the judgment of men, seemed most to lack honour, that their uncomeliness might by some artificial means be taken away.

Poole: 1Co 12:25 - that the members should have the same care one for another

By schism is here meant division, and that also must be expounded figuratively, and it is expounded in the next words,

that the members should have the same care one for another that though the members differ in honour and office, yet they might mutually take care for each other, as if they were all in an equal degree of honour.

Poole: 1Co 12:26

From this union of the members in the body natural, of all the members proceedeth a natural sympathy, that if one member suffereth, all are afflicted, and ready to contribute to the relief and help each of other; and likewise the honour that is reflected on the body, is reflected on all the parts, and all rejoice in the good that affecteth any one single member.

Poole: 1Co 12:27 - members

Considering you in the whole as a church, so ye are the body of Christ: considering you particularly as individual believers, so ye are

members of Christ. Some think ek merouv signifies in part, intending that true believers amongst them were members of Christ, but not others. The apostle, in these words, beginneth to apply to them what he had before discoursed concerning the body natural, and the parts thereof; you are the mystical body of Christ, which hath a great analogy with that natural body which you carry about with you.

Poole: 1Co 12:28 - Prophets // Thirdly teachers // After that miracles // Then gifts of healings // Diversities of tongues

The apostle, Eph 4:11 , seemeth to make a different enumeration; there he saith: And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers. He mentioneth here only three of those there mentioned, viz. apostles, prophets, teachers. He reckoneth up there evangelists, whom be doth not here mention. He here first mentioneth apostles, by whom he meaneth those servants of God who were sent out by Christ to lay the first foundations of the gospel church, and upon whom a universal care lay over all the churches of Christ, having not only a power in all places to preach and administer the sacraments, but to give rules of order, and direct in matters of government; though particular churches had a power of government within themselves, otherwise the apostle would not have blamed this church for not casting out the incestuous person.

Prophets signify persons (as I have before noted) that revealed the mind and will of God to people, whether it were by an extraordinary impulse and revelations or in an ordinary course of teaching; whether they revealed things to come, or opened the mind and will of God already revealed. But in this text, and in Eph 4:11 , prophets seem to signify, either such as from the Spirit of God foretold future contingencies, (such was Agabus, of whom we read in the Acts of the Apostles, and others in the primitive church), or else such as interpreted Scripture by extraordinary and immediate revelation. Some think that prophets signify the ordinary pastors of churches; but they seem rather to be comprehended under the next term of teachers, unless we had better grounds than we have to distinguish between pastors and teachers, making the work of the teacher to speak by way of doctrine and explication, and the work of the pastor to speak practically.

Thirdly teachers: some by these understand governors of schools; others, such ministers whose work was only to expound the Scriptures, or the mysteries of salvation: but the apostle, in this enumeration, (which is the largest we have in Scripture), not mentioning pastors, it seemeth to me that he means the fixed and ordinary ministers of churches, or the elders, whom the apostles left in every city, which by their ministry had received the gospel.

After that miracles after that such as he empowered to work miraculous operations, and those of more remarkable nature, for otherwise the healings next mentioned come under that notion also.

Then gifts of healings then such persons as he gave a power to in an extraordinary way to heal the sick. Who the apostle means by helps, and by governments, is very hard to determine. Certain it is, that he doth not mean the civil magistrates; for the time was not yet come for kings to be nursing fathers, and queens nursing mothers to the gospel church. But whether he meaneth deacons, or widows, elsewhere mentioned, as helpful in the case of the poor, or some that assisted the pastors in the government of the church, or some that were extraordinary helps to the apostles in the first plantation of the church, is very hard to determine.

Diversities of tongues such as spake with divers tongues, that faculty being a gift, as we heard before, not given to all, but to some in the primitive church. The apostle, by this enumeration, showeth what he meant by those diversities of gifts, differences of administrations, and diversities of operations, of which he spake in 1Co 12:4-6 .

Poole: 1Co 12:29-30

Ver. 29,30. That is, all are not, nor can be, any more than all the body can be an ear, or an eye, or a hand, or a foot: you cannot expect, that in a governed body all should be governors; and you see by experience, that all cannot work miracles, prophesy, speak with tongues, or heal those that are sick.

Poole: 1Co 12:31 - But covet earnestly the best gifts // And yet show I unto you a more excellent way

But covet earnestly the best gifts: the word may be translated indicatively: Ye do covet the best gifts; or as we translate it, imperatively: Covet ye; I would have you be covetous to excel in the best gifts, that is, those which will make you most useful and profitable to the church of God.

And yet show I unto you a more excellent way but yet (saith he) gifts are not the best things, the habits of saving grace are much more valuable than gifts; love to God and your neighbour ought to be by you preferred before gifts. To a discourse of which the apostle thus shortly passeth.

PBC: 1Co 12:18

See PB: 1Ti 2:15

When we review the whole of Biblical instructions to the Lord’s church on earth, we discover a healthy balance that places high value on every member within their divinely assigned role. Give a master engineer the assignment of designing a machine to accomplish a defined task. He studies the task, works on the various subsystems of an efficient machine. Finally he builds the prototype and tries it out. Eventually he completes a well-working machine that does precisely what he designed it to do. We should think of the Biblical roles for every member of the church in every office or function that they fill in just this way. This is the Lord’s church, not our social engineering experiment. He designed its offices and functions according to His perfect knowledge of what He expects from His church. We may deceive other humans by role-playing instead of thoroughgoing obedience to the divine rule, but we will not deceive God. His church will work like that well designed and well-oiled machine when we follow His teachings and fill the roles that He assigned to us willingly, joyfully, and fully. When we change the rules that He gave us, we confuse the divine machinery and should not be surprised when disaster follows. Are we all willing to follow the divine rule of faith, even when it requires change in our own lives?

275

PBC: 1Co 12:26

See GILL: 1Co 12:26

Haydock: 1Co 12:1 - Concerning spiritual things

Concerning spiritual things. In the apostle's time, the Christians in the sacraments of baptism and confirmation, many times received those graces and gifts of the Holy Ghost, by which some of them prophesied, others wrought miracles, and cured diseases, others spoke tongues, and different languages: now some among the Corinthians made not a right use of these gifts, especially they who had the gift of tongues, and made use of it through vanity, rather than for the profit of others. (Witham)

Haydock: 1Co 12:2 - You went to dumb idols

You went to dumb idols. He speaks to the Gentiles before their conversion, to put them in mind, how much happier they are by receiving the faith of Christ, and such graces and favours from God. (Witham)

Haydock: 1Co 12:3 - No man, speaking by the Spirit of God

No man, speaking by the Spirit of God, &c. He tells them, if they see a person moved in an extraordinary manner, and say anathema, curse, or speak ill of Jesus, such an one cannot be moved by a good spirit. And no man can say, the Lord Jesus, that is, praise Christ as he ought, but by a good spirit. (Witham)

Haydock: 1Co 12:4-7 - There are diversities of grace

There are diversities of grace. Literally, divisions of grace; but all from the same spirit, from the same Lord, from the same God: and all these gifts are designed, and to be made use of for the profit of the faithful. (Witham) ---

St. Justin Martyr, St. Irenæus, and Origen bear testimony, that these special gifts of the Holy Ghost were not unusual in their time. St. Paul, in order to curb the vanity of such as seemed to be a little puffed up with the gifts they had received, and likewise to comfort those who had received no such spiritual and extraordinary favours, wishes to teach both parties, that the same Holy Spirit distributes these graces according as t hey are more conducive to the welfare of his Church, and the glory of God. (Calmet)

Haydock: 1Co 12:8 - Word of wisdom // To another faith // The same Spirit worketh, dividing to every one according as he will

Word of wisdom, which differs from that of knowledge, inasmuch as wisdom is a more eminent and sublime knowledge. These are numbered among the gifts of the Holy Ghost. (Isaias, chap. xi.) ---

To another faith, by which, confidence of working miracles, grounded on faith, and on the power and goodness of God. ---

The same Spirit worketh, dividing to every one according as he will; by which words, they that valued themselves on the gifts of prophesying, and speaking tongues, are put in mind, that all these were purely the gifts of God, to whom alone the honour is due. (Witham)

Haydock: 1Co 12:9

[BIBLIOGRAPHY]

Fides, Greek: pistis, upon which word St. John Chrysostom, Greek: om. kth . p. 433. Greek: pistin ou tauten legon, ten ton dogmaton, alla ten semeion.

Haydock: 1Co 12:12 - As the body is one

As the body is one, &c. From this comparison of the mystical body of Christ, that is, of his Church, to a man's natural body, he brings excellent instructions. 1. That as all members and parts, make up the same body, so also is Christ; that is, so it is in the Church of Christ, which is his mystical body. 2. As all the parts of man's body are enlivened by the same soul, so all in the Church have their life from the same Spirit of God in baptism, and in the sacraments instituted by our Saviour Christ; in which we are made to drink of the same spirit. 3. As all the members, that have such different offices and functions, do but constitute one complete body, so is it in the Church of Christ. 4. As those that seem the less considerable parts of the human body, are no less necessary for the subsistence and harmony of the whole, and stand in need of one another, (for example, the head stands in need of the feet) so in the Church, &c. 5. He take notice, that in a natural body, the less honourable, the baser, and as they are called, the uncomely parts, are clothed with greater care and decency, Literally, have a more abundant honour bestowed upon them, so in the mystical body, no less, but even a greater care is to be taken of the weaker, and more infirm members, of the poor, the weak, the ignorant; and in the spirit of charity and love, that there may be no divisions or schisms, but a brotherly union: that if one suffer, another compassionate and assist him, &c. (Witham)

Haydock: 1Co 12:15 - If the foot

If the foot, &c. By this comparison St. Paul teaches the Corinthians, that as all cannot exercise the same functions in the Church, so no one should be envious of his brother; but that by their mutual charity, co-operation, union of hearts, and faith, they should compose one body, of which Christ is the head. (Calmet)

Haydock: 1Co 12:24

Cicero, in his 1st liber de Off. speaking of the human body, says, Natura quæ formam nostram atque figuram, in qua esset species honesta, eam posuit in promptu; quæ partes autem corporis ad naturæ necessitatem datæ, aspectum essent deformem habituræ atque turpem, eas contexit atque abdidit. (Calmet)

Haydock: 1Co 12:27 - Members of members

Members of members. [2] The sense seems to be, you are members of the particular Church of Corinth, which is only a part or member of the whole boy of the Christian Catholic Church. This is agreeable to the common reading in the Greek, where it s said, you are members of a part. See St. John Chrysostom, hom. xxxii. (Witham)

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[BIBLIOGRAPHY]

Et membra de membro. Some Greek copies, Greek: kai mele ek melous, but in most Greek manuscripts, Greek: kai mele ke merous. St. John Chrysostom, Greek: om. kb. p. 448. Greek: e ekklesia e par emin, meros esti tes pantachou keimenes ekklesias.

====================

Haydock: 1Co 12:28 - First apostles

First apostles, &c. Here he sets down these gifts or graces in their order of dignity. 1. The apostles, blessed above others with all kinds of graces. 2. Prophets, who had the gift of interpreting of prophecies, and of knowing things to come. 3. Doctors, or teachers of the gospel, preferred before those who had the gift of miracles, or of healing the infirm, and before the gifts of tongues, which they valued and esteemed so much, which he reckons in a manner in the last place, except that of interpreting, which is wanting in the present Greek copies. But as interpreting is found in all the Greek manuscripts (ver. 30.) we have reason to prefer the reading of the Latin Vulgate. (Witham)

Haydock: 1Co 12:31 - Be zealous for the better gifts

Be zealous for the better gifts: which are to be more or less esteemed, as they are accompanied with charity, as he is going to shew in the next chapter. (Witham)

Gill: 1Co 12:1 - Now concerning spiritual gifts // brethren, I would not have you ignorant

Now concerning spiritual gifts,.... Though the word "gifts" is not in the original text, it is rightly supplied by our translators, as it is in the Arabic version: for the apostle does not mean spiritual graces, nor spiritual words, or doctrines, nor spiritual meats and drinks, nor spiritual men, each of which are mentioned before in this epistle; though the latter is thought by some to be here intended, and that the apostle's view is to show the difference between those that are spiritual, and those that are not; but as spiritual gifts are the subject of the apostle's discourse throughout this chapter, and the two following, they seem very manifestly to be designed here. The apostle having gone through various heads of discourse, which he either of himself, or at the request of others, wrote upon, proceeds to a new subject, that of spiritual gifts, which he seems to have been desired to give his thoughts upon, and advice about; since there were some in this church who were discouraged, because they had not the gifts which some had; and others that had them were elated and puffed up with them, and treated those below them with neglect and contempt; and with a view to both these the apostle writes as follows,

brethren, I would not have you ignorant; neither of the author of these gifts, who is the Spirit of God, who dispenses them according to his sovereign will and pleasure, and not according to the deserts of men, and are not acquired by the industry, or through the merit of any, but are his free grace gifts; nor of the nature of them, for there are differences and diversities of them, some have one, and some another, but no man all; nor of the design and use of them, which is the edification of the whole body; and every gift, though ever so mean, is of service; and therefore as, on the one hand, none ought to be discouraged, so, on the other hand, none should be lifted up with pride, or give way to a boasting spirit.

Gill: 1Co 12:2 - Ye know that ye were Gentiles // carried away unto these dumb idols // even as ye were led

Ye know that ye were Gentiles,.... That is, by religion; hence the Syriac version renders it חנפא, "profane" persons, given up to wickedness, bigotry, and superstition; for by nation they were Gentiles still; and which must be understood of one part of this church only; for some of them were Jews, as is clear from many passages in the epistle to this church, and practices referred to. This the apostle observes to humble them, by putting them in mind of what they had been formerly; they were born and brought up in the Heathen religion, when they knew not the true God, much less had any knowledge of Christ, and still less of the Spirit of God; and therefore if they were favoured with any of his gifts, these must be owing to his grace, and not to their deserts, and therefore they ought not to glory: he adds, with the same view,

carried away unto these dumb idols; to idols that were nothing in the world, had no divinity in them, as he had before asserted; to dumb ones, that had mouths, but could not speak, the oracles that were delivered from them, being spoken not by them, but were either satanical delusions, or the jugglings of a priest; to these they were carried by the power of Satan, the influence of their priests, and the orders of their magistrates, to consult them as oracles, to pay their devotions to them, and do them service:

even as ye were led; that is, to these dumb idols; the Syriac adds, דלא פורשן, "without any difference", not being able to distinguish between these and the true God; and to whom they were led as brute beasts were, that were sacrificed unto them, or as blind men are led by the blind, as they were by their blind and ignorant priests; and therefore, if they had now received the Spirit, and his gifts, they ought to ascribe the whole to the free grace of God, and be humble under a sense of their unworthiness.

Gill: 1Co 12:3 - Wherefore I give you to understand // that no man speaking by the Spirit of God calleth Jesus accursed // And that no man can say that Jesus is the Lord, but by the Holy Ghost

Wherefore I give you to understand,.... Or "I make known unto you"; what I am about to say are certain truths, and to be depended on,

that no man speaking by the Spirit of God calleth Jesus accursed; or "anathema", as did the unconverted Gentiles, who knew nothing of Jesus but by report; which report they had from the Jews, his enemies; and by that report he appeared to them to be a very wicked and detestable person, who was put to death by the means of his own countrymen, was hanged upon a tree, and so to be counted and called accursed: the apostle seems to have reference to the sense these Corinthians had of Jesus, and what they called him before their conversion; whence it appeared that they spoke not by, nor were they possessed of the Spirit of God then, and therefore their having of him now was an instance of pure grace; or else respect is had to the Jews, who not only, whilst Jesus was living, blasphemed him, but continued to call him accursed after his death, whilst they were in their own land; and after the destruction of their city and temple, they continued, as Justin Martyr observes ^a to Trypho the Jew, to "curse" Christ, and them that believed in him; and to this day privately call him by such names as will hardly bear to be mentioned, were it not for the explanation of such a passage: thus they ^b call him ישו־עות, "Jesus the perverse", or he that perverteth the law of God; and "Jesu", the name they commonly give him, they say is the abbreviation of ימח שמו וזכרו, "let his name and memory be blotted out"; and which they sometimes explain by שקר ותועבה "Jesu is a lie, and an abomination: they call him a strange God, and vanity" ^c, and often by the name of תלוי ^d, "one that was hanged", and so with them accursed; and which seems to be the name the Jews, in the apostle's time, gave him, and to which he here refers. Now, as in the former verse he may have regard to the Gentiles, so in this to the Jews in this church, who, before conversion, had so called Christ, when it was plain they had not the Spirit of God then, or they could not have so called him; and therefore if they were partakers of him now, they ought to admire divine grace, and not glory in themselves, and over others. Dr. Lightfoot thinks, that Jewish exorcists who strolled about, and pretended to do miracles by the Holy Ghost, and yet called Jesus "anathema", are meant, of whom the Corinthians might assure themselves that they did not speak, nor act, nor were acted by the Spirit of God. The words may be applied to all such as detest and deny the doctrines of Christ, respecting his person and office; as that he is come in the flesh, is the true Messiah, the Son of God, truly and properly God; that his death is a proper sacrifice, and full satisfaction for sin; and that justification is by his imputed righteousness: without any breach of charity it may be said, such persons do in effect call Jesus accursed, nullifying his person, sufferings, and death, as to the dignity and efficacy of them; and cannot be thought to have, and speak by, the Spirit of God, who if they had him, would teach them otherwise. Moreover, as the word "anathema" here used answers to חרם, "Cherem", a form of excommunication among the Jews; it may be truly said that such call Jesus accursed, or "anathema", who, if I may be allowed the expression, excommunicate him out of their sermons and faith; these crucify him afresh, trample him under foot, count his blood as a common thing, and do malice to his Spirit; and therefore cannot be thought to have him, and speak by him.

And that no man can say that Jesus is the Lord, but by the Holy Ghost; or Jehovah; which, with the Jews, was a name ineffable, to which the apostle might have respect. Christ is Lord of all, of angels, good and bad; of men, righteous and wicked; of the chief among men, the kings, princes, and lords of the earth; as he is God by right of nature, and as Creator of them by virtue of that; and because of his providential power and influence in the government of the universe; he is Lord of his church and people, by the Father's gift of them to him; by his espousal of them to himself; by the purchase of his blood; and by the conquests of his grace; and as appears by the various relations he stands in to them, as father, husband, head, King, and master. Now, though a man may historically say all this, as the devils may, and hypocritically, as formal professors and foolish virgins do now, and will at the last day; and as all men then will by force, whether they will or not, confess that Jesus is Lord, who have not the Spirit of God; yet no man can call him his Lord, can appropriate him to himself truly and really, as his Lord, Saviour, and Redeemer, as David, Thomas, the Apostle Paul, and others have done; but by the Spirit; since such an appropriation includes spiritual knowledge of Christ, strong affection to him; faith of interest in him, an hearty profession of him, and sincere subjection to him; all which cannot be without the Spirit of God: for he is the spirit of wisdom and revelation in the knowledge of him; and true love to Christ is a genuine fruit of his; faith in Christ, is entirely of his operation; and a subjection to the righteousness of Christ, and to his ordinances, is through the influence of his grace; and it is owing to his witnessings that any can truly, and in faith, claim their interest in him. Upon the whole, the apostle's sense is, let a man pretend to what he will, if he does not love Jesus Christ, and believe in him, he is destitute of his Spirit; and whoever loves Christ, and believes in him, and can call him his Lord in faith and fear, however mean otherwise his gifts may be, he is a partaker of the Spirit of God.

Gill: 1Co 12:4 - Now there are diversities of gifts // but the same Spirit // administrations // operations

Now there are diversities of gifts,.... Of spiritual ones, as in 1Co 12:1 which spring from the free grace, and good will and pleasure of God, and are not owing to the merits of men; and therefore such who have the largest share of them should not boast of them as acquired by themselves, or be puffed up on account of them; and those who have the smallest measure should be content and thankful; for though the gifts are different, some have greater, and others lesser, none have all, but all have some, yet not alike:

but the same Spirit; is the author and giver of all as he pleases; the lesser gifts, and the smallest degree of them, come from the Spirit of God, as well as the greater. Gifts here seem to be the general name for all that follow; and

administrations and

operations are the two species of them; and of these a particular account is afterwards given.

Gill: 1Co 12:5 - And there are differences of administrations // But the same Lord

And there are differences of administrations,.... Or ministries; offices in the church, ministered in by different persons, as apostles, prophets, pastors, or teachers and deacons; who were employed in planting and forming of churches, ordaining elders, preaching the word, administering ordinances, and taking care of the poor; for which different gifts were bestowed on them, they not all having the same office.

But the same Lord; meaning either Jesus Christ, whom the believer, by the Holy Ghost, says is Lord; who, as the ascended King of saints, and Lord and head of the church, appoints different offices and officers in it; and having received, gives gifts unto them, qualifying them for the same; all which comes through the same hand, and not another's; or rather the Lord, the Spirit, who calls men to these several ministrations, separates and fits them for them, and constitutes and installs them into them, and assists them in the discharge of them; since he only, and all along, is spoken of in the context as the efficient of these several things.

Gill: 1Co 12:6 - And there are diversities of operations // But it is the same God which worketh all in all

And there are diversities of operations, There are some that are ordinary, as the good work of grace, and the several parts of it, the work of faith, the labour of love, and patience of hope, which the Spirit of God begins, carries on, and finishes in all the elect of God, and members of Christ; and there are others which are extraordinary, and are here meant, and hereafter specified.

But it is the same God which worketh all in all. Interpreters in general understand by God here, God the Father; as by the Lord in the preceding verse, the Lord Jesus Christ, as distinct from the Spirit in 1Co 12:4 and apprehend that this furnishes out a considerable proof of a trinity of persons in the Godhead, which I will not deny; but I rather think that the Holy Ghost is designed in each verse, by Spirit, Lord, and God; since the various gifts, administrations, and operations, are particularly and peculiarly ascribed to him in the following verses; and the distribution of them is said to be the effect of his sovereign will; and so we have a most illustrious testimony of his proper deity and personality; who is the only true "Jehovah" with the Father and Son, to which the word "Lord" in the New Testament generally answers, and who is the omnipotent God, "which worketh all in all"; all the works of nature throughout the universe, and all the, works of grace in the hearts of all his people, and all the extraordinary operations effected by any of them.

Gill: 1Co 12:7 - But the manifestation of the Spirit // is given to every man // to profit withal

But the manifestation of the Spirit,.... Not that which the Spirit manifests, as the grace and love of God, an interest in Christ, the doctrines of the Gospel, and the things of another world; for he is a spirit of revelation, more or less, in the knowledge of these things; but that which manifests that a man has the Spirit of God; or rather the gifts of the Spirit, as the fruits and graces of the Spirit, the least measure of which, as being able to say that Jesus is Lord, shows that a man has the Spirit of God; or rather the gifts of the Spirit, ordinary or extraordinary, which are such as manifestly declare their author:

is given to every man; not that the special grace of the Spirit is given to every individual man in the world, nor to every member of a visible church, for some are sensual, not having the Spirit; but as the same graces of the Spirit are given to every regenerate man, for all receive the same spirit of faith, so the gifts of the Spirit, more or less, either ordinary or extraordinary, are given to all such persons;

to profit withal; not to make gain of, as Simon Magus intended, could he have been possessed of them; nor to encourage pride or envy, or to form and foment divisions and parties; but for profit and advantage, and that not merely private, or a man's own, but public, the good of the whole community or church, to which the least grace or gift, rightly used, may contribute.

Gill: 1Co 12:8 - For to one is given by the Spirit // the word of wisdom // To another the word of knowledge by the same Spirit

For to one is given by the Spirit,.... Now follows a distinct and particular enumeration of the operations of the Spirit, though not all of them, yet as many as the apostle thought necessary; and which are called the manifestation of him, and which most clearly show him to be the author of them to different persons;

the word of wisdom: by which is meant "the manifold wisdom of God"; the wonderful scheme of salvation through the incarnation, sufferings, and death of Christ, in which God has "abounded in all wisdom and prudence"; together with all other deep, mysterious, and sublime doctrines of the Gospel, the knowledge of which were peculiarly given to the apostles in the first place, who have the first office or ministry in the church, by "the spirit of wisdom"; and which they had a faculty, a gift of declaring, opening, and explaining unto others.

To another the word of knowledge by the same Spirit; meaning either knowledge of future events; or an universal knowledge of the Scriptures of truth, and the doctrines contained in them, of the whole mind and will of God therein, which is a distinct thing from saving grace: see 1Co 13:2 and is what was given to the prophets, the second office in the church, by him who is the spirit of prophecy, and by whom the prophetical writings were dictated; and therefore he is the best interpreter of them, and who only can lead into the true knowledge thereof.

Gill: 1Co 12:9 - To another faith by the same Spirit // To another the gifts of healing by the same Spirit

To another faith by the same Spirit,.... Not the grace of faith, which is common to all believers, though given by the same Spirit: but rather the doctrine of faith, and ability to preach it, and boldness and intrepidity of spirit to assert and defend it in the face of all opposition; all which are from the Spirit of God, and are more or less given to pastors and teachers, the third office in the church. Though generally this is understood of a faith of working miracles, as in 1Co 13:2 but the working of miracles is mentioned afterwards as distinct, unless it can be thought that this is the general name for miracles, and the rest that follow the particulars of them.

To another the gifts of healing by the same Spirit; of healing all manner of sicknesses and diseases: this power Christ gave his disciples, when he first sent them out to preach the Gospel, and which he repeated when he renewed and enlarged their commission after his resurrection; and which was exercised with effect, sometimes only by overshadowing the sick with their shadows, as by Peter, Act 5:15 sometimes by, laying hands on them, as the father of Publius, and others, were healed by Paul, Act 28:8 and sometimes by anointing with oil, Jam 5:14. Now these gifts were bestowed in common, by the Spirit, on apostles, prophets, and pastors, or elders of the church, in those early times: the Alexandrian copy, and the Vulgate Latin version, read, "by one Spirit".

Gill: 1Co 12:10 - To another the working of miracles // To another prophecy // To another discerning of spirits // To another divers kinds of tongues // To another the interpretation of tongues

To another the working of miracles,.... Or "powers": mighty deeds, wonderful works, such as are apparently above, and out of the reach of nature, and beyond the compass of human power and skill; such as raising the dead, causing the blind to see, the deaf to hear, the dumb to speak, the lame to walk, and the like; of which, see some instances in Act 3:6. Though others understand by these the extraordinary powers the apostles had of punishing offenders; of which the striking Ananias and Sapphira dead, by Peter, the smiting Elymas the sorcerer with blindness, by Paul, and the delivering the incestuous person, and Hymenaeus, and Alexander, to Satan, by the same apostle, are instances.

To another prophecy: either foretelling of future events, as was given to Agabus, and the four daughters of Philip, and others, Act 11:27 or a gift of understanding the prophecies of the Old Testament, and of preaching the Gospel, which is in this epistle frequently called "prophesying", particularly in the two following chapters; and those endowed with it are called prophets, Act 13:1.

To another discerning of spirits; by which gift such that were possessed of it could, in some measure, discern the hearts of men, their thoughts, purposes, and designs, their secret dissimulation and hypocrisy; as Peter, by this gift, discerned the dissimulation and lying of Ananias and Sapphira; and by it they could also tell whether a man that made a profession of religion had the truth of grace in him, or not; so Peter knew hereby that Simon Magus was in the gall of bitterness, and bond of iniquity, notwithstanding his specious pretences to faith and holiness, whereby he imposed upon Philip the evangelist, who might not have this gift of discerning spirits; by which also they could distinguish the Spirit of God from the lying spirits in men; of which there is an instance, Act 15:17.

To another divers kinds of tongues; whereby such could speak all manner of languages, which they had never learned, understood, and been used to: this Christ promised his disciples, when he sent them into all the world to preach the Gospel, Mar 16:16 and so anticipates an objection they otherwise might have made, how they should be able to preach it to all, so as to be understood, when they were not acquainted with the languages of all nations; an instance of which we have in the apostles on the day of Pentecost, Act 2:4 and which continued many years after with them, and other persons in the churches; see 1Co 13:2.

To another the interpretation of tongues; one that had this gift, when a discourse was delivered in an unknown tongue, used to stand up and interpret it to the people, without which it could be of no use to them; and sometimes a person was gifted to speak in an unknown tongue, and yet was not capable of interpreting his discourse truly and distinctly in that the people understood: see 1Co 14:13. The rules to be observed in such cases, and by such persons, see in 1Co 14:27.

Gill: 1Co 12:11 - But all these worketh that one and the selfsame Spirit // Dividing to every man severally as he will

But all these worketh that one and the selfsame Spirit,.... Though these gifts, ministrations, and operations, are so different in themselves, and are bestowed upon different persons, yet they are all wrought by one and the same Spirit of God, who is the true Jehovah, and properly God, as these his works declare; for who, but the most high God, could ever communicate such gifts to men?

Dividing to every man severally as he will; giving one man this gift, and another that; imparting such a measure to one, and such a portion to another, just as seems good in his sight. For as his special grace in regeneration is dispensed when and where, and to whom he pleases, signified by the blowing of the wind where it listeth, Joh 3:8 so his gifts, ordinary and extraordinary, are severally distributed, according to his sovereign will and pleasure. This is a clear and full proof of the personality of the Spirit, who is not only distinguished from his gifts, and the distribution of them, which is a personal act described to him; but this is said to be done according to his will, which supposes him an intelligent agent, capable of choosing and willing; and whose will agrees with the Father's, and with the Son's.

Gill: 1Co 12:12 - For as the body is one // And hath many members // And all the members of that one body being many are one body // so also to Christ

For as the body is one,.... That is, an human body; for of this the apostle speaks, and takes a simile, and forms a comparison from, showing the union among saints, and their mutual participation of the various gifts of the Spirit; for an human body is but one body, and not more.

And hath many members; as eyes, ears, hands, feet, &c.

And all the members of that one body being many are one body; as numerous as they may be, they all belong to, and make up but one body; performing different offices, for which they are naturally fitted for the good of the whole:

so also to Christ; not personal, but mystical; not the head alone, or the members by themselves, but head and members as constituting one body, the church. The church, in union with Christ, the head, is but one general assembly, and church of the firstborn written in heaven, though consisting of the various persons of God's elect, who are closely united one to another, and their head Christ; and therefore are denominated from him, and called by his name; see Rom 9:3.

Gill: 1Co 12:13 - For by one Spirit are we all baptized // and have been all made to drink into one Spirit

For by one Spirit are we all baptized,.... This is to be understood not of water baptism; for the apostle says not in one, and the same water, but "by", or "in" one Spirit, are we all baptized; the baptism of water, and of the Spirit, are two different things; see Mat 3:11. Besides, all that are baptized in water, are not baptized in or by the Spirit, as the case of Simon Magus, and that of others, show; nor does water baptism incorporate persons into the church of Christ; neither into the invisible church, which is the body of Christ, and here meant; nor into a visible Gospel church state; they being indeed true believers, and baptized, are proper persons to be received into a church; but baptism itself does not put them into it, or make them members of it: persons may be baptized in water, and yet may never be joined to a church. There is indeed an allusion made to water baptism, but it is the grace of the Spirit in regeneration and sanctification which is here intended; which grace, both in the Old and in the New Testament, is frequently signified by water, and called a baptism, or a being baptized, because of the plenty, abundance, and superabundance of it, then bestowed; and is expressed by floods and rivers, and a well of living water; and is what qualifies and fits persons for the ordinance of water baptism. Now this is wrought by the Spirit of God, and is owing to his divine power and energy; not to water baptism, which has no regenerating virtue in it; nor to carnal regeneration, or a being born of blood, or of the best of men; nor to the will of any man; nor to the will of the flesh, or the power of man's freewill; but to God, to the Spirit, who is Lord and God, and the only sanctifier of the sons of men; by which spiritual baptism, or by whose grace in regeneration and conversion they are brought into one body: the mystical body of Christ, the universal and invisible church; that is, openly and manifestatively; for otherwise it is the grace of God in election, and in the everlasting covenant, choosing them in Christ, as members in their head, and constituting them such, that puts them among that number; but spiritual baptism, or the sanctifying grace of the Spirit, makes them appear to belong to that body, and makes them meet for, and gives them a right unto, a particular Gospel church, and the privileges of it, which the Spirit of God directs and brings them to. Whether we be Jews or Gentiles, whether we be bond or free; it matters not of what nation, or of what state and condition of life persons be; if they are regenerated and sanctified, they appear equally to belong to Christ, to be of his body, and have an equal propriety in all immunities and blessings belonging to his people; see Col 3:11

and have been all made to drink into one Spirit; are all partakers of the same graces of the Spirit, as faith, hope, love, &c. and daily receive under his guidance, direction, and influence, out of the same fulness of grace in Christ, from whence they draw and drink this water with joy; and all drink the same spiritual drink, the blood of Christ, whose blood is drink indeed: and there may be in this clause an allusion to the ordinance of the supper, as in the former to the ordinance of baptism. Moreover, all new born babes, as they desire the sincere milk of the word, so they drink of it, and are refreshed with it, and are nourished by the words of faith, and sound doctrine, under the application, of the Spirit; and being trees of righteousness, and the planting of the Lord, the Spirit, they are watered by his grace, under the ministrations of the Gospel; and as they become one body under Christ, the head, so they are made to drink into one Spirit, or to become of one heart and soul with one another, being knit together in love, the bond of perfectness.

Gill: 1Co 12:14 - For the body is not one member // but many

For the body is not one member,.... Not only one; nor is anyone member the body, though ever so eminent, as the head or eye: thus the church of Christ is not one person only, or does not consist of one sort of persons; as only of Jews, or only of Gentiles, or only of rich and freemen, or only of men of extraordinary gifts and abilities, or greatly eminent for grace and spiritual knowledge:

but many; members, as the Arabic version adds; as eyes, ears, hands, feet, &c. so in the mystical body of Christ, the church, there are many members, some in a higher station, others in a lower; some of greater gifts, grace, and usefulness, others of lesser; some Jews, other Gentiles; some bond, others free; yet all one in Christ the head, and all related to each other.

Gill: 1Co 12:15 - If the foot shall say // because I am not the hand // I am not of the body // is it therefore not of the body

If the foot shall say,.... The lowest member of the body, which is nearest the earth, treads upon it, sustains the whole weight of the body, and performs the more drudging and fatiguing exercises of standing and walking; and may represent one that is in the lowest station in the church, a doorkeeper in the house of God; one that is really the least of saints, as well as thinks himself so; and has the smallest degree of heavenly affection, and knowledge of spiritual light and understanding;

because I am not the hand; the instrument of communication and of action; and may signify such an one, that liberally imparts to the necessities of others, who has it both in his hand and heart, and is ready to communicate; one that is full of good works, of charity towards men, and piety towards God; who does all things, Christ strengthening him, natural, civil, moral, and evangelical; yea, even miracles and mighty deeds are done by his hand:

I am not of the body; have no part in it, am no member of it, do not belong to it:

is it therefore not of the body? or "it is not therefore not of the body", as the Syriac version renders it; that is, it is not "for this word", as the Arabic, or so saying, as the Ethiopic, not of the body; it nevertheless belongs to it, and is a member of it, nor can it be otherwise: thus the meanest person in the mystical body, the church, though he should say, that because he is not so handy and useful as another, cannot give so largely, nor do so much as another, therefore he is no proper member of the church; it does not follow that so it is, for Christ, the head of the church, regards such as members; he admires the "beauty" of his church's "feet", and has provided for the covering, ornament, and security of them, being himself clothed with "a garment down to the feet", which equally covers and adorns that part of the body as the rest; he does not break the bruised reed, nor quench the smoking flax, or despise the day of small things; he regards their prayers, and takes notice and accepts of their meanest services; and they are, and should be considered as members of the body, by the rest and by themselves, the mystical body, the church, though he should say, that because he is not so handy and useful as another, cannot give so largely, nor do so much as another, therefore he is no proper member of the church; it does not follow that so it is, for Christ, the head of the church, regards such as members; he admires the "beauty" of his church's "feet", and has provided for the covering, ornament, and security of them, being himself clothed with "a garment down to the feet", which equally covers and adorns that part of the body as the rest; he does not break the bruised reed, nor quench the smoking flax, or despise the day of small things; he regards their prayers, and takes notice and accepts of their meanest services; and they are, and should be considered as members of the body, by the rest and by themselves.

Gill: 1Co 12:16 - And if the ear shall say // because I am not the eye // I am not of the body, is it therefore not of the body

And if the ear shall say,.... The organ that receives sounds, and can distinguish them, and in which member is placed the sense of hearing; and may design such as are hearers of the word of God, not merely externally, but internally; who hear so as to love, savour, and relish it; so as to understand and believe it, and to act in compliance with it; and distinguish it for themselves, though they may not be able to give a distinct account of it to others, or instruct others in it:

because I am not the eye: the organ of seeing, in which is seated the visive faculty, and which receives light, and uses it for the good of the body, whose superintendent it is; and may be expressive of the ministers of the Gospel, who are that to the church, as eyes are to the body; they are the light of the world, have a clear insight into the doctrines of the Gospel, and communicate their light to others; they are set in the highest place in the church, and as watchmen and overseers there, to instruct; guide, and direct the members of it:

I am not of the body, is it therefore not of the body? it certainly is; and so such as are only hearers of the Gospel, being affectionate, believing, understanding and fruitful hearers; though they have not such large knowledge and clear light, so as to be capable of overseeing and instructing others, yet are true and useful members of the church, are highly respected by Christ the head, and to be had in esteem by their fellow members, who may be superior to them.

Gill: 1Co 12:17 - If the whole body were an eye // where were the hearing // where were the smelling

If the whole body were an eye,.... And nothing else,

where were the hearing? there would be no ear, and so no sense of hearing: and if the whole were hearing: or only consisted of a member capable of the sense of hearing,

where were the smelling? there would be no nose, the organ of smelling, and that sense would be wanting: thus if the church only consisted of ministers of the Gospel, of men of eminent light and knowledge, qualified for the preaching of the word to others, there would be no hearers; and on the other hand, if it only consisted of hearers, of such who only could hear the word to their own advantage, there would be none of a quick understanding, or of a quick smell to discern perverse things, to distinguish truth from error, to discern spirits, and direct the rest of the members to wholesome and savoury food, and preserve them from what would be hurtful and pernicious to them.

Gill: 1Co 12:18 - But now hath God set the members // everyone of them in the body as it hath pleased him

But now hath God set the members,.... The members of a natural body, as they are all made and fashioned by God in the form they be, so they are each of them set by him in the place they are:

everyone of them in the body as it hath pleased him; according to his sovereign will, without consulting any; and each stands in the best situation and position they could be put, and for the greatest service and usefulness to the whole: so God, and not man, hath set every member in the mystical body, the church, in such a place and part of it, as he himself thought fit; some in a higher, others in a lower station, but all for the good of the body; and therefore each member ought to be content with his place, gift, and usefulness, be they what they will; since it is the wise counsel and sovereign pleasure of God, who works all things after the counsel of his own will, that so it should be.

Gill: 1Co 12:19 - And if they were all one member // where were the body

And if they were all one member,.... As all eye, or all ear, or all hand, or all foot:

where were the body? where would be the body? it would not be a body consisting of such proper and suitable members, as now it is: so if the community of the saints were either all ministers, or all hearers, &c. there would be no body, consisting of different persons, to receive any benefit or usefulness from either; the church of Christ would not be that uniform, useful, and consistent community it is.

Gill: 1Co 12:20 - But now are they many members // yet but one body

But now are they many members,.... Of different make and shape, in different parts and places, and of different use and service:

yet but one body; all are united together, and make up one complete body, and which without each of them would not be perfect: so there are many members in the body of Christ, the church; some are teachers, others are hearers; some give, and others receive; but all make up but one church, of which Christ is the head; nor can anyone of them be spared; was anyone wanting, even the meanest, there would be a deficiency, and the church would not be the fulness of him that filleth all in all.

Gill: 1Co 12:21 - And the eye cannot say unto the hand // I have no need of thee // nor again the head to the feet

And the eye cannot say unto the hand,.... Every member of the natural body is useful and necessary. The eye, the seat of the sense of seeing, cannot say to the communicating and working hand,

I have no need of thee: I can do without thee: so the seers and overseers of the church, the ministers of the Gospel, cannot say to the liberal and munificent hands, we have no need of you; for as the one stand in need of the light, instruction, comfort, advice, and direction of the other, so the other stand in need of communication from them; and as God has made it a duty, that he that is taught in the word should communicate to him that teacheth in all good things; and as it is his ordinance that they which preach the Gospel should live of it; so he has generally ordered it in his providence, that they that teach should need such assistance:

nor again the head to the feet, I have no need of you. The head, which is the seat of the senses, and is superior to, and has the command and government of all the members of the body, cannot say to the lowest and most distant parts of it, the feet, you are needless and useless; so those that are set in the first place in the church, are over others in the Lord, and have the rule over them, cannot say to those that are under them, and submit unto them, even the lowest and meanest of them, that they are of no use and service to them; they can no more be without them, than the head can be without the feet, or than princes can do without subjects, or magistrates without citizens, or generals without soldiers.

Gill: 1Co 12:22 - Nay, much more those members of the body // which seem to be more feeble // are necessary

Nay, much more those members of the body,.... The apostle, in a beautiful gradation, proceeds to take notice of such parts of the body as are more weak, dishonourable, and uncomely, showing the necessity and usefulness of them:

which seem to be more feeble; than others, do not consist of a strong bony substance, and are not fenced with sinews, as the belly and its intestines: yet these

are necessary; nor could the body be sustained, nourished, and refreshed, without them; so the more weak and feeble saints, whose hearts and hands are to be strengthened, whose infirmities are to be bore, have their usefulness; and the effectual working in the measure of every part, even of the feeble and tender, maketh increase of the body, to the edifying of itself in love: and these God has seen fit, as necessary to call by his grace, and place in the body, that his strength may be made perfect in their weakness, and to confound the mighty; and out of the mouths even of babes and sucklings to ordain strength and praise.

Gill: 1Co 12:23 - And those members of the body // which we think to be less honourable // upon these we bestow more abundant honour // and our uncomely parts // have more abundant comeliness

And those members of the body,.... As the back parts of it:

which we think to be less honourable; though greatly useful,

upon these we bestow more abundant honour; by clothing them, for a man's garments are his honour and glory; See Gill on Mat 6:29, so the poor members of Christ's church, who are thought to be, though they really are not, the less honourable, have the more abundant honour conferred on them by God and Christ: God has chosen the poor of this world; Christ has sent his Gospel to them; these the Spirit calls and sanctifies, and makes them all glorious within; these Christ has given his churches a particular charge to take care of now, and will own them as his brethren at the great day, before angels and men; as he now greatly honours them with his presence, a large experience of his grace, and the supply of his Spirit:

and our uncomely parts; which distinguish sexes, and are appointed for generation;

have more abundant comeliness; by an external covering and ornament, to preserve decency and modesty. I do not know who should be designed by these, unless backsliding believers, who have been suffered to fall into great sins; these are the uncomely parts of the church, who, when made sensible of their evils, are restored again, and received into the church; and a mantle of love is cast over all their failings; and all possible care taken that their faults may not be exposed to the world, that so the name of God, and ways of Christ, may not be blasphemed and evil spoken of.

Gill: 1Co 12:24 - For our comely parts have no need // but God hath tempered the body together // having given more abundant honour to that part which lacked

For our comely parts have no need,.... As the face, eyes, nose, lips, cheeks, &c. which stand in no need of an external covering, of any outward ornament: so such as are blessed with the bounties of nature and providence, with the gifts of the Holy Spirit, and are eminent for grace and holiness, and are enabled to walk worthy of their calling, and to have their conversations as become the Gospel of Christ, holding the mystery of the faith in a pure conscience, these have no need of such a covering, as the former have, to hide and conceal them from the world:

but God hath tempered the body together; he hath composed it in such a forth, constituted it in such an order, mixed and united all its parts in such a manner, as that they are all beneficial to each other; and such is the harmonious contexture of the whole, that it is a most beautiful structure:

having given more abundant honour to that part which lacked; or, as the Syriac version renders it, "which is the least"; and such is the temperament and constitution of the church, having mixed rich and poor persons, of greater and lesser gifts, together, for mutual good.

Gill: 1Co 12:25 - That there should be no schism in the body // but that the members should have the same care one for another

That there should be no schism in the body..... No complaint of one member against another, as useless and unnecessary; no murmuring on that account; no tumults and rioting; no rebellion and insurrection of one against another; no dissension, no division. The use Menenius ^e Agrippa made of this simile, applying it to the body politic, as the apostle here does to the spiritual body, for the appeasing of a sedition among the people; is well known, and usually mentioned by interpreters on this place:

but that the members should have the same care one for another; that is, they are so tempered and mixed together, are in such close union with, and have such a dependence on each other, that they are necessarily obliged to take care of each other's good and welfare, because they cannot do one without another; and so God has ordered it in the church, that persons should be so placed in it, and gifts disposed of among them in such a manner, that every man is obliged, not only to look on, and be concerned for his own things, that he takes care of himself, and performs his office, but that he looks every man on the things of others, his good and safety being involved in theirs.

Gill: 1Co 12:26 - And whether one member suffer // all the members suffer with it // or one member be honoured // all the members rejoice with it

And whether one member suffer,.... Pain; even the meanest, lowest, and most distant, as the foot or hand, toe or finger:

all the members suffer with it; are more or less affected therewith, and bear part of the distress; as is easily discerned, by their different forms and motions on such an occasion: so when anyone member of the mystical body is in affliction, whether inward or outward, of body or mind, the rest are, or should be, affected with it, condole, sympathize, help, and assist; and remember them that are in bonds, as bound with them, as if they themselves were in bonds, and them that suffer adversity, whether spiritual or temporal, as being in the body, not only in the flesh, but as being part of the body, the church; and therefore should weep with them that weep, and bear a part with them in their sorrows. The Jews have a saying ^f, that

"if one brother dies, all the brethren grieve; and if one of a society dies, תדאג כל ההבורה כולה, "the whole society grieves";''

and also another ^g,

"that everyone that afflicts himself, עם הציבור, "with the congregations", is worthy to see or enjoy the comfort of the congregation or church;''

or one member be honoured; by being set in the highest place, and employed to the greatest usefulness, or by being most richly and beautifully clothed and adorned:

all the members rejoice with it; as sharing in the honour, Or benefit of it: so if one member of the church of Christ is honoured with an high office, with great gifts, with a large measure of grace, spiritual light, knowledge, and experience, with great discoveries of the love of God, with the presence of Christ, and the communion of the Holy Ghost, or with the good things of this life, and an heart to make use of them for the interest of religion, the other members rejoice at it; for so it becomes the saints to rejoice with them that rejoice, and be glad, both at the temporal and spiritual prosperity of each other: and upon the whole it is clear, that the meanest have no reason to be discouraged, nor the highest and greatest to be proud and elated.

Gill: 1Co 12:27 - Now ye are the body of Christ // and members in particular

Now ye are the body of Christ,.... Not his natural body, which his Father prepared for him, in which he bore our sins on the tree, and which was offered up once for all; nor his sacramental body, or the bread in the supper, which is a representation of his body; but his body mystical, the church; not that the Corinthians were the whole of the body, only a part of it, as every single congregational church is of the church universal. This is an accommodation of the simile the apostle had to so much advantage enlarged upon:

and members in particular; or in part: meaning either that they as single members were part of the general body: or that only a part of them were so, there being some among them, as in all particular and visible churches, who had not the true grace of God; and so are neither members of Christ, nor of the general assembly and church of the firstborn: or the sense is, that they were not only members of Christ, and of his body, but were particularly members one of another, in strict union and close communion, and of mutual use and service to each other.

Gill: 1Co 12:28 - And God hath set some in the church // first apostles // secondarily, prophets // thirdly, teachers // then gifts of healing // helps // governments // diversities of tongues

And God hath set some in the church,.... As before the apostle gives an account of the various different gifts of the Spirit, qualifying men for service in the church of Christ, here he enumerates the several offices and officers:

first apostles; as were the twelve disciples, and Paul the apostle; men that were immediately sent by Christ himself, and had their commission and doctrine directly from him; and a power of working miracles, to confirm the truth of their mission and ministry; they were sent into all the world to preach the Gospel, to plant churches everywhere, and to ordain officers in them; they were not confined to any particular church, but had power and authority in all the churches, to preach the word, administer ordinances, advise, counsel, direct, reprove, and censure:

secondarily, prophets; who either had the gift of foretelling things to come, as Agabus and others; or who had a peculiar gift, by divine revelation, of explaining the prophecies of the sacred writings, and of preaching the Gospel:

thirdly, teachers; the same with pastors, elders, and overseers; the ordinary ministers of the word, who have a gift of expounding the Scriptures; not by extraordinary revelation, but by the ordinary gift of the Spirit, in the use of means, as reading, meditation, and prayer; and whose work is to preach the word, administer ordinances, feed and govern particular churches, over whom they are set: after that miracles; which is to be understood, not of some persons, as distinct from apostles, prophets, and teachers, who also had the power of working miracles; but from persons and officers in the church, the principal of which the apostle had mentioned, he passes to things, which belonged at least to some of them; unless it can be thought that there were in those times private Christians, who were neither apostles nor prophets, nor teachers, and yet had a power of doing miracles:

then gifts of healing; the sick, by anointing them with oil, which was only one species of doing miracles; and which was sometimes performed, not only by apostles, and such like extraordinary persons, but by the common elders and ordinary officers of the church:

helps: meaning either the ministers of the word in common, who are helpers of the faith and joy of the saints, and are means of increasing their knowledge and spiritual experience, and of establishing them in the truth; see Act 18:27 or else such evangelists and ministers of the word as were assistants to the apostles, such as Mark, and Timothy, and Titus; or rather the deacons of churches, whose business it is to take care of tables; the Lord's table, the minister's, and the poor's, and all the secular affairs of the church; and so are helps to the minister, relieve him, and free him from all worldly concerns, that he may the better attend to prayer, and the ministry of the word. These, whether one or the other, are so called, in allusion to the priests and Levites, who were מסעדיה, "helps", or assistants to the high priest, in the burning of the red heifer, and in other things ^h:

governments; some by these understand the same with pastors and elders, who have the rule and government of the church; others lay elders, a sort of ruling elders in the church, as distinct from pastors. Dr. Lightfoot thinks such are intended, who had the gift of discerning spirits. I rather think with De Dieu, that the word designs counsellors; see the Septuagint in Pro 11:14 and here intends such as are men of wisdom and prudence, who are very proper persons to be consulted and advised with, by the pastor, elder, or overseer, in matters of moment and importance in the church:

diversities of tongues; such as have the gift of speaking with divers tongues; or of interpreting them, or both. The Vulgate Latin version and some copies add, "interpretations of tongues".

Gill: 1Co 12:29 - Are all apostles // are all prophets // are all teachers // Are all workers of miracles

Are all apostles?.... No some are prophets, as distinct from apostles; and some are teachers, as distinct from them both, and some are neither:

are all prophets? no; some are apostles, above them, and some are teachers, inferior to them; and but very few there were who had that peculiar character and gift:

are all teachers? no; the far greater part of the members of churches are hearers, or persons that are taught in the word; are neither in the office of teaching, nor have they the qualifications for it.

Are all workers of miracles? no; in those early times, when the gift of doing miracles was bestowed, it was not given to all, only to some; and now there are none that are possessed of it.

Gill: 1Co 12:30 - Have all the gifts of healing // do all speak with tongues // do all interpret

Have all the gifts of healing?.... No; when these gifts were in being, all had them not. When anointing with oil, in order to heal the sick, was in use, it was only performed by the elders of the church, not by the common members of it, who were to be sent for by the sick on this occasion:

do all speak with tongues? no; it was not true in fact, as they well knew; though this was greatly coveted after, as a following chapter of this epistle shows;

do all interpret? that is, unknown tongues, strange languages; or can they? no. This also was a peculiar gift bestowed on some persons only.

Gill: 1Co 12:31 - But covet earnestly the best gifts // and yet show I unto you a more excellent way

But covet earnestly the best gifts,.... Which may be rendered either indicatively as an assertion, "ye do covet earnestly the best gifts": of prophesying and teaching, of doing miracles, healing diseases, speaking with, and interpreting, different tongues and languages; but I can, and do show you something that is better, and more excellent than these: or, by way of interrogation, "do ye covet earnestly the best gifts?" do you zealously affect them, fervently desire them, and emulate one another in your endeavours after them? I have something to observe to you which exceeds them all, and which you would do well to follow after, and eagerly pursue; or imperatively, as an exhortation, as it is rendered by our translators: and by the best gifts may be meant, the best of these external gifts before mentioned; and not those of the highest class, and the more extraordinary, but which are the most useful and beneficial to the church, as preaching or prophesying was: the Corinthians seemed most covetous and desirous of speaking with different tongues; but the apostle shows, in 1Co 14:1, by divers reasons, that prophesying was preferable, being more serviceable and useful to the church, and so more eligible and to be desired by them, to which he may have regard here: or else by them are meant the internal graces of the Spirit, as faith, hope, and love, which are all of them gifts of God's grace; all useful and valuable, and better than all external extraordinary gifts whatever, which a man might have, and be nothing, be lost and damned; whereas he that believes in Christ, has a good hope through grace, and love in his soul to God, Christ, and his people, though he is destitute of the other gifts, shall certainly be saved; wherefore these are the gifts which men should be solicitous for and covet after, and be greatly concerned to know that they have them, and to be content without the other:

and yet show I unto you a more excellent way: if by the best gifts are designed the above graces of the Spirit, then by "the more excellent way", Christ must be meant, the author and object of these graces; who is the way to the covenant, and to a participation of all the blessings of it, as justification, pardon, adoption, and eternal life; the way into a Gospel church, and to all the ordinances of the Gospel dispensation, as baptism, and the Lord's supper; for faith in him is the prerequisite, and proper qualification for the enjoyment of each of these: Christ is the way of salvation, and the way to the Father, and to heaven and eternal happiness; and an excellent one he is, the more, yea, the most excellent; he is the only way to each of these; he is the new and living way, a plain and pleasant one; and so a safe and secure one, in which all that walk shall certainly be saved: now this way the apostle showed, declared, pointed out in the ministry of the word; it was his chief and principal business, the sum of his doctrine, to make known Christ, and him crucified, as the way, the truth, and the life; to direct souls to him, and to show them the way of salvation by him: but if by the best gifts are meant the more useful ones of those before mentioned, as prophesying, or preaching, then the more excellent way designs grace, special and internal grace; and that either grace in general, regenerating, sanctifying grace, including all sorts of grace; which is the way of a soul's passing from the death of sin to a life of faith and holiness; and is the way to eternal glory, and which gives a meetness for it, and is inseparably connected with it. This is a more excellent way than gifts; for gifts, be they ever so great, may be lost or taken away, through disuse or misimprovement; but grace always remains, can never be lost, nor will ever be taken away, but will issue in everlasting life: men may have the greatest gifts, and yet not be saved, as Judas and others; but he that has the least degree of faith in Christ, hope in him, and love to him, shall be saved by him with an everlasting salvation: or particularly the grace of charity, or love to the saints, may be intended by the more excellent way; which is the evidence of a man's passing from death and life; the new commandment of Christ, and the fulfilling of the law; without which, a man, though he has never such great gifts, he is nothing as a Christian, nor in the business of salvation; and is the greatest of all the graces of the Spirit; and is of such a nature, that when prophecies, tongues, knowledge, and all external gifts shall fail, and even the internal graces of faith and hope shall cease, the one being changed for vision, and the other swallowed up in enjoyment, this will continue; and the rather this grace may be thought to be meant, since the apostle immediately passes to treat it in the next chapter, and prefers it to all gifts, and even graces.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: 1Co 12:1

¹ tn Grk “spiritual things.”

² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

³ tn Grk “ignorant.”

NET Notes: 1Co 12:13

¹ tn See the note on the word “slave” in 7:21.

NET Notes: 1Co 12:23

¹ tn Grk “have greater propriety (or decorum, presentability).”

NET Notes: 1Co 12:26

¹ tc ‡ Before μέλος (melos, “member”) the great majority of witnesses read ἕν (Jen, “one”; א² C D F G Ψ 0285 33 1881 Ï latt sy), while the most important of the Alexandrian mss omit it (Ì⁴⁶ א* A B 1739). The addition of ἕν appears to be motivated by its presence earlier in the verse with μέλος and the parallel structure of the two conditional clauses in this verse, while little reason can be given for its absence (although accidental oversight is of course possible, it is not likely that all these witnesses should have overlooked it). NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

NET Notes: 1Co 12:30

¹ sn The questions in vv. 29-30 all expect a negative response.

NET Notes: 1Co 12:31

¹ tn Grk “a still more excellent way.” In this context the phrase has an elative rather than a comparative sense, however.

Geneva Bible: 1Co 12:1

Now ^{( 1 )} concerning spiritual [gifts], brethren, I would not have you ^{( a )} ignorant.

^{( 1 )} Now he enters into the third part of this treatise touching the right use of spiritual gifts, in which he gives the Corinthians plainly to understand that they abused them. For they that excelled bragged ambitiously of them, and so robbed God of the praise of his gifts: and having no consideration of their brethren, abused them to a vain display, and so robbed the church of the use of those gifts. On the other side the inferior sort envied the better, and went about to make a departure, so that all the body was as it were scatted and rent in pieces. So then, going about to remedy these abuses he wills them first to consider diligently that they have not these gifts of themselves, but from the free grace and liberality of God, to whose glory they ought to bestow them all.

^{( a )} Ignorant to what purpose these gifts are given to you.

Geneva Bible: 1Co 12:2

^{( 2 )} Ye know that ye were ^{( b )} Gentiles, carried away unto these dumb idols, even as ye were led.

^{( 2 )} He reproves the same by comparing their former state with that in which they were at this time, being endued with those excellent gifts.

^{( b )} As touching God's service and the covenant, mere strangers.

Geneva Bible: 1Co 12:3

^{( 3 )} Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus ^{( c )} accursed: and [that] no man can say that Jesus is the Lord, but by the Holy Ghost.

^{( 3 )} The conclusion: know you therefore that you cannot so much as move your lips to honour Christ at all, except by the grace of the Holy Spirit.

^{( c )} Does curse him, or by any means whatever diminish his glory.

Geneva Bible: 1Co 12:4

^{( 4 )} Now there are diversities of gifts, but the ^{( d )} same Spirit.

^{( 4 )} In the second place, he lays another foundation, that is, that these gifts are different, as the functions also are different and their offices different, but that one self same Spirit, Lord, and God is the giver of all these gifts, and that to one end, that is, for the profit of all.

^{( d )} The Spirit is plainly distinguished from the gifts.

Geneva Bible: 1Co 12:6

And there are diversities of ^{( e )} operations, but it is the same God which worketh all in all.

^{( e )} So Paul calls that inward power which comes from the Holy Spirit, and makes men fit for wonderful things.

Geneva Bible: 1Co 12:7

But the manifestation of the Spirit is ^{( f )} given to every man to ^{( g )} profit withal.

^{( f )} The Holy Spirit opens and shows himself freely in the giving of these gifts.

^{( g )} To the use and benefit of the church.

Geneva Bible: 1Co 12:8

^{( 5 )} For to one is given by the Spirit the word of ^{( h )} wisdom; to another the word of knowledge by the same Spirit;

^{( 5 )} He declares this manifold diversity, and reckons up the principal gifts, beating that into their heads which he said before, that is, that all these things proceeded from one and the very same Spirit.

^{( h )} Wisdom is a most excellent gift, and very needed, not only for those who teach, but also for those that exhort and comfort. And this thing is proper to the pastor's office, as the word of knowledge agrees to the teachers.

Geneva Bible: 1Co 12:10

To another the ^{( i )} working of miracles; to another ^{( k )} prophecy; to another ^{( l )} discerning of spirits; to another [divers] kinds of tongues; to another the interpretation of tongues:

^{( i )} By "working" he means those great workings of God's mighty power, which pass and excel among his miracles, as the delivery of his people by the hand of Moses: that which he did by Elijah against the priests of Baal, in sending down fire from heaven to consume his sacrifice: and that which he did by Peter, in the matter of Ananias and Sapphira.

^{( k )} Foretelling of things to come.

^{( l )} By which false prophets are know from true, in which Peter surpassed Philip in exposing Simon Magus; (Act 8:20).

Geneva Bible: 1Co 12:11

But all these worketh that one and the selfsame Spirit, dividing to every man severally ^{( 6 )} as he will.

^{( 6 )} He adds moreover somewhat else, that is, that although these gifts are unequal, yet they are most wisely divided, because the will of the Spirit of God is the rule of this distribution.

Geneva Bible: 1Co 12:12

^{( 7 )} For as the body is one, and hath many members, and all the members of that one body, being many, are one body: ^{( 8 )} so also [is] ^{( m )} Christ.

^{( 7 )} He sets forth his former saying by a similitude taken from the body: this, he says, is manifestly seen in the body, whose members are different, but yet so joined together, that they make but one body. ^{( 8 )} The applying of the similitude. So must we also think, he says, of the mystical body of Christ: for all we who believe, whether we are Jews or Gentiles, are by one person by the same baptism, joined together with our head, that by that means, there may be framed one body compact of many members. And we have drunk one self same spirit, that is to say, a spiritual feeling, perseverance and motion common to us all out of one cup.

^{( m )} Christ joined together with his Church.

Geneva Bible: 1Co 12:13

For by one Spirit are we all baptized into ^{( n )} one body, whether [we be] Jews or Gentiles, whether [we be] bond or free; and have been all made to ^{( o )} drink into one Spirit.

^{( n )} To become one body with Christ.

^{( o )} By one quickening drink of the Lord's blood, we are made partakers of his Spirit alone.

Geneva Bible: 1Co 12:14

^{( 9 )} For the body is not one member, but many.

^{( 9 )} He amplifies that which followed of the similitude, as if he should say, "The unity of the body is not prevented by this diversity of members, and furthermore it could not be a body if it did not consist of many members, and those being different."

Geneva Bible: 1Co 12:15

^{( 10 )} If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?

^{( 10 )} Now he builds his doctrine upon the foundations which he has laid: and first of all he continues in his purposed similitude, and afterward he goes to the matter plainly and simply. And first of all he speaks unto those who would have separated themselves from those whom they envied, because they had not such excellent gifts as they. Now this is, he says, as if the foot should say it were not of the body, because it is not the hand, or the ear, because it is not the eye. Therefore all parts ought rather to defend the unity of the body, being coupled together to serve one another.

Geneva Bible: 1Co 12:17

^{( 11 )} If the whole body [were] an eye, where [were] the hearing? If the whole [were] hearing, where [were] the smelling?

^{( 11 )} Again speaking to them, he shows them that if that should come to pass which they desire, that is, that all should be equal one to another, there would follow a destruction of the whole body, indeed and of themselves. For it could not be a body unless it were made of many members knit together, and different from one another. And that no man might find fault with this division as unequal, he adds that God himself has joined all these together. Therefore all must remain joined together, that the body may remain in safety.

Geneva Bible: 1Co 12:21

^{( 12 )} And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you.

^{( 12 )} Now on the other hand, he speaks to those who were endued with more excellent gifts, exhorting them not to despise the inferiors as unprofitable, and as though they served to no use. For God, he says, has in such sort tempered this inequality, that the more excellent and beautiful members can in no wise lack the more abject and such as we are ashamed of, and that they should have more care to see to them and to cover them: that by this means the necessity which is on both parts, might keep the whole body in peace and harmony. And that even though if each part is considered apart, they are of different degrees and conditions, yet because they are joined together, they have a community both in prosperity and affliction.

Geneva Bible: 1Co 12:22

Nay, much more those members of the body, which seem to be ^{( p )} more feeble, are necessary:

^{( p )} Of the smallest and vilest offices, and therefore mentioned last among the rest.

Geneva Bible: 1Co 12:23

And those [members] of the body, which we think to be less honourable, upon these we bestow more abundant ^{( q )} honour; and our uncomely [parts] have more abundant comeliness.

^{( q )} We more carefully cover them.

Geneva Bible: 1Co 12:25

That there should be no schism in the body; but [that] the members should have the same ^{( r )} care one for another.

^{( r )} Should bestow their operations and offices to the profit and preservation of the whole body.

Geneva Bible: 1Co 12:26

^{( 13 )} And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.

^{( 13 )} Now he applies this same doctrine to the Corinthians without any allegory, warning them that as there are different functions and different gifts, it is their duty not to offend one another, either by envy or ambition. Instead, in being joined together in love and charity with one another, every one of them should bestow to the profit of all that which he has received, according as his ministry requires.

Geneva Bible: 1Co 12:27

Now ye are the body of Christ, and members in ^{( s )} particular.

^{( s )} For all churches, wherever they are dispersed through the whole world, are different members of one body.

Geneva Bible: 1Co 12:28

And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, ^{( t )} helps, ^{( u )} governments, diversities of tongues.

^{( t )} The offices of deacons.

^{( u )} He sets forth the order of elders, who were the maintainers of the church's discipline.

Geneva Bible: 1Co 12:31

^{( 14 )} But covet earnestly the best gifts: and yet shew I unto you a more excellent way.

^{( 14 )} He teaches those who are ambitious and envious, a certain holy ambition and envy. That is, if they give themselves to the best gifts, and such as are most profitable to the church, and so if they contend to excel one another in love, which far surpasses all other gifts.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: 1Co 12:7 - A Libation To Jehovah

The Universal Gift

The manifestation of the Spirit is given to every man to profit withal'--1 Cor. 12:7.

THE great fact which to-day (Whitsunday) commemorates is too often regarded as if it were a transient gift, limited to those on whom it was first bestowed. We sometimes hear it said that the great need of the Christian world is a second Pentecost, a fresh outpouring of the Spirit of God and the like. Such a way of thinking and speaking misconceives the nature and significance of the first Pentecost, which had a transient element in it, but in essence was permanent. The rushing mighty wind and the cloven tongues of fire, and the strange speech in many languages, were all equally transient. The rushing wind swept on, and the house was no more filled with it. The tongues flickered into invisibility and disappeared from the heads. The hubbub of many languages was quickly silent. But that which these things but symbolised is permanent; and we are not to think of. Pentecost as if it were a sudden gush from a great reservoir, and the sluice was let down again after it, but as if it were the entrance into a dry bed, of a rushing stream, whose first outgush was attended with noise, but which thereafter flow, continuous and unbroken. If churches or individuals are scant of that gift, it is not because it has not been bestowed, but because it has not been accepted.

My text tells us two things: it unconditionally and broadly asserts that every Christian possesses this great gift--the manifestation is given to every man; and then it asserts that the gift of each is meant to be utilised for the good of all. The manifestation is given to every man to profit withal.'

I. Let Me, Then, Say A Word Or Two, To Begin With, About The Universality Of This Gift.

Now, that is implied in our Lord's own language, as commented upon by the Evangelist. For Jesus Christ declared that this was the standing law of His kingdom, to be universally applied to all its members, that He that believeth on Him, out of him shall flow rivers of living water'; and the Evangelist's comment goes on to say, This spake He of the Spirit which they that believe on Him should receive.' There is the condition and the qualification. Wherever there is faith, there the Spirit of God is bestowed, and bestowed in the measure in which faith is exercised. So, then, in full accordance with such fundamental principles in reference to the gift of the Spirit of God, comes the language of my text, and of many another text to which I cannot do more than refer. But let me just quote one or two of them, in order that I may make more emphatic what I believe a great many Christian people do not realise as they ought--viz, that the gift of God's Holy Spirit is not a thing to be desired, as if it were not possessed or confined to select individuals, or manifested by exceptional and lofty attainments, but is the universal heritage of the whole Christian Church. Know ye not that ye are the temple of the Holy Ghost?' We have all been made to drink into one Spirit,' says Paul again, in the immediate context. If any man have not the Spirit of Christ, he is none of His,' says he, unconditionally. And in many other places the same principle is laid down, a principle which I believe the Christian Church to-day needs to have recalled to its consciousness, that it may be quickened to realise it in its experience far more than is the case at present.

Let me remind you, too, that that universality of the gifts of the Divine Spirit is implied in the very conception of what Christ's work, in its deepest and most precious aspects to us, is. For we are not to limit, as a great many so-called earnest evangelical teachers and believers do--we are not to limit His work to that which is effected when a man first becomes a Christian --viz. pardon and acceptance with God. God forbid that I should ever seem to underrate that great initial gift on which everything else must be built. But I am not underrating it when I say, Let us prophesy according to the proportion of faith,' and the proportion of faith' has been violated, and the perspective and completeness of Christian truth, and of Christ's gifts, have been, alas I to a very large extent distorted because Christian people, trained in what we call the evangelical school, have laid far too little emphasis on the fact that the essential gift of Christ to His people is not pardon, nor acceptance, nor justification, but life; and that forgiveness, and altered relationship to God, and assurance of acceptance with Him, are all preliminaries. They are, if I may recur to a figure that I have already employed, the preparing of the channel, and the taking away of the obstacles that block its mouth, in order to the inrush of the flood of the river of the water of life.

This life that Christ gives is the result of the gift of the Spirit. So If any man have not the Spirit of Christ he is none of His.' The life is the gift considered from our side, and the Spirit is the gift considered from the divine side. Every man that hath the Son hath life ; because the law of the Spirit of life in Christ has made him free from the law of sin and death. So you see if that is true--and I for my part am sure that it is--then all that vulgar way of looking at the influences of the Holy Spirit upon men, as if they were confined to certain exceptional people, or certain abnormal and extraordinary and elevated acts, is swept away. It is not the spasmodic, the exceptional, the rare, not the lofty or transcendentally Christlike acts or characters that are alone the manifestation of the Spirit.

Nor is this gift a thing that a man can discover as distinct from his own consciousness. The point where the river of the water of life comes into the channel of our spirits lies away far up, near the sources, and long before the stream comes into sight in our own consciousness, the blended waters have been inseparably mingled, and flow on peacefully together. The Spirit beareth witness with our spirits'; and you are not to expect that you can hear two voices speaking, but it is one voice and one only.

Now, that universality of this divine gift underlies the very constitution of the Christian Church. Where the Spirit of the Lord is there is liberty,' said Paul. It is because each Christian man has access to the one Source of illumination and of truth and righteousness and holiness, that no Christian man is to become subject to the dominion of a brother. And it is because on the servants and on the handmaidens has been poured out, in these days, God's Spirit and they prophesy, that all domination of classes or individuals, and all stiffening of the free life of God's Church by man-made creeds, are contrary to the very basis of its existence, and an attack on the dignity of each individual member of the Church. Ye have an unction from the Holy One' is said to all Christian people--and ye need not that any man teach you,' still less that any man, or body of men, or document framed by men, should be set up as normal and authoritative over Christ's free people.

Still further, and only one word--Let me remind you of what I have already said, and what is only too sadly true, that this grand universality of the Spirit's gift to all Christian people does not fill, in the mind of the ordinary Christian man, the place that it ought, and it does not fill it, therefore, in his experience. I say no more upon that point.

II. And Now Let Me Say A Word, Secondly, About The Many-Sidedness Of This Universal Gift.

One of the reasons why Christian people as a whole do not realise the universality as they ought is, as I have already suggested in a somewhat different connection, because they limit their notions far too much of what the gift of God's Spirit is to do to men. We must take a wider view of what that Spirit is meant to effect than we ordinarily take, before we understand how real and how visible its universal manifestations are. Take a leaf out of the Old Testament. The man who made the brass-work for the Tabernacle was full of the Spirit of God.' The poets who sung the Psalms, in more than one place, declare of themselves that they, too, were but the harps upon which the divine finger played. Samson was capable of his rude feats of physical strength, because the Spirit of God was upon him.' Art, song, counsel, statesmanlike adaptation of means to ends, and discernment of proper courses for a nation, such as were exemplified in Joseph and in Daniel, are, in the Old Testament, ascribed to the Spirit of God, and even the rude physical strength of the simple-natured and sensuous athlete is traced up to the same source.

But again, we see another sphere of the Spirit's working in the manifestations of it in the experience of the primitive Church. These are, as we all know, accompanied with miracles, speaking with tongues and working wonders. The signs of that Spirit in those days were visible and audible. As I said, when the river first came into its bed, it came like the tide in Morecambe Bay, breast-high, with a roar and a rush. But it was quiet after that. In the context we have a whole series of manifestations of this Divine Spirit, some of them miraculous and some being natural faculties heightened, but all concerned with the Church as a society, and being for the benefit of the community.

But there is another class. If you turn to the Epistle to the Galatians, you will find a wonderful list there of what the Apostle calls the fruit of the Spirit,' beginning with love, joy, peace.' These are all moral and religious, bearing upon personal experience and the completeness of the individual character.

Now, let us include all these aspects in our conception of the fruit of the Spirit's working on men--the secular, if we may use that word, as exhibited in the Old Testament; the miraculous, as seen in the first days of the Church; the ecclesiastical, if we may so designate the endowments mentioned in the context, and the purely personal, moral, and religious emotions and acts. The plain fact is that everything in a Christian's life, except his sin, is the manifestation of that Divine Spirit, from whom all good thoughts, counsels, and works do proceed. He is the Spirit of adoption,' and whenever in my heart there rises warm and blessed the aspiration Abba! Father!' it is not my voice only, but the voice of that Divine Spirit. He is the Spirit of intercession; and whenever in my soul there move yearning desires after infinite good, childlike longings to be knit more closely to Him, that, too, is the voice of God's Spirit; and our prayers are then sweet, indeed, when He the Spirit gives by which we pray.' In like manner, all the variety of Christian emotions and experiences is to be traced to the conjoint operation of that Divine Spirit as the source, and my own spirit as influenced by, and the organ of, the Spirit of God. If I may take a very rough illustration, there is a story in the Old Testament about a king, to whom were given a bow and arrow, with the command to shoot. The prophet's hand was laid on the king's weak hand, and the weak hand was strengthened by the touch of the other; and with one common pull they drew back the string and the arrow sped. The king drew the bow, but it was the prophet's hand grasping his wrist that gave him strength to do it. And that is how the Spirit of God will work with us if we will.

III. Finally, Consider The Purpose Of All The Diverse Manifestations Of The One Universal Gift.

To profit withal'--for his own good who possesses it, and for the good of all the rest of his brethren.

Now, that involves two plain things. There have been people in the Christian Church who have said, We have all the Spirit, and therefore we do not need one another.' There may he isolation, and self-sufficiency, and a host of other evils coming in, if we only grasp the thought,' The manifestation of the Spirit is given to every man,' but they are all corrected if we go on and say, to profit withal.' For every one of us has something, and no one of us has everything; so, on the one hand, we want each other, and, on the other hand, we are responsible for the use of what we have.

You get the life, not in order that you may plume yourself on its possession, nor in order that you may ostentatiously display it, still less in order that you may shut it up and do nothing with it; but you get the life in order that it may spread through you to others.

The least flower with a brimming cup may stand,And share its dew-drop with another near.'

We each have the life that God's grace may fructify through us to all. Power is duty; endowment is obligation; capacity prescribes work. The manifestation of the Spirit is given to every man to profit withal.'

You can regulate the flow. You have the sluice; you can shut it or open it. I have said that the condition, and the only condition, of possessing the fulness of God's Spirit is faith in Jesus Christ. Therefore, the more you trust the more you have, and the less your faith the less the gift. You can get much or little, according to the greatness or the smallness, the fixity or the transiency, of your desires. If you hold the empty cup with a tremulous hand, the precious liquid will not be poured into it--for some of it will be spilt --in the same fulness as it would be if you held it steadily. It is the old story--the miraculous flow of the oil stopped when the widow had no more pots and vessels to bring. The reason why some of us have so little of that Divine Spirit is because we have not held out our vessels to be filled. You can diminish the flow by ignoring it, and that, is what a host of so-called Christian people do nowadays. You can diminish it by neglecting to use the little that you have for the purpose for which it was given you. Does anybody profit by your spiritual life? Do you profit much by it yourselves? Has it ever been of the least good to anybody else in the world? The manifestation of the Spirit is given to you, if you are a Christian man or woman, more or less. And if you shut it up, and do never an atom of good with it, either to yourselves or to anybody else, of course it will slip away; and, sometime or other, to your astonishment, you will find that the vessels are empty, and that the Spirit of the Lord has departed from you. Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.'

MHCC: 1Co 12:1-11

Spiritual gifts were extraordinary powers bestowed in the first ages, to convince unbelievers, and to spread the gospel. Gifts and graces greatly differ. Both were freely given of God. But where grace is given, it is for the salvation of those who have it. Gifts are for the advantage and salvation of others; and there may be great gifts where there is no grace. The extraordinary gifts of the Holy Spirit were chiefly exercised in the public assemblies, where the Corinthians seem to have made displays of them, wanting in the spirit of piety, and of Christian love. While heathens, they had not been influenced by the Spirit of Christ. No man can call Christ Lord, with believing dependence upon him, unless that faith is wrought by the Holy Ghost. No man could believe with his heart, or prove by a miracle, that Jesus was Christ, unless by the Holy Ghost. There are various gifts, and various offices to perform, but all proceed from one God, one Lord, one Spirit; that is, from the Father, Son, and Holy Ghost, the origin of all spiritual blessings. No man has them merely for himself. The more he profits others, the more will they turn to his own account. The gifts mentioned appear to mean exact understanding, and uttering the doctrines of the Christian religion; the knowledge of mysteries, and skill to give advice and counsel. Also the gift of healing the sick, the working of miracles, and to explain Scripture by a peculiar gift of the Spirit, and ability to speak and interpret languages. If we have any knowledge of the truth, or any power to make it known, we must give all the glory of God. The greater the gifts are, the more the possessor is exposed to temptations, and the larger is the measure of grace needed to keep him humble and spiritual; and he will meet with more painful experiences and humbling dispensations. We have little cause to glory in any gifts bestowed on us, or to despise those who have them not.

MHCC: 1Co 12:12-26

Christ and his church form one body, as Head and members. Christians become members of this body by baptism. The outward rite is of Divine institution; it is a sign of the new birth, and is called therefore the washing of regeneration, Tit 3:5. But it is by the Spirit, only by the renewing of the Holy Ghost, that we are made members of Christ's body. And by communion with Christ at the Lord's supper, we are strengthened, not by drinking the wine, but by drinking into one Spirit. Each member has its form, place, and use. The meanest makes a part of the body. There must be a distinction of members in the body. So Christ's members have different powers and different places. We should do the duties of our own place, and not murmur, or quarrel with others. All the members of the body are useful and necessary to each other. Nor is there a member of the body of Christ, but may and ought to be useful to fellow-members. As in the natural body of man, the members should be closely united by the strongest bonds of love; the good of the whole should be the object of all. All Christians are dependent one upon another; each is to expect and receive help from the rest. Let us then have more of the spirit of union in our religion.

MHCC: 1Co 12:27-31

Contempt, hatred, envy, and strife, are very unnatural in Christians. It is like the members of the same body being without concern for one another, or quarrelling with each other. The proud, contentious spirit that prevailed, as to spiritual gifts, was thus condemned. The offices and gifts, or favours, dispensed by the Holy Spirit, are noticed. Chief ministers; persons enabled to interpret Scripture; those who laboured in word and doctrine; those who had power to heal diseases; such as helped the sick and weak; such as disposed of the money given in charity by the church, and managed the affairs of the church; and such as could speak divers languages. What holds the last and lowest rank in this list, is the power to speak languages; how vain, if a man does so merely to amuse or to exalt himself! See the distribution of these gifts, not to every one alike, 1Co 12:29, 1Co 12:30. This were to make the church all one, as if the body were all ear, or all eye. The Spirit distributes to every one as he will. We must be content though we are lower and less than others. We must not despise others, if we have greater gifts. How blessed the Christian church, if all the members did their duty! Instead of coveting the highest stations, or the most splendid gifts, let us leave the appointment of his instruments to God, and those in whom he works by his providence. Remember, those will not be approved hereafter who seek the chief places, but those who are most faithful to the trust placed in them, and most diligent in their Master's work.

Matthew Henry: 1Co 12:1-11

The apostle comes now to treat of spiritual gifts, which abounded in the church of Corinth, but were greatly abused. What these gifts were is at large told us in the body of the chapter; namely, extraordinary offices and powers, bestowed on ministers and Christians in the first ages, for conviction of unbelievers, and propagation of the gospel. Gifts and graces, charismata and charis , greatly differ. Both indeed were freely given of God. But where grace is given it is for the salvation of those who have it. Gifts are bestowed for the advantage and salvation of others. And there may be great gifts where there is not a dram of grace, but persons possessed of them are utterly out of the divine favour. They are great instances of divine benignity to men, but do not by themselves prove those who have them to be the objects of divine complacency. This church was rich in gifts, but there were many things scandalously out of order in it. Now concerning these spiritual gifts, that is, the extraordinary powers they had received from the Spirit,

I. The apostle tells them he would not have them ignorant either of their original or use. They came from God, and were to be used for him. It would lead them far astray if they were ignorant of one or the other of these. Note, Right information is of great use as to all religious practice. It is wretched work which gifted men make who either do not know or do not advert to the nature and right use of the gifts with which they are endowed.

II. He puts them in the mind of the sad state out of which they had been recovered: You were Gentiles, carried away to dumb idols, even as you were led, 1Co 12:2. While they were so, they could have no pretensions to be spiritual men, nor to have spiritual gifts. While they were under the conduct of the spirit of Gentilism, they could not be influenced by the Spirit of Christ. If they well understood their former condition, they could not but know that all true spiritual gifts were from God. Now concerning this observe, 1. Their former character: they were Gentiles. Not God's peculiar people, but of the nations whom he had in a manner abandoned. The Jews were, before, his chosen people, distinguished from the rest of the world by his favour. To them the knowledge and worship of the true God were in a manner confined. The rest of the world were strangers to the covenant of promise, aliens from the commonwealth of Israel, and in a manner without God, Eph 2:12. Such Gentiles were the body of the Corinthians, before their conversion to Christianity. What a change was here! Christian Corinthians were once Gentiles. Note, It is of great use to the Christian, and a proper consideration to stir him up both to duty and thankfulness, to think what once he was: You were Gentiles. 2. The conduct they were under: Carried away to these dumb idols, even as you were led. They were hurried upon the grossest idolatry, the worship even of stocks and stones, through the force of a vain imagination, and the fraud of their priests practising on their ignorance, for, whatever were the sentiments of their philosophers, this was the practice of the herd. The body of the people paid their homage and worship to dumb idols, that had ears but could not hear, and mouths but could not speak, Psa 115:5, Psa 115:6. Miserable abjectness of mind! And those who despised these gross conceptions of the vulgar yet countenanced them by their practice. O dismal state of Gentilism! Could the Spirit of God be among such stupid idolators, or they be influenced by it? How did the prince of this world triumph in the blindness of mankind! How thick a mist had he cast over their minds!

III. He shows them how they might discern those gifts that were from the Spirit of God, true spiritual gifts: No man, speaking by the Spirit, calls Jesus accursed. Thus did both Jews and Gentiles: they blasphemed him as an impostor, and execrated his name, and deemed it abominable. And yet many Jews, who were exorcists and magicians, went about, pretending to work wonders by the Spirit of God (vid. Lightfoot's Horae in loc. ), and many among the Gentiles pretended to inspiration. Now the apostle tells them none could act under the influence, nor by the power, of the Spirit of God, who disowned and blasphemed Christ: for the Spirit of God bore uncontrollable witness to Christ by prophecy, miracles, his resurrection from the dead, the success of his doctrine among men, and its effect upon them; and could never so far contradict itself as to declare him accursed. And on the other hand no man could say Jesus was the Lord (that is, live by this faith, and work miracles to prove it), but it must be by the Holy Ghost. To own this truth before men, and maintain it to the death, and live under the influence of it, could not be done without the sanctification of the Holy Ghost. No man can call Christ Lord, with a believing subjection to him and dependence upon him, unless that faith be wrought by the Holy Ghost. No man can confess this truth in the day of trial but by the Holy Ghost animating and encouraging him. Note, We have as necessary a dependence on the Spirit's operation and influence for our sanctification and perseverance as on the mediation of Christ for our reconciliation and acceptance with God: and no man could confirm this truth with a miracle but by the Holy Ghost. No evil spirit would lend assistance, if it were in his power, to spread a doctrine and religion so ruinous to the devil's kingdom. The substance of what the apostle asserts and argues here is that whatever pretences there were to inspiration or miracles, among those who were enemies to Christianity, they could not be from the Spirit of God; but no man could believe this with his heart, nor prove with a miracle that Jesus was Christ, but by the Holy Ghost: so that the extraordinary operations and powers among them did all proceed from the Spirit of God. He adds,

IV. These spiritual gifts, though proceeding from the same Spirit, are yet various. They have one author and original, but are themselves of various kinds. A free cause may produce variety of effects; and the same giver may bestow various gifts, 1Co 12:4. There are diversities of gifts, such as revelations, tongues, prophecy, interpretations of tongues; but the same Spirit. There are differences of administrations, or different offices, and officers to discharge them, different ordinances and institutions (see 1Co 12:28-30), but the same Lord, who appointed all, 1Co 12:6. There are diversities of operations, or miraculous powers, called energēmata dunameōn (1Co 12:10), as here energēmata , but it is the same God that worketh all in all. There are various gifts, administrations, and operations, but all proceed from one God, one Lord, one Spirit; that is, from Father, Son, and Holy Ghost, the spring and origin of all spiritual blessings and bequests: all issue from the same fountain; all have the same author. However different they may be in themselves, in this they agree; all are from God. And several of the kinds are here specified, 1Co 12:8-10. Several persons had their several gifts, some one, some another, all from and by the same Spirit. To one was given the word of wisdom; that is, say some, a knowledge of the mysteries of the gospel, and ability to explain them, an exact understanding of the design, nature, and doctrines, of the Christian religion. Others say an uttering of grave sentences, like Solomon's proverbs. Some confine this word of wisdom to the revelations made to and by the apostles. - To another the word of knowledge, by the same Spirit; that is, say some, the knowledge of mysteries (1Co 2:13): wrapped up in the prophecies, types, and histories of the Old Testament: say others, a skill and readiness to give advice and counsel in perplexed cases. - To another faith, by the same Spirit; that is, the faith of miracles, or a faith in the divine power and promise, whereby they were enabled to trust God in any emergency, and go on in the way of their duty, and own and profess the truths of Christ, whatever was the difficulty or danger. - To another the gift of healing, by the same Spirit; that is, healing the sick, either by laying on of hands, or anointing with oil, or with a bare word. - To another the working of miracles; the efficacies of powers, energēmata dunameōn , such as raising the dead, restoring the blind to sight, giving speech to the dumb, hearing to the deaf, and the use of limbs to the lame. - To another prophecy, that is, ability to foretel future events, which is the more usual sense of prophecy; or to explain scripture by a peculiar gift of the Spirit. See 1Co 14:24. - To another the discerning of Spirits, power to distinguish between true and false prophets, or to discern the real and internal qualifications of any person for an office, or to discover the inward workings of the mind by the Holy Ghost, as Peter did those of Ananias, Act 5:3. - To another divers kinds of tongues, or ability to speak languages by inspiration. - To another the interpretation of tongues, or ability to render foreign languages readily and properly into their own. With such variety of spiritual gifts were the first ministers and churches blessed.

V. The end for which these gifts were bestowed: The manifestation of the Spirit is given to every man to profit withal, 1Co 12:7. The Spirit was manifested by the exercise of these gifts; his influence and interest appeared in them. But they were not distributed for the mere honour and advantage of those who had them, but for the benefit of the church, to edify the body, and spread and advance the gospel. Note, Whatever gifts God confers on any man, he confers them that he may do good with them, whether they be common or spiritual. The outward gifts of his bounty are to be improved for his glory, and employed in doing good to others. No man has them merely for himself. They are a trust put into his hands, to profit withal; and the more he profits others with them, the more abundantly will they turn to his account in the end, Phi 4:17. Spiritual gifts are bestowed, that men may with them profit the church and promote Christianity. They are not given for show, but for service; not for pomp and ostentation, but for edification; not to magnify those that have them, but to edify others.

VI. The measure and proportion in which they are given: All these worketh one and the same Spirit, dividing to every man as he will. It is according to the sovereign pleasure of the donor. What more free than a gift? And shall not the Spirit of God do what he will with his own? May he not give to what persons he pleases, and in what proportion he pleases; one gift to one man, and another to another; to one more, and another fewer, as he thinks fit? Is he not the best judge how his own purpose shall be served, and his own donatives bestowed? It is not as men will, nor as they may think fit, but as the Spirit pleases. Note, The Holy Ghost is a divine person. He works divine effects and divides divine gifts a he will, by his own power, and according to his own pleasure, without dependence or control. But though he distributes these gifts freely and uncontrollably, they are intended by him, not for private honour and advantage, but for public benefit, for the edification of the body, the church.

Matthew Henry: 1Co 12:12-26

The apostle here makes out the truth of what was above asserted, and puts the gifted men among the Corinthians in mind of their duty, by comparing the church of Christ to a human body.

I. By telling us that one body may have many members, and that the many members of the same body make but one body (1Co 12:12): As the body is one, and hath many members, and all members of that one body, being many, are one body, so also is Christ; that is, Christ mystical, as divines commonly speak. Christ and his church making one body, as head and members, this body is made up of many parts or members, yet but one body; for all the members are baptized into the same body, and made to drink of the same Spirit, 1Co 12:13. Jews and Gentiles, bond and free, are upon a level in this: all are baptized into the same body, and made partakers of the same Spirit. Christians become members of this body by baptism: they are baptized into one body. The outward rite is of divine institution, significant of the new birth, called therefore the washing of regeneration, Tit 3:5. But it is by the Spirit, by the renewing of the Holy Ghost, that we are made members of Christ's body. It is the Spirit's operation, signified by the outward administration, that makes us members. And by communion at the other ordinance we are sustained; but then it is not merely by drinking the wine, but by drinking into one Spirit. The outward administration is a means appointed of God for our participation in this great benefit; but it is baptism by the Spirit, it is internal renovation and drinking into one Spirit, partaking of his sanctifying influence from time to time, that makes us true members of Christ's body, and maintains our union with him. Being animated by one Spirit makes Christians one body. Note, All who have the spirit of Christ, without difference, are the members of Christ, whether Jew or Gentile, bond or free; and none but such. And all the members of Christ make up one body; the members many, but the body one. They are one body, because they have one principle of life; all are quickened and animated by the same Spirit.

II. Each member has its particular form, place, and use. 1. The meanest member makes a part of the body. The foot and ear are less useful, perhaps, than the hand and eye; but because one is not a hand, and the other an eye, shall they say, therefore, that they do not belong to the body? 1Co 12:15, 1Co 12:16. So every member of the body mystical cannot have the same place and office; but what then? Shall it hereupon disown relation to the body? Because it is not fixed in the same station, or favoured with the same gifts as others, shall it say, "I do not belong to Christ?"No, the meanest member of his body is as much a member as the noblest, and as truly regarded by him. All his members are dear to him. 2. There must be a distinction of members in the body: Were the whole body eye, where were the hearing? Were the whole ear, where were the smelling? 1Co 12:17. If all were one member, where were the body? 1Co 12:19. They are many members, and for that reason must have distinction among them, and yet are but one body, 1Co 12:20. One member of a body is not a body; this is made up of many; and among these many there must be a distinction, difference of situation, shape, use, etc. So it is in the body of Christ; its members must have different uses, and therefore have different powers, and be in different places, some having one gift, and others a different one. Variety in the members of the body contributes to the beauty of it. What a monster would a body be if it were all ear, or eye, or arm! So it is for the beauty and good appearance of the church that there should be diversity of gifts and offices in it. 3. The disposal of members in a natural body, and their situation, are as God pleases: But now hath God set the members, every one of them, in the body, as it hath pleased him, 1Co 12:18. We may plainly perceive the divine wisdom in the distribution of the members; but it was made according to the counsel of his will; he distinguished and distributed them as he pleased. So is it also in the members of Christ's body: they are chosen out to such stations, and endued with such gifts, as God pleases. He who is sovereign Lord of all disposes his favours and gifts as he will. And who should gainsay his pleasure? What foundation is here for repining in ourselves, or envying others? We should be doing the duties of our own place, and not murmuring in ourselves, nor quarrelling with others, that we are not in theirs. 4. All the members of the body are, in some respect, useful and necessary to each other: The eye cannot say to the hand, I have no need of thee; nor the head to the feet, I have no need of your: nay, those members of the body which seem to be more feeble (the bowels, etc.) are necessary (1Co 12:21, 1Co 12:22); God has so fitted and tempered them together that they are all necessary to one another, and to the whole body; there is no part redundant and unnecessary. Every member serves some good purpose or other: it is useful to its fellow-members, and necessary to the good state of the whole body. Nor is there a member of the body of Christ but may and ought to be useful to his fellow-members, and at some times, and in some cases, is needful to them. None should despise and envy another, seeing God has made the distinction between them as he pleased, yet so as to keep them all in some degree of mutual dependence, and make them valuable to each other, and concerned for each other, because of their mutual usefulness. Those who excel in any gift cannot say that they have no need of those who in that gift are their inferiors, while perhaps, in other gifts, they exceed them. Nay, the lowest members of all have their use, and the highest cannot do well without them. The eye has need of the hand, and the head of the feet. 5. Such is the man's concern for his whole body that on the less honourable members more abundant honour is bestowed, and our uncomely parts have more abundant comeliness. Those parts which are not fit, like the rest, to be exposed to view, which are either deformed or shameful, we most carefully clothe and cover; whereas the comely parts have no such need. The wisdom of Providence has so contrived and tempered things that the most abundant regard and honour should be paid to that which most wanted it, 1Co 12:24. So should the members of Christ's body behave towards their fellow-members: instead of despising them, or reproaching them, for their infirmities, they should endeavour to cover and conceal them, and put the best face upon them that they can. 6. Divine wisdom has contrived and ordered things in this manner that the members of the body should not be schismatics, divided from each other and acting upon separate interests, but well affected to each other, tenderly concerned for each other, having a fellow-feeling of each other's griefs and a communion in each other's pleasures and joys, 1Co 12:25, 1Co 12:26. God has tempered the members of the body natural in the manner mentioned, that there might be no schism in the body (1Co 12:25), no rupture nor disunion among the members, nor so much as the least mutual disregard. This should be avoided also in the spiritual body of Christ. There should be no schism in this body, but the members should be closely united by the strongest bonds of love. All decays of this affection are the seeds of schism. Where Christians grow cold towards each other, they will be careless and unconcerned for each other. And this mutual disregard is a schism begun. The members of the natural body are made to have a care and concern for each other, to prevent a schism in it. So should it be in Christ's body; the members should sympathize with each other. As in the natural body the pain of the one part afflicts the whole, the ease and pleasure of one part affects the whole, so should Christians reckon themselves honoured in the honours of their fellow-christians, and should suffer in their sufferings. Note, Christian sympathy is a great branch of Christian duty. We should be so far from slighting our brethren's sufferings that we should suffer with them, so far from envying their honours that we should rejoice with them and reckon ourselves honoured in them.

Matthew Henry: 1Co 12:27-31

I. Here the apostle sums up the argument, and applies this similitude to the church of Christ, concerning which observe,

1. The relation wherein Christians stand to Christ and one another. The church, or whole collective body of Christians, in all ages, is his body. Every Christian is a member of his body, and every other Christian stands related to him as a fellow-member (1Co 12:27): Now you are the body of Christ, and members in particular, or particular members. Each is a member of the body, not the whole body; each stands related to the body as a part of it, and all have a common relation to one another, dependence upon one another, and should have a mutual care and concern. Thus are the members of the natural body, thus should the members of the mystical body be, disposed. Note, Mutual indifference, and much more contempt, and hatred, and envy, and strife, are very unnatural in Christians. It is like the members of the same body being destitute of all concern for one another, or quarrelling with each other. This is the apostle's scope in this argument. He endeavours in it to suppress the proud, vaunting, and contentious spirit, that had prevailed among the Corinthians, by reason of their spiritual gifts.

2. The variety of offices instituted by Christ, and gifts or favours dispensed by him (1Co 12:28): God hath set some in the church; first, apostles, the chief ministers entrusted with all the powers necessary to found a church, and make an entire revelation of God's will. Secondarily, prophets, or persons enabled by inspiration, as the evangelists did. Thirdly, teachers, those who labour in word and doctrine, whether with pastoral charge or without it. After that, miracles, or miracle-workers. The gifts of healing, or those who had power to heal diseases; helps, or such as had compassion on the sick and weak, and ministered to them; governments, or such as had the disposal of the charitable contributions of the church, and dealt them out to the poor; diversities of tongues, or such as could speak divers languages. Concerning all these observe, (1.) The plenteous variety of these gifts and offices. What a multitude are they! A good God was free in his communications to the primitive church; he was no niggard of his benefits and favours. No, he provided richly for them. They had no want, but a store - all that was necessary, and even more; what was convenient for them too. (2.) Observe the order of these offices and gifts. They are here placed in their proper ranks. Those of most value have the first place. Apostles, prophets, and teachers, were all intended to instruct the people, to inform them well in the things of God, and promote their spiritual edification: without them, neither evangelical knowledge nor holiness could have been promoted. But the rest, however fitted to answer the great intentions of Christianity, had no such immediate regard to religion, strictly so called. Note, God does, and we should, value things according to their real worth: and the use of things is the best criterion of their real worth. Those are most valuable that best answer the highest purposes. Such were apostolical powers, compared with theirs who had only the gift of healing and miracles. What holds the last and lowest rank in this enumeration is diversity of tongues. It is by itself the most useless and insignificant of all these gifts. Healing diseases, relieving the poor, helping the sick, have their use: but how vain a thing is it to speak languages, if a man does it merely to amuse or boast himself! This may indeed raise the admiration, but cannot promote the edification, of the hearers, nor do them any good. And yet it is manifest from ch. 14 that the Corinthians valued themselves exceedingly on this gift. Note, How proper a method it is to beat down pride to let persons know the true value of what they pride themselves in! It is but too common a thing for men to value themselves most on what is least worth: and it is of great use to bring them to a sober mind by letting them know how much they are mistaken. (3.) The various distribution of these gifts, not all to one, nor to every one alike. All members and officers had not the same rank in the church, nor the same endowments (1Co 12:29, 1Co 12:30): Are all apostles? Are all prophets? This were to make the church a monster: all one as if the body were all ear or all eye. Some are fit for one office and employment, and some for another; and the Spirit distributes to every one as he will. We must be content with our own rank and share, if they be lower and less than those of others. We must not be conceited of ourselves, and despise others, if we are in the higher rank and have greater gifts. Every member of the body is to preserve its own rank, and do its own office; and all are to minister to one another, and promote the good of the body in general, without envying, or despising, or neglecting, or ill-using, any one particular member. How blessed a constitution were the Christian church, if all the members did their duty!

II. He closes this chapter with an advice (as the generality read it) and a hint. 1. An advice to covet the best gifts, charismata ta kreittona - dona potiora, praestantiora , either the most valuable in themselves or the most serviceable to others; and these are, in truth, most valuable in themselves, though men may be apt to esteem those most that will raise their fame and esteem highest. Those are truly best by which God will be most honoured and his church edified. Such gifts should be most earnestly coveted. Note, We should desire that most which is best, and most worth. Grace is therefore to be preferred before gifts; and, of gifts, those are to be preferred which are of greatest use. But some read this passage, not as an advice, but a charge: zēloute , You are envious at each other's gifts. In 1Co 13:4, the same word is thus translated. You quarrel and contend about them. This they certainly did. And this behaviour the apostle here reprehends, and labours to rectify. Only of pride cometh contention. These contests in the church of Corinth sprang from this original. It was a quarrel about precedency (as most quarrels among Christians are, with whatever pretences they are gilded over); and it is no wonder that a quarrel about precedence should extinguish charity. When all would stand in the first rank, no wonder if they jostle, or throw down, or thrust back, their brethren. Gifts may be valued for their use, but they are mischievous when made the fuel of pride and contention. This therefore the apostle endeavours to prevent. 2. By giving them the hint of a more excellent way, namely, of charity, of mutual love and good-will. This was the only right way to quiet and cement them, and make their gifts turn to the advantage and edification of the church. This would render them kind to each other, and concerned for each other, and therefore calm their spirits, and put an end to their little piques and contests, their disputes about precedency. Those would appear to be in the foremost rank, according to the apostle, who had most of true Christian love. Note, True charity is greatly to be preferred to the most glorious gifts. To have the heart glow with mutual love is vastly better than to glare with the most pompous titles, offices, or powers.

Barclay: 1Co 12:1-3 - "THE CONFESSION OF THE SPIRIT"

In the Church of Corinth the most amazing things were happening through the action of the Holy Spirit, but in an age of ecstasy and of enthusiasm there can be hysterical excitement and self-delusion as well as the real thing, and in this and the next two chapters Paul deals with true manifestations of the Spirit.

This is a very interesting passage because it gives us two phrases which were battle cries.

(i) There is the phrase Accursed be Jesus. There could be four ways in which this terrible phrase might arise.

(a) It would be used by the Jews. The synagogue prayers included regularly a cursing of all apostates; and Jesus would come under that. Further, as Paul knew so well (Gal 3:13), the Jewish law laid it down, "Cursed be everyone who hangs on a tree." And Jesus had been crucified. It would be no uncommon thing to hear the Jews pronouncing their anathemas on this heretic and criminal whom the Christians worshipped.

(b) It is by no means unlikely that the Jews would make proselytes attracted by Christianity either pronounce this curse or suffer excommunication from all Jewish worship. When Paul was telling Agrippa about his persecuting days, he said, "I often punished them in every synagogue and I forced them to blaspheme." (Act 26:11). It must often have been a condition of remaining within the synagogue that a man should pronounce a curse on Jesus Christ.

© Whatever was true when Paul was writing, it is certainly true that later on, in the sore days of persecution, Christians were compelled either to curse Christ or to die. In the time of Trajan, it was the test of Pliny, governor of Bithynia, to demand that a person accused of being a Christian should curse Christ. When Polycarp, Bishop of Smyrna, was arrested, the demand of the proconsul Statius Quadratus was, "Say, 'Away with the atheists,' swear by the godhead of Caesar, and blaspheme Christ." And it was the great answer of the aged bishop, "Eighty and six years have I served Christ, and he has never done me wrong. How can I blaspheme my King who saved me?" There certainly came a time when a man was confronted with the choice of cursing Christ or facing death.

(d) There was the possibility that, even in the Church, someone in a semi-mad frenzy might cry out, "Accursed be Jesus." In that hysterical atmosphere anything might happen and be claimed to be the work of the Spirit. Paul lays it down that no man can say a word against Christ and attribute it to the influence of the Spirit.

(ii) Beside this there is the Christian battle cry, Jesus is Lord. In so far as the early Church had a creed at all, that simple phrase was it. (compare Phi 2:11). The word for Lord was kurios (2962) and it was a tremendous word. It was the official title of the Roman Emperor. The demand of the persecutors always was, "Say, 'Caesar is Lord (kurios, 2962).' " It was the word by which the sacred name Jehovah was rendered in the Greek translation of the Old Testament scriptures. When a man could say, "Jesus is Lord," it meant that he gave to Jesus the supreme loyalty of his life and the supreme worship of his heart.

It is to be noted that Paul believed that a man could say, "Jesus is Lord," only when the Spirit enabled him to say it. The Lordship of Jesus was not so much something which he discovered for himself as something which God, in his grace, revealed to him.

Barclay: 1Co 12:4-11 - "GOD'S DIFFERING GIFTS"

Paul's idea in this section is to stress the essential unity of the Church. The Church is the Body of Christ and the characteristic of a healthy body is that every part in it performs its own function for the good of the whole; but unity does not mean uniformity, and therefore within the Church there are differing gifts and differing functions. But every one of them is a gift of the same Spirit and designed, not for the glory of the individual member of the Church, but for the good of the whole.

Paul begins by saying that all special gifts (charismata, 5486) come from God and it is his belief that they must, therefore, be used in God's service. The fault of the Church, in modem times at least, is that it has interpreted the idea of special gifts far too narrowly. It has too often acted on the apparent assumption that the special gifts which it can use consist of things like speaking, praying, teaching, writing--the more or less intellectual gifts. It would be well if the Church would realize that the gifts of the man who can work with his hands, are just as special gifts from God. The mason, the carpenter, the electrician, the painter, the engineer, the plumber all have their special gifts, which are from God and can be used for him.

It is of the greatest interest to examine the list of special gifts which Paul gives, because from it we learn much about the character and work of the early Church.

He begins with two things which sound very like each other--the word of wisdom and the word of knowledge. The Greek word we have translated wisdom is sophia (4678). It is defined by Clement of Alexandria as "the knowledge of things human and divine and of their causes." Aristotle described it as "striving after the best ends and using the best means." This is the highest kind of wisdom; it comes not so much from thought as from communion with God. It is the wisdom which knows God. Knowledge--the Greek word is gnosis (1108)--is a much more practical thing. It is the knowledge which knows what to do in any given situation. It is the practical application to human life and affairs of sophia (4678). The two things are necessary--the wisdom which knows by communion with God the deep things of God, and the knowledge which, in the daily life of the world and the Church, can put that wisdom into practice.

Next on the list comes faith. Paul means more than what we might call ordinary faith. It is the faith which really produces results. It is not just the intellectual conviction that a thing is true; it is the passionate belief in a thing which makes a man spend all that he is and has on it. It is the faith which steels the will and nerves the sinew of a man into action.

O God, when the heart is warmest,

And the head is clearest,

Give me to act;

To turn the purposes Thou formest

Into fact!

It is the faith which turns the vision into deeds.

Next Paul speaks of special gifts of healings. The early Church lived in a world where healing miracles were a common-place. If a Jew was ill he was much more likely to go to the Rabbi than to the doctor; and he would most likely be healed. Aesculapius was the Greek God of healing. People went to his temples, usually spending whole nights there, to be healed, and often they were. To this day we find among the ruins of these temples votive tablets and inscriptions commemorating healings; and no one goes to the trouble and expense of erecting an inscription for nothing. In the Temple at Epidaurus there is an inscription which tells how a certain Alketas, "although blind saw the dream vision. The god seemed to come to him and to open his eyes with his fingers, and he first saw the trees that were in the temple. At day-break he went away cured." In the temple at Rome there is an inscription, "To Valerius Aper, a blind soldier, the god gave an oracle to come and take blood of a white cock with honey and to mix them into a salve and anoint his eyes for three days, and he received his sight and came and gave thanks publicly to the god." It was an age of cures.

There is not the slightest doubt that gifts of healing did exist in the early Church; Paul would never have cited them unless they were real. In the letter of James (Jam 5:14) there is an instruction that if a man is ill he must come to the elders and they will anoint him with oil. It is the simple historical fact that until the ninth century the Sacrament of Unction was for healing; and only then did it become the Sacrament of Extreme Unction, and a preparation for death. The Church never altogether lost this gift of healing; and in recent times it has been somewhat rediscovered. Montaigne, one of the wisest writers who ever wrote, said about a boy's education, "I would have his limbs trained no less than his brains. It is not a mind we are educating nor a body; it is a man. And we must not split him in two." For too long the Church split man into a soul and a body, and accepted responsibility for his soul but not for his body. It is good that in our time we have once again learned to treat man as a whole.

Next Paul lists wonderful deeds of power. Almost certainly he refers to exorcisms. In those days many illnesses, often all illnesses, and especially mental illnesses, were attributed to the work of demons; and it was one of the functions of the Church to exorcise these demons. Whether or not they were in fact real, the person so possessed was convinced that they were, and the Church could and did help him. Exorcism is still very much a reality in the mission field; and at all times it is the function of the Church to minister to a mind diseased and disturbed.

Paul goes on to mention prophecy. It would give a better idea of the meaning of this word if we translated it preaching. We have too much associated prophecy with the foretelling of what was to happen. But at all times prophecy has been far more forthtelling than foretelling. The prophet is a man who lives so close to God that he knows his mind and heart and will, and so can make them known to men. Because of that his function is twofold. (a) He brings rebuke and warning, telling men that their way of action is not in accordance with the will of God. (b) He brings advice and guidance, seeking to direct men into the ways God wishes them to go.

Paul then mentions the ability to distinguish between different kinds of spirits. In a society where the atmosphere was tense and where all kinds of manifestations were normal, it was necessary to distinguish between what was real and what was merely hysterical, between what came from God and what came from the devil. To this day, when a thing is outside our ordinary orbit, it is supremely difficult to tell whether it is from God or not. The one principle to observe is that we must always try to understand before we condemn.

Lastly Paul lists the gift of tongues and the ability to interpret them. This matter of tongues was causing a great deal of perplexity in the Church at Corinth. What happened was this--at a church service someone would fall into an ecstasy and pour out a torrent of unintelligible sounds in no known language. This was a highly-coveted gift because it was supposed to be due to the direct influence of the Spirit of God. To the congregation it was of course completely meaningless. Sometimes the person so moved could interpret his own outpourings, but usually it required someone else who had the gift of interpretation. Paul never questioned the reality of the gift of tongues, but he was well aware that it had its dangers, for ecstasy and a kind of self-hypnotism are very difficult to distinguish.

The picture we get is of a Church vividly alive. Things happened; in fact astonishing things happened. Life was heightened and intensified. There was nothing dull and ordinary about the early Church. Paul knew that all this vivid, powerful activity was the work of the Spirit who gave to each man his gift to use for all.

Barclay: 1Co 12:12-31 - "THE BODY OF CHRIST"

Here is one of the most famous pictures of the unity of the Church ever written. Men have always been fascinated by the way in which the different parts of the body cooperate. Long ago Plato had drawn a famous picture in which he had said that the head was the citadel; the neck, the isthmus between the head and the body; the heart, the fountain of the body; the pores, the lanes of the body; the veins, the canals of the body. So Paul drew his picture of the Church as a body. A body consists of many parts but there is in it an essential unity. Plato had pointed out that we do not say, "My finger has a pain," we say, "I have a pain." There is an I, a personality, which gives unity to the many and varying parts of the body. What the I is to the body, Christ is to the Church. It is in him that all the diverse parts find their unity.

Paul goes on to look at this in another way. "You," he says, "are the body of Christ." There is a tremendous thought here. Christ is no longer in this world in the body; therefore if he wants a task done within the world he has to find a man to do it. If he wants a child taught, he has to find a teacher to teach him; if he wants a sick person cured, he has to find a physician or surgeon to do his work; if he wants his story told, he has to find a man to tell it. Literally, we have to be the body of Christ, hands to do his work, feet to run upon his errands, a voice to speak for him.

"He has no hands but our hands

To do his work today;

He has no feet but our feet

To lead men in his way;

He has no voice but our voice

To tell men how he died;

He has no help but our help

To lead them to his side."

Here is the supreme glory of the Christian man--he is part of the body of Christ upon earth.

So Paul draws a picture of the unity which should exist inside the Church if it is to fulfil its proper function. A body is healthy and efficient only when each part is functioning perfectly. The parts of the body are not jealous of each other and do not covet each other's functions. From Paul's picture we see certain things which ought to exist in the Church, the body of Christ.

(i) We ought to realize that we need each other. There can be no such thing as isolation in the Church. Far too often people in the Church become so engrossed in the bit of the work that they are doing and so convinced of its supreme importance that they neglect or even criticize others who have chosen to do other work. If the Church is to be a healthy body, we need the work that everyone can do.

(ii) We ought to respect each other. In the body there is no question of relative importances. If any limb or any organ ceases to function, the whole body is thrown out of gear. It is so with the Church. "All service ranks the same with God." Whenever we begin to think about our own importance in the Christian Church, the possibility of really Christian work is gone.

(iii) We ought to sympathize with each other. If any one part of the body is affected, all the others suffer in sympathy because they cannot help it. The Church is a whole. The person who cannot see beyond his or her own organization, the person who cannot see beyond his or her congregation, worse still, the person who cannot see beyond his or her own family circle, has not even begun to grasp the real unity of the Church.

At the end of the passage Paul speaks of various forms of service in the Church. Some he has already mentioned, but some are new.

(i) At the head of everything he puts the apostles. They were beyond question the greatest figures in the Church. Their authority was not confined to one place; they had no settled and localized ministry; their writ ran through the whole Church. Why should that be? The essential qualification of an apostle was that he must have companied with Jesus during his earthly life and been a witness of the Resurrection (Act 1:22). The apostles were those who had the closest contact with Jesus in the days of his flesh and in the days of his risen power. Jesus never wrote a word on paper; instead he wrote his message upon men, and these men were the apostles. No human ceremony can ever give a man real authority; that must always come from the fact that he has companied with Christ. Once someone said to Alexander Whyte after a service, "Dr. Whyte, you preached today as if you had come straight from the presence." "Perhaps I did," answered Whyte softly. The man who comes from the presence of Christ has apostolic authority no matter what may be his Church denomination.

(ii) We have already spoken about the prophets, but now Paul adds teachers. It is impossible to exaggerate their importance. These were the men who had to build up the converts won by the preaching of the evangelists and the apostles. They had to instruct men and women who knew literally nothing about Christianity. Their supreme importance lies in this--the first gospel, Mark's, was not written until about A.D. 60, that is to say, not until about thirty years after the crucifixion of Jesus. We have to think ourselves back to a time when printing did not exist, when books had to be hand-written and were scarce, when a volume the size of the New Testament would cost pounds to buy, when ordinary folk could never hope to possess a book. As a result the story of Jesus had to be handed down in the beginning by word of mouth. That was the teacher's task; and we must remember this--a scholar will learn more from a good teacher than from any book. We have books in plenty nowadays, but it is still true that it is through people that a man really learns of Christ.

(iii) Paul speaks of helpers. These were people whose duty it was to succour the poor, the orphan, the widow and the stranger. From the very beginning Christianity was an intensely practical thing. A man may be a poor speaker and have no gift of teaching; but it is open to everyone to help.

(iv) Paul speaks of what the Revised Standard Version calls administrators (kuberneseis, 2941). The Greek is very interesting; it literally refers to the work of a pilot who steers the ship through the rocks and shoals to harbour. Paul is referring to the people who carry out the administration of the Church. It is a supremely essential work. In the foreground the preacher and the teacher hold the limelight; but they could never do their work at all unless in the background there were those who shouldered the routine day to day administration. There are parts of the body which are never seen but whose function is more important than any other; there are those who serve the Church in ways that win no publicity, but without whose service the Church could not go on.

But in the end Paul is going to go on to speak of a greater gift than all the others. The danger always is that those who have different gifts will be at variance with each other, and so the effective working of the body will be hindered. Love is the only thing which can bind the Church into a perfect unity; and Paul goes on to sing his hymn to love.

Constable: 1Co 7:1--16:13

III. Questions asked of Paul 7:1--16:12

The remainder of the body of this epistle deals with questions the Corinthians had put to Paul in a letter. Paul introduced each of these with the phrase peri de ("now concerning," 7:1, 25; 8:1; 12:1; 16:1, 12).

"Rather than a friendly exchange, in which the new believers in Corinth are asking spiritual advice of their mentor in the Lord, their letter was probably a response to Paul's Previous Letter mentioned in 5:9, in which they were taking exception to his position on point after point. In light of their own theology of spirit, with heavy emphasis on wisdom' and knowledge,' they have answered Paul with a kind of Why can't we?' attitude, in which they are looking for his response."¹⁶⁰

Constable: 1Co 12:1--14:40

E. Spiritual gifts and spiritual people chs. 12-14

Paul had been dealing with matters related to worship since 8:1. He had forbidden the Corinthians from participating in temple meals but had allowed eating marketplace meat under certain circumstances (8:1-11:1). Then he dealt with two issues involving their own gatherings for worship: head coverings and the Lord's Supper (11:2-34). The issue of spiritual gifts (chs. 12-14) was the third issue involving their own gatherings for worship. This is the most important of the three as evidenced by the amount of text Paul devoted to it and by the issue itself. Paul explained that being "spiritual" at present, for the perfect state has not yet come (13:8-13), means to edify the church in worship.

"More than any other issue, the Corinthians and Paul are at odds over the role of the Spirit. For them Spirit' has been their entrée to life in the realm of sophia (wisdom') and gnosis (knowledge'), with their consequent rejection of the material order, both now (7:1-7) and for the future (15:12), as well as their rejection of the Christian life as modeled by Paul's imitation of Christ (4:15-21). Their experience of tongues as the language(s) of angels had allowed them to assume heavenly existence now (4:8), thought of primarily in terms of nonmaterial existence, rather than ethical-moral life in the present. Thus Paul tries to disabuse them of their singular and overly enthusiastic emphasis on tongues (the point of chaps. 12-14); but in so doing, he tries to retool their understanding of the Spirit so as to bring it into line with the gospel."²⁶⁶

Paul wanted to correct the Corinthians in this section, not just provide more teaching, as he did throughout this epistle. This becomes clear in chapter 14. They were abusing the gift of tongues. The whole section divides into three parts and structurally follows an A-B-A chiastic pattern, as do other parts of this letter (i.e., chs. 1-3; 7:25-40; chs. 8-10). First there is general instruction (ch. 12), then a theological interlude (ch. 13), and finally specific correction (ch. 14).

". . . there is not a single suggestion in Paul's response that they were themselves divided on this issue or that they were politely asking his advice. More likely, the crucial issue is their decided position over against him as to what it means to be pneumatikos (spiritual'). Their view apparently not only denied the material/physical side of Christian existence (hence the reason why chap. 15 follows hard on the heels of this section), but had an element of spiritualized (or overrealized) eschatology' as well.

"The key probably lies with 13:1, where tongues is associated with angels. As noted elsewhere (7:1-7; 11:2-16), the Corinthians seem to have considered themselves to be already like the angels, thus truly spiritual,' needing neither sex in the present (7:1-7) nor a body in the future (15:1-58). Speaking angelic dialects by the Spirit was evidence enough for them of their participation in the new spirituality, hence their singular enthusiasm for this gift."²⁶⁷

Constable: 1Co 12:1-3

1. The test of Spirit control 12:1-3

The apostle began his discussion by clarifying the indicators that a person is under the control of the indwelling Spirit of God. With this approach, he set the Corinthians' former experience as idolaters in contrast to their present experience as Christians. "Inspired utterance" in itself does not identify what is truly "spiritual." The intelligible content of such an utterance does when the content is the basic confession that Jesus Christ is Lord.

12:1 The presence of the phrase peri de ("Now concerning" or "Now about") plus the change in subject mark another matter about which the Corinthians had written Paul with a question (cf. 7:1; 8:1). It had to do with the gifts or abilities the Holy Spirit gives those believers He indwells.²⁶⁸ This subject is the focus of all that Paul wrote in chapters 12-14 including the famous thirteenth chapter on love.

As in 10:1, Paul implied that what followed was instruction his readers needed. "Spiritual gifts" is literally "the spirituals" (Gr. ton pneumatikon).²⁶⁹ This is a broader term than the gifts themselves, though it includes them. It appears to refer primarily to the people who are spiritual (cf. 2:15; 3:1). Evidently the Corinthians' question dealt with the marks of a spiritual Christian. A spiritual Christian is a believer under the control of the Holy Spirit compared with one under the control of his or her flesh (Gal. 5:16) or a demonic spirit (10:20-21).²⁷⁰

12:2 Many of the Corinthian believers had been pagans. Various influences had led them away from worship of the true God and into idolatry.

"Corinth was experience-oriented and self-oriented. Mystery religions and other pagan cults were in great abundance, from which cults many of the members at the Corinthian church received their initial religious instruction. After being converted they had failed to free themselves from pagan attitudes and they confused the true work of the Spirit of God with the former pneumatic and ecstatic experiences of the pagan religions, especially the Dionysian mystery or the religion of Apollo."²⁷¹

Dumb idols are idols that do not speak in contrast with the living God who does speak. Paul previously said that demons are behind the worship of idols (10:20). He did not say that the prophecy or glossolalia (speaking in tongues) being spoken in the Corinthian church proceeded from demonic sources. He only reminded his readers that there are "inspired" utterances that come from sources other than the Holy Spirit. Probably some of them had spoken in tongues when they were pagans.

"In classical [Greek] literature, Apollo was particularly renowned as the source of ecstatic utterances, as on the lips of Cassandra of Troy, the priestess of Delphi or the Sibyl of Cumae (whose frenzy as she prophesied under the god's control is vividly described by Virgil); at a humbler level the fortune-telling slave-girl of Ac. 16.16 was dominated by the same kind of pythonic' spirit."²⁷²

12:3 Enthusiasm or ecstasy or "inspired" utterance do not necessarily indicate spirituality.²⁷³ Paul's original readers needed to pay attention to what the person speaking in such a state said.

"Not the manner but the content of ecstatic speech determines its authenticity."²⁷⁴

What the person said about Jesus Christ was specially important. No one the Holy Spirit motivated would curse Jesus Christ. Probably no one in the Corinthian church had. Likewise no one would sincerely acknowledge that Jesus is Lord, Savior and or Sovereign, unless the Holy Spirit had some influence over him or her. This was true regardless of whether the person was speaking in an ecstatic condition or in plain speech. Paul was not enabling his readers to test the spirits to see if they were of God (cf. 1 John 4:1-3). His point was that "inspired" utterance as such does not indicate that the Holy Spirit is leading a person.

The Holy Spirit leads those under His control to glorify Jesus Christ, not dumb idols, with their speech (cf. 2:10-13).

"The ultimate criterion of the Spirit's activity is the exaltation of Jesus as Lord. Whatever takes away from that, even if they be legitimate expressions of the Spirit, begins to move away from Christ to a more pagan fascination with spiritual activity as an end in itself."²⁷⁵

Constable: 1Co 12:4-31

2. The need for varieties of spiritual gifts 12:4-31

Paul planned to return to the subject of glossolalia (ch. 14), but first he wanted to talk more generally about spiritual gifts. In the verses that follow he dealt with differences in gifts in the church.

"Having given the negative and positive criterion of genuine spiritual endowments as manifested in speech, the Apostle goes on to point out the essential oneness of these very varied gifts."²⁷⁶

Diversity, not uniformity, is necessary for a healthy church, and God has seen to it that diversity exists (vv. 6, 7, 11, 18, 24, 28). Notice that the Corinthians were doing in the area of spiritual gifts essentially what they were doing in relation to their teachers (3:4-23). They were preferring one over others and thereby failing to benefit from them all. This section of Paul's argument puts the subject of gifts into proper theological perspective whereas the previous pericope put it into its proper Christological perspective.

Constable: 1Co 12:4-11

Diversity in the Godhead and the gifts 12:4-11

12:4 Although there is only one Holy Spirit He gives many different abilities to different people. Everything in this pericope revolves around these two ideas. "Gifts" (Gr. charismata, from charis meaning "grace") are abilities that enable a person to glorify and serve God. God gives them freely and graciously. That they are abilities is clear from how Paul described them here and elsewhere (Rom. 12).

12:5 Likewise there are different ministries or services (Gr. diakonia; opportunities for service) that the one Lord over the church gives.

12:6 Furthermore there are different effects or workings (Gr. energemata; manifestations of the Spirit's power at work) that the one God who is responsible for all of them bestows. Just as Spirit, Lord, and God are distinct yet closely related in verses 4-6, so are gifts, ministries, and effects. We should probably not view these words as representing entirely separate ideas but as facets of God's work in and through the believer. It is God who is responsible for our abilities, our opportunities for service, and the individual ways in which we minister including the results.

12:7 Each believer regardless of his or her gifts, ministries, and the manner and extent of God's blessing demonstrates the Holy Spirit through his or her life.²⁷⁷ All three of these things manifest the Spirit's presence, not just the more spectacular ones in each category. Believers who have spectacular gifts, ministries, or effectiveness are not more spiritual than Christians who do not. Each believer makes a unique contribution to the common good, not just certain believers (cf. vv. 12-27; 3:4-10). Several examples of this fact follow in verses 8-10.

12:8 Paul mentioned nine ways in which the Spirit manifests Himself through believers. The list is representative rather than exhaustive as is clear when we compare this list with other similar ones (cf. vv. 28, 29-30; 7:7; 13:1-3, 8; 14:6, 26; Rom. 12:4-8; Eph. 4:11).

In this verse there is no definite article before the word "word" in either of its uses. This probably points to Paul's referring to an utterance of wisdom or knowledge, namely a wise or knowledgeable utterance (cf. 1:17-2:16).²⁷⁸ The difference in the utterances probably lies in wisdom representing a mature perception of what is true to reality (cf. 1:24; 2:6-13; 14:6) and knowledge standing for understanding of God's mysteries (revelations) in particular (cf. 13:2; 14:6).

"It is the discourse, not the wisdom or knowledge behind it, that is the spiritual gift, for it is this that is of direct service to the church . . ."²⁷⁹

12:9 Faith is trust in God. Every Christian has some faith just as every Christian has some wisdom and knowledge. However some believers have more God-given ability to trust God than others just as some have more God-given wisdom or knowledge than others. All believers should seek to cultivate wisdom, knowledge, and faith, but some have a larger God-given capacity for one or the other of them than other Christians do.

The "gifts of healings" (literally) by definition refer to abilities to cause healing to take place. Evidently there were various types of healings that those so gifted could produce, for example physical, psychological, and spiritual healings. Counselors and medical doctors have a degree of ability to produce healing today. However most Christians believe God has not given the ability to restore people to health instantaneously today as He did in the early church.²⁸⁰

12:10 Miracles are mighty works (Gr. dynameis) that alter the natural course of events. Probably all types of miracles beside healings are in view. God gave the ability to do miracles to His Son and to some Christians in the early church to signify that He was with them and empowering them (cf. Luke 4:14-9:50; Gal. 3:5; Heb. 2:4).²⁸¹

Prophecy has a three-fold meaning in the New Testament. Prophets foretold future events. They also declared things known only by special new revelation from God. Third, they uttered under the Spirit's prompting some lofty statement or message in praise of God, or a word of instruction, refutation, reproof, admonition, or comfort for others (cf. 11:4; 13:9; 14:1, 3-5, 24, 31, 39). Evidently the first and second of these abilities passed out of existence with the composition of the New Testament books.²⁸²

"First, although prophecy was an especially widespread phenomenon in the religions of antiquity, Paul's understanding--as well as that of the other NT writers--was thoroughly conditioned by his own history in Judaism. The prophet was a person who spoke to God's people under the inspiration of the Spirit. The inspired utterance' came by revelation and announced judgment (usually) or salvation. Although the prophets often performed symbolic acts, which they then interpreted, the mainstream of prophetic activity, at least as it came to be canonized, had very little to do with ecstasy,' especially frenzy' or mania.' For the most part the prophets were understood only too well! Often the word spoken had a futuristic element, so in that sense they also came to be seen as predicters'; but that was only one element, and not necessarily the crucial one."²⁸³

The ability to distinguish between spirits (i.e., the spirit of the prophet through whom a higher spirit or the Holy Spirit spoke) was apparently a gift of discernment. It enabled a person to tell whether a propounded prophecy was genuine or counterfeit, from the Holy Spirit or a false spirit (cf. 14:29; 1 Thess. 5:20-21).

The gift of tongues, about which Paul would say much more in chapter 14, was the ability to speak in one or more languages that the speaker had not learned. However the languages do not seem limited to human languages (cf. 13:1). Nevertheless they were intelligible with interpretation (14:10-14). They were not just gibberish.

It should be noted . . . that only tongues is included in every list of gifts' in these three chapters [12:8-10, 28, 29-30; 13:1-3, 8; 14:6, 26]. Its place at the conclusion of each list in chap. 12, but at the beginning in 13:1 and 14:6, suggests that the problem lies here. It is listed last not because it is least,' but because it is the problem. He always includes it, but at the end, after the greater concern for diversity has been heard."²⁸⁴

The person with the ability to interpret tongues could translate what a tongues-speaker said accurately so that others present could know the meaning of what he or she said. Presumably some Christians with the gift of tongues also had the gift of interpreting tongues so they could explain what they had said.

12:11 This section concludes with another reminder that though these manifestations of the Spirit vary they all indicate the presence and working of the Spirit of God. Paul also stressed again the Spirit's sovereignty in distributing the gifts (cf. John 3:8). The Corinthians should not try to manipulate the Spirit but accept and submit to His distribution of the gifts as He saw fit.

There is a general progression in this list from the more common to the more uncommon and esoteric gifts (cf. v. 28). The more unusual gifts that appear toward the end of this list attracted the Corinthians. Some gifts were probably more common at one place and in one church than were others depending on the Spirit's sovereign distribution (cf. 1:4-5). Some were probably more common at some times than at others, too, as the Spirit bestowed them.

Constable: 1Co 12:12-14

The body and its members 12:12-14

Paul now compared the body of Christ, the universal church, though by extension the local church as well, to a human body. Again his point was not that the church needs to have unity but that it needs to have diversity.

12:12 The apostle spoke of this comparison in other epistles as well (Rom. 12:4-5; Eph. 4:11-13; Col. 1:18; 2:19). He probably adapted the idea of the body politic, an essentially secular but commonly understood concept, to illustrate the church. There can be unity in a body without uniformity. Here the apostle stressed the fact that diversity among the members is an essential part of a unified body. Evidently the Corinthians were striving for unanimity and did not appreciate that there can and must be diversity in a "spiritual" church.

12:13 The baptism of the Spirit took place initially on the day of Pentecost (Acts 1:5; 2:33; 11:16). Subsequently individual believers experienced Spirit baptism when they personally trusted Christ as their Savior (Acts 11:15-17).

In Spirit baptism the Holy Spirit baptizes (Gr. baptidzo, lit. submerges) the believer into the body of Christ. He makes us a part of it. Water baptism illustrates this. Every believer experiences Spirit baptism regardless of his or her race or social status. We are now on equal footing in the sense that we are all members of the body of Christ.

The figure of drinking of one Spirit recalls John 7:37-39 where Jesus invited the thirsty to come and drink of Him to find refreshment. Baptism and drinking are both initiation experiences and take place at the same time. In the first figure the Spirit places the believer into Christ, and in the second the Spirit comes into the Christian. This is probably a case of Semitic parallelism in which both clauses make essentially the same point.

". . . the Spirit not only surrounds us, but is within us."²⁸⁵

12:14 Both bodies, the physical human body and the spiritual body of Christ, consist of many members. This fact helps us realize our limited contribution to the larger organism. A body composed of only one organ would be a monstrosity.

The modern church often uses this pericope to stress the importance of unity, which is a great need today. However, Paul's emphasis originally was on the importance of diversity.

Constable: 1Co 12:15-26

The application of the figure 12:15-26

Paul proceeded to elaborate his analogy.

12:15-16 Perhaps Paul chose the feet, hands, ears, and eyes as examples because of their prominence in the body. Even though they are prominent and important they cannot stand alone. They need each other.

". . . Chrysostom remarks that the foot contrasts itself with the hand rather than with the ear, because we do not envy those who are very much higher than ourselves so much as those who have got a little above us . . ."²⁸⁶

12:17 Different functions as well as different members are necessary in the body (cf. v. 4). Paul's point was not the inferiority of some members but the need for all members.

12:18 Paul again stressed God's sovereignty in placing each member in the body as He has chosen in this verse. We need to discover how God has gifted us and to become as effective as possible where He has placed us. We should concentrate on using the abilities we have received rather than longing to be different or insisting on doing things that God has not gifted us to do (cf. 7:26-27).

"Whenever we begin to think about our own importance in the Christian Church, the possibility of really Christian work is gone."²⁸⁷

12:19 If all the members of the human body were the same, it would not be able to function as a body. It would be incapable of getting anything accomplished. For example, if all had the gift of tongues, the gift that the Corinthians valued so highly, the body would not function.

12:20 This is not the case in the human body, however. It has a variety of members, but it is one unified organism.

12:21 It is interesting that Paul used the head and the feet as examples, the top of the body and the bottom. He was reminding those who felt superior that those whom they regarded as inferior were also necessary (cf. 11:17-34). Too often because we differ from each other we also differ with each other.

12:22 Rather than regarding themselves as superior, the "haves" in the church needed to remember that the "have nots" were important for the effective operation of the whole organism. Even the little toe, or the pancreas, plays a crucial role in the physical body.

12:23-24a When dealing with our human bodies we bestow more honor on our less honorable parts by covering them up. This makes our unseemly members more seemly. Paul may have been referring to the sexual organs.²⁸⁸ On the other hand, the more honorable parts, such as our face, do not require special covering. The point is that we take special pains to honor our less esteemed physical members, and we should do the same in the church rather than neglecting or despising them. When is the last time your church gave public recognition to the nursery workers or the clean up crew?

12:24b-25 God has constructed bodies, both human and spiritual, so the different members can care for one another. He does not ignore any member but makes provision for each one. We do not always see this in the human body, but it is true. Likewise God's honoring the less prominent members in the church may not be apparent now, but it will be at the judgment seat of Christ if not before then.

God does not want dissension (Gr. schisma) in His body. There was some in the Corinthian church (1:10; 11:18). Rather (strong contrast in the Greek, alla) the members should have anxious care for one another. Paul illustrated this attitude with what follows.

12:26 The suffering of one means the suffering of all, and the well-being of one means the well-being of all.

"Plato had pointed out that we do not say, My finger has a pain,' we say, I have a pain.'"²⁸⁹

In view of this we can and should honestly rejoice with those who rejoice and weep with those who weep (Rom. 12:15).

Paul's preceding comments about the body (vv. 12-26) are applicable to both the physical body and the spiritual body of Christ. However, he was speaking about the human body primarily, as an illustration of the spiritual body.

Constable: 1Co 12:27-31

The fact of diversity restated 12:27-31

Next, the apostle spoke more specifically about the members of the body of Christ again (cf. vv. 1-11).

12:27 "You" is emphatic in the Greek text and is plural. The Corinthian Christians are in view, but what Paul said of them applies to all groups of Christians. Together we make up the body of Christ, and each of us is an individual member in it. Again, what Paul said of the church is true of it in its macro and in its micro forms, the universal church and the local church.

12:28 Paul listed eight kinds of members with special functions. This list differs somewhat from the one in verses 8-10 where he identified nine manifestations of the Spirit's working. This list, as the former one, is selective rather than exhaustive.

The ranking of these gifted individuals is evidently in the order of the importance of their ministries. When Paul said all the members were essential earlier (v. 21) he did not mean some did not have a more crucial function to perform than others. He did not mention this distinction there because he wanted each member to appreciate the essential necessity of every other member. In another sense, however, some gifts are more important than others (v. 31; 14:1).

God called and gifted the apostles to plant and to establish the church in places the gospel had not yet gone. Apostello means to send out, so it is proper to think of apostles as missionaries. Prophets were the channels through whom God sent His revelations to His people (cf. Eph. 2:20). They wrote the books of the New Testament. Teachers gave believers instruction in the Scriptures. Teachers were more important in the church than the prophets who simply gave words of edification, exhortation, and consolation (14:3), but they were less important than the prophets who gave new authoritative revelation. The latter type of prophet is in view in this verse.

". . . a scholar will learn more from a good teacher than he will from any book. We have books in plenty nowadays, but it is still true that it is through people that we really learn of Christ."²⁹⁰

Workers of miracles and healers gave dramatic proof that the power of God was working in the church so others would trust Christ. They may have ministered especially to the Jews since the Jews looked for such indications of God's presence and blessing (cf. 1:22). Helpers seem to have provided assistance of various kinds for people in need. Administrators managed and directed the affairs of the churches. Tongues speakers bring up the rear in this list as being the least important of those mentioned. Paul said more about their relative importance in chapter 14.

"The shortness of the list of charismata in Eph. iv. II as compared with the list here is perhaps an indication that the regular exercise of extraordinary gifts in public worship was already dying out."²⁹¹

12:29-30 These two verses contain a third list of gifts in a descending order of priority. Each of Paul's seven questions expects a negative answer. The apostle's point was that it would be ridiculous for everyone to have the same gift. Variety is essential. It is wrong to equate one gift, particularly speaking in tongues, with spirituality.

12:31 Paul advised the Corinthians to seek some gifts more than others because some are more significant in the functioning of the body than others. While the bestowal of gifts is the sovereign prerogative of the Spirit (vv. 8-11, 18), human desire plays a part in His bestowal (cf. James 4:2). This seems to indicate that the Spirit does not give all His gifts to us at the moment of our salvation. I see nothing in Scripture that prohibits our viewing the abilities God gives us at birth as part of His spiritual gifts. Likewise a believer can receive a gift or an opportunity for service or the Spirit's blessing on his ministry years after his conversion. Everything we have or ever will have is a gift from God.²⁹²

God did not give the gift of apostleship in the technical sense to any other than those whom Christ Himself selected who had seen the risen Lord. It went to a small group in the first generation of the church's history. Apostleship in the general sense of one sent out with a message continues today. Normally we refer to these gifted people as missionaries to distinguish them from Paul and the 12 apostles.

Likewise we use the term prophet in a technical and in a general sense today. Usually we think of prophets as people who gave new revelation from God or predicted the future. As I have pointed out, prophets also spoke forth a word from the Lord by exhorting or encouraging the church. The Greek word prophetes means "one who speaks forth." In the first technical sense prophets have ceased in the church. In the second general sense they are still with us.²⁹³ We usually refer to them as preachers to distinguish them from first century prophets who gave new revelation and predicted the future.

Today some people who desire to sharpen their ability to preach and teach the Scriptures enroll in seminary to do so. This is one example of zealously desiring the greater gifts.

However, Paul said there is an even more important discipline that a believer should cultivate to reach the goal of being maximally effective. That way involves valuing and cultivating love (ch. 13). The apostle did not mean, of course, that one should disregard the most important gifts but seek love. We should give attention to cultivating love and cultivating abilities that are strategically important in Christ's body. Nevertheless as important as sharpening abilities is, it is even more important that we excel in loving.

"The most excellent way' which Paul will now show his friends at Corinth is not one more gift among many, but a way beyond all this.' That extraordinary way is, of course, the way of agape, that fruit of the Spirit which is of primary importance to every believer and to the body of Christ."²⁹⁴

"What Paul is about to embark on is a description of what he calls a way that is beyond comparison.' The way they are going is basically destructive to the church as a community; the way they are being called to is one that seeks the good of others before oneself. It is the way of edifying the church 914:1-5), of seeking the common good (12:7). In that context one will still earnestly desire the things of the Spirit (14:1), but precisely so that others will be edified. Thus it is not love versus gifts' that Paul has in mind, but love as the only context for gifts'; for without the former, the latter have no usefulness at all--but then neither does much of anything else in the Christian life."²⁹⁵

Chapter 12 is a chapter that stresses balance. On the one hand each Christian is only a part of a larger organism, but each is an indispensable part. In one sense we are equally important because we all serve an essential function, but in another sense some are more crucial than others. God determines our gifts, ministries, and individual differences, yet our desire and initiative do have something to do with our service as well. Ability, ministry opportunity, and individuality are very important, but love is even more important. A good measure of our personal maturity as Christians will be how well we can keep these paradoxes in balance in our personal lives and ministries. The Corinthians needed help in this area.

"The Church is neither a dead mass of similar particles, like a heap of sand, nor a living swarm of antagonistic individuals, like a cage of wild beasts: it has the unity of a living organism, in which no two parts are exactly alike, but all discharge different functions for the good of the whole. All men are not equal, and no individual can be independent of the rest: everywhere there is subordination and dependence. Some have special gifts, some have none; some have several gifts, some only one; some have higher gifts, some have lower: but every individual has some function to discharge, and all must work together for the common good. This is the all-important point--unity in loving service."²⁹⁶

College: 1Co 12:1-31

1 CORINTHIANS 12

VII. MISUNDERSTANDING OF SPIRITUAL GIFTS (12:1-14:40)

A. SPIRITUAL GIFTS (12:1-11)

1. Influence of the Spirit (12:1-3)

¹ Now about spiritual gifts, brothers, I do not want you to be ignorant. ² You know that when you were pagans, somehow or other you were influenced and led astray to mute idols. ³ Therefore I tell you that no one who is speaking by the Spirit of God says, "Jesus be cursed," and no one can say, "Jesus is Lord," except by the Holy Spirit.

12:1 Now about spiritual gifts, brothers, I do not want you to be ignorant.

This verse introduces a three-chapter section that includes chapters 12-14. Since Paul uses the "now about" phrase (periÉ dev, peri de ) which we have seen earlier in 1 Corinthians, it is likely that he is now addressing an issue brought forward by the Corinthians in their letter to him. It is not as clear in the Greek text that Paul is specifically addressing the issue of spiritual gifts. The Greek text has only the adjective "spiritual" (pneumatikw'n, pneumatikôn) and the interpreter is left to decide whether Paul is referring to spiritual matters, spiritual individuals or spiritual gifts. It is clear from the last half of verse 1 that Paul believes that some of the readers of this letter are operating with less than a complete and clear understanding of these spiritual issues. This three-chapter section has probably been more misinterpreted than any other section of 1 Corinthians. A major problem in many of the interpretations of this section is that later Christian authors impose upon the Corinthian situation issues which are much later in the history of Christian thought. It should be obvious that Paul is not concerned here about a debate within the church at Corinth regarding Pentecostalism. Any attempt to understand these three chapters against a backdrop of either a pro-Pentecostal or anti-Pentecostal debate has failed to appreciate the historical setting in the church of God at Corinth.

12:2 You know that when you were pagans, somehow or other you were influenced and led astray to mute idols.

The full significance of this verse has often been overlooked by interpreters. It seems that in this verse Paul makes it clear that the origin of the problem that the Corinthians have is their pre-Christian spiritual experiences in pagan idolatry. Even though the Greek word e[qnh (ethnç, pagans) found in verse 2 can mean Gentiles, it is obvious in this context Paul intends for it to mean pagan. By this use of the word ethnç as well as the accompanying term "idols" Paul makes it abundantly clear that this problem cannot have arisen out of a Jewish background, or simply out of immature thinking among Christians who had no connection with pagan religious experiences.

The fundamental problem on this issue with the Corinthians is not that they had misunderstood what was taught or manifested on the day of Pentecost or what were the implications of the working of the Holy Spirit in sanctification. It is clear by the connection between verses 1 and 2 that the source of the misunderstanding among the Corinthians that Paul is attempting to solve arises uniquely from their pagan spiritual worldviews, which many of them are still carrying as baggage in their Christian lives. We see once again then a problem among the converts at Corinth which has arisen because of the residual impact of their pre-Christian polytheistic idolatry upon them.

12:3 Therefore I tell you that no one who is speaking by the Spirit of God says, "Jesus be cursed," and no one can say, "Jesus is Lord," except by the Holy Spirit.

The contextual point of v. 3 is to help these new Christians, still operating out of a worldview founded in their pagan religious experiences, clarify the misunderstandings and the confusion they have about spiritual matters. One will come much closer to understanding Paul's historical meaning in this verse if one understands what it would be like to work with a congregation of people who live within a syncretistic environment and continue to be influenced by religious beliefs flowing from the pagan setting in their own personal backgrounds. What Paul is attempting to do in verse 3 is to help these young Christians from a pagan background cut through a lot of the confusion in their own minds and spiritual experiences. Paul wants to inform these young Christians regarding the matter of how they can know where God is at work and where God is not at work. The need to address the question only arises when young Christians find themselves in a syncretistic multicultural spiritual environment replete with animism and polytheism. As we will point out later in this chapter, many of the activities which Paul credits to the work of God among Christians had general analogies within pagan religious experience. By this I mean there were many temples and religions in the ancient world which also claimed to offer prophecies, the interpretation of prophecies, miracles, and gifts of healing. One can imagine, then, how confusing it would be for a young Christian to understand where and when the true God was at work.

If anyone doubts that this kind of confusion could go on in the mind of a recent convert and impact his thoughts and practices, one need only restudy the text of Acts 8 where the story of Simon the Magician is set forth by Luke. Not only were the Gentile converts in the Corinthian church all young Christians, but we also know, based upon the evidence in chapters 8-10, that some of them still had one foot in the conceptual world of practicing idolatry.

In light of this situation, Paul wants them to know in this verse that if anyone curses Jesus, if anyone opposes the cause of Christ, that person is not speaking by the Spirit of God. On the other hand, anytime one affirms that Jesus is Lord, that must be attributed to the work of God's Spirit. In this way, the affirmation of the Lordship of Jesus serves as the litmus test of the presence of God and the working of his Spirit. This understanding of the function of 12:3 seems to take much more seriously the historical and cultural setting of this Corinthian church than other nonhistorical interpretations do.

When one takes 12:1-3 as an introduction to chapters 12-14, it becomes clear that one must always be open to the possibility that Paul's instruction in these chapters should be read against the setting of believers who are misunderstanding the way God is working in their midst because of prior spiritual religious experiences; and in some cases, the residual influence of polytheistic beliefs and animism was still strong. By his triune reference in v. 3 to God, to Jesus, and to the Holy Spirit, Paul is beginning a transition into vv. 4-6.

2. Different Gifts for a Common Good (12:4-11)

⁴ There are different kinds of gifts, but the same Spirit. ⁵ There are different kinds of service, but the same Lord. ⁶ There are different kinds of working, but the same God works all of them in all men.

⁷ Now to each one the manifestation of the Spirit is given for the common good. ⁸ To one there is given through the Spirit the message of wisdom, to another the message of knowledge by means of the same Spirit, ⁹ to another faith by the same Spirit, to another gifts of healing by that one Spirit, ¹⁰ to another miraculous powers, to another prophecy, to another distinguishing between spirits, to another speaking in different kinds of tongues, ^a and to still another the interpretation of tongues. ^{a 11} All these are the work of one and the same Spirit, and he gives them to each one, just as he determines.

^a 10 Or languages ; also in verse 28

12:4 There are different kinds of gifts, but the same Spirit.

Most interpreters rightly notice that verses 4-6 contain references to the three personalities in the Godhead, namely the Spirit, the Lord, and God. It would be a mistake, however, to impose upon these three references later developments in Christian thought which advocated a Trinitarian doctrine. Even though Fee is fond of "finding" references to the concept of the Trinity in 1 Corinthians, the words of Victor Furnish are judicious, "There is no reason to think that his successive and parallel references to the Spirit, the Lord, and God (12:4-6) either echo or constitute a specific 'trinitarian' formula, or that they represent some incipient Pauline doctrine of the Trinity."

It is clear, however, by Paul's use of the word "same" in verses 4, 5, and 6, that he intends to counter any polytheistic notions that are embraced by the readership. In the world of polytheism, which was the dominant religious view in the Greek and Roman worlds, different activities were attributed to operations of different gods and goddesses. Paul will have none of that since overt idolatry excludes individuals from the Kingdom of God (see 5:11; 6:9). For him the variety of experiences within the church of God at Corinth are not to be explained against the background of a variety of gods and goddesses. For Paul, all the experiences that the Christians are having come from the same Godhead. The background, then, for Paul's focus on the triune Godhead here is not merely a development in early Christian thought, but a response to the threat from syncretism and polytheism within the church at Corinth.

In this verse Paul uses the word "gifts" (carismavtwn, charismatôn) and acknowledges that there is a variety and a difference in the various gifts that are found within the members at Corinth. For Paul, however, these different kinds of gifts do not point to a variety of spirits. For Paul the same Spirit is at work in the distribution of all of these gifts.

12:5 There are different kinds of service, but the same Lord.

In language and structure that is very similar to v. 4, Paul also admits that there are different kinds of service in the Christian community. But he emphasizes the fact that these different kinds of services are not from or rendered to different lords. While it might strike the modern reader as peculiar that Paul has to affirm that there are not many lords, one needs to keep in mind Paul's characterization of idolatry in 8:5. In that location Paul acknowledged that from the point of view of "Christian polytheism" there was an understanding of many lords and many gods. In 12:5, however, he makes it clear that there is only one Lord for Christians and that this Lord is the origin of all the varieties and kinds of service.

12:6 There are different kinds of working, but the same God works all of them in all men.

Continuing the same basic approach that he had in 12:4-5 Paul now moves to the term God in this triune presentation. Paul's phrase here, "different kinds of working" (diairevsei" ejnerghmavtwn, diaireseis energçmatôn), may refer in the context of 1 Cor 12 specifically to the gifts that will be discussed in this chapter, but there is nothing intrinsic in the word or in Paul's use of the word in other contexts which requires that the word "work/working" refers to spiritual gifts or supernatural occurrences. The Greek word for all men (pa'sin, pasin ) need not refer specifically only to males. Paul has here in mind God's working among all believers.

12:7 Now to each one the manifestation of the Spirit is given for the common good.

Even though Paul's purpose is not to set forth in verses 4-6a Trinitarian doctrine, he does clearly set forth a monotheistic foundation for his doctrine of gifts in the Corinthian church. In verses 7-11 Paul's references to Christ and to God recede, and all of Paul's attention is focused upon the work of the Spirit. The degree to which this discussion of gifts in 1 Cor 12-14 is controlled by the preoccupation with the Spirit and spiritual matters comes to light when one compares the treatment of 1 Cor 12 with Paul's treatment of similar topics in Rom 12 and Eph 4. It is only here that Paul gives such an intense focus upon this topic and brings together gifts with the work of the Spirit. Even though in contemporary Christian jargon one is accustomed to referring to spiritual gifts, or gifts of the Spirit, it is clearly seen in Paul's other treatments in Romans and Ephesians that Paul is just as comfortable in referring to these as the gifts of Christ or gifts of God.

A comparison of 1 Cor 12 with Rom 12 and Eph 4 also reveals that the discussion of 1 Cor 12 is just as contextually limited as the other two presentations are. This means that we should not expect to find in 1 Cor 12 a complete listing of all the gifts of God or his Spirit. Those particular gifts that will be mentioned in this section of 1 Cor 12 are there because they relate specifically to the problem that the Corinthians have raised and the situations with which they are dealing. As is true with all the other problems that Paul has dealt with in 1 Corinthians and will continue to deal with in later chapters, we have no way of knowing what percentage of the congregation participated in these particular problems or manifested the shortcomings that Paul is addressing here. Regardless of what the Corinthians themselves think they are experiencing from the manifestation of God's Spirit, Paul is very direct in his interpretation. Paul says that when a manifestation of the Spirit is given to a believer it is for the common good. The concept of the common good clearly reflects Paul's concern about the interpersonal or horizontal dimensions of spiritual gifts in this section. Though Paul's wording will change from section to section, it is clear that this is a constant thread throughout chapters 12, 13, and 14. In this three-chapter section Paul shows no sympathy for a highly individualistic and self-satisfying experience of God's Spirit. In his address to the Corinthians Paul is much more focused upon the interpersonal and edifying character of these manifestations. By putting forth this emphasis Paul is clearly bringing these spiritual experiences under the guidelines mandated by the prime directive of both the Old and New Testaments, which says that one must love his neighbor as himself.

12:8 To one there is given through the Spirit the message of wisdom, to another the message of knowledge by means of the same Spirit,

Having set the tone in 12:7 with his reference to the fact that manifestations of the Spirit are to be for the common good, Paul now begins to list particular manifestations of God's Spirit through gifts. Notwithstanding all the sermons and lessons that have been built upon the terminology in verse 8, we in fact know amazingly little about what these individual gifts looked like in practice. To be sure there is no doubt that both Paul and the Corinthians knew what he was talking about, but from our historical distance it is extremely difficult to fill in the details. Typically we can do little more than re-create a skeleton based upon general etymology and basic meanings of the words. We are certainly not on solid interpretive ground when we merely flesh out these terms by twentieth-century spiritual and pietistic experiences.

The first gift Paul mentions in verse 8 is the message of wisdom. It is worth noting that beyond this occurrence in 12:8, all other references to the noun "wisdom" (sofiva, sophia ) in 1 Corinthians occur in the first four-chapter section where Paul deals with community fragmentation. In that context the word is found both in a positive and negative light. Paul obviously expects "wisdom" in 12:8 to be understood in the positive sense rather than the pejorative sense. The phrase "message of wisdom" could perhaps reflect a wisdom teaching based on Old Testament wisdom precepts, or it could be a message more focused on Christ in light of what Paul says in 1 Cor 1:30 when he writes that "Christ Jesus has become for us wisdom from God."

Paul ends verse 8 by pointing out that there will be another Christian who by the same Spirit receives a message of knowledge. As was true with regard to the noun "wisdom," it is also true to the noun "knowledge" (gnw'si", gnôsis) that Paul uses this both in a positive as well as a pejorative sense in 1 Corinthians. Rather than the more broadly conceived idea of knowledge such as Paul commented on in 1:5, and rather than the quite narrowly defined use of knowledge we found in 8:1, Paul is probably using knowledge here in a sense related to his other uses of this noun in the unit of thought of chapters 12, 13, and 14. It seems that the knowledge referred to in 12:8 would not be a knowledge possessed by all Christians or which was part of the general Christian message. It seems rather that this would be a special kind of knowledge given through the Spirit to individual Christians. This same outlook in regard to the use of the word "knowledge" is also reflected in 13:2,18, and 14:6. The occurrence of knowledge in 14:6 seems to provide the most specific background in that it refers to a message of knowledge given through God's Spirit only to certain Christians, who are then to share it with others in the assembly. I know of no evidence in the text that would inform us about the specific content of this message of knowledge.

12:9 to another faith by the same Spirit, to another gifts of healing by that one Spirit,

To another Christian, or perhaps another group of Christians, Paul says that faith is given by the same Spirit. The reader needs to be aware that Paul uses the noun "faith" (pivsti", pistis ) in more than one way in his letters. As we approach v. 9 it is important to keep in mind at least three of the different ways Paul uses this word. One of the ways the apostle uses "faith," and the one that is best known, focuses on the idea of trust in God. This is best known through Paul's discussion of the faith of Abraham. A second use in Paul's letters of the term "faith" is when it relates to the concept of conscience, e.g., Rom 14:1, 22, 23. Because of Paul's use of the word "faith" at 1 Cor 13:2, it is probable that in our verse here he has in mind a third use of the term to refer to supernatural faith to move mountains. Next Paul mentions gifts of healing. The apostle does not specify which kind of healing he has in mind, but we can only assume that it would include the kinds of healings that Jesus performed in the Gospels and which the apostles and others performed as recorded in the Acts of the Apostles. Both the Jewish and pagan converts in the church of God at Corinth would have been familiar with the claims in their previous religions regarding the ability to work miracles. Both the Jews of this period of history as well as pagan religions believed in the possibility of supernatural religious healings. In fact there were large pagan temples constructed for this particular purpose, some of which have been excavated in the city of Corinth.

12:10 to another miraculous powers, to another prophecy, to another distinguishing between spirits, to another speaking in different kinds of tongues, and to still another the interpretation of tongues.

Paul's reference to miraculous powers (ejnerghvmata dunavmewn, energçmata dynameôn) is somewhat ambiguous in this verse. We are uncertain, for example, which miraculous powers Paul has in mind which would not overlap with the gift of healing mentioned in the previous verse. Perhaps the apostle is referring to some types of nature miracles wherein Christians were able to exercise God's authority over the natural world.

In the context of this verse it is easier to understand what Paul has in mind by his reference to prophecy. The possession of this gift by believers is attested not only in Acts and the other Pauline letters, but has also been previously referred to in 1 Cor 11:4-5. Once again both the Jewish and pagan cultures of the first century were well aware of prophecy and prophets in their respective religions. In the world of Greek and Roman polytheism there were even gods and goddesses who specialized in prophecy and prophetic gifts. In an inscription from one pagan shrine in Asia Minor there is a reference to the belief in the "gift of prophecy." The Jewish writings of Josephus as well as numerous pagan authors of the early Roman period contain many references to the dissemination of this belief in prophets and prophetesses at this time.

It is not a coincidence that the next gift which Paul mentions is one that relates to the ability to distinguish between spirits. What he probably has in mind is the ability to discern the difference between true and false prophecy. Since prophecy was seen as arising from the work of God's Spirit in the life of the believer, Paul recognizes, as other Christian writers also did, the need for Christians to know whether a prophecy was truly from God or from an evil spirit. In a religion like early Christianity where the gift of prophecy was not relegated to a small professional clergy, it was understandably important that Christians had ways to discern the difference between prophecy and messages which came from God and those which came either from the devil or just from human ignorance. This is the gift that Paul has in mind when he mentions the discernment of spirits.

Paul concludes this verse with a reference to different kinds of tongues (gevnh glwssw'n, genç glôssôn). There has been much debate regarding the question of what kind of tongue Paul is referring to in 1 Corinthians. Some insist that it is a foreign language and understand this in light of Acts 2. Other interpreters prefer to see this as a reference to ecstatic language. Since the apostle uses the plural and refers to different kinds of tongues, the interpreter should be cautious and not make Paul fit into either one of these categories. Since Paul refers to kinds of tongues, the interpreter needs to be open to the possibility that the practice at Corinth included both foreign languages as well as ecstatic utterances. Once again, these recent converts would have had some familiarity with similar phenomena in their pre-Christian religious experiences since claims of ecstatic language and foreign languages are also found in pagan and Jewish literature of antiquity.

Paul brings this list of different kinds of gifts to an end with a reference to the interpretation of tongues. Paul would have been remiss had he left it out of this list since the gift of interpretation is related to an important part of his argumentation in chapter 14 when he downplays the significance of tongues if there is no one to interpret them.

12:11 All these are the work of one and the same Spirit, and he gives them to each one, just as he determines.

With this verse, Paul brings to a conclusion this unit of thought which he started in 12:7. He emphasizes once again that all of these gifts are the result of the work of the one and same Spirit and that the distribution of these gifts among the various believers in the Corinthian fellowship is based upon the election and prerogative of God's Spirit. This Pauline outlook obviously undermines any Corinthian belief that their possession of a particular gift was based upon their merit or innate spirituality.

B. ONE BODY, MANY PARTS (12:12-31a)

1. One Body in Christ (12:12-13)

¹² The body is a unit, though it is made up of many parts; and though all its parts are many, they form one body. So it is with Christ. ¹³ For we were all baptized by ^a one Spirit into one body - whether Jews or Greeks, slave or free - and we were all given the one Spirit to drink.

^a 13 Or with ; or in

12:12 The body is a unit, though it is made up of many parts; and though all its parts are many, they form one body. So it is with Christ.

Paul now joins his doctrine of gifts to his doctrine of the body of Christ. It is worth underscoring that during each of the three occasions in Paul's letters where he discusses gifts (Rom 12, Eph 4, and 1 Cor 12), Paul always includes a discussion of these gifts and their relationship to the body of Christ, namely the church. For Paul there is no idea of a church which has no gifts, and conversely there is no idea in Paul of gifts that do not operate in the context of the body of Jesus Christ.

The general metaphor in 12:12 of a body and its many members was well known in the ancient Roman world. It was sometimes used in political theory as a metaphor to explain the unity that should exist among different individuals in a state and city. The genius of the metaphor for Paul's purposes is seen in the fact that it allows him to explain the organic relationship among Christians, and it also allows him to stress the issues of individuality and unity, two concepts which should not be confused with individualism and uniformity. In Christ the individuality of gifts in no way undermines the organic unity which exists among all the believers.

12:13 For we were all baptized by one Spirit into one body - whether Jews or Greeks, slave or free - and we were all given the one Spirit to drink.

The common experience in which all believers at Corinth shared and through which they were brought into an organic relationship with one another is expressed by Paul in this verse. Paul says that by one Spirit all the believers in Corinth were brought into the body of Christ. The English phrase "baptized by one Spirit" (ejn eJniÉ pneuvmati . . . ejbaptivsqhmen, en heni pneumati . . . ebaptisthçmen) represents a Greek expression found seven times in the New Testament. It is exceedingly clear in 12:13 as well as in the surrounding verses that Paul does not have in mind here any kind of special baptism or any kind of special spiritual experience available only to a certain group of believers. The baptism to which Paul refers is one that was experienced by every believer in the church of God at Corinth.

There has been much debate about what Paul means by his phrase "all were given the one Spirit to drink." It seems unlikely that Paul is referring to a participation in the Lord's Supper. It seems to me that this is just an additional metaphor used by Paul to refer to the initial experience which all believers participated in when they came into the body of Christ. This interpretation would be in harmony with other metaphorical uses that Paul employs when discussing baptism. When Paul says in the first part of 12:13 that Christians have been inundated by the Spirit and at the end of the verse says they have drunk one Spirit, Paul is working within the same field of images.

2. Body Members Not Independent (12:14-20)

¹⁴ Now the body is not made up of one part but of many. ¹⁵ If the foot should say, "Because I am not a hand, I do not belong to the body," it would not for that reason cease to be part of the body. ¹⁶ And if the ear should say, "Because I am not an eye, I do not belong to the body," it would not for that reason cease to be part of the body. ¹⁷ If the whole body were an eye, where would the sense of hearing be? If the whole body were an ear, where would the sense of smell be? ¹⁸ But in fact God has arranged the parts in the body, every one of them, just as he wanted them to be. ¹⁹ If they were all one part, where would the body be? ²⁰ As it is, there are many parts, but one body.

12:14 Now the body is not made up of one part but of many.

By the use of terms such as body, one part, and many, it is clear that Paul's admonitions in this section are rooted in the spiritual affirmations of 12:12. In addition the apostle is providing the setting for the specific details of 12:15-26.

12:15 If the foot should say, "Because I am not a hand, I do not belong to the body," it would not for that reason cease to be part of the body.

As John Calvin pointed out in his commentary, "everything in this section corresponds to the fable of Menenius Agrippa." This fable or illustration, used by the Roman Menenius Agrippa to advocate unity and tranquillity in the midst of social and political discord, shares in common with Paul's argument here not only the use of an organic model to advocate concord and cooperation but also the personification and monologue of body parts.

In the days when man's members did not all agree amongst themselves, as is now the case, but had each its own ideas and a voice of its own, the other parts thought it unfair that they should have the worry and the trouble and the labour of providing everything for the belly, . . . they therefore conspired together that the hands should carry no food to the mouth, nor the mouth accept anything that was given it, nor the teeth grind up what they received. While they sought in this angry spirit to starve the belly into submission, the members themselves and the whole body were reduced to the utmost weakness. Hence it had become clear that even the belly had no idle task to perform, and was no more nourished than it nourished the rest, . . . Drawing a parallel from this to show how like was the internal dissension of the bodily members to the anger of the plebs against the Fathers, he prevailed upon the minds of his hearers.

In terms of Paul's illustration, it is interesting that the monologue he begins with is not by domineering body parts but rather by those who question whether they belong to the body. It is clear at 12:21 that the ideas of the foot are a result of the demeaning response from arrogant body parts. It is significant in my judgment that Paul's illustration also reflects a conviction that the foot's diffidence and self-criticism does not remove it from the body, even when other body parts are the source of such lack of self-confidence. (See comment on 12:18.)

12:16 And if the ear should say, "Because I am not an eye, I do not belong to the body," it would not for that reason cease to be part of the body.

Paul switches here to two sensory organs of the body. The same fundamental perspectives are expressed here as in 12:15, only this time through a different set of parts.

12:17 If the whole body were an eye, where would the sense of hearing be? If the whole body were an ear, where would the sense of smell be?

The intended force of Paul's rhetorical questions in this verse is clear. As John Calvin observed, "it is impossible for the body to remain healthy and sound, unless its members have different functions. . . . Equality is therefore in conflict with the well-being of the body."

The use of the word "eye" here anticipates the pride and boasting of the personified eye in 12:21.

12:18 But in fact God has arranged the parts in the body, every one of them, just as he wanted them to be.

In his instruction to correct Corinthian attitudes Paul wants his teaching to rest upon more than human observation about how human bodies function. The body illustration is helpful to explain the truth, but the truth Paul is communicating here is grounded specifically in divine actions and intentions. The apostle makes three important affirmations in 12:18.

Paul's first affirmation is that the church of God at Corinth, unlike other associations, guilds, or religious communities at Corinth, is a manifestation of divine arrangement. In the context of the argument of chapter 12 the apostle is establishing the truth that the believers at Corinth must see the various gifts in the Corinthian church as a result of divine and transcendent orchestration.

Second, the apostle teaches that every one of the Corinthian believers received his or her gift from God. Unlike the concepts of "superior" or "outstanding" which are associated with the English word "gifted," Paul's concept of gifted included all believers. When Paul asserts in 12:22ff. that even weak and dishonorable body parts are important, he is making explicit what is stated here. Namely, all believers and their God-given gifts, irrespective of their prestige in human eyes, are a work of God and belong exactly where God has placed them.

A final point that is made regards the issue of the sovereignty of God. When Paul writes of something being the way God wanted it to be, he reflects the biblical conviction of God's sovereign will reflected in texts such as Ps 115:3 and 135:6.

12:19 If they were all one part, where would the body be?

This is one of Paul's strongest statements, by means of a rhetorical question, against those who would equate unity with uniformity. There can never be a healthy example of a body, either human or Christ's, where all the members walk in lockstep or look like they were produced from the same cookie cutters.

12:20 As it is, there are many parts, but one body.

The truth in God's church, Paul writes, is that a plurality of gifts is the divine mandate. And furthermore, each gifted believer ought to see himself or herself in a bodily (= organic) relationship to other gifted believers.

3. Special Honor for Weaker Parts (12:21-26)

²¹ The eye cannot say to the hand, "I don't need you!" And the head cannot say to the feet, "I don't need you!" ²² On the contrary, those parts of the body that seem to be weaker are indispensable, ²³ and the parts that we think are less honorable we treat with special honor. And the parts that are unpresentable are treated with special modesty, ²⁴ while our presentable parts need no special treatment. But God has combined the members of the body and has given greater honor to the parts that lacked it, ²⁵ so that there should be no division in the body, but that its parts should have equal concern for each other. ²⁶ If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it.

12:21 The eye cannot say to the hand, "I don't need you!" And the head cannot say to the feet, "I don't need you!"

In this verse the apostle fights against the attitude of certain Corinthian believers that they can go it alone, or at least that they have no need of fellow saints whom they regard as beneath them. This seems to be a clear instance of the social stratification of urban Corinth penetrating the ranks of the church, resulting in some believers assuming a posture of superiority in terms of gifts. It is surely not an accident that in Paul's social setting where manual labor was judged inferior in the minds of upper crust people, that it was hands and feet that were being snubbed. While eyes and head reflected the body parts more symbolized by affluence and educational elitism, hands and feet were the essential body parts for the mass of urban lower classes and slaves. Paul emphatically repudiates any efforts to bring into the church and its ministries of gifts a Roman elitism and parochialism based upon ideas of self-sufficiency and superiority.

12:22 On the contrary, those parts of the body that seem to be weaker are indispensable,

While Paul's use of the term "weaker" (ajsqenhv", asthençs) fits naturally in the metaphor of a body, he probably has not used this term without a backward glance to his use of the word "weak" (and its cognates) in 1:2, 27; 8:7, 9, 10, 11, 12; and 9:22. The apostle's use of the term "weak" to describe a recognizable group of Corinthian believers in chapters 8-9 provides a striking analogy to his use in 12:22, where it must certainly refer metaphorically to a recognizable group within the body of Christ. God has often used weak individuals to play an indispensable role in his plans (see notes on 1 Cor 1:25-27).

12:23 and the parts that we think are less honorable we treat with special honor. And the parts that are unpresentable are treated with special modesty,

In a Roman urban setting which was mesmerized by recognition and bestowal of honor, Paul must argue decisively and boldly to carve out a place for the less honorable within the community of faith. Banquets were held, statues and inscriptions were erected, crowns were awarded, and orations were given throughout Paul's world to bestow honor and acclaim. In this instance Paul must inculcate within his readers the novel idea of giving honor to whom (from a cultural point of view) honor is not due. The apostle's metaphor of body provides a perfect object lesson. From the treatment of the human body, where the genitalia are regarded as less honorable and unpresentable but are given a special honor and modesty, Paul is able to argue that in God's plan those at church who appear honorless should receive special honor.

12:24 while our presentable parts need no special treatment. But God has combined the members of the body and has given greater honor to the parts that lacked it,

The body's presentable parts (e.g., face, arms) need no special treatment. The acknowledgment in 12:24 that God is responsible for the mixture and combination of different types of body members is clearly designed to address the Corinthians' ignorance about the nature of the church and not about human biology. Not only is God responsible for the diversity but, according to the apostle, he is also the reason that the community of faith at Corinth must give honor (timhv, timç) to the honorless (a[timo", atimos ) in its midst.

12:25 so that there should be no division in the body, but that its parts should have equal concern for each other.

Since God is the author and source of unity among believers, he obviously supplies the church with those things necessary for unity. In 12:25 Paul explains why God gave greater honor to those who lacked it. God's purpose was to preclude (i{na + mhv, hina + mç) division in the body of Christ. This is the third time in 1 Corinthians that Paul has acknowledged that he is dealing with a problem of division. The first occurrence was in the matter of party loyalty (1:10), the second was in regard to social stratification and disorderliness interjected into the Lord's Supper (11:18), and the final instance relates to misunderstandings about gifts and their correct use (12:25).

The opposite of division in the context of the Corinthians' misunderstanding and misuse of gifts is a spirit of reciprocal concern. A dynamic and organic unity where the various limbs and organs of a body tend to the needs of one another is Paul's antidote for divisive thoughts and actions arising from the possession of gifts.

12:26 If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it.

This verse contains two conditional (if) sentences. In the first one Paul draws out of the implication from the body's response to pain. If one suffers pain through a broken bone, a headache, a sunburn, or a cut, the entire body is aware of the pain and the ability of the whole to function is impaired. This is Paul's analogy to support the previous notion (12:25) that the members of the body should show equal concern for each other.

Paul's specific meaning in the second conditional sentence has been less clear to interpreters. It may be the case that Paul's sense is that when a fellow believer (= one part of the body of Christ) is honored all the members should rejoice. On the other hand, he may be remaining in the analogy of the body and stating that when a human body part is honored (cf. 12:23, 24 for the genitalia being honored), all the other body parts, understood as a collective personification, rejoice with the honored part. In either case, the upshot of this analogy is clear for the church in Corinth.

4. Application to the Body of Christ (12:27-31a)

²⁷ Now you are the body of Christ, and each one of you is a part of it. ²⁸ And in the church God has appointed first of all apostles, second prophets, third teachers, then workers of miracles, also those having gifts of healing, those able to help others, those with gifts of administration, and those speaking in different kinds of tongues. ²⁹ Are all apostles? Are all prophets? Are all teachers? Do all work miracles? ³⁰ Do all have gifts of healing? Do all speak in tongues ^a ? Do all interpret? ³¹ But eagerly desire ^b the greater gifts.

^a 30 Or other languages ^b 31 Or But you are eagerly desiring

12:27 Now you are the body of Christ, and each one of you is a part of it.

At this juncture the apostle moves from the illustration and analogy of the human body. Paul now declares that the church of God at Corinth should not only work together like a body, but in fact that it is the body of Christ. The saints in this colonial Roman capital of Achaia are reminded (or perhaps told for the first time) that each one of them is an organic part, a corporeal member, of Christ's body. It is on the basis of Paul's doctrinal statement here that some interpreters have argued that the church, as the body of Christ, is an extension of the Incarnation or is the Second Incarnation. To the extent that this understanding is faithful to Paul's overall theology, it would be better to locate it in other texts where he uses body of Christ imagery. Given the issue under discussion in 1 Cor 12 and the rhetorical context of 12:27, it seems improbable that Paul is making an explicit point about ecclesiology or the church's connection to the enthroned Lord (as in Eph 1:19-23; Col 1:15-20) when he writes "you are the Body of Christ."

12:28 And in the church God has appointed first of all apostles, second prophets, third teachers, then workers of miracles, also those having gifts of healing, those able to help others, those with gifts of administration, and those speaking in different kinds of tongues.

While the basic intent and function of this verse is clear, the verse bristles with difficulties when the details are investigated. The function of the section 12:28-31 is to serve as a transition to chapter 13 by bringing to an end his discussion of gifts and the body of Christ. He also highlights for a final time that the variety of gifts is from God and that uniformity of gifts has never been the plan of God or the experience of the Corinthian saints.

The first point of controversy is the meaning of Paul's use of the terms "first . . . second . . . third . . . then." Do these terms refer to the chronological sequence in which they appeared in the primitive church or in which they appeared at Corinth, or do the terms point to a qualitative value of these gifts? That is, are apostles of first importance, prophets second, teachers third, etc.? Although it is not without problems, the qualitative interpretation seems to be the best one. One must keep in mind that the kingdom of God is not a democracy and that gifts are neither identical in nature nor equal in function. Paul is teaching that some gifts and the ministries of those who have them have a higher priority than others. The concept of priority expressed here by the use of numbers is expressed at other places in the Pauline letters by terms such as master builder (1 Cor 3:10-12) and apostles and prophets (Eph 3:5).

It is not certain whether the term "apostle" (ajpovstolo", apostolos ) here refers to the Twelve or to other workers known by the term apostolos (e.g., 1 Cor 4:9; 15:7-11; Gal 1:19; Phil 2:25; 1 Thess 2:7; cf. Acts 14:4,14).

On the role of prophets see notes on 12:10.

The gift of teachers is recorded in Rom 12:7 and Eph 4:11, making it and the gift of prophecy the two gifted ministries found in the three lists of gifts in Rom 12:6-8; 1 Cor 12, and Eph 4:11.

In light of the contextual influence exerted on the details of Paul's list of gifts, the two gifts of helping others and of administration seem to be out of place. These two do not seem to belong quite as naturally in the list, nor do they seem to play a role in the Corinthian problem that Paul is responding to in 1 Cor 12-14. The gifts of miracle working, healing, and speaking in different kinds of tongues, on the other hand, fit naturally and quickly into the lists of 12:8-10, 29-30 as well as into the Corinthian problem set forth in chapters 12-14.

12:29 Are all apostles? Are all prophets? Are all teachers? Do all work miracles?

Both in 12:29 and 12:30 Paul rapidly sets out a series of rhetorical questions intended to address the divisive attitude of some of the Corinthians regarding various spiritual gifts (cf. 12:25, so that there may be no division (scivsma, schisma ). There is an important feature in the Greek grammar of these questions which is not always appreciated in English language translations of the New Testament. Based upon the details of the Greek text, Paul's question implies that he expects a negative answer. Accordingly, when Paul writes "Are all apostles?" the answer is to be "no." While common sense might tell most interpreters that God did not expect all believers to be apostles, the issue would be less obvious in regard to other gifts (e.g., tongues). It is helpful to realize, therefore, that the correct answer to all the questions of 12:29-30 is "no." By examining the other references in the Pauline letter to apostolic, prophetic, didactic, and miracle-working activities, it is manifest that God never intended for all believers to have any one of these gifts. In regard to the gift of prophecy, the point Paul makes here should not be lost when interpreting chapter 14.

12:30 Do all have gifts of healing? Do all speak in tongues? Do all interpret?

As mentioned earlier (see notes on 12:9), we do not know the details of these healing gifts at Corinth, nor do they come up again in the subsequent instructions in chapters 13-14.

The gift of speaking in tongues, in its variety, is known to us from chapters 13-14 as well as from the Acts of the Apostles and the longer ending of Mark 16. Even though some Pentecostal interpreters are not yet convinced, 12:30 makes it clear that God did not supply this gift to all believers. Given the rhetorical context of Paul's argument at 12:27-30, Paul is here focusing primarily on the fact of the diversity of gifts in the Body of Christ. It will only be possible after laying down the foundational principle of agapç in 13:1-14:1 that Paul can use that to guide the correct practice of tongues. Furthermore, the gift of interpretation, whose significance is made clear in chapter 14 (cf. 12:10) is likewise not given to every "baptized-by-one-Spirit" (12:13) member of the church of God.

12:31 But eagerly desire the greater gifts. And now I will show you the most excellent way.

Here the interpreter is faced with an immediate translation problem, the details of which are traced by R.P. Martin. The phrase "eagerly desire" represents the Greek word zhlou'te (zçloute) which could be translated: (1) as an imperative ("you must desire," as the NIV translates it); (2) as an indicative ("you are currently seeking"); (3) as an interrogative indicative ("you are seeking then the 'greater gifts', are you?"). This study will follow the imperative option taken by the NIV.

It is apparent from the imperative verb "desire" that the Corinthians have control over their possession of at least some of the gifts. This is certainly in harmony with Paul's teaching that "spirits of prophets are subject to the control of prophets" (1 Cor 14:32). Fee is correct to link the reference to greater gifts in 12:31 with the connected thought of 14:5 that affirms that he who prophesies is greater than he who speaks in tongues. The greater gifts which the Corinthians should eagerly desire would be those that edify and serve other believers rather than those that are self-serving.

This train of thought anticipates the details of ch. 14 and moves quite quickly and naturally in the focus of 13:1-6 on the necessity of love. Even though some interpreters have imagined that Paul is offering agapç as a superior substitute for gifts, this is quite unlikely. In the first instance, Paul affirms that gifts are part and parcel of the church's equipment until the day of Christ's return (1 Cor 1:6-8). Moreover, since Paul has pointed out the inextricable connection between members of the body of Christ and gifts (1 Cor 12), he could hardly conceive a body without body parts. Finally, as the logic of the conditional sentences of 13:1-4 makes clear, the apostle is concerned that love accompany, not replace, gifts.

For Paul the most excellent way is not to be a giftless church - an ecclesiastical amputee, to adapt the metaphors of chapter 12 - but a community of believers whose use and understanding of the gifts of God is loving and other-centered.

-College Press New Testament Commentary: with the NIV

McGarvey: 1Co 12:1

[To avoid confusion in our classification of the subjects handled, we have called this section a response, but it is such as to information received, rather than as to questions asked. In the early church the Spirit of God, fulfilling the predictions of prophecy (Joe 2:28 ff.; Act 2:17-21), and the promise of the Lord (Mar 16:17-18 ; Act 8:7), beginning on the day of Pentecost, endowed certain members with miraculous gifts. These were needful in that day: 1. They aided the evangelists and missionaries to propagate the faith in new fields with greater speed. 2. They assured weak converts that God was indeed in that church for which they had abandoned their former religions. 3. They edified the church, and gave it that body of perfect revealed truth which has been preserved and made permanent in the New Testament. But as different gifts were bestowed on different individuals, some of them became a source of pride and envy. Some who had showy gifts made a boastful display of them, and thus vaunted themselves as superior to those who had powers of a less dazzling nature; and those who had the humbler gifts envied the more richly endowed. To correct all this, Paul wrote the three chapters which follow.] Now concerning spiritual gifts, brethren, I would not have you ignorant .

McGarvey: 1Co 12:2

Ye know that when ye were Gentiles ye were led away unto those dumb idols, howsoever ye might be led .

McGarvey: 1Co 12:3

Wherefore I make known unto you, that no man speaking in the Spirit of God saith, Jesus is anathema [devoted to destruction, hence accursed]; and no man can say, Jesus is Lord, but in the Holy Spirit . [The previous idolatrous life of the Corinthians left them not only ignorant as to the ways of God's Spirit, but also tended to mislead them. Paul therefore begins their instruction with the elementary principles which concern inspiration and revelation; thus: 1. An idol reveals no truth; it is dumb. 2. Idols are many, but God is one. 3. The pretended revelations and oracles of idols or idol priests and other impostors, may be tested by what their authors say of Jesus, for they will speak evil of him. 4. The true prophets and revealers may also be so tested. They will assert the claims of Jesus, which no man is moved to do save by the Holy Spirit (1Jo 4:2-3 ; 1Jo 2:22 ; 1Jo 5:1). Treating these four points in their order, we need to note that: 1. Dumb idols were often made to speak by priests concealed in or behind them, who made use of speaking-tubes which led to the parted lips of the idol. Hence, converts from paganism needed to be reminded that idols were indeed dumb, as a safeguard against such fraud. No spiritual truth came from the oracles of idols. 2. As each realm of nature had its god, idolaters were drawn about from shrine to shrine and temple to temple, seeking one blessing from one god to-day, and another blessing from another god to-morrow. Hence, saturated as they were with polytheism, diverse gifts were with them instinctively associated with diverse gods. But the diverse gifts of Christianity were not to be attributed to different deities, or even to different subordinate spiritual beings, such as angels, etc., for they were all from one God, as Paul affirms in this chapter, reasserting it ten times in the next ten verses by way of emphasis. 3. Elymas affords a picture of one pretending to speak oracles -- a false prophet. 4. The conflict between Paul and Elymas shows the blasphemy of the false and the confession of the true prophet (Act 13:6-12). The oracle of Delphi was near by, and contentions between idolatry and Christianity were, we may be sure, matters of daily occurrence in Corinth, and the ideas of new converts would be easily confused. The third verse shows that the test of a teacher is not his apostolic succession, but the soundness of his doctrine -- comp. Gal 1:8]

McGarvey: 1Co 12:4

Now there are diversities of gifts, but the same Spirit .

McGarvey: 1Co 12:5

And there are diversities of ministrations, and the same Lord .

McGarvey: 1Co 12:6

And there are diversities of workings, but the same God, who worketh all things in all . [Though the gifts were the immediate impartation of the Spirit, yet it was a mistake to think that the Spirit acted as an independent deity in this giving. Hence Paul begins by showing that all the Godhead participated in the bestowal, and that each sustained his own relation to these miraculous manifestations. In relation to the Spirit, they were, as we have seen, gifts; in relation to Jesus, they were means whereby he ministered to the church (Eph 4:11-12 ; Rom 12:6-7 ; 1Pe 4:10-11), and to the world through the church (Mar 16:20); in relation to the Father, they were workings, or manifestations of power, whereby he sanctioned the church and kingdom of Jesus as proceeding from himself, approved by him, and part of his universal field of operation -- Joh 8:28-29 ; Joh 14:10-11]

McGarvey: 1Co 12:7

But to each one is given the manifestation of the Spirit to profit withal . [Each of the gifted ones had some power which manifested that the Spirit of God was with him, and this power was not given to him for his own profit, but for the good of the church and of the world.]

McGarvey: 1Co 12:8

For to one is given through the Spirit the word of wisdom; and to another the word of knowledge, according to the same Spirit:

McGarvey: 1Co 12:9

to another faith, in the same Spirit; and to another gifts of healings, in the one Spirit ;

McGarvey: 1Co 12:10

and to another workings of miracles; and to another prophecy; and to another discernings of spirits: to another divers kinds of tongues; and to another the interpretation of tongues:

McGarvey: 1Co 12:11

but all these worketh the one and the same Spirit, dividing to each one severally even as he will . [Paul here sets forth fully the diversity of the gifts, but checks any tendency to boastful comparison by showing that the gifts emanate from a common source, and are operated by a common will, and are bestowed according to the pleasure of the Spirit, and not because of any inferiority or superiority on the part of the recipients. The nine gifts spoken of may be described as follows: 1. The "word of wisdom" was the ability to reveal divine truth which was possessed by the apostles and partially by prophets. 2. The "word of knowledge" was the ability to teach the truth thus revealed. Paul emphasizes that the second gift was as much a work of the Spirit as the first. 3. Faith, in this connection, is more than that which comes by hearing. It is that energy of faith which carries with it divine power (Mat 17:19-20 ; 1Co 13:2). 4. "Gifts of healing" was the power to supernaturally restore the sick (Act 5:15-16 ; Jam 5:14-15). This gift may have been separated from the one next named, because some had their miraculous power limited to this field. 5. "Workings of miracles" was larger than the one which preceded it, for it included acts of judgment as well as mercy. It was exercised by Paul in striking Elymas blind, and by Peter in the punishment of Ananias and Sapphira. Paul here names healing first, possibly because those who are called upon to exercise God's mercy stand higher in his esteem than those who execute his judgment, for pagans and unbelievers have often been used by him to mete out punishment. But in 1Co 12:28 he reverses the order, for the greater includes the less. 6. The "gift of prophecy" enabled one to speak the truth under the unerring guidance of the Holy Spirit. In the Old Testament this gift was a very important one; but in the New, the "word of wisdom," which embraced all the larger scope of prophecy, seems to have been mainly confined to the apostles, and so we find New Testament prophets merely foretelling things of a temporary or personal nature, as in the case of Agabus (Act 11:28 ; Act 21:9-11). 7. "Discernings of spirits" was the power to recognize the difference between the utterances of genuine inspiration and those of a demoniacal or an unaided human spirit. 8. There has been much dispute as to what is meant by "kinds of tongues." Some modern commentators have attempted to show that the gift of tongues mentioned in the Epistles was entirely different from the ability to speak foreign languages manifested on the day of Pentecost. The weakness of those who take this position is fully exposed by Hodge in loco. Speaking with tongues was not an incoherent, meaningless jargon uttered by the speaker in ecstatic rhapsody, nor was it "spiritual language unknown to man, uttered in ecstasy." The second chapter of the Book of Acts shows us clearly what it was, and the New Testament never explains it as being anything less or different. 9. "Interpretation of tongues" was the ability to interpret what was said by the one who spoke with tongues. The gifts of speaking and interpreting were sometimes given to the same person (1Co 14:13), and sometimes to different persons.]

McGarvey: 1Co 12:12

For as the body is one, and hath many members, and all the members of the body, being many, are one body; so also is Christ . [Paul here strikes a fatal blow at that pride which animated those who held superior gifts. Can there be pride in one member of the body, as to the other members of which it is only an organic part? But all Christians, no matter how they differ in gifts, are parts of the body of Christ. Jesus illustrated the organic unity between himself and the church under the figure of the vine and the branches; and the apostles, carrying the figure forward so as to include the unity existing between Christians, spoke of Christ as the head and the church as the body, or Christ as the building and the church as the stones. All organism supposes both unity and diversity.]

McGarvey: 1Co 12:13

For in one Spirit were we all baptized into one body, whether Jews or Greeks, whether bond or free; and were all made to drink of one Spirit . [Paul here proves the unity of the church by the method of its creation. One Spirit, acting through the apostles and all other evangelists and ministers (1Th 1:5), had begotten people of different races and nationalities and conditions (Joh 3:5), and had caused them to be baptized into the one church, and had bestowed itself upon them after they had been thus baptized (Act 2:38). Thus it had made them one organism. Paul speaks of the bestowal of the Spirit under the figure of the living water used by Jesus (Joh 7:37). As the spirit of a man keeps up the organic unity of the body, so the Spirit of God had vivified and organized the church.]

McGarvey: 1Co 12:14

For the body is not one member, but many .

McGarvey: 1Co 12:15

If the foot shall say, Because I am not the hand, I am not of the body; it is not therefore not of the body .

McGarvey: 1Co 12:16

And if the ear shall say, Because I am not the eye, I am not of the body; it is not therefore not of the body . [This passage exposes the folly of those who were belittling themselves in the presence of their fellow-Christians. Being in the church, they were organically united to the entire church body. If they felt that their inferiority in gifts excluded them, they were not thereby excluded. Their false views and false assertions did not alter their true condition. Paul associates the members of action (foot and hand) and the members of sensation (eye and ear), and represents each as complaining against the other, because men are apt to be envious and to disparage themselves as to those who have superior gifts similar to their own. We are not envious of those whose gifts are dissimilar. It is the foot and not the eye that envies the hand.]

McGarvey: 1Co 12:17

If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?

McGarvey: 1Co 12:18

But now [(as things actually are)] hath God set the members each one of them in the body, even as it pleased him .

McGarvey: 1Co 12:19

And if they were all one member, where were the body?

McGarvey: 1Co 12:20

But now they are many members, but one body . [The necessity for diversity is here shown. If all the church were teachers, who could be taught? If all were healers, who could receive healing? If all were preachers, who could listen? The glory of an organism is its diversity, and the more diverse its functions, the higher it ranks in the scale of life.]

McGarvey: 1Co 12:21

And the eye cannot say to the hand, I have no need of thee: or again the head to the feet, I have no need of you . [The interdependence of the members is here shown. If, as we have seen above, the humbly envious one felt as if he were not included in the church, the proudly superior member felt as if the humbler one should be excluded. Here we find the eye and hand associated contrary to the usage in verses 15 and 16. Those who are puffed up with some great gift do not see the need of any other gifts save their own. But they tolerate those who have their gift in less degree, for such form a background to show off their excellencies. We have seen vain singers who esteemed the preaching as of very little importance, and vice versa. Paul continues to discuss this interdependence.]

McGarvey: 1Co 12:22

Nay, much rather, those members of the body which seem to be more feeble are necessary:

McGarvey: 1Co 12:23

and those parts of the body, which we think to be less honorable, upon these we bestow more abundant honor; and our uncomely parts have more abundant comeliness ;

McGarvey: 1Co 12:24

whereas our comely parts have no need: but God tempered the body together, giving more abundant honor to that part which lacked ;

McGarvey: 1Co 12:25

that there should be no schism in the body; but that the members should have the same care one for another .

McGarvey: 1Co 12:26

And whether one member suffereth, all the members suffer with it; or one member is honored, all the members rejoice with it .

McGarvey: 1Co 12:27

Now ye are the body of Christ, and severally members thereof . [The hands and face have no need of adornment, but the rest of the body, being less comely, is made beautiful with clothing, so that a state of equilibrium is established, and the whole body is acceptable to the indwelling Spirit as its home. If any part of the body lacks in beauty, the attention of the whole body is drawn to it, and employed to better its condition. Moreover, the parts suffer or rejoice as a whole. Now, God intends that the church shall look upon itself as such an organic whole, and shall feel this lively concern for each of those who lack, feeling that the lack of one is the lack of all. "When a thorn," says Chrysostom, "enters the heel, the whole body feels and is concerned: the back bends, the fore part of the body contracts itself, the hands come forward and draw out the thorn, the head stoops, the eyes regard the affected member with intense gaze, When the head is crowned, the whole man feels honored, the mouth expresses and the eyes look gladness."]

McGarvey: 1Co 12:28

And God hath set some in the church, first apostles, secondly prophets, thirdly teachers, then miracles, then gifts of hearings, helps, governments, divers kinds of tongues .

McGarvey: 1Co 12:29

Are all apostles? are all prophets? are all teachers? are all workers of miracles?

McGarvey: 1Co 12:30

have all gifts of hearings? do all speak with tongues? do all interpret? [Paul here completes his analogy by showing that the gifts bestowed upon individuals in the church are as diverse and variant as the faculties bestowed upon the various members of the body. As the apostle has named nine spiritual gifts, so he here names nine positions in the church. These may be defined thus: 1. The "apostles" were those who possessed plenary inspiration. They could at all times and on all subjects declare the will of God. 2. "Prophets" had occasional inspiration, which was then usually of a very limited nature. 3. "Teachers" were uninspired men that were gifted in teaching and explaining the historic truths of the gospel and the doctrinal truths which came through inspiration, for those having prophetic gifts did not always fully understand the import of their own words (1Pe 1:11-12). 4 and 5. Those who worked miracles and had the gift of healing have been spoken of above. 6. "Helps" means the same as helpers. In our land domestic and other helpers are often provincially called "help." It here refers to those who had a sympathetic nature or a generous spirit, etc. (Rom 12:8). 7. "Governments." This refers to those possessing powers of leadership and organization, those having administrative ability, such as the elders. 8 and 9. "Divers kinds of tongues" and the power to interpret the same, have already been described. These appear to have been ranked first in importance by the Corinthians, because most showy, and they are here placed last by the apostles because they added but little to edification, and were of small practical value.]

McGarvey: 1Co 12:31

But desire earnestly the greater gifts . [Though these powers were bestowed as gifts by the Spirit, yet they were not bestowed blindly. They were apt to be conferred upon those who strove to be worthy of them.] And moreover a most excellent way show I unto you . [This may mean that I show you a most excellent way to attain unto the best gifts; or, I show you a way of love to which all may attain, and which far exceeds any gift or position. This way of love will be fully described in the next chapter.]

Lapide: 1Co 12:1-31

CHAPTER 12

SYNOPSIS OF THE CHAPTER

In this and the two following chapters S. Paul discusses Christian gifts and graces. In this chapter he points out—

i. That gifts are variously distributed by the Holy Spirit.

ii. To show this he draws an illustration from the human body, which, though it is one, yet has many different members, and he concludes that each one in the Church should be content with the grace given him, and the position in which he is placed, and use his gifts for the common good, so that all, as members of the same body, may help and care for each other (ver. 12).

iii. Next he declares that God has provided His Church with different classes of men, so that some are apostles, some prophets, some teachers, &c. (Ver. 28).

In this chapter S. Paul deals with such gifts as prophecy, tongues, and powers of healing, &c. In the beginning of the Church these gifts were abundantly bestowed upon the faithful by the Holy Spirit, even as they were upon the Apostles on the day of Pentecost. The occasion for his dealing with these was the way in which the Corinthians prided themselves upon these gifts: one put an extravagant value on one gift, another on another, and some were mortified at not receiving some gifts which they saw others have. The Apostle, therefore, lays down what these gifts are—their nature and import, and the manner of their use.

Ver. 1 . — I would not have you ignorant. And therefore he proceeds to give them teaching about them.

Ver. 2.— Ye know that ye were Gentiles, &c. You were led like slaves, by custom, by the institutions of your ancestors, by religious tradition, and by diabolic agency to these dumb idols. For the Hebraism in the employment of the participle instead of the finite verb, cf. Rom. xi1 11. Remember, he says, 0 Corinthians, that when you were Gentiles you used to worship idols, as sticks and stones which have neither breath, feeling, power of speech, nor strength of any kind, and much less can give such things to their worshippers. But now that you have become Christians you can worship God, who is pure spirit, full of all grace and wisdom, and sheds these same spiritual gifts abundantly upon you, as you daily experience. Recognise, therefore, the grace bestowed upon you by Christ, the chance wrought in you, and worship Christ, the author of all this, together with the Holy Spirit.

Ver. 3.— Wherefore . . . no man . . . calleth Jesus accursed. The "wherefore" shows this verse to be a conclusion from the preceding, and explains it. I have reminded you, he says, of your previous condition as Gentiles, and of your dumb idols, in order that you may appreciate duly the greatness of your calling, and the grace of the Holy Spirit given you in your baptism, by which you no longer call on dumb idols but on Christ and the Holy Spirit, and receive from them gifts of tongues, &c., that you may know how full of eloquence and energy compared with your dumb idols is the Holy Spirit who makes you eloquent in divine wisdom. Acknowledge, then, the Holy Spirit's power, and contend no more about His gifts, since you have them from the Holy Spirit, who distributes His gifts as He wills. Let not him who has received less grieve thereat, nor him who has received more be high-minded. So Chrysostom.

No man speaking by the Spirit of God calleth Jesus accursed. No one execrates or blasphemes Jesus if he has the Spirit of God. He rather acknowledges Him and calls upon Him, as the author of the grace he has received, of his salvation, and of all spiritual gifts. S. Paul uses the figure meiosis, and leaves the rest to be understood.

Observe that S. Paul says this to the Corinthians, partly because of the Jews, who to this day are declared to say in their synagogues, Cajetan says, "May Jesus and the Christians be accursed;" partly, also, and even more, because of the Gentiles, among whom the Corinthians were living. They and their poets, and their priests especially, were in the habit of execrating Jesus. Moreover, by this Gentile rulers tested whether any one were a Christian or not. They would order them to curse Christ, as Pliny says, that he had ordered ( Ep. ad Traj ): " There was brought before me a schedule containing the names of many who were accused of being Christians. They deny that they are or ever were Christians. In my presence they called upon the gods, and burnt incense, and poured a libation of wine to your image, which I had ordered to be brought in amongst the statues of the gods. Moreover, they cursed Christ; and it is said that those who are bare Christians cannot be in any way forced to do any of these things. I thought, therefore, that they ought to be dismissed. Others said that they had been Christians, but had now ceased to be; they all paid honour to your image and the images of the gods, and cursed Christ."

No man can say that Jesus is the Lord but by the Holy Ghost. The Apostle draws a contrast between calling Jesus accursed and calling Him Lord. No one can recognise, believe, invoke, and preach Jesus as Lord, and profess faith in Him as he ought, and as is necessary to salvation, except in the Holy Spirit, i.e., through the Holy Spirit. For faith, hope, and prayer are His gifts.

S. Paul does not by this deny that unbelievers, under the ordinary influence only of God, can profess the name of Jesus, or have good thoughts about Him, but only that no one without the grace of Christ and the Holy Spirit can with true faith and pious affection invoke Jesus as Lord earnestly and heartily, and confess Him to be our Redeemer; or even say in his heart, or think of Him anything which in its rank and order confers and disposes to forgiveness of sins, grace, and eternal bliss. So say Ambrose and Anselm. This appears from the fact that he is addressing the Corinthian faithful, and rebuking the pride which they took in their gifts and graces, on the ground that they have their faith and all their gifts, not from themselves but from the Holy Spirit. These gifts, then, he means to say, are not your own, nor can you even call upon Jesus of yourselves; but to know Him and call upon Him are the gift of the Holy Spirit

Ver. 4.— Now there are diversities of gifts. One grace is given to one, another to another, but they all proceed from the same Spirit.

Ver. 5. — And there are differences of administrations. There are different kinds of sacred ministries distributed by the same Lord, from whom as God and through whom as man we receive them, so that He is ministered to in different ways by different people. So Anselm.

Ver. 6.— And there are diversities of operations, &c. Observe 1. that the Apostle assigns gifts to the Holy Spirit, the fount of goodness; ministries to the Son, as Lord; operations to the Father, as the first beginning of all things. So Theophylact and Anselm.

2. The gifts here spoken of are what are sometimes called "graces gratuitously given;" the ministries are the various offices in the Church, such as the diaconate, the Episcopate, and the care of the poor; the operations are miraculous powers, such as the exorcism of demons, the healing the sick, the raising the dead. The word operations is explained in ver. 10 by being expanded into "working of miracles," which is translated by Erasmus the "working of powers." The Greek δύναμις is strictly power, might, ability, and ε̉νέργεια, working ε̉νέργημα, work.

But it will be more satisfactory to say that the Apostle calls all graces gratuitously given (1.) graces, because they are given gratuitously; (2.) ministries, because by them each one ministered to the Church; (3.) workings, because by them the faithful received from the Holy Spirit a marvellous power to say and do things surpassing the power of nature. These graces are the work of the Holy Spirit equally with the Father and the Son; for all external works, as theologians say, viz., all that go forth to created things, are common to the Three Persons; yet, as they are workings they are fitly assigned to the Father, as ministries to the Son, as graces to the Holy Spirit

Which worketh all in all. 1. God works everything in nature by working effectively with second causes, as theologians teach in opposition to Gabriel Biel. Thus God brings about all the blessings of nature and of good-fortune. That one is poor, another rich is to be attributed to the counsel and will of God. Cf. S. Chrysostom ( Hom. 29 Moral ).

2. God works all supernatural things, both the graces that make a man pleasing to God and the graces that the Apostle means here, viz., those gratuitously given, such as the working of miracles. Whatever the saints ask of God in prayer, or order to be done in His name, is done by God's direct action, even in the realm of nature.

It does not follow from this that the co-operation of God goes before and determines beforehand the working of secondary causes, and of free-will in good works, and of grace that makes a man pleasing; for in all these God works all things through His prevenient grace, by which He stirs up the will, and through grace co-operating, which, together with free-will freely working, works simultaneously everything that is good. But the Apostle is not dealing primarily with the works of grace that make a man pleasing to God, but with the workings of graces gratuitously given, as will appear from what follows.

S. Hilarius ( de Trin. lib. viii.) renders "works" "inworks," and so follows the Greek more closely, which signifies the inward presence and effectual power with which God works all things inwardly, especially miracles and all the other gifts. The whole chapter deals with these.

Ver. 7.— But the manifestation of the Spirit is given to every man to profit withal. The gift given by the Holy Spirit, and by which He is manifested, is given for the benefit of the Church, not of the individual

Ver. 8.— To one is given by the Spirit the word of wisdom. The power of explaining wisdom, viz., the deepest mysteries of the Trinity, of the Incarnation, of predestination, &c. Cf. chap. xiii.

To another the word of knowledge. The power of explaining the things pertaining to life and morals. S. Augustine distinguishes thus between wisdom and knowledge ( de Trin. lib. xii. c. 14 and 15), and the Apostle so takes knowledge in chap. viii. Others understand by knowledge the power of explaining the things of faith by examples, comparisons, and human and philosophical reasonings.

Ver. 9.— To another by the same Spirit. 1. S. Paul does not mean here the theological faith which all Christians have, but that transcendent faith, including the theological, which is the mother of miracles. It consists above all things in a constant confidence in God for obtaining anything and for working miracles, e.g., as Christ says, for removing mountains. This appears from chap. xiii 2. Cf.  S. Chrysostom.

2. Ambrose understands faith here to be the gift of an intrepid confession and preaching of the faith.

3. But best of all faith here is a clear perception of the mysteries of the faith for the purposes of contemplation and explanation; for in Rom 12:6,  S. Paul says in the same way that prophets have the gift of prophecy, and ought to prophesy "according to the proportion of faith," i.e., according to the measure of the understanding of the things of faith given them by God. Maldonatus ( in Notis Manusc.) says that the Apostle here means that transcendent faith possessed by but few, and which enables its possessors to give a ready assent to Divine things; for the faith which works miracles seems to be included in the "working of powers" mentioned in the next verse, as Toletus, amongst others, rightly points out at Rom 12:6.

Ver. 10. — To another the working of miracles. Literally, the "working of powers," viz., those greater miracles which concern the soul, not those which belong to the body or its diseases. Of this kind are the raising the dead, casting out devils, punishing the unbelievers and impious by a miracle, as S. Peter did Ananias and Sapphira. So say Chrysostom and Anselm. Thus the "working of powers " is distinguished from the "gift of healing."

To another discerning of spirits. That is of the thoughts and intents of the heart, and consequently of words and actions, whether they proceed from nature, or from the inspiration of God, or an angel or the devil. So Chrysostom, Ambrose, Anselm. S. Jerome, in his life of S. Hilarion, says that he had this gift, and S. Augustine says (conf. lib. iii. c. 2) that his mother Monica had; so too had S. Vincent of Ferrara, and so have some now-a-days, especially those who have the direction of souls. It is a gift most useful to confessors, one to be sought for from God, in so far as a perfect knowledge and care of consciences require it.

To another the interpretation of tongues. Of obscure passages, especially of Holy Scripture. Hence there were formerly in the Church interpreters, whose duty was fourfold: (1.) there were those who, by the gift of tongues, prophesied or sung hymns in a foreign language; (2.) those who, inspired by the Holy Spirit, spoke of obscure and deep mysteries; (3.) those who publicly expounded the letters of S. Paul and of others sent to their people; (4.), those who turned them into another Language. In this way many think that S. Clement turned the letter to the Hebrews from Hebrew into Greek. It appears from this that Holy Scripture is not plain to every one; nor is it, as the heretics think, to be interpreted by the private ideas of any one, seeing that God has placed interpreters in His Church. But it should be noted that these interpreters have now been succeeded by professors of Hebrew, Greek, and Divinity.

1. From this chapter and the following, theologians have drawn the distinction between grace which perfects its subject and makes him pleasing to God, such as charity, chastity, piety, and other virtues, and grace gratuitously given, which is ordained for the perfecting of others. Although the Apostle names here nine only of the "graces gratuitously given," yet there may be more.

2. It is very likely that of these nine five are permanent habits, viz., wisdom, knowledge, faith, different kinds of tongues and their interpretation, to which must sometimes be added the discerning of spirits. The remaining four are not habits but transient actions, viz., the gift of healing, the working of miracles, prophecy, and the discerning of spirits. Cf. Bellarmine ( de Gratiâ, lib. i.,c. 10).

Ver. 11 . — Dividing to every man severally as He will. Dividing to each one individually his own gifts and graces. Cf. S. Jerome ( contra Pelag. dial. 1). Origen understood "as He will" to refer to each several man. It refers, of course, to the Holy Spirit. 1. Hence, as Theophylact says, the Holy Spirit is Lord and God. He, is not produced as an effect, but He effects all things equally with the Father, who worketh all in all (ver. 6). The working all in all assigned to the Father in ver. 6 is here assigned to the Spirit.

2. It follows that the Holy Spirit, being God, has free-will and works freely.

3. Abélard, Wyclif, and Calvin may be refuted by this verse, in their teaching that God cannot do anything but what He actually does do. This is to rob God of His omnipotence, and to subject Him, like man, to fate, and therefore to transfer His Divinity to fate. For, if this were so, God would not work as He chose, but as fate willed, under whom He and all things would be placed.

Ver. 12 . — For as the body is one. . . so also is Christ. As an animal body is one, as a man has but one body, so also has Christ one body, the Church, the members of which are many, whose head He is.

1. But S. Augustine objects ( de Peccat. Meritis, lib . i. c. 31) that if the Apostle had meant this he would have said, "So also is [the body] of Christ," rather than, "So also is Christ." In other words, he would have said that the body of Christ, the Church, has many members.

2. James Faber gathers from this that the body of Christ being indivisibly united to the whole Godhead, locally fills heaven and earth, which are, as it were, its place and His body. As Plato said that God was the soul of the world, and consequently was in a sense the whole world, so the body of Christ, from its intimate conjunction with Deity, is, like the Divine Spirit, diffused through the whole world, its parts and members are the several divisions of space and the bodies contained in it. But still in respect of the unity of the Deity, and of the body of Christ as its soul, they make up one body, viz., the universe. And hence it is that the Ubiquitarians are supposed to have obtained their false opinion that the body of Christ is everywhere. This absurd doctrine has been confuted by many, but most clearly of all by Gregory of Valentia, in five books written against the heresy of the Ubiquitarians.

3 . I say, then, with S. Augustine that the meaning of this passage is simply this. So also is Christ one body, i.e., the Church. For Christ is both head and body to the Church, inasmuch as He sustains all her members and works in them all, teaches by the doctor, baptizes by the minister, believes through faith, and repents in the penitent. For in this sense Christ is not locally but mystically, and by way of operation and effectually, the body, hypostasis, soul, and spirit of the whole Church. As the Church is the body of Christ, its head, so in turn is Christ the body of the Church, because, through the operation of His grace, He transfers Himself into all the members of the Church. So the Apostle often says that we are one in Christ, that through baptism we are incorporated into Christ and made one plant with Him. And Christ said to Paul, "Why persecutest thou Me?" that is, the Christians, My members (Acts ix. 4). So Paul says again: "To me to live is Christ, to die is gain." Therefore S. Francis in his words, "My God, my Love, my All," was but echoing S. Paul.

Ver. 13.— For by one Spirit are we all baptized. He proves that Christ is one body with many members from baptism, for by baptism we were regenerate, and incorporated into the one body of the Church, and therefore into Christ. In that body we live by the same Spirit, the Spirit of Christ; and on the same food, the Eucharist, we are fed, whether we are Jews or Gentiles, bond or free. Notice the phrase "into one body:" this body is the Church, and consequently we are baptized into Christ, who, as I have said, is in a sense the body of the Church.

And have been all made to drink into one Spirit. In the Eucharistic chalice we have quaffed, together with Christ's blood, His Spirit. Hence some Greek copies read, "We have all drunk of one draught." Cf. Clemens Alex. Pædag. lib. i. c. 6. The meaning is that from it we all partake of one and the same Spirit of Christ, who, by abiding in all, quickens every member, and makes it perform duly its function. In other words, not only were we born and incorporated into the said body, but we all partake of the same food, viz., Christ's body and blood, in the Eucharist. For one species of the Eucharist leads easily to the other, and by "the drink" we may well understand "the food;" just as on the other hand from the species of bread we understand that of wine in chap. x. 17. Cf. Chrysostom and Cajetan, whose comments here are noteworthy.

It appears from this that all the baptized, whether good or bad, are the body of Christ, that is, are of the Church, and that they have been grafted into Him as members by baptism; for the soul of this body, the Church, is the faith which all the faithful have, even though their life be evil. Cf. notes to Eph 5:27.

Ver. 22.— Nay, much more those members of the body, which seem to be more feeble, are necessary. S. Chrysostom and Theophylact think that this refers to the eyes, which are small and delicate but yet most necessary. But as the eyes have been included in the preceding verse amongst the nobler members which govern the body, it is better to refer it, as others do, to the internal parts of the body. For the belly is as the kitchen or the caterer for the whole of the body, and cooks and distributes the food for every part, and therefore is essential to the life of the body.

Ver. 23. — And those members of the body . . . upon these we bestow more abundant honour. The "less honourable" members are the feet, say Chrysostom, Theophylact, and Ambrose. We are more careful to cover them with shoes, or to bestow ornament upon them, lest they be hurt in walking, or catch cold or in some way convey illness to the stomach and head.

"Honour" here means either covering or the attention bestowed upon the feet in the way of decorated boots or leggings, such as many rich young men, and especially soldiers, wear. Homer, e.g., frequently speaks of the "well-greaved Achæans."

And our comely parts have more abundant honour. Chrysostom, Ambrose, and Theophylact refer these to the pudenda. These, says S. Augustine ( Retract. lib. ii. c. 7), are called uncomely, not because nature so made them, but because, since the Fall, lust reigns in them more than elsewhere, because lust is contrary to the law of reason, and therefore ought to be a cause of shame to man. For it puts man to shame when his member so casts off his authority. The more abundant honour that they receive is a more careful and comely covering, so that even if men anywhere discard clothing, they yet cover these parts, as Theophylact says. Moreover, these members are honoured in wedlock, as being necessary to the procreation of children and the perpetuation of the species, as Chrysostom says. Hence, under the Romans, any one who emasculated himself was severely punished, as an offender against the common good and a violent assailant of nature.

Others think that the "more feeble" and "less honourable members are identical, and are the belly and its subsidiary organs. But the Apostle makes a distinction between them, and connects them as distinct entities by the conjunction "and." His meaning then is, that as we care for those members of the body which are more feeble and ignoble when compared to the rest, and treat them as if they were more useful, so, too, in the Church those who seem to be of less account, such as the infirm, the unknown, and the despised, are for that very reason of more use and should be the more carefully helped. So say Chrysostom, Theophylact, Anselm. For the use of beggars in the Church, see S. Chrysostom ( Hom. 20 Moral, and also contra Invid. Hom. 31).

We have an illustration of this verse in the allegory of the belly deserted by the other members, by which Menenius Agrippa brought back the lower orders who had seceded from the senate of the Roman people, and settled on Mons Sacer ( Livy, lib. ii. dec. 1). Menenius said: " At that time when men's members were not so agreed as they are now, but each sought its own private ends, they say that the other parts of the body were indignant that the belly should get its wants supplied by their care, their toil, and their ministry, and itself rest quietly in the midst, and enjoy the pleasures they gave; so they agreed that the hand would lift no food to the mouth, that the mouth would not admit it if it were offered, nor the teeth chew it. Then while, as they thought, that they were reducing the belly by hunger, they found that each member and the whole body also were brought down to the last extremities. They saw then that the belly had, too, its active service, and was not more nourished by them than they gained from it. They saw that the blood, re-invigorated by the food that had been eaten, was impartially distributed through the veins into every part of the body, giving each its life and energy. Then, by drawing a comparison between the civil war in the body and the angry action of the lower orders against the Fathers, Menenius induced them to return."

Ver. 24.— For our comely parts have no need. The eyes, the face, and the hands, which are the more comely parts of the body, lack no ornament, but are comely enough in themselves.

Having given more abundant honour to that part which lacked. That is more careful guard, more clothing, and ornament. Cf. ver. 22.

Ver. 25.— That there should be no schism in the body; but that the members should have the same care one for another. No schism, such as that related by Menenius, but that all should have the same care for the others as for themselves, or else it may mean that each member should be solicitous for the common good of the whole body.

Ver. 26.— Whether one member suffer all the members suffer with it. "They suffer together" in such away that the suffering member's grief is lightened, "not by communion in disaster, but by the solace afforded by charity," says S. Augustine ( Ep. 133). Hence S. Basil ( Reg. Brevior. 175) says that the outward proof of love is twofold: (1.) rejoicing in the good of one's neighbour and labouring for it; (2.) in grief and sorrow for his misfortune or his sin. He who has not this loves not.

Doctors infer from this verse that souls in bliss, burning with love for us, help us by their prayers in our troubles and dangers; and that we in our turn ought to help souls kept in purgatory, for they suffer the devouring flame, and therefore he must be cruel indeed who does not suffer with them, and do what he can to set them free.

Or one member be honoured. Or as Ambrose takes it, "be glorified," or, according to Ephrem, "whether one member rejoice." Salmeron, after S. Chrysostom, beautifully says: " He who loves possesses whatever is in the body, the Church: take away envy and what I have is thine." S. Chrysostom says again: " If the eye suffer, all the members will grieve, all will crease to act: the feet will not go, the hands will not work, the belly will take no pleasure in its wonted food, although it is the eye only that is suffering. Why, 0 eye, do you trouble the belly? why chain the feet? why bind the hands? Because all are knit together by nature, and suffer together in a "mysterious manner."

Ver. 27.— - Now ye are the body of Christ, and members in particular. The Latin version gives "members of the member." This is explained (1.) by S. Thomas: "You are members of the principal member, viz., Christ, for Christ is the head of the Church;" (2.) by S. Anselm, "You are members of Christ through the agency of another member, viz., Paul, by whom you were united to Christ, the head, and to the Church, the body." But (3.) the Greek gives "members in part," and this is the rendering of some Latin Fathers, or "members of each other." S. Ambrose seems to understand it so. The Latin version also means "fellow-members," brethren in the same society, of the same mystical body, the Church. So too S. Chrysostom and Ephrem, whose meaning may be paraphrased: "Each one, in his part and place, is a member of the Church."

Notice here that, as in the body there is (1.) a unity and a union of soul and body; (2.) diversity of members; (3.) differences of function between the several members; (4.) an aptitude for its function given to each member; (5.) a community of interests in the members, so that each is bound to work, not for itself only but for the others also, just because they are members of the one body; (6.) harmony, inasmuch as each member is content with its rank and duty, does not seek another post or envy a more honoured member, so that there is the most perfect union and concord, the same share in sorrow and joy: so is it in the Church. There each one has from Christ, as if He were his soul, his proper gift, his proper talent, his office and rank, his functions to be discharged for others' good, not his own, his limits fixed by God. If anyone disturbs this order and seeks after another post, he resists the ordinance and providence of God, and forgets that all his gifts have come from God. S. Paul therefore says: "You, 0 Corinthians are members of the same body of Christ, the Church: let there not be then any divisions among you, let no one despise, envy, grieve at another, but let him love him, help him, and rejoice with him. Let each be content with his place, his rank, and his duty, for so he will be a partaker, not only of his own good, but also of the good of others. Just as the foot walks for the benefit of the eye, the ear, the belly, so in their turn the eye sees, the ear hears, and the belly digests for the benefit of the foot. But if there is envy and unwillingness shown by the eye to see, by the ear to hear, and the belly to digest, then those members hurt themselves as much as any other; and, as Chrysostom says, it is just as if one hand were to cut off the other, for that hand would be dishonoured and weakened through receiving no help from the other hand. Moreover, if nature is at such pains to preserve such perfect concord between the different members of the body, and so sternly forbids any seditious discord, how much greater concord between men's minds will the grace of God through its greater power effect, how little will it endure that any member should stand aloof from and be at variance with another in the same body! If the magistrate or the king severely punishes sedition in the state, what, think you, will Christ do to the schismatics who rend His Church?

Ver. 28.— And God hath set some in the church, &c. Apostles as the rulers, prophets as the eyes, teachers as the tongue. From this it follows that the princes of this world are not, as Brentius thinks, the rulers and the head of the Church, but the Apostles and their successors, the Pope and the bishops; "for God," says S. Paul, "set the Apostles first." After that come "powers," i.e., workers of miracles, who are as the hands of the Church; then healers of diseases; then helps, or those who help others and perform works of mercy towards the sick, the poor, the unhappy, guests, and foreigners; then governments, or men who rule. and correct others, as parish priests, as S. Thomas says, or better still, with Theophylact and Cajetan, men who have the care of the temporal wealth which the faithful offer to the Church. These last are as the feet in the body of Christ, and of such were the deacons ordained by the Apostles to look after tables and the widows (Acts vi. 1-6).

Notice the abstract here put for the concrete: "powers" for workers of powers, "gifts of healing" for healers, "helps" for helpers, "governments" for governors, "diversities of tongues" for men skilled in different languages.  S. Paul knits all these, as other members of the Church, to Apostles, prophets, and teachers.

Ver. 29.— Are all apostles? Certainly not. Let each, therefore, be content with the position in which God has placed him in the Church, and with the grace that he has freely received from God, and thank God for all, and use the grace given him to God's glory and the good of the Church.

Ver. 30— Have all the gifts of healing? S. Augustine says ( Ep. 137) that " God, who divides to every man severally as He will, has not willed that miracles should be wrought in honour of every saint." It is not wonderful then that God should work miracles in this place, in this temple, at this or that image of the Holy Mother, or again that He should give one grace to one saint, another to another. Those, e.g., who invoke S. Antony He sets free from the plague, those S. Apollonia from toothache, those S. Barbara from sudden death, and from dying without confession; for, as the Apostle says, "God divides to every man severally as He will." So at the pool of Bethesda, and not elsewhere, God miraculously healed the impotent folk (S. John v. 2-4). So by the rod of Aaron, and of no one else, He worked miracles (Num. xvii. 8). So by the image of the brazen serpent, and of nothing else, He set free the Jews from the plague of fiery serpents (Num. xxi. 9).

Ver. 31.— But covet earnestly the best gifts. Seek from God, and exercise, if you have received them (cf. notes to ver. 8), the more useful gifts, such as apostleship, prophecy, wisdom, but not such as the gift of tongues, which you are in the habit of seeking after and of priding yourselves in. So Anselm. Others take the clause interrogatively, "Do you covet the best gifts? then I will show you a more excellent way still." So Chrysostom, Theophylact, Œcumenius.

And yet show I unto you a more excellent way, viz., the way of charity, which is the way to God, to life, and everlasting glory.

The commentary ascribed to S. Jerome says here that the Apostle divides off charity from the gifts of the Spirit, because these latter are gratuitously given by God, but charity is acquired by our own efforts and natural powers. This shows this commentary not to be S. Jerome's, but the work of Pelagius or some Pelagian, as was said before. Primasius, who transcribed a good deal of this commentary, has shown the falsity of this remark. It appears too that charity is the gift of God from Rom. v. 5: "The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us." Hence S. Paul says here that he shows a more excellent way, meaning one that excels all others. If, then, the graces gratuitously given are of lower rank and are given by God, much more ought charity, which is exceedingly better and more excellent than them all, to be sought for and to be given from God. The Apostle then fixes the distinction between charity and the gifts of the Spirit in the fact that these latter are given for the good of the Church, not for the sanctification of him to whom they are given, while charity is given to make him who has it holy and pleasing to God. " He," says S. Augustine ( de Laud. Char. ), " holds both what is patent and what is latent in God's sayings who holds charity in his daily life."

Tafsiran/Catatan -- Lainnya

Evidence: 1Co 12:25

" Satan always hates Christian fellowship; it is his policy to keep Christians apart. Anything which can divide saints from one another he delights in." Charles Spurgeon

Pendahuluan / Garis Besar

Robertson: 1 Corinthians (Pendahuluan Kitab)

First Corinthians

From Ephesus a.d. 54 Or 55

By Way of Introduction

It would be a hard-boiled critic today who would dare deny the genuineness of I Corinthians. The Dutch wild man, Van Manen, did indeed argue that Paul wrote no epistles if indeed he ever lived. Such intellectual banality is well answered by Whateley’s Historic Doubts about Napolean Bonaparte which was so cleverly done that some readers were actually convinced that no such man ever existed, but is the product of myth and legend. Even Baur was compelled to acknowledge the genuineness of I and II Corinthians, Galatians and Romans (the Big Four of Pauline criticism). It is a waste of time now to prove what all admit to be true. Paul of Tarsus, the Apostle to the Gentiles, wrote I Corinthians.

We know where Paul was when he wrote the letter for he tells us in 1Co_16:8 : " But I will tarry at Ephesus until Pentecost." That was, indeed, his plan, but the uproar in Ephesus at the hands of Demetrius caused his departure sooner than he expected (Acts 18:21-20:1; 2Co_2:12.). But he is in Ephesus when he writes.

We know also the time of the year when he writes, in the spring before pentecost. Unfortunately we do not know the precise year, though it was at the close of his stay of three years (in round numbers) at Ephesus (Act_20:31). Like all the years in Paul’s ministry we have to allow a sliding scale in relation to his other engagements. One may guess the early spring of a.d. 54 or 55.

The occasion of the Epistle is made plain by numerous allusions personal and otherwise. Paul had arrived in Ephesus from Antioch shortly after the departure of Apollos for Corinth with letters of commendation from Priscilla and Aquila (Acts 18:28-19:1). It is not clear how long Apollos remained in Corinth, but he is back in Ephesus when Paul writes the letter and he has declined Paul’s request to go back to Corinth (1Co_16:12). Some of the household of Chloe had heard or come from Corinth with full details of the factions in the church over Apollos and Paul, clearly the reason why Apollos left (1Co_1:10-12). Even Cephas nominally was drawn into it, though there is no evidence that Peter himself had come to Corinth. Paul had sent Timothy over to Corinth to put an end to the factions (1Co_4:17), though he was uneasy over the outcome (1Co_16:10.). This disturbance was enough of itself to call forth a letter from Paul. But it was by no means the whole story. Paul had already written a letter, now lost to us, concerning a peculiarly disgusting case of incest in the membership (1Co_5:9). They were having lawsuits with one another before heathen judges. Members of the church had written Paul a letter about marriage whether any or all should marry (1Co_7:1). They were troubled also whether it was right to eat meat that had been offered to idols in the heathen temples (1Co_8:1). Spiritual gifts of an unusual nature were manifested in Corinth and these were the occasion of a deal of trouble (1Co_12:1). The doctrine of the resurrection gave much trouble in Corinth (1Co_15:12). Paul was interested in the collection for the poor saints in Jerusalem (1Co_16:1) and in their share in it. The church in Corinth had sent a committee (Stephanas, Fortunatus, Achaicus) to Paul in Ephesus. He hopes to come himself after passing through Macedonia (1Co_16:5.). It is possible that he had made a short visit before this letter (2Co_13:1), though not certain as he may have intended to go one time without going as he certainly once changed his plans on the subject (2Co_1:15-22). Whether Titus took the letter on his visit or it was sent on after the return of Timothy is not perfectly clear. Probably Timothy returned to Ephesus from Corinth shortly after the epistle was sent on, possibly by the committee who returned to Corinth (1Co_16:17), for Timothy and Erastus were sent on from Ephesus to Macedonia before the outbreak at the hands of Demetrius (Act_19:22). Apparently Timothy had not fully succeeded in reconciling the factions in Corinth for Paul dispatched Titus who was to meet him at Troas as he went on to Macedonia. Paul’s hurried departure from Ephesus (Act_20:1) took him to Troas before Titus arrived and Paul’s impatience there brought him to Macedonia where he did meet Titus on his return from Corinth (2Co_2:12.).

It is clear therefore that Paul wrote what we call I Corinthians in a disturbed state of mind. He had founded the church there, had spent two years there (Acts 18), and took pardonable pride in his work there as a wise architect (1Co_3:10) for he had built the church on Christ as the foundation. He was anxious that his work should abide. It is plain that the disturbances in the church in Corinth were fomented from without by the Judaizers whom Paul had defeated at the Jerusalem Conference (Acts 15:1-35; Gal_2:1-10). They were overwhelmed there, but renewed their attacks in Antioch (Gal_2:11-21). Henceforth throughout the second mission tour they are a disturbing element in Galatia, in Corinth, in Jerusalem. While Paul is winning the Gentiles in the Roman Empire to Christ, these Judaizers are trying to win Paul’s converts to Judaism. Nowhere do we see the conflict at so white a heat as in Corinth. Paul finally will expose them with withering sarcasm (2 Corinthians 10-13) as Jesus did the Pharisees in Matthew 23 on that last day in the temple. Factional strife, immorality, perverted ideas about marriage, spiritual gifts, and the resurrection, these complicated problems are a vivid picture of church life in our cities today. The discussion of them shows Paul’s many-sidedness and also the powerful grasp that he has upon the realities of the gospel. Questions of casuistry are faced fairly and serious ethical issues are met squarely. But along with the treatment of these vexed matters Paul sings the noblest song of the ages on love (chapter 1Co_13:1-13) and writes the classic discussion on the resurrection (chapter 1 Corinthians 15). If one knows clearly and fully the Corinthian Epistles and Paul’s dealings with Corinth, he has an understanding of a large section of his life and ministry. No church caused him more anxiety than did Corinth (2Co_11:28).

JFB: 1 Corinthians (Pendahuluan Kitab)

The AUTHENTICITY of this Epistle is attested by CLEMENT OF ROME [First Epistle to the Corinthians, 47], POLYCARP [Epistle to the Philippians, 11], and IRENÆUS [Against Heresies, 4.27.3]. The city to which it was sent was famed for its wealth and commerce, which were chiefly due to its situation between the Ionian and Ægean Seas on the isthmus connecting the Peloponese with Greece. In Paul's time it was the capital of the province Achaia and the seat of the Roman proconsul (Act 18:12). The state of morals in it was notorious for debauchery, even in the profligate heathen world; so much so that "to Corinthianize" was a proverbial phrase for "to play the wanton"; hence arose dangers to the purity of the Christian Church at Corinth. That Church was founded by Paul on his first visit (Acts 18:1-17).

He had been the instrument of converting many Gentiles (1Co 12:2), and some Jews (Act 18:8), notwithstanding the vehement opposition of the countrymen of the latter (Act 18:5), during the year and a half in which he sojourned there. The converts were chiefly of the humbler classes (1Co 1:26, &c.). Crispus (1Co 1:14; Act 18:8), Erastus, and Gaius (Caius) were, however, men of rank (Rom 16:23). A variety of classes is also implied in 1Co 11:22. The risk of contamination by contact with the surrounding corruptions, and the temptation to a craving for Greek philosophy and rhetoric (which Apollos' eloquent style rather tended to foster, Act 18:24, &c.) in contrast to Paul's simple preaching of Christ crucified (1Co 2:1, &c.), as well as the opposition of certain teachers to him, naturally caused him anxiety. Emissaries from the Judaizers of Palestine boasted of "letters of commendation" from Jerusalem, the metropolis of the faith. They did not, it is true, insist on circumcision in refined Corinth, where the attempt would have been hopeless, as they did among the simpler people of Galatia; but they attacked the apostolic authority of Paul (1Co 9:1-2; 2Co 10:1, 2Co 10:7-8), some of them declaring themselves followers of Cephas, the chief apostle, others boasting that they belonged to Christ Himself (1Co 1:12; 2Co 10:7), while they haughtily repudiated all subordinate teaching. Those persons gave out themselves for apostles (2Co 11:5, 2Co 11:13). The ground taken by them was that Paul was not one of the Twelve, and not an eye-witness of the Gospel facts, and durst not prove his apostleship by claiming sustenance from the Christian Church. Another section avowed themselves followers of Paul himself, but did so in a party spirit, exalting the minister rather than Christ. The followers of Apollos, again, unduly prized his Alexandrian learning and eloquence, to the disparagement of the apostle, who studiously avoided any deviation from Christian simplicity (1Co 2:1-5). In some of this last philosophizing party there may have arisen the Antinomian tendency which tried to defend theoretically their own practical immorality: hence their denial of the future resurrection, and their adoption of the Epicurean motto, prevalent in heathen Corinth, "Let us eat and drink, for to-morrow we die" (1Co 15:32). Hence, perhaps, arose their connivance at the incestuous intercourse kept up by one of the so-called Christian body with his stepmother during his father's life. The household of Chloe informed Paul of many other evils: such as contentions, divisions, and lawsuits brought against brethren in heathen law courts by professing Christians; the abuse of their spiritual gifts into occasions of display and fanaticism; the interruption of public worship by simultaneous and disorderly ministrations, and decorum violated by women speaking unveiled (contrary to Oriental usage), and so usurping the office of men, and even the holy communion desecrated by greediness and revelling on the part of the communicants. Other messengers, also, came from Corinth, consulting him on the subject of (1) the controversy about meats offered to idols; (2) the disputes about celibacy and marriage; (3) the due exercise of spiritual gifts in public worship; (4) the best mode of making the collection which he had requested for the saints at Jerusalem (1Co 16:1, &c.). Such were the circumstances which called forth the First Epistle to the Corinthians, the most varied in its topics of all the Epistles.

In 1Co 5:9, "I wrote unto you in an Epistle not to company with fornicators," it is implied that Paul had written a previous letter to the Corinthians (now lost). Probably in it he had also enjoined them to make a contribution for the poor saints at Jerusalem, whereupon they seem to have asked directions as to the mode of doing so, to which he now replies (1Co 16:2). It also probably announced his intention of visiting them on way to Macedonia, and again on his return from Macedonia (2Co 1:15-16), which purpose he changed hearing the unfavorable report from Chloe's household (1Co 16:5-7), for which he was charged with (2Co 1:17). In the first Epistle which we have, the subject of fornication is alluded to only in a way, as if he were rather replying to an excuse set up after rebuke in the matter, than introducing for the first time [ALFORD]. Preceding this former letter, he seems to have paid a second visit to Corinth. For in 2Co 12:4; 2Co 13:1, he speaks of his intention of paying them a third visit, implying he had already twice visited them. See on 2Co 2:1; 2Co 13:2; also see on 2Co 1:15; 2Co 1:16. It is hardly likely that during his three years' sojourn at Ephesus he would have failed to revisit his Corinthian converts, which he could so readily do by sea, there being constant maritime intercourse between the two cities. This second visit was probably a short one (compare 1Co 16:7); and attended with pain and humiliation (2Co 2:1; 2Co 12:21), occasioned by the scandalous conduct of so many of his own converts. His milder censures having then failed to produce reformation, he wrote briefly directing them "not to company with fornicators." On their misapprehending this injunction, he explained it more fully in the Epistle, the first of the two extant (1Co 5:9, 1Co 5:12). That the second visit is not mentioned in Acts is no objection to its having really taken place, as that book is fragmentary and omits other leading incidents in Paul's life; for example, his visit to Arabia, Syria, and Cilicia (Gal 1:17-21).

The PLACE OF WRITING is fixed to be Ephesus (1Co 16:8). The subscription in English Version, "From Philippi," has no authority whatever, and probably arose from a mistaken translation of 1Co 16:5, "For I am passing through Macedonia." At the time of writing Paul implies (1Co 16:8) that he intended to leave Ephesus after Pentecost of that year. He really did leave it about Pentecost (A.D. 57). Compare Act 19:20. The allusion to Passover imagery in connection with our Christian Passover, Easter (1Co 5:7), makes it likely that the season was about Easter. Thus the date of the Epistle is fixed with tolerable accuracy, about Easter, certainly before Pentecost, in the third year of his residence at Ephesus, A.D. 57. For other arguments, see CONYBEARE and HOWSON'S Life and Epistles of St. Paul.

The Epistle is written in the name of Sosthenes "[our] brother." BIRKS supposes he is the same as the Sosthenes, Act 18:17, who, he thinks, was converted subsequently to that occurrence. He bears no part in the Epistle itself, the apostle in the very next verses (1Co 1:4, &c.) using the first person: so Timothy is introduced, 2Co 1:1. The bearers of the Epistle were probably Stephanas, Fortunatus, and Achaicus (see the subscription, 1Co 16:24), whom he mentions (1Co 16:17-18) as with him then, but who he implies are about to return back to Corinth; and therefore he commends them to the regard of the Corinthians.

JFB: 1 Corinthians (Garis Besar)

• THE INSCRIPTION; THANKSGIVING FOR THE SPIRITUAL STATE OF THE CORINTHIAN CHURCH; REPROOF OF PARTY DIVISIONS: HIS OWN METHOD OF PREACHING ONLY CHRIST. (1Co. 1:1-31)
• PAUL'S SUBJECT OF PREACHING, CHRIST CRUCIFIED, NOT IN WORLDLY, BUT IN HEAVENLY, WISDOM AMONG THE PERFECT. (1Co. 2:1-16)
• PAUL COULD NOT SPEAK TO THEM OF DEEP SPIRITUAL TRUTHS, AS THEY WERE CARNAL, CONTENDING FOR THEIR SEVERAL TEACHERS; THESE ARE NOTHING BUT WORKERS FOR GOD, TO WHOM THEY MUST GIVE ACCOUNT IN THE DAY OF FIERY JUDGMENT. THE HEARERS ARE GOD'S TEMPLE, WHICH THEY MUST NOT DEFILE BY CONTENTIONS FOR TEACHERS, WHO, AS WELL AS ALL THINGS, ARE THEIRS, BEING CHRIST'S. (1Co. 3:1-23)
• TRUE VIEW OF MINISTERS: THE JUDGMENT IS NOT TO BE FORESTALLED; MEANWHILE THE APOSTLES' LOW STATE CONTRASTS WITH THE CORINTHIANS' PARTY PRIDE, NOT THAT PAUL WOULD SHAME THEM, BUT AS A FATHER WARN THEM; FOR WHICH END HE SENT TIMOTHY, AND WILL SOON COME HIMSELF. (1Co. 4:1-21)
• THE INCESTUOUS PERSON AT CORINTH: THE CORINTHIANS REPROVED FOR CONNIVANCE, AND WARNED TO PURGE OUT THE BAD LEAVEN. QUALIFICATION OF HIS FORMER COMMAND AS TO ASSOCIATION WITH SINNERS OF THE WORLD. (1Co 5:1-13)
• LITIGATION OF CHRISTIANS IN HEATHEN COURTS CENSURED: ITS VERY EXISTENCE BETRAYS A WRONG SPIRIT: BETTER TO BEAR WRONG NOW, AND HEREAFTER THE DOERS OF WRONG SHALL BE SHUT OUT OF HEAVEN. (1Co 6:1-11)
• REFUTATION OF THE ANTINOMIAN DEFENSE OF FORNICATION AS IF IT WAS LAWFUL BECAUSE MEATS ARE SO. (1Co 6:12-20)
• REPLY TO THEIR INQUIRIES AS TO MARRIAGE; THE GENERAL PRINCIPLE IN OTHER THINGS IS, ABIDE IN YOUR STATION, FOR THE TIME IS SHORT. (1Co. 7:1-40) The Corinthians in their letter had probably asked questions which tended to disparage marriage, and had implied that it was better to break it off when contracted with an unbeliever.
• ON PARTAKING OF MEATS OFFERED TO IDOLS. (1Co 8:1-13) Though to those knowing that an idol has no existence, the question of eating meats offered to idols (referred to in the letter of the Corinthians, compare 1Co 7:1) might seem unimportant, it is not so with some, and the infirmities of such should be respected. The portions of the victims not offered on the altars belonged partly to the priests, partly to the offerers; and were eaten at feasts in the temples and in private houses and were often sold in the markets; so that Christians were constantly exposed to the temptation of receiving them, which was forbidden (Num 25:2; Psa 106:28). The apostles forbade it in their decree issued from Jerusalem (Acts 15:1-29; Act 21:25); but Paul does not allude here to that decree, as he rests his precepts rather on his own independent apostolic authority.
• HE CONFIRMS HIS TEACHING AS TO NOT PUTTING A STUMBLING-BLOCK IN A BROTHER'S WAY (1Co 8:13) BY HIS OWN EXAMPLE IN NOT USING HIS UNDOUBTED RIGHTS AS AN APOSTLE, SO AS TO WIN MEN TO CHRIST. (1Co. 9:1-27)
• DANGER OF FELLOWSHIP WITH IDOLATRY ILLUSTRATED IN THE HISTORY OF ISRAEL: SUCH FELLOWSHIP INCOMPATIBLE WITH FELLOWSHIP IN THE LORD'S SUPPER. EVEN LAWFUL THINGS ARE TO BE FORBORNE, SO AS NOT TO HURT WEAK BRETHREN. (1Co. 10:1-33)
• CENSURE ON DISORDERS IN THEIR ASSEMBLIES: THEIR WOMEN NOT BEING VEILED, AND ABUSES AT THE LOVE-FEASTS. (1Co. 11:1-34) Rather belonging to the end of the tenth chapter, than to this chapter.
• THE USE AND THE ABUSE OF SPIRITUAL GIFTS, ESPECIALLY PROPHESYING AND TONGUES. (1Co. 12:1-31)
• CHARITY OR LOVE SUPERIOR TO ALL GIFTS. (1Co 13:1-13)
• SUPERIORITY OF PROPHECY OVER TONGUES. (1Co. 14:1-25)
• RULES FOR THE EXERCISE OF GIFTS IN THE CONGREGATION. (1Co 14:26-40)
• THE RESURRECTION PROVED AGAINST THE DENIERS OF IT AT CORINTH. (1Co. 15:1-58)
• DIRECTIONS AS TO THE COLLECTION FOR THE JUDEAN CHRISTIANS: PAUL'S FUTURE PLANS: HE COMMENDS TO THEM TIMOTHY, APOLLOS, &C. SALUTATIONS AND CONCLUSIONS. (1Co. 16:1-24)

TSK: 1 Corinthians 12 (Pendahuluan Pasal)

Overview

1Co 12:1, Spiritual gifts, 1Co 12:4, are diverse, 1Co 12:7, yet all to profit withal; 1Co 12:8, And to that end are diversely bestowed; 1Co 12:12, that by the like proportion, as the members of a natural body tend all to the mutual decency, 1Co 12:22. service, 1Co 12:26. and succour of the same body; 1Co 12:27, so we should do for one another, to make up the mystical body of Christ.

Poole: 1 Corinthians 12 (Pendahuluan Pasal)

CORINTHIANS CHAPTER 12

MHCC: 1 Corinthians (Pendahuluan Kitab)

The Corinthian church contained some Jews, but more Gentiles, and the apostle had to contend with the superstition of the one, and the sinful conduct of the other. The peace of this church was disturbed by false teachers, who undermined the influence of the apostle. Two parties were the result; one contending earnestly for the Jewish ceremonies, the other indulging in excesses contrary to the gospel, to which they were especially led by the luxury and the sins which prevailed around them. This epistle was written to rebuke some disorderly conduct, of which the apostle had been apprized, and to give advice as to some points whereon his judgment was requested by the Corinthians. Thus the scope was twofold. 1. To apply suitable remedies to the disorders and abuses which prevailed among them. 2. To give satisfactory answers on all the points upon which his advice had been desired. The address, and Christian mildness, yet firmness, with which the apostle writes, and goes on from general truths directly to oppose the errors and evil conduct of the Corinthians, is very remarkable. He states the truth and the will of God, as to various matters, with great force of argument and animation of style.

MHCC: 1 Corinthians 12 (Pendahuluan Pasal)

(1Co 12:1-11) The variety of use of spiritual gifts are shown.

(1Co 12:12-26) In the human body every member has its place and use.

(1Co 12:27-30) This is applied to the church of Christ.

(1Co 12:31) And there is something more excellent than spiritual gifts.

Matthew Henry: 1 Corinthians (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The First Epistle of St. Paul to the Corinthians

Corinth was a principal city of Greece, in that particular division of it which was called Achaia. It was situated on the isthmus (or neck of land) that joined Peloponnesus to the rest of Greece, on the southern side, and had two ports adjoining, one at the bottom of the Corinthian Gulf, called Lechaeum, not far from the city, whence they traded to Italy and the west, the other at the bottom of the Sinus Saronicus, called Cenchrea, at a more remote distance, whence they traded to Asia. From this situation, it is no wonder that Corinth should be a place of great trade and wealth; and, as affluence is apt to produce luxury of all kinds, neither is it to be wondered at if a place so famous for wealth and arts should be infamous for vice. It was in a particular manner noted for fornication, insomuch that a Corinthian woman was a proverbial phrase for a strumpet, and korinthiazein , korinthiasesthai - to play the Corinthian, is to play the whore, or indulge whorish inclinations. Yet in this lewd city did Paul, by the blessing of God on his labours, plant and raise a Christian church, chiefly among the Gentiles, as seems very probable from the history of this matter, Acts 18:1-18, compared with some passages in this epistle, particularly 1Co 12:2, where the apostle tells them, You know that you wee Gentiles, carried away to those dumb idols even as you were led, though it is not improbable that many Jewish converts might be also among them, for we are told that Crispus, the chief ruler of the synagogue, believed on the Lord, with all his house, Act 18:8. He continued in this city nearly two years, as is plain from Act 18:11 and Act 18:18 compared, and laboured with great success, being encouraged by a divine vision assuring him God had much people in that city, Act 18:9, Act 18:10. Nor did he use to stay long in a place where his ministry met not with acceptance and success.

Some time after he left them he wrote this epistle to them, to water what he had planted and rectify some gross disorders which during his absence had been introduced, partly from the interest some false teacher or teachers had obtained amongst them, and partly from the leaven of their old maxims and manners, that had not been thoroughly purged out by the Christian principles they had entertained. And it is but too visible how much their wealth had helped to corrupt their manners, from the several faults for which the apostle reprehends them. Pride, avarice, luxury, lust (the natural offspring of a carnal and corrupt mind), are all fed and prompted by outward affluence. And with all these either the body of this people or some particular persons among them are here charged by the apostle. Their pride discovered itself in their parties and factions, and the notorious disorders they committed in the exercise of their spiritual gifts. And this vice was not wholly fed by their wealth, but by the insight they had into the Greek learning and philosophy. Some of the ancients tell us that the city abounded with rhetoricians and philosophers. And these were men naturally vain, full of self-conceit, and apt to despise the plain doctrine of the gospel, because it did not feed the curiosity of an inquisitive and disputing temper, nor please the ear with artful speeches and a flow of fine words. Their avarice was manifest in their law-suits and litigations about meum - mine, and tuum - thine, before heathen judges. Their luxury appeared in more instances than one, in their dress, in their debauching themselves even at the Lord's table, when the rich, who were most faulty on this account, were guilty also of a very proud and criminal contempt of their poor brethren. Their lust broke out in a most flagrant and infamous instance, such as had not been named among the Gentiles, not spoken of without detestation - that a man should have his father's wife, either as his wife, or so as to commit fornication with her. This indeed seems to be the fault of a particular person; but the whole church were to blame that they had his crime in no greater abhorrence, that they could endure one of such very corrupt morals and of so flagitious a behaviour among them. But their participation in his sin was yet greater, if, as some of the ancients tell us, they were puffed up on behalf of the great learning and eloquence of this incestuous person. And it is plain from other passages of the epistle that they were not so entirely free from their former lewd inclinations as not to need very strict cautions and strong arguments against fornication: see 1Co 6:9-20. The pride of their learning had also carried many of them so far as to disbelieve or dispute against the doctrine of the resurrection. It is not improbable that they treated this question problematically, as they did many questions in philosophy, and tried their skill by arguing it pro and con.

It is manifest from this state of things that there was much that deserved reprehension, and needed correction, in this church. And the apostle, under the direction and influence of the Holy Spirit, sets himself to do both with all wisdom and faithfulness, and with a due mixture of tenderness and authority, as became one in so elevated and important a station in the church. After a short introduction at the beginning of the epistle, he first blames them for their discord and factions, enters into the origin and source of them, shows them how much pride and vanity, and the affectation of science, and learning, and eloquence, flattered by false teachers, contributed to the scandalous schism; and prescribes humility, and submission to divine instruction, the teaching of God by his Spirit, both by external revelation and internal illumination, as a remedy for the evils that abounded amongst them. He shows them the vanity of their pretended science and eloquence on many accounts. This he does through the first four chapters. In the fifth he treats of the case of the incestuous person, and orders him to be put out from among them. Nor is what the ancients say improbable, that this incestuous person was a man in great esteem, and head of one party at least among them. The apostle seems to tax them with being puffed up on his account, 1Co 5:2. In the sixth chapter he blames them for their law-suits, carried on before heathen judges, when their disputes about property should have been amicably determined amongst themselves, and in the close of the chapter warns them against the sin of fornication, and urges his caution with a variety of arguments. In the seventh chapter he gives advice upon a case of conscience, which some of that church had proposed to him in an epistle, about marriage, and shows it to be appointed of God as a remedy against fornication, that the ties of it were not dissolved, though a husband or wife continued a heathen, when the other became a Christian; and, in short, that Christianity made no change in men's civil states and relations. He gives also some directions here about virgins, in answer, as is probable, to the Corinthians' enquiries. In the eighth he directs them about meats offered to idols, and cautions them against abusing their Christian liberty. From this he also takes occasion, in the ninth chapter, to expatiate a little on his own conduct upon this head of liberty. For, though he might have insisted on a maintenance from the churches where he ministered, he waived this demand, that he might make the gospel of Christ without charge, and did in other things comply with and suit himself to the tempers and circumstances of those among whom he laboured, for their good. In the tenth chapter he dissuades them, from the example of the Jews, against having communion with idolaters, by eating of their sacrifices, inasmuch as they could not be at once partakers of the Lord's table and the table of devils, though they were not bound to enquire concerning meat sold in the shambles, or set before them at a feast made by unbelievers, whether it were a part of the idol-sacrifices or no, but were at liberty to eat without asking questions. In the eleventh chapter he gives direction about their habit in public worship, blames them for their gross irregularities and scandalous disorders in receiving the Lord's supper, and solemnly warns them against the abuse of so sacred an institution. In the twelfth chapter he enters on the consideration of spiritual gifts, which were poured forth in great abundance on this church, upon which they were not a little elated. He tells them, in this chapter, that all came from the same original, and were all directed to the same end. They issued from one Spirit, and were intended for the good of the church, and must be abused when they were not made to minister to this purpose. Towards the close he informs them that they were indeed valuable gifts, but he could recommend to them something far more excellent, upon which he breaks out, in the thirteenth chapter, into the commendation and characteristics of charity. And them, in the fourteenth, he directs them how to keep up decency and order in the churches in the use of their spiritual gifts, in which they seem to have been exceedingly irregular, through pride of their gifts and a vanity of showing them. The fifteenth chapter is taken up in confirming and explaining the great doctrine of the resurrection. The last chapter consists of some particular advices and salutations; and thus the epistle closes.

Matthew Henry: 1 Corinthians 12 (Pendahuluan Pasal)

In this chapter the apostle, I. Considers the case of spiritual gifts, which were very plentifully poured out on the Corinthian church. He considers their original, that they are from God; their variety and use, that they were all intended for one and the same general end, the advancement of Christianity and the church's edification (1Co 12:1-11). II. He illustrates this by an allusion to a human body, in which all the members have a mutual relation and subserviency, and each has its proper place and use (1Co 12:12-26). III. He tells us that the church is the body of Christ, and the members are variously gifted for the benefit of the whole body, and each particular member (1Co 12:27-30). And them, IV. Closes with an exhortation to seek somewhat more beneficial than these gifts (1Co 12:31).

Barclay: 1 Corinthians (Pendahuluan Kitab)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to

let me know how you are, and then about my brothers, and thirdly,

that I may kiss your hand, because you brought me up well, and

because of that I hope, God willing, soon to be promoted. Give

Capito my heartiest greetings, and my brothers and Serenilla and

my friends. I sent you a little picture of myself painted by

Euctemon. My military name is Antonius Maximus, I pray for your

good health. Serenus sends good wishes, Agathos Daimonboy, and

Turbo, Galloniuson." (G. Milligan, Selections from the Greek

Papyri, 36).

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTERS TO THE CORINTHIANS

The Greatness Of Corinth

A glance at the map will show that Corinth was made for greatness. The southern part of Greece is very nearly an island. On the west the Corinthian Gulf deeply indents the land and on the east the Saronic Gulf. All that is left to join the two parts of Greece together is a little isthmus only four miles across. On that narrow neck of land Corinth stands. Such a position made it inevitable that it should be one of the greatest trading and commercial centres of the ancient world. All traffic from Athens and the north of Greece to Sparta and the Peloponnese had to be routed through Corinth, because it stood on the little neck of land that connected the two.

Not only did the north to south traffic of Greece pass through Corinth of necessity, by far the greater part of the east to west traffic of the Mediterranean passed through her from choice. The extreme southern tip of Greece was known as Cape Malea (now called Cape Matapan). It was dangerous, and to round Cape Malea had much the same sound as to round Cape Horn had in later times. The Greeks had two sayings which showed what they thought of it--"Let him who sails round Malea forget his home," and, "Let him who sails round Malea first make his will."

The consequence was that mariners followed one of two courses. They sailed up the Saronic Gulf, and, if their ships were small enough, dragged them out of the water, set them on rollers, hauled them across the isthmus, and re-launched them on the other side. The isthmus was actually called the Diolkos, the place of dragging across. The idea is the same as that which is contained in the Scottish place name Tarbert, which means a place where the land is so narrow that a boat can be dragged from loch to loch. If that course was not possible because the ship was too large, the cargo was disembarked, carried by porters across the isthmus, and re-embarked on another ship at the other side. This four mile journey across the isthmus, where the Corinth Canal now runs, saved a journey of two hundred and two miles round Cape Malea, the most dangerous cape in the Mediterranean.

It is easy to see how great a commercial city Corinth must have been. The north to south traffic of Greece had no alternative but to pass through her; by far the greater part of the east to west trade of the Mediterranean world chose to pass through her. Round Corinth there clustered three other towns, Lechaeum at the west end of the isthmus, Cenchrea at the east end and Schoenus just a short distance away. Farrar writes, "Objects of luxury soon found their way to the markets which were visited by every nation in the civilized world--Arabian balsam, Phoenician dates, Libyan ivory, Babylonian carpets, Cilician goatsair, Lycaonian wool, Phrygian slaves."

Corinth, as Farrar calls her, was the Vanity Fair of the ancient world. Men called her The Bridge of Greece; one called her The Lounge of Greece. It has been said that if a man stands long enough in Piccadilly Circus he will in the end meet everyone in the country. Corinth was the Piccadilly Circus of the Mediterranean. To add to the concourse which came to it, Corinth was the place where the Isthmian Games were held, which were second only to the Olympics. Corinth was a rich and populous city with one of the greatest commercial trades in the ancient world.

The Wickedness Of Corinth

There was another side to Corinth. She had a reputation for commercial prosperity, but she was also a byword for evil living. The very word korinthiazesthai, to live like a Corinthian, had become a part of the Greek language, and meant to live with drunken and immoral debauchery. The word actually penetrated to the English language, and, in Regency times, a Corinthian was one of the wealthy young bucks who lived in reckless and riotous living. Aelian, the late Greek writer, tells us that if ever a Corinthian was shown upon the stage in a Greek play he was shown drunk. The very name Corinth was synonymous with debauchery and there was one source of evil in the city which was known all over the civilized world. Above the isthmus towered the hill of the Acropolis, and on it stood the great temple of Aphrodite, the goddess of love. To that temple there were attached one thousand priestesses who were sacred prostitutes, and in the evenings they descended from the Acropolis and plied their trade upon the streets of Corinth, until it became a Greek proverb, "It is not every man who can afford a journey to Corinth." In addition to these cruder sins, there flourished far more recondite vices, which had come in with the traders and the sailors from the ends of the earth, until Corinth became not only a synonym for wealth and luxury, drunkenness and debauchery, but also for filth.

The History Of Corinth

The history of Corinth falls into two parts. She was a very ancient city. Thucydides, the Greek historian, claims that it was in Corinth that the first triremes, the Greek battleships, were built. Legend has it that it was in Corinth that the Argo was built, the ship in which Jason sailed the seas, searching for the golden fleece. But in 146 B.C. disaster befell her. The Romans were engaged in conquering the world. When they sought to reduce Greece, Corinth was the leader of the opposition. But the Greeks could not stand against the disciplined Romans, and in 146 B.C. Lucius Mummius, the Roman general, captured Corinth and left her a desolate heap of ruins.

But any place with the geographical situation of Corinth could not remain a devastation. Almost exactly one hundred years later, in 46 B.C. Julius Caesar rebuilt her and she arose from her ruins. Now she became a Roman colony. More, she became a capital city, the metropolis of the Roman province of Achaea, which included practically all Greece.

In those days, which were the days of Paul, her population was very mixed. (i) There were the Roman veterans whom Julius Caesar had settled there. When a Roman soldier had served his time, he was granted the citizenship and was then sent out to some newly-founded city and given a grant of land so that he might become a settler there. These Roman colonies were planted all over the world, and always the backbone of them was the contingent of veteran regular soldiers whose faithful service had won them the citizenship. (ii) When Corinth was rebuilt the merchants came back, for her situation still gave her commercial supremacy. (iii) There were many Jews among the population. The rebuilt city offered them commercial opportunities which they were not slow to take. (iv) There was a sprinkling of Phoenicians and Phrygians and people from the east, with their exotic customs and their hysterical ways. Farrar speaks of "this mongrel and heterogeneous population of Greek adventurers and Roman bourgeois, with a tainting infusion of Phoenicians; this mass of Jews, ex-soldiers, philosophers, merchants, sailors, freedmen, slaves, trades-people, hucksters and agents of every form of vice." He characterizes her as a colony "without aristocracy, without traditions and without well-established citizens."

Remember the background of Corinth, remember its name for wealth and luxury, for drunkenness and immorality and vice, and then read 1Co_6:9-10 .

Are you not aware that the unrighteous will not inherit the

Kingdom of God? Make no mistake--neither fornicators, nor

idolaters, nor adulterers, nor sensualists, nor homosexuals, nor

thieves, nor rapacious men, nor drunkards, nor slanderers, nor

robbers shall inherit the Kingdom of God--and such were some of

you.

In this hotbed of vice, in the most unlikely place in all the Greek world, some of Paulgreatest work was done, and some of the mightiest triumphs of Christianity were won.

Paul In Corinth

Paul stayed longer in Corinth than in any other city, with the single exception of Ephesus. He had left Macedonia with his life in peril and had crossed over to Athens. There he had had little success and had gone on to Corinth, and he remained there for eighteen months. We realize how little we really know of his work when we see that the whole story of that eighteen months is compressed by Luke into 17 verses (Act_18:1-17 ).

When Paul arrived in Corinth he took up residence with Aquila and Prisca. He preached in the synagogue with great success. With the arrival of Timothy and Silas from Macedonia, he redoubled his efforts, but the Jews were so stubbornly hostile that he had to leave the synagogue. He took up his residence with one Justus who lived next door to the synagogue. His most notable convert was Crispus, who was actually the ruler of the synagogue, and amongst the general public he had good success.

In the year A.D. 52 there came to Corinth as its new governor a Roman called Gallio. He was famous for his charm and gentleness. The Jews tried to take advantage of his newness and good nature and brought Paul to trial before him on a charge of teaching contrary to their law. But Gallio, with impartial Roman justice, refused to have anything to do with the case or to take any action. So Paul completed his work in Corinth and moved on to Syria.

The Correspondence With Corinth

It was when he was in Ephesus in the year A.D. 55 that Paul, learning that things were not all well in Corinth, wrote to the church there. There is every possibility that the Corinthian correspondence as we have it is out of order. We must remember that it was not until A.D. 90 or thereby that Paulcorrespondence was collected. In many churches it must have existed only on scraps of papyrus and the putting it together would be a problem: and it seems that, when the Corinthian letters were collected, they were not all discovered and were not arranged in the right order. Let us see if we can reconstruct what happened.

(i) There was a letter which preceded 1 Corinthians. In 1Co_5:9 Paul writes, "I wrote you a letter not to associate with immoral men." This obviously refers to some previous letter. Some scholars believe that letter is lost without trace. Others think it is contained in 2Co_6:14-18 and 2Co_7:1 . Certainly that passage suits what Paul said he wrote about. It occurs rather awkwardly in its context, and, if we take it out and read straight on from 2Co_6:13 to 2Co_7:2 , we get excellent sense and connection. Scholars call this letter The Previous Letter. (In the original letters there were no chapter or verse divisions. The chapters were not divided up until the thirteenth century and the verses not till the sixteenth, and because of that the arranging of the collection of letters would be much more difficult).

(ii) News came to Paul from various sources of trouble at Corinth. (a) News came from those who were of the household of Chloe (1Co_1:11 ). They brought news of the contentions with which the church was torn. (b) News came with the visit of Stephanas, Fortunatus and Achaicus to Ephesus. (1Co_16:17 ). By personal contact they were able to fill up the gaps in Paulinformation. (c) News came in a letter in which the Corinthian Church had asked Paul guidance on various problems. In 1Co_7:1 Paul begins, "Concerning the matters about which you wrote..." In answer to all this information Paul wrote 1 Corinthians and despatched it to Corinth apparently by the hand of Timothy (1Co_4:17 ).

(iii) The result of the letter was that things became worse than ever, and, although we have no direct record of it, we can deduce that Paul paid a personal visit to Corinth. In 2Co_12:14 he writes, "The third time I am ready to come to you." In 2Co_13:1-2 , he says again that he is coming to them for the third time. Now, if there was a third time, there must have been a second time. We have the record of only one visit, whose story is told in Act_18:1-17 . We have no record at all of the second, but Corinth was only two or three daysailing from Ephesus.

(iv) The visit did no good at all. Matters were only exacerbated and the result was an exceedingly severe letter. We learn about that letter from certain passages in 2 Corinthians. In 2Co_2:4 Paul writes, "I wrote to you out of much affliction and anguish of heart and with many tears." In 2Co_7:8 he writes, "For even if I made you sorry with my letter, I do not regret it though I did regret it; for I see that that letter has grieved you, though only for a while." It was a letter which was the product of anguish of mind, a letter so severe that Paul was almost sorry that he ever sent it.

Scholars call this The Severe Letter. Have we got it? It obviously cannot be I Corinthians, because it is not a tear-stained and anguished letter. When Paul wrote it, it is clear enough that things were under control. Now if we read through 2 Corinthians we find an odd circumstance. In 2Cor 1-9 everything is made up, there is complete reconciliation and all are friends again; but at 2Cor 10 comes the strangest break. 2Cor 10-13 are the most heartbroken cry Paul ever wrote. They show that he has been hurt and insulted as he never was before or afterwards by any church. His appearance, his speech, his apostleship, his honesty have all been under attack.

Most scholars believe that 2Cor 10-13 are the severe letter, and that they have become misplaced when Paulletters were put together. If we want the real chronological course of Paulcorrespondence with Corinth, we really ought to read 2Cor 10-13 before 2Cor 1-9. We do know that this letter was sent off with Titus. (2Co_2:13 ; 2Co_7:13 ).

(v) Paul was worried about this letter. He could not wait until Titus came back with an answer, so he set out to meet him (2Co_2:13 ; 2Co_7:5 , 2Co_7:13 ). Somewhere in Macedonia he met him and learned that all was well, and, probably at Philippi, he sat down and wrote 2Cor 1-9, the letter of reconciliation.

Stalker has said that the letters of Paul take the roof off the early churches and let us see what went on inside. Of none of them is that truer than the letters to Corinth. Here we see what "the care of all the churches" must have meant to Paul. Here we see the heart-breaks and the joys. Here we see Paul, the shepherd of his flock, bearing the sorrows and the problems of his people on his heart.

The Corinthian Correspondence

Before we read the letters in detail let us set down the progress of the Corinthian correspondence in tabular form.

(i) The Previous Letter, which may be contained in 2Co_6:14-18 and 2Co_7:1 .

(ii) The arrival of Chloepeople, of Stephanas, Fortunatus and Achaicus, and of the letter to Paul from the Corinthian Church.

(iii) 1 Corinthians is written in reply and is despatched with Timothy.

(iv) The situation grows worse and Paul pays a personal visit to Corinth, which is so complete a failure that it almost breaks his heart.

(v) The consequence is The Severe Letter, which is almost certainly contained in 2Cor 10-13, and which was despatched with Titus.

(vi) Unable to wait for an answer, Paul sets out to meet Titus. He meets him in Macedonia, learns that all is well and, probably from Philippi, writes 2Cor 1-9, The Letter of Reconciliation.

The first four chapters of 1 Corinthians deal with the divided state of the Church of God at Corinth. Instead of being a unity in Christ it was split into sects and parties, who had attached themselves to the names of various leaders and teachers. It is Paulteaching that these divisions had emerged because the Corinthians thought too much about human wisdom and knowledge and too little about the sheer grace of God. In fact, for all their so-called wisdom, they are really in a state of immaturity. They think that they are wise men, but really they are no better than babies.

FURTHER READING

1 Corinthians

F. F. Bruce, 1 and 2 Corinthians (NCB; E)

J. Hering, The First Epistle of Paul to the Corinthians (translated by A. W. Heathcote and P. J. Allcock)

J. Moffatt, 1 Corinthians (MC; E)

A. Robertson and A. Plummer, 1 Corinthians (ICC; G)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

NCB: New Century Bible

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: 1 Corinthians 12 (Pendahuluan Pasal)

The Confession Of The Spirit (1Co_12:1-3)

God's Differing Gifts (1Co_12:4-11)

The Body Of Christ (1Co_12:12-31)

Constable: 1 Corinthians (Pendahuluan Kitab)

Introduction

Historical Background

Corinth had a long history stretching back into the Bronze Age (before 1200 B.C.).¹ In Paul's day it was a Roman colony and the capital of the province of Achaia. The population consisted of Roman citizens who had migrated from Italy, native Greeks, Jews (Acts 18:4), and other people from various places who chose to settle there.

The ancient city of Corinth enjoyed an ideal situation as a commercial center. It stood just southwest of the Isthmus of Corinth, the land bridge that connected Northern Greece and Southern Greece, the Peloponnesus. This site made Corinth a crossroads for trade by land, north and south, as well as by sea, east and west. In Paul's day large ships would transfer their cargoes to land vehicles that would cart them from the Corinthian Gulf to the Saronic Gulf, or vice versa. There stevedores would reload them onto other ships. If a ship was small enough, they would drag the whole vessel across the four and a half mile isthmus from one gulf to the other. This did away with the long voyage around the Peloponnesus. Later the Greeks cut a canal linking these two gulfs.²

Corinth's strategic location brought commerce and all that goes with it to its populace: wealth, a steady stream of travelers and merchants, and vice. In Paul's day many of the pagan religions included prostitution as part of the worship of their god or goddess. Consequently fornication flourished in Corinth.

"Old Corinth had gained such a reputation for sexual vice that Aristophanes (ca. 450-385 B.C.) coined the verb korinthiazo (= to act like a Corinthian, i.e., to commit fornication)."³

"The old city had been the most licentious city in Greece, and perhaps the most licentious city in the Empire."⁴

The most notorious shrine was the temple of Aphrodite that stood on top of an approximately 1,900 foot high mountain just south of the city, the Acrocorinthus. Hundreds of female slaves served the men who "worshipped" there.⁵ Other major deities honored in Corinth included Melicertes, the patron of seafarers, and Poseidon, the sea god.

"All of this evidence together suggests that Paul's Corinth was at once the New York, Los Angeles, and Las Vegas of the ancient world."⁶

There were several other local sites of importance to the student of 1 Corinthians. These included the bema (judgment seat or platform), the place where judges tried important cases including Paul's (Acts 18:12).⁷ Cenchrea, the port of Corinth on the Saronic Gulf of the Aegean Sea, was the town from which Paul set sail for Ephesus during his second missionary journey (Acts 18:18). Isthmia was another little town east of Corinth, just north of Cenchrea, that hosted the Isthmian Games every two or three years. These athletic contests were important in the life of the Greeks, and Paul referred to them in this epistle (9:24-27).

Paul had arrived in Corinth first from Athens, which lay to the east. There he preached the gospel and planted a church. There, too, he met Priscilla and Aquila, Jews who had recently left Rome. After local Jewish officials expelled the church from the synagogue, it met in a large house next door that Titius Justus owned. Paul ministered in Corinth for 18 months, probably in 51 and 52 A.D. He left taking Priscilla and Aquila with him to Ephesus. Paul then proceeded on to Syrian Antioch by way of Caesarea.

Returning to Ephesus on his third journey Paul made that city his base of operations for almost three years (53-56 A.D.). There he heard disquieting news about immorality in the Corinthian church. Therefore he wrote a letter urging the believers not to tolerate such conduct in their midst. Paul referred to this letter as his "former letter" (1 Cor. 5:9). It is not extant today.

Then he heard from "Chloe's people" that factions had developed in the church. He also received a letter from the church in Corinth requesting his guidance in certain matters. These matters were marriage, divorce, food offered to idols, the exercise of spiritual gifts in the church, and the collection for the poor saints in Jerusalem. Those who carried this letter also reported other disturbing conditions in the church. These conditions were the condoning rather than disciplining of immorality, Christians suing one another in the pagan courts, and disorders in their church meetings. These factors led Paul to compose another letter, "1 Corinthians." In it he dealt with the problem of factions, promised to visit them soon, and said he was sending Timothy to Corinth (chs. 1-4). Paul added his responses to the Corinthians' questions to what he had already written. He dealt next with the oral reports (chs. 5-6) and then with the questions that the Corinthian believers had written to him (chs. 7-16). He evidently sent this epistle from Ephesus by trusted messengers in the late winter or early spring of 56 A.D. (cf. 16:8).

It seems that a conflict had developed between the Corinthian church and its founder. There was internal strife in the church, as the epistle makes clear. However the larger problem seems to have been that some in the community were leading the church into a view of things that was contrary to that of Paul. This resulted in a questioning of Paul's authority and his gospel. The key issue between Paul and the Corinthians was what it means to be "spiritual."⁸

"It [1 Corinthians] is not the fullest and clearest statement of Paul's Gospel; for this we must turn to Romans. Nor is it the letter that shows Paul's own heart most clearly, for in this respect it is surpassed by 2 Corinthians, and perhaps by other epistles too. But it has the great value of showing theology at work, theology being used as it was intended to be used, in the criticism and establishing of persons, institutions, practices, and ideas."⁹

Paul's Corinthian Contacts
Paul's founding visit	His "former letter"	The Corin-thians' letter to him	First Corin-thians	Paul's "painful visit"	His "severe letter"	Second Corin-thians	Paul's antici-pated visit

Message¹⁰

A phrase in 1:2 suggests the theme of this great epistle. That phrase is "the church of God which is at Corinth." Two entities are in view in this phrase and these are the two entities with which the whole epistle deals. They are the church of God and the city of Corinth. The church of God is a community of people who share the life of God, are under the governing will of God, and cooperate in the work of God. The city of Corinth was ignorant of the life of God, governed by self-will, and antagonistic to the purposes of God. These two entities stand in vivid contrast to one another and account for the conflict we find in this epistle.

The church of God in view in this epistle is not the universal church but the local church. These two churches are really not that different from one another. The local church is the micro form of the universal church. Moreover the universal church is the macro form of the local church. What is true of one is true of the other. Whatever we find in a local church exists on a larger scale in the universal church. Whatever we find in one local church exists in many local churches. Remember that the New Testament consistently speaks of the church as people, not buildings. The Apostle Paul addressed these people as believers because that is what they were. Today there may be quite a few unsaved people in a local church's membership. This was not the case in the first century. Believers composed local churches. They shared the life of God because the Holy Spirit indwelt them. They had submitted to God's rule over them to some extent. They were people whom God had commissioned to carry the gospel to every creature. We need to bear these things in mind as we read about the church of God in Corinth.

The city of Corinth is the other entity of primary importance in our grasping the major significance of this epistle. What characterizes the world generally marked Corinth. In the first century when other people described a person as a Corinthian they were implying that lust, lasciviousness, and luxury characterized that one. These were the marks of Corinth. Corinth as a city was ignorant of the true God, entirely self-governing as a Roman colony, and self-centered in her world. These traits marked the lives of individual unbelievers in Corinth as well. The city was going in the opposite direction from the direction God had called the church to go.

The atmosphere of this epistle is Paul's concept of the responsibilities of the church in the city. The apostle articulated this underlying emphasis in 1:9. Fellowship involves both privilege and responsibility. On the one hand, all God's resources are at our disposal. On the other hand, all our resources should be at His disposal as well. The church in any place has a debt to the people who live there to proclaim the gospel to them (Rom. 1:14-16). Paul wrote this whole letter out of an underlying sense of the church's responsibility for the city where it existed.

The church in Corinth was struggling to discharge its debt. It was failing in some very important areas: in readiness, in courage, and in conviction to declare the gospel. The Corinthian church was a carnal church. However, its carnality, as big a problem as that was, was only part of a larger problem. The bigger problem was its failure to carry out its God-given purpose in the city, namely to proclaim a powerful spiritual message to the city. The Christians could not fulfill their purpose unless they dealt with their carnality. Why is carnality wrong? It is wrong because it keeps us from fulfilling the purpose for which God has left us on this planet.

In this letter we discover the causes of the church's failure. Another major emphasis is the secrets of the church's success. On the one hand, we find correctives of carnality. On the other, we have construction of spirituality. Let's consider the causes of failure first.

The first cause of failure was the fact that the spirit of the city had invaded the church as a virus. Every evil thing in the church to which Paul referred was prevalent in Corinth. Three things merit particular mention.

One of the symptoms of Corinthian cultural influence was intellectual freedom. There was much interest in intellectual speculation in Corinth as there was in its neighbor city of Athens. The phrase "Corinthian words" was a synonym for rhetoric in Paul's day. Corinth glorified human wisdom. The Corinthians discussed and debated all sorts of opinions. Each intellectual leader had his group of disciples. Discussion of every subject under the sun prevailed with great diversity of opinion. Unfortunately this spirit had invaded the church. There was a veneration of human wisdom among the Christians. They had chosen their own Christian leaders whom they followed as disciples (ch. 1). Intellectual restlessness prevailed in the church as well as in the city. The believers sampled Christian teaching as the general populace dabbled in philosophical argumentation. This extended to such fundamental doctrines as the Resurrection (ch. 15).

Another evidence that the city had invaded the church was the moral laxity that prevailed. Intellectual permissiveness led to the lowering of moral standards. When people view any idea as legitimate, there are few moral absolutes. The worship of Aphrodite on the hill behind the city was extremely immoral, but the unsaved citizens viewed this worship as perfectly acceptable. "Live and let live" was their motto. Regrettably some Corinthians in the church were viewing morals in the same way (ch. 5).

A third mark of the city's effect on the church was personal selfishness. In the city every person did what was right in his own eyes. The result was there was very little concern for other people and their welfare. One of the evidences of this attitude in the church was the Christians' behavior in their meetings. They were not sharing their food with one another (ch. 11). They were also interrupting speakers in the meetings rather than waiting for the speaker to finish what he had to say (ch. 14). Where edification and order should have prevailed, self-glorification and chaos reigned.

These were only symptoms of a deeper problem. The real root issue was that the church had failed to recognize its uniqueness. The Christians had not grasped and retained some central truths the apostles had taught them that identified the essence of their Christianity. Paul reminded them of these things in this epistle.

They had forgotten the central importance of the message of the Cross of Christ. This was a message not subject to debate. It rested on eyewitness testimony and divine revelation, not human speculation. Christians should unite around this message, share a common commitment to it, and make it the subject of their proclamation. We should appreciate the unity of the body of Christ while at the same time glorying in the diversity of its leaders.

The Corinthians had also forgotten the central importance of the power of the resurrection of Christ. The same power that raised Christ from the dead is at work in Christians to enable us to live morally pure lives. Immorality is not an option for the believer. One of the most outstanding marks of a Christian should be purity. Because Jesus Christ was pure, we should be pure. Because He was pure, we can be pure.

The Corinthians had also forgotten the importance of Christ's command that we love one another. Selfishness had invaded the church. The believers needed to put the welfare of others, their fellow believers and their unsaved neighbors, before their own personal inclinations and preferences.

One of the central revelations of this epistle then is that the church fails to fulfill her function in the city (i.e., culture) when the spirit of the city invades her. The church allows the spirit of the city to invade her when she forgets that God wants her to be unique. The church fails when it adopts the ideas and activities of its environment rather than those revealed for it in God's Word. In view of this, Paul constantly appealed to his readers to be what they were in reality. We are not the people we were. We are saints (1:2). We need to remember that and act accordingly. We do not need to catch the spirit of our age. We need to correct the spirit of our age. When the church catches the spirit of its age, it catches a disease and becomes anemic, weak, and sickly. We avoid catching this spirit by staying spiritually healthy and by constantly imbibing the message of the Cross. We do it by exercising the power of the Resurrection and by keeping others rather than self primary.

I have already begun to hint at the secrets of the church's success, the second major revelation in this epistle.

The church must realize what it is to fulfill its function in the city. We must appreciate our life in Christ.

The life of the church is the life of an organism (ch. 12). It has one Lord whose life we share. It has one Spirit who governs it distributing abilities, assigning positions, and determining results as He sees fit in view of God's overall purpose. The church has one God--not many as in Corinth--whose glory it should determine to promote. To the extent a church realizes these truths, it will be ready to be successful in the sight of God. If it shares the spiritual life of her Lord, submits to the Spirit's leading, and seeks to glorify God, it will succeed. By separating from the spirit of the city, it can help and lift the city.

The law of the church must be the law of love. This is the opposite of the selfish outlook. Paul emphasized the importance of love in chapter 13.

The power of the church is the Resurrection life of Christ (ch. 15). We presently live between two resurrections, the resurrection of Christ and our own resurrection. These resurrections are facts of history. One has already taken place, and the other is yet to come. Between these resurrections the church must fulfill its function in the world. The life that God has given to every believer is life that has power over death. One who overcame death has given it to us. This life is essentially different from what unbelievers possess. It is eternal divine life. With such life we can face any enemy as we serve God. Even the final enemy, death, cannot hold us. It could not hold Him who gave us His life.

Not only must we appreciate the uniqueness of our life as a church to fulfill our function, but we must also fulfill our function by invading the city. Rather than allowing it to invade us, we must invade it to be successful.

We do this by proclaiming that Jesus is Lord. He is the only Lord. The proof of this is His resurrection.

We also do this by rebuking the immorality of the city, not just by decrying it but, what is more important, by overcoming it in our own lives. We do it by demonstrating the power of Christ's life within us by living morally pure lives.

Third, we do this by counteracting the selfishness of our culture by practicing genuine Christian love. This means living for the glory of God and the good of others rather than putting self first.

The church always fails when it becomes conformed to the maxims, methods, and manners of the city--the world in which it lives. It always succeeds when it stands separate from the city and touches it with its supernatural healing life.

This epistle calls the church in every age to recognize its responsibility to its city. The church is responsible for the intellectual, moral, and social conditions in its city. Unfortunately many churches believe they exist merely to conserve the life of their members. We live in a cultural climate very similar to the one in which the Corinthian Christians lived. It is a culture characterized by intellectual pluralism, situation ethics, and personal selfishness. We face the same challenge the Corinthian believers did. Consequently what this epistle reveals is extremely relevant for us. We have responsibility for how people in our city think, how they behave, and whom they glorify. What they need is the message of the Cross delivered in the power of the Resurrection.

This letter is also a call to separation.

First, we must separate from absolute intellectual freedom and willingly submit our understanding and thinking to the revelation that God has given us in Scripture (chs. 1-4). There is a growing notion that all religions lead to God. Increasingly we hear that it does not matter too much what someone believes because we will all end up in the same place eventually. We need to counter that view with the revelation of the exclusive way of salvation that God has provided for people who are hopelessly lost and dead in their sins.

God has also called us to separation from moral laxity. Our culture is playing down personal morality and marital morality today. We need to proclaim the standards of God in these areas even though we may face strong opposition for doing so. Paul held these standards up in chapters 5-7.

Likewise we need to separate from selfish living. We need to make a break with goals and plans designed to glorify ourselves. Instead we need to evaluate all of our activities by the standard of chapter 13.

By way of application we can conclude several things from these observations about the emphases in this epistle.

First, the influence of the church is the influence of its individual members. The sum of its individual members' influence is the church's influence. Everything that is true of the church, therefore, is true of the individual believer in it to some extent.

Second, there should be perpetual conflict between the church and the city. If there is no conflict, the church is not having its proper influence. It may be that the city has invaded the church.

Third, the message of the church must ever be the message of the Cross and the Resurrection. It is a message of failure and success, of success out of failure. That is the message of hope the city needs to hear. Consequently we need to "be steadfast, immovable, always abounding in the work of the Lord," because we know that our labor is not in vain in the Lord (15:58).

Constable: 1 Corinthians (Garis Besar)

Outline

I. Introduction 1:1-9

A. Salutation 1:1-3

B. Thanksgiving 1:4-9

II. Conditions reported to Paul 1:10-6:20

A. Divisions in the church 1:10-4:21

1. The manifestation of the problem 1:10-17

2. The gospel as a contradiction to human wisdom 1:18-2:5

3. The Spirit's ministry of revealing God's wisdom 2:6-16

4. The spiritual yet carnal condition 3:1-4

5. The role of God's servants 3:5-17

6. Human wisdom and limited blessing 3:18-23

7. The Corinthians' relationship with Paul 4:1-21

B. Lack of discipline in the church chs. 5-6

1. Incest in the church ch. 5

2. Litigation in the church 6:1-11

3. Prostitution in the church 6:12-20

III. Questions asked of Paul 7:1-16:12

A. Marriage and related matters ch. 7

1. Advice to the married or formerly married 7:1-16

2. Basic principles 7:17-24

3. Advice concerning virgins 7:25-40

B. Food offered to idols 8:1-11:1

1. The priority of love over knowledge in Christian conduct ch. 8

2. Paul's apostolic defense ch. 9

3. The sinfulness of idolatry 10:1-22

4. The issue of marketplace food 10:23-11:1

C. Propriety in worship 11:2-16

1. The argument from culture 11:2-6

2. The argument from creation 11:7-12

3. The argument from propriety 11:13-16

D. The Lord's Supper 11:17-34

1. The abuses 11:17-26

2. The correctives 11:27-34

E. Spiritual gifts and spiritual people chs. 12-14

1. The test of Spirit control 12:1-3

2. The need for varieties of spiritual gifts 12:4-31

3. The supremacy of love ch. 13

4. The need for intelligibility 14:1-25

5. The need for order 14:26-40

F. The resurrection of believers ch. 15

l. The resurrection of Jesus Christ 15:1-11

2. The certainty of resurrection 15:12-34

3. The resurrection body 15:35-49

4. The assurance of victory over death 15:50-58

G. The collection for the Jerusalem believers 16:1-12

1. Arrangements for the collection 16:1-4

2. The travel plans of Paul and his fellow apostles 16:5-12

IV. Conclusion 16:13-24

A. Final exhortations 16:13-18

B. Final greetings and benediction 16:19-24

Constable: 1 Corinthians

1 Corinthians

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Corinthians (Pendahuluan Kitab)

THE FIRST

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE CORINTHIANS.

INTRODUCTION.

Corinth was the capital of Achaia, a very rich and populous city, where St. Paul had preached a year and a half, and converted a great many. See Acts xviii. 10. Now having received a letter from them, (chap. vii. 1.) and being informed of divers disputes and divisions among them, (chap. i. ver. 11.) he wrote this letter to them, and sent it by the same persons, Stephanas, Fortunatus, and Achaicus, who had brought him their letter, chap. xvi. 17. It was written about the year 56, not from Philippi, as it is commonly marked at the end of the Greek copies, but rather from Ephesus. The subject and main design of this Epistle was to take away the divisions among them about the talents and merits of those who had baptized and preached to them, and to settle divers matters of ecclesiastical discipline. The apostle justifieth his mission, and his manner of preaching, chap. i, ii, iii, and iv. He teacheth them what was to be done with the man guilty of a scandalous sin of incest, chap. v. He speaks of sins against chastity; of matrimony; and of the state of continency, chap. vi and vii. Of meats offered to idols, chap. viii. Of his manner of conversing with them, and what their conversation ought to be, chap. ix and x. Of the holy sacrament of the Eucharist, chap. xi. Of the different gifts of the Holy Ghost, and how to employ them, chap. xii, xiii, and xiv. Of the faith of the resurrection, chap. xv. Of charitable contributions, and of his design of coming again to them, chap. xvi. (Witham) --- St. Paul having planted the faith in Corinth, where he had preached a year and a half, and converted a great many, went to Ephesus. After being there three years, he wrote this first Epistle to the Corinthians, and sent it by the same persons, Stephanas, Fortunatus, and Achaicus, who had brought their letter to him. It was written about twenty-four years after our Lord's ascension, and contains several matters appertaining to faith and morals, and also to ecclesiastical discipline. (Challoner)

====================

Gill: 1 Corinthians (Pendahuluan Kitab)

INTRODUCTION TO 1 CORINTHIANS

This was not the first epistle that was written by the apostle to the Corinthians, for we read in this of his having written an epistle to them before, 1Co 5:9, but this is the first epistle of his unto them, that is now extant; and has been received by the churches, as of divine authority, being written by the inspiration of God, of which there has been no doubt in any age. The apostle himself was nearly two years at Corinth; where he preached with great success; and was the instrument of converting many persons, who by him were formed into a church state, consisting both of Jews and Gentiles, as is clear from many passages in this epistle, and whom be left in good order, and in great peace and harmony; but quickly after his departure, false teachers got in among them, and bad principles were imbibed by many of them, and evil practices prevailed among them, and they fell into factions and parties, which occasioned the apostle to write this epistle to them, as well as their writing to him concerning certain things, they desired to have his judgment and opinion of, 1Co 7:1, It is thought to be written about the year of Christ 55, and in the first year of Nero, though some place it in the year 59. It was written not from Philippi, as the subscription added to it affirms, but from Ephesus, as appears from 1Co 16:8, and, it may be, after the uproar raised there by Demetrius, as should seem from a passage in 1Co 15:32. The matter of it is various. The apostle first rebukes them for their schisms and divisions; suggests that their regard to the wisdom of men, and the philosophy of the Gentiles, had brought the simplicity of the Gospel into contempt with them; blames them for their conduct in the case of the incestuous person, and urges them to put him away from them; reproves them for going to law with one another before Heathen magistrates, and warmly inveighs against fornication; and then answers several questions, and resolves several cases concerning marriage; treats of things offered to idols, and of the maintenance of ministers; and dissuades from idolatry, and all appearance of it; takes notice of the unbecoming conduct of the members of the church at the Lord's supper; and discourses concerning the nature and use of spiritual gifts, and commends charity above them; observes and corrects some irregularities in the use of their gifts; proves by various arguments the doctrine of the resurrection of the dead, which some of them denied; exhorts to a collection for the poor saints, and to several other things, and concludes the epistle with the salutations of others, and of himself.

Gill: 1 Corinthians 12 (Pendahuluan Pasal)

INTRODUCTION TO 1 CORINTHIANS 12

In this chapter the apostle discourses concerning spiritual gifts, showing the author, nature, use, and excellency of them; compares the church to an human body, and in a beautiful manner sets forth the symmetry and subserviency of the members of it to one another, being set in different places, and having different gifts; and enumerates the several offices and gifts in the church, and yet suggests there is something more excellent than them. He intimates, that spiritual gifts are valuable things, and should be taken notice of; nor would he have the saints ignorant of them, and therefore gives the following account, 1Co 12:1 and yet he would not have those that have them be proud of them, and lifted up with them; for which reason he puts them in mind of their former state in Heathenism, to make and keep them humble, 1Co 12:2 and points out such who have the Spirit of God, the author of all gifts and grace; not such who call Jesus accursed, but they that call him Lord, 1Co 12:3 which Holy Ghost, who is called Spirit, Lord, and God, is the author of the different gifts bestowed upon men, 1Co 12:4 the end of bestowing which gifts is the profit of others, 1Co 12:7 of which gifts there is an enumeration in nine particulars, 1Co 12:8 of each of which the Spirit of God is the worker and giver, according to his sovereign will and pleasure, 1Co 12:11 and which are all for the good of the whole community; which is illustrated by the simile of an human body, which as it consists of many members, and is but one, so Christ mystical, or the church, though it consists of divers persons, yet they are all one in Christ, and all their gifts are for the service of each other, 1Co 12:12 which unity is proved and confirmed by the saints being baptized by one Spirit into one body, the church, and by drinking of him, or partaking of the same grace, 1Co 12:13 and in order to show the usefulness and profit of every spiritual gift, even the meanest, to the churches of Christ, and that none might be despised, he enlarges upon the metaphor of the human body he had compared the church to, and by it illustrates the unity of the church, and the members of it, 1Co 12:14 and shows that the inferior members should not envy the superior ones, or be dejected because they have not the same gifts: and conclude from hence, that they are not, or deserve not, to be of the same body, 1Co 12:15 seeing it is convenient and absolutely necessary that there should be many members, and these set in different places, and have different gifts and usefulness; and particularly what should make them easy is, that God has placed them according to his will and pleasure, 1Co 12:17. And, on the other hand, he shows, that the more noble, and excellent, and useful members, ought not to despise the lower, meaner, and more ignoble ones, partly because of the usefulness and necessity of them, they cannot do without them, 1Co 12:21 and partly because of the honour put upon them, 1Co 12:23, and all this is so ordered, that there be no schism, but that there should be a mutual care of one member for another, and that they should sympathize with each other, 1Co 12:25. This simile the apostle more plainly and particularly accommodates and applies to the church, the body of Christ, and the members of it, and of one another, 1Co 12:27 and gives an enumeration of the several officers and offices in the church, set there by God himself; and there are no less than eight of them, some greater than others, most of them proper and peculiar to the primitive church, though some perpetual, and which still continue, 1Co 12:28 but in the times in which they were all of them in being and use, every member of the church was not possessed of them, only some, though all had more or less the advantage of them, 1Co 12:29. Wherefore, he concludes with an exhortation to the saints to covet the best of those gifts; and yet observes that there was something more excellent than them, and preferable to them, which he was about to show them, 1Co 12:31 and hereby he makes an easy transition to the next chapter, in which he recommends charity, and prefers it to gifts.

College: 1 Corinthians (Pendahuluan Kitab)

FOREWORD

Since the past few decades have seen an explosion in the number of books, articles, and commentaries on First Corinthians, a brief word to the readers might help them know what to expect or not to expect from this commentary. This commentary is intended for use by studious lay people, Bible teachers, and seminary students. Most scholars and specialists in the area of New Testament will probably find this commentary's treatment of 1 Corinthians and its problems too elementary. Because of the intended audience for this work and the constraints of length, the user should be aware of certain acknowledged limitations. There are at least four of these:

1. This commentary does not pretend to look at every problem, real or imaginary, which has caught the eye of previous scholarship.

2. The commentary does not attempt to cite continuously the interpretations of leading Christian thinkers as they have written on this Pauline letter.

3. Interpretations are given on individual passages without always citing the full evidence and without working through the attendant arguments, either for or against particular views.

4. Only a moderate number of footnotes have been used. In addition, the vast majority of the secondary literature cited will be English language and will, when possible, be in book form. The nonspecialist for whom this commentary is intended has little interest in or access to technical materials, journal literature, or foreign language materials.

Those who wish to study this letter of Paul in more detail should look to some of the more technical commentaries (e.g., Gordon Fee, The First Epistle to the Corinthians ).

I owe a special word of thanks to two individuals. My friend Gail Brady graciously typed the entire manuscript of this commentary for me. My friend and colleague Prof. Allen Black read the entire manuscript for me and saved me and my readers from more than one instance of an inappropriate choice of words as well as an occasional overstatement.

I dedicate this volume to my parents who shared with me over the years their own faith, hope, and love.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

METHODOLOGY

The text of Scripture known as 1 Corinthians has provided a well from which believers have drunk for almost two millennia. This portion of Scripture has served the church as a resource for theology, for homiletical exposition, for pastoral issues, and more recently as a source for reconstructing social dimensions and dynamics of early Pauline Christianity. Whatever else one wants to say about 1 Corinthians, it cannot be doubted that it has had a significant impact on the Christian church.

Notwithstanding the necessity and value of this diversity of perspectives and interpretive methodologies which have come across the stage of Christian history, this present work is more narrowly focused in its approach. This work is primarily a historical-exegetical commentary, the goal of which is to understand and set forth the ideas, doctrines, and feelings Paul communicated in the letter of 1 Corinthians. The phrase "ideas, doctrines, and feelings" is not intended to describe an "intellectual history" of the great Apostle. Rather, Paul's ideas, doctrines, and feelings, as recorded in 1 Corinthians, are engendered and evoked by a series of practices and beliefs, diverse in themselves, coming from individuals and groups in the church of God at Corinth.

A decision to write a historical-exegetical commentary brings with it several assumptions and commitments.

1. This means in the first instance that the feelings, doctrines, and ideas of Paul must, as far as possible, be understood in the historical framework, both in which he wrote them and in which the first readers lived. A historical-exegetical approach has little in common with simplistic attempts to modernize Paul, to re-create him after the image of western Christianity. To be sure, every practicing believer knows firsthand the need to bring forward, with God's help and wisdom, the meaning of the ancient text into the modern world. How strange it appears, however, when those who wish to contextualize the Gospel in the modern setting have not invested the time and effort to first learn what it meant in its original context. Just as a good translation of Russian literature into French requires that one be familiar with both languages, so a good translation of the ideas of Paul's letter to the Corinthians into modern idiom requires a competent grasp of the original meaning of this letter as well as the modern world.

2. A commitment to a historical-exegetical methodology means that one must always recognize that Paul's letter to the Corinthians is an occasional document, arising in the first instance as direct responses to ad hoc issues and problems in the lives of believers living in a certain region of the Roman Empire, at a specific time, and under particular historical and cultural circumstances. Since the historical method infers that Paul's commands, arguments, and instructions were given in direct response to the issues raised by the lives and ideas of the Corinthians, one must openly acknowledge that 1 Corinthians may not address every issue that we, living two millennia later, hope it would. In fact, 1 Corinthians was not even adequate or appropriate for addressing the problem in all the Pauline churches. I am certain, for example, that the churches of Galatia would have been perplexed to receive 1 Corinthians as a solution to their specific problems. Indeed, even at Corinth it had to be supplemented by 2 Corinthians.

Not only does the historical method help restrain us from foisting our own agendas and ecclesiastical problems upon that small group of believers who lived at a particular time in Roman Achaia almost 2000 years ago, it also serves as a restraint for those who would twist the Scriptures and put forth their own ideology masquerading as exegesis. Time and again commentators have found a theology or doctrinal imprimatur in the text of 1 Corinthians which, even if generally true, has little in common with Paul's own intention and goals for this letter. Throughout the centuries preachers and theologians have strolled through the cafeteria of 1 Corinthians, appetite whetted, looking for some word, idea, or verse to place upon the plate from which they feed the church. At some point this kind of pragmatism in handling Scripture, which is driven by a variety of appetites, must be labeled as malpractice, and the student of Scripture needs to obey again the pastoral admonition to become "a workman who does not need to be ashamed and who correctly handles the word of truth" (2 Tim 2:15).

Even though a historical-exegetical method is the underpinning of this commentary, it is in no way the final task for the church in the interpretation of 1 Corinthians. Rather, the historical-exegetical approach should be the first step, and a necessary one, which is followed by many other steps taken by believers who, through the course of their journey, translate the manifold and variegated message of 1 Corinthians for the contemporary and global church of Jesus Christ. The individual tools and methods used in this process of contextualization would hopefully come from the guidance of God as well as study in the traditional theological disciplines of homiletics, systematic theology, pastoral theology, ethnotheology, and the like.

THE LETTER OF 1 CORINTHIANS

DESTINATION

The letter of 1 Corinthians was sent by Paul and Sosthenes to the congregation of believers in the city of Corinth. This is in contrast to 2 Corinthians, which was written not only to believers in Corinth but also to believers in the province of Achaia, of which Corinth was the capital (2 Cor 1:1). The content of 1 Cor 5:9 "I have written you in my letter not to associate with sexually immoral people" makes it evident that the letter of 1 Corinthians is not Paul's first written communication with the church at Corinth since he here refers to a previous letter he had already sent them and which they apparently misunderstood (5:9-11).

DATE

Even though the Acts of the Apostles was not written for the purpose of providing a historical framework for the Pauline Corpus, there are instances where Acts and facts from ancient historical records do supplement the letters of Paul. One very important way in which Acts supplements the less specific material in the Pauline letters is in regard to chronology. Without the chronological framework of Acts, it would be much harder to know how to arrange in sequence materials from Paul's letters and to assign dates to them. It is our good fortune to be able to assign dates to about five episodes mentioned in Acts, and thereby, assign relative dates to parts of Paul's correspondence. One of these instances is the case of Acts 18 where Luke narrates the beginning of the Pauline mission in Corinth. At that point we have firm evidence for the date of the Christian mission based upon supplemental historical data. In particular, Acts indicates that Paul's work at Corinth took place while Gallio was the proconsul of Achaia (Acts 18:12). This Roman official, who was the brother of the Roman philosopher Seneca, is known from ancient Roman literature as well as archaeological data. It is this latter realm of evidence which helps specify the time of his career when he was proconsul in Corinth. This would put Paul's work at Corinth and his appearance before Gallio in the early 50s. Acts 18:11 indicates that Paul worked in Corinth for 18 months; this means that Paul's correspondence in 1 Corinthians would have occurred in approximately A.D. 55. While some interpreters have attempted to get even more precise with the dating, it seems that A.D. 55 is as specific as the evidence can support.

PROVENANCE

Paul was actually not far from Corinth when he wrote 1 Corinthians. First Corinthians 16:8 points decisively to a site on the eastern side of the Aegean Sea, in Ephesus, on the western coast of the Roman province of Asia. Travel between large port cities such as Corinth and Ephesus was frequent and relatively easy in the Roman world. Consequently, it is no surprise to find Corinthians visiting Paul, and Paul and his co-workers making visits from Asia to Corinth.

ROMAN CORINTH

The Greek city of Corinth had suffered defeat at the hands of the expanding Roman Republic in 146 B.C. The archaeological evidence does not support, however, the idea that in the ensuing years all life and Greek influence vanished from this conquered and partially desolate site. While the Greek Corinth was clearly defeated, it was not totally deserted in the decades following 146 B.C. When Julius Caesar, shortly before his assassination in 44 B.C., reestablished the city as a Roman colony, it would have quickly become a city which was dominantly, but not exclusively, Roman. Consequently, any study of Paul's letter to the church of God at Corinth must take seriously the fact that Paul was addressing a city which had been, since 44 B.C., a Roman colony ( Colonia Laus Iulia Corinthiensis ). Roman colonies were typically established as outposts for promoting Roman culture, religion, language, and political systems as well as providing lands for retired Roman soldiers. And even though Corinth was located geographically in Greece, there is no doubt that Roman mores and ideas impacted the local populace since, as Aulus Gellius noted (2nd cent. A.D.), Roman colonies "seemed to be miniatures, as it were, and in a way copies" of the Roman people. Therefore, Corinth possessed all the appropriate Roman laws, magistrates and officials.

Because of Corinth's mercantile character and important geographical location, it quickly attracted new residents from throughout the eastern Mediterranean. Consequently, by the time of Paul's arrival in Corinth, almost one century after its reestablishment as a city, the population would have included not only Romans, but also Greeks, Jews, Egyptians, Syrians, etc.

ORIGIN, STRUCTURE AND CONTENT OF 1 CORINTHIANS

Even though there is not a consensus among interpreters regarding the exact nature and causes of the problems which Paul treats in 1 Corinthians, there is general agreement that the letter is organized around the cluster of problems which Paul is striving to remedy by his apostolic instruction. The letter is basically a series of smaller units of thought, each of which seems to be directed to a particular aberration in the beliefs and/or practices of the Corinthians. Paul's style in the letter is to acknowledge the existence of a sin or problem, address the sin or problem, and then move on to the next one.

Paul's information about these various problems at Corinth did not come from firsthand knowledge of his own nor through inspiration. The majority, if not all, of Paul's information about the various issues with which he dealt in the letter came most likely from two distinct human sources. The information and problems treated in 1 Cor 1-6 came from those from the house of Chloe. First Corinthians 1:11 states that "some from Chloe's household have informed me that there are quarrels among you," thereby identifying Paul's source of information for the problem he treats in 1 Cor 1-4. The wording of 1 Cor 5:1 "It is actually reported" points probably to additional information in 1 Cor 5-6 which was also supplied by those from Chloe's house. If this is not the case, then we have no idea who provided this report of immorality among the Corinthians.

A second major source for Paul's information is mentioned in 1 Cor 7:1 when he wrote, " Now for the matters you wrote about ." Paul is expressly acknowledging here that the list of issues and problems that he is going to respond to came from a document authored and sent by Corinthian believers to him. Numerous modern interpreters believe, rightly so in my opinion, that this Corinthian document informed Paul not only about the issue discussed in 1 Cor 7:1ff, but also the matters discussed at 8:1ff ( Now about food sacrificed to idols), 12:1ff ( Now about spiritual gifts), and 16:1ff ( Now about the collection for God's people).

At least two points can be drawn from this information. The first is that the Corinthians themselves should receive credit for the broad outline of what was discussed and treated in 1 Corinthians. In addition, one ought not overlook the fact that Paul's treatment of the Corinthians' problems is a treatment of the problems as communicated to him through an unnamed informant of one of the women members of the congregation and through a letter (authors unknown) sent to Paul which already had, regardless of its tone, an agenda for which Paul was not responsible. It is obvious, then, that even though no one seriously doubts the Pauline authorship of 1 Corinthians, it is important for the interpreter to appreciate the complex role of the Corinthians in their contribution to the content and structure of the epistle.

PROBLEMS AT CORINTH

The task of identifying and reconstructing the multiple problems within the church of God at Corinth on the basis of Paul's letter to them is not a simple one. Writing decades ago on this very problem Prof. Kirsopp Lake commented,

The difficulty which undoubtedly attends any attempt to understand the Epistles of St. Paul is largely due to the fact that they are letters; for the writer of letters assumes the knowledge of a whole series of facts, which are, as he is quite aware, equally familiar to his correspondent and to himself. But as time goes on this knowledge is gradually forgotten and what was originally quite plain becomes difficult and obscure; it has to be recovered from stray hints and from other documents by a process of laborious research, before it is possible for the letters to be read with anything approaching to the ease and intelligence possessed by those to whom they were originally sent.

There are some scholars who wish to interpret most, if not all, of the problems in 1 Corinthians as arising from one group of individuals at Corinth. The evidence of 1 Corinthians does not, in my judgment, support such a theory. There are, admittedly, aspects of this approach which are attractive. Common traits, to be sure, can be found among some of the problems. For example, Paul refers to the sin of boasting as an ingredient in more than one of the problems within the Corinthians fellowship. Likewise, the terms "division" ( , schisma ) (1 Cor 1:10; 11:18) and "dissension" (also schisma ) (1 Cor 12:25) are used by Paul in describing more than one problem situation among the letter's recipients. This common denominator of schisma does not require the conclusion that the problems of "party loyalty" in 1 Cor 1-4, abuse of the Lord's Meal in 11:17-22, and misunderstanding and misuse of spiritual gifts in 12-14 must all be traced back to a common theological aberration, to the same social stratum in the church, or to a particular house church in Corinth.

Since the goal in this commentary is to interpret 1 Corinthians as Paul's coherent letter, we must respect Paul's own categorization of the issues at Corinth if we want to understand the intent of his instruction and flow of thought as he responded and gave directions to the church of God at Corinth. If direct and explicit social links between the organizational subunits within 1 Corinthians can be isolated, so much the better for exegesis. However, to this point in time many of the rhetorical, sociological and anthropological reconstructions of the Christian community(ies) at Corinth resemble, at times, a Procrustean Bed rather than a picture put together on the basis of an exegetical-historical model.

Throughout the modern period of Pauline interpretation scholars have regularly commented on the issue of Paul's opponents at Corinth. In this interpretive context, the term opponent has become almost synonymous with those who promoted or participated in the spiritual aberrations opposed by Paul in 1 Corinthians. More recently, however, other scholars have rightly attempted to both refine and redefine the term opponent. From this ongoing discussion two points are relevant to this study of 1 Corinthians. First, one must not automatically equate the personalities, groups and aberrations behind 2 Corinthians with those behind 1 Corinthians. There is no compelling reason to believe that the two letters were written to address the exact same problems. In fact, the internal evidence leads away from such a position. (1) 1 Corinthians was written only to the church in Corinth, while 2 Corinthians was written not only to the church in Corinth but also to all believers in all the Roman province of Achaia, of which Corinth was the capital. (2) Most of the key terms and ideas of each letter are not found in the other. (3) The tenor and literary characteristics of each letter are distinctive.

The second observation from the contemporary discussion of Pauline opponents is the question of whether every spiritual aberration within a Pauline church should be interpreted as intentional and direct opposition to Paul himself. It is not a question of whether Paul ever had opponents (e.g., 2 Corinthians, Galatians), but whether the term opponent is the appropriate term for everyone who was guilty of spiritual perceptions and doctrines different than Paul's or whose lifestyle was not in harmony with Paul's ethical teachings. John Calvin touched on this point in his commentary on 1 Corinthians when he wrote, "Now, I have good reason for thinking that those worthless fellows, who had caused trouble in the Corinthian church, were not open enemies of the truth." Calvin's point is well taken and his caution in using the term opponent will be followed in this work. More explicit and extended discussions on the topic of opponents will be found at the appropriate junctures in the commentary itself.

OUTLINE OF 1 CORINTHIANS

The recognition of literary units in 1 Corinthians is part and parcel of the task of exegesis. The opening and closing of units of thought are not merely arbitrary literary embellishments nor are they just convenient ways to structure Paul's thought and feelings. These units put linguistic and semantic limits on the words and thoughts of Paul. The recognition of these demarcations in 1 Corinthians is mandated, since it helps ensure that the flow of Paul's rhetorical argument remains within the limits set by the Apostle himself. Moreover, a respect for the conceptual units and subunits of Paul's letter will greatly reduce the tendency to make his words mean more than he intended them to mean. This tendency to generalize Paul's thought and words beyond the immediate rhetorical setting comes at a high price, since it can only be maintained by denying the occasional nature of the Pauline correspondence as well as the universally recognized fact that meaning emerges from rhetorical and contextual usage.

Introduction etc. 1:1-9

Issue 1 Disunity and Community Fragmentation 1:10-4:20

Issue 2 Reports of Immorality 5:1-6:20

Issue 3 Sexuality/Celibacy/Marriage 7:1-40

Issue 4 Foods Offered to Idols 8:1-11:1

Issue 5 Liturgical Aberrations 11:2-34

Issue 6 Misunderstanding of Spiritual Gifts 12:1-14:40

Issue 7 Misunderstanding of Believers' Resurrection 15:1-58

Issue 8 Instruction for the Collection 16:1-11

Concluding topics 16:12-24

HISTORICAL MATRIX FOR THE CORINTHIAN PROBLEMS

Without going into the multifaceted issues about the historical evidence from Acts for Paul's churches and how this relates to the evidence for Paul and his churches from his own letters, it seems prudent to rely initially and primarily upon the evidence of 1 Corinthians itself rather than Luke's material in Acts to understand the nature and extent of the problems in the church at Corinth. To be specific, one must not falsely conclude, on the basis of the Lukan picture of a predominant Jewish matrix of the church in Corinth, that Jewish beliefs and practices provide the matrix for most of the aberrations within the Corinthian church. In this regard, Gordon Fee is correct when he points out that many of the problems at Corinth are explicitly traced by Paul to the converts' pagan heritage. It can be argued, furthermore, that even those issues not explicitly traced to pagan heritage by Paul can be best understood by seeing them against the backdrop of Greco-Roman rather than Jewish mores and values.

The issues depicted in 1 Corinthians arose directly from the lives of that first generation Christian community, most of whom had been believers no more than 48 months. Since Paul nowhere implies in 1 Corinthians that the Corinthian problems were introduced by outsiders, the most reasonable course to follow in evaluating the origin of the Corinthian issues is to investigate the urban setting of Roman Corinth from which the converts came. This means that the religious and cultural perspectives which shaped the beliefs and practices of those whom Paul addressed in this letter provide the best circumstantial evidence and clues for the interpretation of 1 Corinthians.

While the need to recognize the Greco-Roman matrix of the Corinthian problems might seem self-evident, the history of the interpretation of 1 Corinthians clearly reveals that not all interpreters have shared this methodological concern. In practice this approach to 1 Corinthians means that:

1. One must not attribute the Jewishness of Paul and the Scriptural basis of his own theology to those recent converts whom he was correcting. To extract texts and vocabulary from Jewish sources (e.g., Mishnah, Dead Sea Scrolls, Gospels, etc.) to understand the matrix of the Corinthians' problems is highly suspect. The fact that Paul often cites Scripture to remedy the problems at Corinth speaks more of his own Jewish heritage, his apostolic ministry, and his convictions that all Christians are to be guided by Scripture than it does that there was some significant Jewish background to the Corinthian problems.

2. The mores, patterns of culture and specific religious institutions of Greco-Roman paganism must be seen as the soil in which the Corinthian problems were germinated and grew.

3. The specific condition of the Corinth of Paul's day should be taken as the immediate setting for the converts. One must exercise caution in using information about an earlier Greek Corinth which had been destroyed in the second century B.C. and no longer existed in Paul's day in order to describe the Corinth of Paul's day.

4. One must recognize the multicultural nature of Corinth at Paul's time. It was geographically Greek, it was administratively and politically Roman, and its denizens came from throughout the central and eastern parts of the Mediterranean Basin. Consequently, one must reckon with ethnic influences in Paul's Corinth which reflect Greek, Roman, Egyptian, Syrian, Jewish, and Anatolian influences.

5. Vague and anachronistic labels such as gnosticism should be avoided until appropriate historical evidence and documentation can be discovered and shown to be relevant to the issues at Corinth addressed by Paul. A commitment to the notion of a gnostic background to 1 Corinthians still has advocates, though their numbers are surely down from that of the 19th and earlier part of the 20th century. Quite recently, for example, Pheme Perkins argued that

. . . gnostic mythologizing does form part of the horizon within which the New Testament should be interpreted. Students of Christian origins have become accustomed to comparing the New Testament material with a wide variety of Jewish and Greco-Roman sources. The same efforts of analysis and comparison should be applied to the gnostic material.

-College Press New Testament Commentary: with the NIV

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD . . . Anchor Bible Dictionary

AUSS . . . Andrews University Seminary Studies

BA . . . Biblical Archaeology

BAGD . . . Bauer, Arndt, Gingrich, Danker

BAR . . . Biblical Archaeology Review

BiblThecSac . . . Bibliotheca Sacra

BJRL . . . Bulletin of the John Rylands Library

BTr . . . Bible Translator

CMM . . . Introduction to the New Testament by Carson, Moo, L. Morris

ChrSt . . . Christian Standard

DPL . . . Dictionary of Paul and His Letters

ed. . . . edited by

EQ . . . Evangelical Quarterly

ExpT . . . Expository Times

HTR . . . Harvard Theological Review

JBL . . . Journal of Biblical Literature

JSNT . . . Journal of Studies in the New Testament

JETS . . . Journal of the Evangelical Theological Society

JTS . . . Journal of Theological Studies

n. . . . note

NovT . . . Novum Testamentum

NTS . . . New Testament Studies

RevEx . . . Review and Expositor

TB . . . Tyndale Bulletin

TDNT . . . Theological Dictionary of the New Testament

TS . . . Theological Studies

trans . . . translated by

WThJ . . . Westminster Theological Journal

-College Press New Testament Commentary: with the NIV

College: 1 Corinthians (Garis Besar)

OUTLINE

I. INTRODUCTION - 1:1-9

A. Salutation - 1:1-3

B. Thanksgiving - 1:4-9

II. DISUNITY AND COMMUNITY FRAGMENTATION - 1:10-4:21

A. Divisions in the Church - 1:10-17

1. Report Received by Paul - 1:10-12

2. Christ Undivided - 1:13-17

B. Christ the Wisdom and Power of God - 1:18-2:5

1. The Message of the Cross - 1:18-19

2. Both Jews and Gentiles Offended - 1:20-25

3. God's Choice of Foolish Things - 1:26-31

4. Paul's Message Not Based on Eloquence - 2:1-5

C. Wisdom and Spiritual Maturity - 2:6-3:4

1. God's Secret Wisdom - 2:6-9

2. The Teaching of the Spirit - 2:10-16

3. Divisions a Sign of Worldliness - 3:1-4

D. God the Master Builder - 3:5-23

1. Paul and Apollos Merely Servants - 3:5-9

2. Building on the Foundation Laid by Paul - 3:10-17

3. God's View of Wisdom - 3:18-23

E. Apostles of Christ - 4:1-21

1. The Apostles as Servants of Christ - 4:1-5

2. Overcoming Human Pride - 4:6-7

3. Honor and Dishonor - 4:8-13

4. Paul's Warning as Father - 4:14-17

5. Arrogance to Be Confronted - 4:18-21

III. REPORTS OF IMMORALITY - 5:1-6:20

A. Discipline for the Immoral Brother - 5:1-13

1. The Corinthians' Pride in Tolerance - 5:1-5

2. Getting Rid of the Old Yeast - 5:6-8

3. Separating From Evil - 5:9-13

B. Lawsuits among Believers - 6:1-11

1. Settling Disputes in the Church - 6:1-8

2. The Inheritance of the Wicked - 6:9-11

C. Sexual Immorality - 6:12-20

1. The Body As a Member of Christ- 6:12-17

2. The Body As the Temple of the Holy Spirit - 6:18-20

IV. SEXUALITY, CELIBACY, AND MARRIAGE - 7:1-40

A. Godly Use of Sexuality - 7:1-7

B. Celibacy vs. Marriage - 7:8-11

C. Divorce and Separation - 7:12-16

D. Remaining as You Were Called - 7:17-28

E. Freedom from Concern - 7:29-40

V. DEALING WITH IDOLATRY - 8:1-11:1

A. Food Sacrificed to Idols - 8:1-13

1. The General Principle - 8:1-3

2. The Nonreality of Idols - 8:4-6

3. The Weak Brother's Dilemma - 8:7-8

4. The Proper Use of Freedom - 8:9-13

B. The Rights of an Apostle - 9:1-27

1. Paul's Rights as Apostle - 9:1-6

2. General Principle Stated - 9:7-14

3. Paul's Deferment of Rights - 9:15-18

4. To the Jew as a Jew - 9:19-23

5. Looking Forward to the Prize - 9:24-27

C. Warnings From Israel's History - 10:1-13

1. Wandering in the Desert - 10:1-5

2. Punishment for Sins - 10:6-10

3. Examples for Us - 10:11-13

D. Idol Feasts and the Lord's Supper - 10:14-22

1. The Lord's Supper a Participation - 10:14-17

2. The Lord's Table and the Table of Demons - 10:18-22

3. The Christian's Freedom - 10:23-11:1

VI. LITURGICAL ABERRATIONS - 11:2-34

A. Propriety in Worship - 11:2-16

1. Head Coverings in Worship - 11:2-10

2. Hair in the Nature of Things - 11:11-16

B. The Lord's Supper - 11:17-34

1. The Corinthians' Practice - 11:17-22

2. The Lord's Supper As Instituted - 11:23-26

3. Self-examination to Avoid Judgment - 11:27-34

VII. MISUNDERSTANDING OF SPIRITUAL GIFTS - 12:1-14:40

A. Spiritual Gifts - 12:1-11

1. Influence of the Spirit - 12:1-3

2. Different Gifts for a Common Good - 12:4-11

B. One Body, Many Parts - 12:12-31a

1. One Body in Christ - 12:12-13

2. Body Members Not Independent - 12:14-20

3. Special Honor for Weaker Parts - 12:21-26

4. Application to the Body of Christ - 12:27-31a

C. Love - 12:31b-13:13

1. Gifts Without Love Pointless - 12:31b-13:3

2. The Virtues of Love - 13:4-7

3. The Permanence of Love - 13:8-13

D. Gifts of Prophecy and Tongues - 14:1-25

1. Tongues and Prophecy Compared - 14:1-5

2. Tongues and Clarity - 14:6-12

3. The Spirit and the Mind - 14:13-19

4. Maturity and Spiritual Gifts - 14:20-25

E. Orderly Worship - 14:26-40

1. Control of Tongues and Prophecy - 14:26-33

2. Submission of Women - 14:34-35

3. Everything Fitting and Orderly - 14:36-40

VIII. MISUNDERSTANDING OF BELIEVERS' RESURRECTION - 15:1-58

A. The Gospel Paul Preached - 15:1-11

1. Relation of the Corinthians to the Gospel - 15:1-2

2. Basic Issues of the Gospel - 15:3-4

3. Appearances and Apostleship - 15:5-11

B. Christ's Resurrection and the Resurrection

of the Dead - 15:12-34

1. Consequences of Denying the Resurrection - 15:12-19

2. The Fact of Christ's Resurrection - 15:20-28

3. Baptism, Suffering, and the Resurrection - 15:29-34

C. Answers to Some Problems about the

Resurrection - 15: 35-58

1. A Twofold Question - 15:35-41

2. An Explanation of the Resurrection of the Dead - 15:42-50

3. The Secret Revealed - 15:51-58

IX. INSTRUCTION FOR THE COLLECTION - 16:1-11

A. The Collection for God's People - 16:1-4

B. Paul's Travel Plans - 16:5-9

C. Assisting Timothy - 16:10-11

X. CONCLUSION - 16:12-24

A. Personal Requests - 16:12-18

B. Final Greetings - 16:19-24

-College Press New Testament Commentary: with the NIV