1 Corinthians 12:1–12:31

1 Corinthians 12:1-7 1. Now concerning spiritual gifts, brethren, I would not have you ignorant. 1. Porro de spiritualibus, fratres, nolo vos ignorare. 2. Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led. 2. Scitis, quum Gentes eratis, qualiter simulacra muta, prout ducebamini, sequuti sitis. 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. 3. Quamobrem notum vobis facio, quod nemo in Spiritu Dei loquens, dicit anathema Iesum: et nemo potest dicere Dominum Iesum, nisi per Spiritum sanctum. 4. Now there are diversities of gifts, but the same Spirit. 4. Divisiones autem donorum sunt, sed unus Spiritus. 5. And there are differences of administrations, but the same Lord. 5. Et divisiones ministeriorum aunt, sed unus Dominus. 6. And there are diversities of operations, but it is the same God which worketh all in all. 6. Et divisiones facultatum sunt, sed Deus unus, qui operatur omnia in omnibus. 7. But the manifestation of the Spirit is given to every man to profit withal. 7. Unicuique autem datur manifestatio Spiritus ad utilitatem. 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 hoti others add hote. 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 Ephesians 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! 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. ( Isaiah 6:5 .) 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 the 12th chapter of Romans, 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. 6. One God that worketh. Where we use the word powers the Greek term is energemata, 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. 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) -- pros to sumpheron; 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. Footnotes: [726] "I1 demeure la abbruti apres les idoles;" -- "It remains there, in a brutish attachment to idols." [727] This idea is brought out more fully by Bloomfield, who observes that apagesthai (to be carried away) is "a strong, term, denoting being hurried away by a force which cannot be resisted; and here refers to the blind infatuation by which the heathens were led away into idolatry and vice, like brute beasts that have no understanding. This," he adds, "is especially alluded to in hos an egesthe -- as ye might be led, viz. by custom, example, or inclination, just as it might happen." -- Ed [728] "Que ce sera une vilenie a eux s'ils," etc.; -- "It will be a disgrace to them if they," etc. [729] "D'estre errans et abusez en diuerses sortes;" -- "To be wandering and deluded in various ways." [730] "La proportion et ordre bien compasse qui est en l'Eglise;" -- "The proportion and well regulated order that is in the Church." [731] "Consiste en vne vnite faite de plusieurs parties assemblees;" -- "Consists of a unity made up of many parts put together." [732] "I1 vent donc qu'un chacun se contentant du don qu'il a receu, s'employe a le faire valoir, et s'acquitter de son deuoir;" -- "He would, therefore, have every one, contenting himself with the gift that he has received, to employ himself in improving it, and carefully discharge his duty." [733] "Pour en iouyr a part, sans en communiquer a ses freres;" -- "So as to enjoy them apart, without imparting of them to his brethren." [734] "Vn tas d'esprits enragez;" -- "A troop of furious spirits." [735] "De discretion;" -- "Of discretion." [736] "Que ceci est appele Manifestation:" -- "That this is termed a Manifestation."

Now concerning spiritual gifts, brethren, I would not have you ignorant.

And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come. 1 Now concerning spiritual gifts , brethren, I would not have you ignorant. I would not have you ignorant — To wit, of the only author and true end of them, "lest ye be vainly puffed up by your fleshly mind," Colossians 2:18 . Ignorance breeds pride, Revelation 3:17 .

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.

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.

CHAPTER 12 1Co 12:1-31. The Use and the Abuse of Spiritual Gifts, Especially Prophesying and Tongues. This is the second subject for correction in the Corinthian assemblies: the "first" was discussed (1Co 11:18-34). 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 (Mt 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). 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). 1 Corinthians 12:1-3 Paul teacheth that none can own Christ but by the Holy Ghost, 1 Corinthians 12:4-6 whose gifts are diverse, 1 Corinthians 12:7-11 and dealt out to different persons to profit withal. 1 Corinthians 12:12 ,13 As many members make up one natural body, so Christians in general form one mystical body, 1 Corinthians 12:14-26 and as every member is equally a part of the natural body, and hath a necessary function allotted it. 1 Corinthians 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, 1 Corinthians 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.

Now concerning - it is now time that I should speak of spiritual endowments. He had no doubt been consulted in regard to them, and probably various questions had been proposed, which he now proceeded to answer. Spiritual gifts - The word "gifts" is not in the original. The Greek refers to "spiritual" things in general, or to anything that is of a spiritual nature. The whole discussion, however, shows that he refers to the various endowments, gifts, or graces that had been bestowed in different degrees on the members of the church - including the distinctions in graces, and in degrees of office and rank, which had been made in the Christian church in general 1 Corinthians 12 , as well as the extraordinary endowments of the gift of tongues which had been bestowed upon many, 1 Corinthians 14 . I would not have you ignorant - The subject is of so much importance that it demands particular attention and special care; compare the note at 1 Corinthians 10:1 . I would not have you ignorant in regard to the nature of those endowments; the spirit with which they should be received; the rules to which they who are thus favored should be subjected; and the feelings and views which should be cherished in all the members of the church in regard to them. Nothing is of more importance in the church than the doctrine respecting the influences and endowments of the Holy Spirit.

Of Spiritual Gifts — 1 Corinthians 12:1-31 The ancient prophets had clearly predicted that the Messianic period should be attended by a remarkable effusion of the Holy Spirit. “And it shall come to pass in those days,” it is said in the prophecies of Joel, “saith God, I will pour out of my Spirit upon all flesh; and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.” Our Lord, before his crucifixion, promised to send the Comforter, who is the Holy Ghost, to instruct and guide his church, John 14, etc. And after his resurrection he said to his disciples, “These signs shall follow them that believe. In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick and they shall recover,” Mark 16:17 , Mark 16:18 . And immediately before his ascension he said to the disciples, “Ye shall be baptized with the Holy Ghost not many days hence,” Acts 1:5 . Accordingly, on the day of Pentecost, these promises and prophecies were literally fulfilled. The peculiarity of the new dispensation consisted, in the first place, in the general diffusion of these gifts. They were not confined to any one class of the people, but extended to all classes; male and female, young and old; and secondly, in the wonderful diversity of these supernatural endowments. Under circumstances so extraordinary it was unavoidable that many disorders should arise. Some men would claim to be the organs of the Spirit, who were deluded or impostors, some would be dissatisfied with the gifts which they had received, and envy those whom they regarded as more highly favored; others would be inflated, and make an ostentatious display of their extraordinary powers; and in the public assemblies it might be expected that the greatest confusion would arise from so many persons being desirous to exercise their gifts at the same time. To the correction of these evils, all of which had manifested themselves in the church of Corinth, the apostle devotes this and the two following chapters. It is impossible to read these chapters without being deeply impressed by the divine wisdom with which they are pervaded. After contrasting the condition of the Corinthians, as members of that body which was instinct with the life-giving Spirit of God, with their former condition as the senseless worshippers of dumb idols, he, First, lays down the criterion by which they might decide whether those who pretended to be the organs of the Spirit were really under his influence. How do they speak of Christ? Do they blaspheme, or do they worship him? If they openly and sincerely recognize Jesus as the Supreme Lord, then they are under the influence of the Holy Ghost, 1 Corinthians 12:1-3 . Secondly, these gifts, whether viewed as graces of the Spirit, or as forms of ministering to Christ, or the effects of God’s power, that is, whether viewed in relation to the Spirit, to the Son, or to the Father, are but different manifestations of the Holy Ghost dwelling in his people, and are all intended for the edification of the church, 1 Corinthians 12:4-7 . Thirdly, he arranges them under three heads, 1. The word of wisdom and the word of knowledge. 2. Faith, the gift of healing, the power of working miracles, prophesying, and the discerning of spirits. 3. The gift of tongues and the interpretation of tongues, 1 Corinthians 12:8-10 . Fourthly, these gifts are not only all the fruits of the Spirit, but they are distributed according to his sovereign will, 1 Corinthians 12:11 . Fifthly, there is therefore in this matter a striking analogy between the church and the human body. For, 1. As the body is one organic whole, because animated by one spirit, so the church is one because of the indwelling of the Holy Ghost as the principle of its life. 2. As the unity of life in the body is manifested in a diversity of organs and members; so the indwelling of the Spirit in the church is manifested by a diversity of gifts and offices. 3. As the very idea of the body as an organization supposes this diversity in unity, the same is true in regard to the church. 4. As in the human body the members are mutually dependent, and no one exists for itself alone but for the body as a whole, so also in the church there is the same dependence of its members on each other, and their various gifts are not designed for the exclusive benefit of those who exercise them, but for the edification of the whole church. 5. As in the body the position and function of each member are determined not by itself, but by God, so also these spiritual gifts are distributed according to the good pleasure of their author. 6. In the body the least attractive parts are those which are indispensable to its existence, and so in the church it is not the most attractive gifts which are the most useful. Sixthly, the apostle draws from this analogy the following inferences. 1. Every one should be contented with the gift which he has received of the Lord, just as the hand and foot are contented with their position and office in the body. 2. There should be no exaltation of one member of the church over others, on the ground of the supposed superiority of his gifts. 3. There should, and must be mutual sympathy between the members of the church, as there is between the members of the body. One cannot suffer without all the others suffering with it. No one lives, or acts, or feels for itself alone, but each in all the rest, vv. 12-27. In conclusion the apostle shows that what he had said with regard to these spiritual gifts, applies in all its force to the various offices of the church, which are the organs through which the gifts of the Spirit are exercised, 1 Corinthians 12:28-31 . Now concerning spiritual (gifts), brethren, I would not have you ignorant. Instead of beginning with, in the second place , in continuance of the enumeration begun in 1 Corinthians 11:17 , he passes to the second ground of censure, by the simple now ( δέ ) as the particle of transition. The misuse of the spiritual gifts, especially of the gift of tongues, was the next topic of rebuke. Concerning spiritual , whether men or gifts , depends on the context, as the word may be either masculine or neuter. The latter is the more natural and common explanation, because the gifts rather than the persons are the subject of discussion; and because in 1 Corinthians 11:31 , and 1 Corinthians 14:1 , the neuter form is used. I would not have you ignorant , i.e. I wish you to understand the origin and intent of these extraordinary manifestations of divine power, and to be able to discriminate between the true and false claimants to the possession of them.