1 Corinthians 12

David Lipscomb Commentary On 1st Corinthians 12 THE NATURE AND UTILITY OF GIFTS1 Corinthians 12:1 to 14:40 TEST OF THE SPIRIT’ S AS THE SOURCE OF ITS VARIOUS GIFTS1 Corinthians 12:1-3 1 Now concerning spiritual gifts, brethren,—When Jesus told his apostles that he was going away to prepare a place for them, he told them also that if he went away he would send them another Comforter to guide them into all the truth and prepare and fit them for the place he would make ready for them— that the Spirit would guide them into all the truth and call to their remembrance all things whatsoever he had com¬manded them. (John 14:26 John 16:13.) The Holy Spirit came upon the apostles on the day of Pentecost; took up his abode in them to guide them in teaching to others the things Jesus had taught them. The Holy Spirit in the apostles bestowed gifts upon disciples qualifying them for the performance of the different duties arising in their Christian life. These gifts were to remain and make known the will of. God, and continue’until the perfect will was come. In speaking of these partial gifts, Paul says: “ For we know in part, and we prophesy in part; but when that which is perfect is come, that which is in part shall be done away.” (13: 9, 10.) The gifts which bestowed the partial knowledge were to be done away when the perfect will of God was made known. (Ephesians 4:11-16.) The different gifts are enumerated in the order of their importance and the measure of the Holy Spirit bestowed. (Verse 28.) These gifts carried with them ability to know and to make known the will of God, and to confirm it by signs and wonders. These gifts were to serve until the full and perfect will of God was made known and confirmed to the world. The will of God was made known and confirmed through these gifts; then they passed away and left men to be governed by the word of God, to be led by the Spirit in that word. The Corinthians had been bountifully supplied with these gifts, but difficulties concerning their use had arisen. would not have you ignorant.—They had no doubt inquired of Paul concerning the use of these gifts and the privileges of those possessing them.

2 Ye know that when ye were Gentiles ye were led away unto those dumb idols, howsoever ye might be led.—[He contrasts their former miserable condition as idolaters with their present state in order to make them sensible of their ad¬vantages as Christians and that they might be led more highly to appreciate their present condition.]

3 Wherefore I make known unto you, that no man speaking in the Spirit of God saith, Jesus is anathema;—Because of their former ignorance and evil life, he would have them know that the Spirit of God instructs, teaches, leads out of this idolatry into the knowledge of the Son of God. So that one led by the Spirit cannot say that Jesus is anathema, or that he is the source of evil. and no man can say, Jesus is Lord, but in the Holy Spirit. —No one can truly believe and say that Jesus is the Son of God, save as he is taught by the Holy Spirit. The Spirit came to testify concerning Jesus, and all the testimony we have of him comes through the teaching of the Holy Spirit. The word of God is the teaching given by the Spirit, and in it is contained all that man knows concerning Jesus. No man can believe that Jesus is the Christ save upon the testimony given in the word of God by the Holy Spirit.

OF THE SPIRIT WITH ONENESS OF PURPOSE AND AIM 1 Corinthians 12:4-11 4 Now there are diversities of gifts, but the same Spirit.—The Holy Spirit came to the apostles, and through them bestowed a number of gifts or powers on others. The gifts differed in the work they enabled each to perform, and the degree of spiritual power they bestowed; but the same Spirit is the giver; it is he who is the immediate and proximate author of all these various endowments.

5 And there are diversities of ministrations, and the same Lord.—There are different services, such as rendered by apostles, prophets, teachers, discerners of spirits; but they are all from the same Lord in whose service and by whose authority these various gifts are exercised.

6 And there are diversities of workings, but the same God, who worketh all things in all.—It is the same God, who hav¬ing exalted the Lord Jesus, and “ put all things in subjection under his feet, and gave him to be head over all things to the church, which is his body, the fulness of him that filleth all in all” (Ephesians 1:22-23), and having sent the Holy Spirit, works all these things.

7 But to each one is given the manifestation of the Spirit to profit withal.—But whatever gifts or manifestations of the Spirit are given to any one, are given for the instruction and profit of all. No gift was bestowed by the Spirit for the personal good of him alone on whom it was bestowed. These gifts were never so used. The most highly gifted suffered persecution, hunger, and sickness; but no one used the gifts for personal relief or help. Nor did the possession of the gift bestow moral strength or spiritual power to free from or resist temptation, save as it gave them knowledge of the will of God and left them to contend with the temptations the same as those not gifted. Hence Peter dissembled and did wrong (Galatians 2:11-12), and Paul prayed that he might not, after having preached to others, be rejected (9: 27).

The gift bestowed on each one was for the instruction and help of all the church, and not for the private benefit of the gifted. The apostle now gives the separate gifts bestowed by the Spirit. It is difficult to define the scope, as they have all disappeared in the appearance of the completed word of God contained in the New Tes¬tament.

8 For to one is given through the Spirit the word of wisdom;—The word of wisdom is generally construed to mean the gospel, which is the power of God to save. It is God’ s wisdom. [This was the gift which enabled its recipients to reveal the whole plan of salvation. It stands first in the list of spiritual gifts as the most important, as the characteristic gift of the apostles, and was peculiar to them, having been prom¬ised to them by Christ, as the effect of the constant indwelling of the Spirit. (John 14:17 John 15:26-27 John 16:13-15.) And of Paul an apostle has said: “ Account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also, according to the wisdom given to him, wrote unto you.” (2 Peter 3:15.) And besides this, Paul says: “ We have the mind of Christ.” (2:16.)] and to another the word of knowledge,— The word of knowledge enabled the gifted to understand and teach the truths revealed by the apostles. according to the same Spirit:—[The Spirit governs these manifestations giving the law of them. The fact, that in the same Spirit in all these manifestations, is emphasized throughout the paragraph, in order to show the unity as well as purpose of these gifts.]

9 to another faith, in the same Spirit;—A faith that enabled one to remove mountains, of which Jesus speaks. It enabled one to exert power. and to another gifts of healings, in the one Spirit-The gift of healing diseases is one of the powers bestowed by the Holy Spirit.

10 and to another workings of miracles;—All the gifts here enumerated enabled them to work miracles as we use the term. To know all things without learning, to heal diseases, to speak with tongues, to discern spirits are all miracles. Why, then, among these should one special gift be called the working of miracles? The word here translated “ working” literally means the “ inworking” of powers. That is, the bestowing on persons the ability to impart the power of working miracles to others. Simon Magus offered Peter money for this power. (Acts 8:18-19.)

Macknight says: “ The word energius does not signify to work simply, but to work in another. Thus verse 11: ‘ All these (gifts) the one and the same Spirit (energei) inworketh,’ namely, in the spiritual men.” One and the same Spirit inworks all the different powers into the gifted persons, distributing to each severally as he will. It is generally contended that none save the apostles could impart the power to work miracles. That they possessed it in common with all Spiritual powers is not doubted. The apostles were endowed with all the power and gifts of the Spirit. But to others these gifts were distributed.

All other gifts of the Spirit were distributed to one or another person, why not this also? Ananias, having been instructed by the Lord to go to the house where Saul abode, “ departed, and entered into the house; and laying his hands on him said, Brother Saul, the Lord, even Jesus, who appeared unto thee in the way which thou earnest, hath sent me, that thou mayest receive thy sight, and be filled with the Holy Spirit.” (Acts 9:17-18.) While it is not said that the Holy Spirit was imparted by the imposition of his hands, it is certain that he was to be filled with the Holy Spirit by the coming of Ananias, and that Ananias laid his hands on him, and he did receive his sight and a gift of the Spirit that enabled him at once to proclaim Jesus, “ that he is the Son of God.” And when Simon the sorcerer proposed to purchase the power to bestow miracle working power on others, Peter did not tell him that no one but an apostle could have such power. But he said to him: “ Thou hast neither part nor lot in this matter.” (Acts 8:21). This implies that it might have been possible for him to have part or lot in the matter had his heart been right in the sight of God. Once more, I quote from Macknight: “ Though the inworking of powers be the spiritual gift which most forcibly struck the minds of mankind, and raised the apostles highest in their estimation, the word of wisdom, the word of knowledge, and faith, are placed before it in the catalogue. The reason is, by these gifts the gospel was communicated to the world; whereas it was only confirmed by the inworking of powers.” Those placed before the inworking are greater than this. If the apostles bestowed the greater gifts, why not this less one ? and to another prophecy;—[This was the speaking of the message of God under the guidance of the Holy Spirit, whether with reference to the past, the present, or future. The purpose of this ministry was to edify, to comfort, and to encourage the believers (14: 3), while its effect upon unbeliev¬ers was to show that the secrets of man’ s heart are known to God, to convict of sin, and constrain to the worship of God (14 : 24, 25). With the completion of the canon of Scripture this gift passed away. (13: 8, 9.) In his measure the teacher has taken the place of the prophet. The difference is that, whereas the message of the prophet was a direct revelation of the mind of God for the occasion, the message of the teacher is gathered from the completed revelation contained in the Scriptures.] and to another discernings of spirits:—The power bestowed on certain persons by the Spirit to discern the secret dispositions of men. It was one of the gifts peculiar to that age, and was especially necessary at a time when God’ s revelation was not fully established or generally understood, and when many deceivers were abroad. (2 John 1:7.) This seemed to have been exercised chiefly upon those who came forward as teachers of others, and whose real designs it was important that the church should know. to another divers kinds of tongues; and to another the inter¬pretation of tongues:— The ability to speak different tongues. Some spoke in tongues they did not understand and could not interpret, and so Paul commanded them to be silent, unless they or some one else present could interpret. (14: 28.)

11 but all these worketh the one and the same Spirit, dividing to each one severally even as he will.—This unity of the source of all spiritual gifts, in the midst of their variety, he presses as against those who valued some and undervalued others, or who deprecated them all.

BETWEEN THE UNITY OF THE SPIRIT IN THE VARIETY OF ITS GIFTS AND THE UNITY IN THE VARIETY OF ITS MEMBERS1 Corinthians 12:12-30 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.—He now introduces the human body with the differ¬ent members performing different offices, yet altogether com¬posing the one body, to illustrate the body of Christ or the church with its different members, and these different gifts performing the different offices needful to the well-being of the body.

13 For in one Spirit were we all baptized into one body, whether Jews or Greeks, whether bond or free;—As the body is animated by one spirit and under the guidance of one spirit, the different members of the body act, so guided or ruled by the one Spirit, all the members of the church, the body of Christ, were baptized into the one body, whether Jews or Greeks or bond or free.

The baptism is that commanded by Christ and the Holy Spirit, but inasmuch as it is done by the disciples under the direction of the Holy Spirit, it is said that the Spirit baptizes. God sent his Son, his Son sent the Holy Spirit as the abiding^ guest of the church of God, and he is ever present to guide and help every one walking under the guidance of the word of God. If we could realize that in deed and in truth Jesus baptizes every one that is baptized according to his will, that we are baptized by the directions of the Spirit, that this is God’ s work, it would be a security and safety to us, and would help us to walk with him that he might be our God and dwell in and with us.

Some expositors think that being baptized in one Spirit refers to the baptism in the Holy Spirit. The example of the body led by one Spirit does not bear this interpretation. For it could not be said that they were all made to drink of one Spirit if they had all been baptized or overwhelmed by the Holy Spirit as the apostles had been on the day of Pentecost. Beside this, there is no evidence that all the disciples at Cor¬inth had been baptized in the Holy Spirit. There is no evidence whatever that any of them had been. and were all made to drink of one Spirit.—The drinking into one Spirit is gradually imbibing the Spirit of Christ that we may be animated and led by it and become like him in character.

14 For the body is not one member, but many.—The human body, like the church, is not all one member, but is composed of many different members. [The word members means a constituent part having a function of its own.]

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.—There seems to have been some strife between the spiritually endowed as to the standing of each. Some seemed to contend that because they did not have certain of the more important gifts, they were not essential to the body. He corrects this by saying that each of the members of the human body constitutes an important part of it.

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.—All the members are essential to the performance of all the functions of the body. [The point is that the humble members as well as the more honored are all members of the body. Each, because of this fact, must perform his function to the best of his ability. ]

17 If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?—[The very existence of the body as an organism depends on the union of the members of the body endowed with different functions, and it would be absurd to require or expect all the members to perform the same function; and the application to the church is equally plain. It, like the human body, requires a diversity of gifts and offices; all, therefore, are to be satis¬fied with their allotment; all are to be honored in their proper place.]

18 But now hath God set the members each one of them in the body, even as it pleased him.—God set each in its proper place in the body, to perform a needed office as God saw was good, and if they were all one member, even the most impor¬tant or honorable, they could not constitute the body.

19 And if they were all one member, where were the body? —The different members, with their distinct functions and offices, are each needful to the completion of the body.

20 But now they are many members, but one body.—[He here repeats this truth, for on it everything which he desires to indicate turns. From the oneness of the whole the mutual dependence of the parts follows of necessity.]

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.— One member of the body cannot do without another. The eye needs the foot, the hand, the head. The eye is a member of the body, and depends upon the health and life of the body for its own good and vigor. The body could not maintain its life without the offices of the hands and feet. So the eye depends on the hands and feet for ability to perform its office. So of the ear. So of all the members. They depend one upon the other as members of the body.

22 Nay, much rather, those members of the body which seem to be more feeble are necessary;—The vital organs, as we call them, are the more weak and helpless, and must be carried, protected, supplied by the other members, yet the body is more dependent upon these members for life and strength than upon others. The body can lose the hand, the foot, the eye, and live; but it cannot lose any of those depen¬dent organs and live.

23 and those parts of the body, which we think to be less honorable, upon these we bestow more abundant honor;— [Naturally no member of the body is dishonorable or uncomely, since God has made each and all to subserve the purposes for which the whole frame of members is put together; but we esteem some members less honorable than others.] The honor which seems to be comparatively wanting to the parts themselves we clothe, giving them in the clothing we put on them and the body a more comely appearance. and our uncomely parts have more abundant comeliness;— [The parts referred to, that in themselves are unseemly and immodest, have for that very reason more pains bestowed on them to give them seemliness.]

24 whereas our comely parts have no need:— -The comely parts of the body— the ear, the eye, the nose, the mouth— add of themselves comeliness to the body, so do not need to be ornamented or covered up. but God tempered the body together, giving more abundant honor to that part which lacked;—God has put the members of the body in such relation to each other that the stronger and the more beautiful are compelled, for their own good and indeed for their existence, to defend and care for, and thus to honor, the weaker members.

25 that there should be no schism in the body;—That there should be no divisions in the body, and that all the members mutually depending one upon the other for its own good would look to the common good of all. but that the members should have the same care one for another.—[Each member should be moved by anxious care for the well-being of all. And it was in order to evoke this harmony and mutual care that God so joined the members together that we are compelled to treat them not according to their beauty but their need; and has done this that [here may be complete harmony in the body, and that each member may put forth its peculiar powers for the general good, thus securing for veery part of the body the benefit of all the various powers with which its various members are endowed.]

26 And whether one member suffereth, all the members suffer with it;—[So wonderfully is the nervous system diffused through the body that every part sympathizes with every other part, and the whole with any part. They are not only physically joined together, but they are so united as to feel together.] or one member is honored, all the members rejoice with it.—[All the members partake of the benefit. If one member is sound and healthy, the benefit extends to all. If the hands, the feet, the heart, the lungs, the brain be in a healthy condition, the advantage is felt by all the members, and all derive advantage from it.]

27 Now ye are the body of Christ,— -The ye referred to the membership at Corinth as a whole. They constituted the body of Christ. Not a part of it, but the body complete and entire, within itself a complete body of Christ. To another church Paul says: “ In whom ye also are builded together for a habitation of God in the Spirit.” (Ephesians 2:22.) The Bible clearly recognizes each separate congregation as the body of Christ, as builded together for a dwelling place in the Spirit. So that God in his Spirit dwells in each distinct and separate church. The church is the body of Christ in the community in which it is situated.

It is not a foot in Corinth, an arm in Colosse, an eye in Ephesus, and an ear in Thessalonica; but each was a complete integral body of Christ composed of all the different members needed to make up his body. Take the church at Jerusalem, it was in existence before any other church. Was it not the body of Christ when it was the only church on earth ? Did the planting of another and another church take from it any of its parts, and of its functions, despoil it of its integralism and completeness as a body of Christ? Certainly not.

What about the eunuch? My conviction is that he possessed within himself all the elements of a church of Christ when no other churches were in reach of him, and the multiplication of the seed or the word of God in him would produce a church of God wherever he went, and the same is true of every child of God. A child of God in a strange land has only to worship God himself, multiply the word of God in the hearts of others and the result is a church of the living God, complete in itself without reference to any other organism in the world. and severally members thereof.—That is, each has his own place and function in the body of Christ. All the members constitute the one body as the human body is composed of the separate and distinct members and is dependent upon the others for happiness, and should have the same care one of an¬other as the members of the fleshly body. One cannot suffer but all must suffer with it. The members that are most lacking in Christian graces, that are most helpless, need our care. And those most helpless are necessary for the good of all. This may seem strange at first, but the object of church serv¬ice is to discipline the members into characters that please God and make the persons like unto Jesus Christ in character.

The poor, the sickly, the helpless, the wayward, and sinning are needful to school the more comely members. Without the patience and self-denial developed in looking after and helping the poor, the sick, and the wayward, the members of the church could never be fitted in character to dwell with God. As the church, the body of Christ, is here compared to the human body, an apologist for the innovations that are being introduced into the churches makes the following argument: “ The human body is composed of different organs and members. Some of these organs or members are vital, necessary to the life of the body— such as the heart, the liver, the lungs, and the stomach. Without these the body cannot live or exist. Then there are other members— as the hands, the feet, and the eyes— that are not vital organs; they are not necessary to the life or existence of the body. The body may exist and live without these. So the church, as the body of Christ, is composed of parts or organs.

Some of these are vital, necessary to the existence of the church–such as faith, repentance, and baptism. Others are not vital or necessary to the life or sustenance of the church— such as instrumental music, so¬cieties, etc.”

The illustration is an apt one if properly applied. In the first place, every organ or member set in the human body by God is vital or necessary to the performance of the work God appointed it to perform. The foot is essential to walking; the eye, to seeing; and the hand, to doing the work of the hand.

That work of God ceases when the member God appointed to do it is destroyed. Sometimes when the member God appointed is destroyed, an artificial or man-made member is sup¬plied, but fails to do the work the natural or God-made mem¬ber performs. An artificial foot or hand is a poor substitute for a God-given one. An artificial eye may deceive the people, but can never see. What this man calls the organs not vital to a church are not organs or members of the church, or body of Christ. They are artificial, man-made members.

The organs God gave to do the work are the churches themselves,, with the members for the work and the human voices for the worship. These, like the hands and feet of the human body, may not be necessary to the bare life or existence of the body, but are vital and necessary to the work and vigor of the body.

Sometimes the church fails to use its natural members to do the service God ordained them to do, and then substitutes artificial members or man-made substitutes to do the work the real organs or members fail to do. The whole thing is a miser¬able makeshift and a failure. No life or warmth or vigor can ever dwell in or pass through these artificial limbs; no spiritual life or warmth or vigor can ever dwell in or pass through these artificial additions to the church of God. The whole work of substituting these man-made or artificial organs, or works, to do the work of the church of God destroys the true work of God, drives out the Spirit and life of God. The whole business of mending the body of Christ, or patching up or changing the church of God, drives out the Spirit, and is an insult to God.

28 And God hath set some in the church,—This is the order in which these gifts bestowed by the Spirit are set in the church. first apostles,—The apostles were the first and highest, endowed with the fullness of the Spiritual gifts and knowledge. They were sent as ambassadors of Christ, to be witnesses of what he did and taught. Jesus said to his apostles: “ Ye are witnesses of these things.” (Luke 24:48.) “ And ye also bear witness, because ye have been with me from the beginning.” (John 15:27.) When one was to be chosen to take the place of Judas, Peter said that he must be one that had been “ with us all the time that the Lord Jesus went in and went out among us, beginning from the baptism of John, unto the day that he was received up from us, of these must one be¬come a witness with us of his resurrection.” (Acts 1:21-22.) So, too, Paul had to see Jesus after his resurrection and in his glorified state before he could be an apostle. Ananias said to him: “ The God of our fathers hath appointed thee to know his will, and to see the Righteous One, and to hear a voice from his mouth. For thou shalt be a witness for him unto all men of what thou hast seen and heard” (Acts 22:14-15); and Jesus said: “ I have appeared unto thee, to appoint thee a min¬ister and a witness both of the things wherein thou hast seen me, and of the things wherein I will appear unto thee.” (Acts 26:16.) No one could be an apostle unless he had seen Jesus after his resurrection from the dead. secondly prophets,—The prophets were inspired to make known the will of God after it had been revealed through the apostles. thirdly teachers,—Those endowed to feed and teach those already Christians the duties and obligations resting on them as the children of God. then miracles,—The inworking of powers. (See note on 12:10.) then gifts of healings,—The power which enabled them to heal diseases. helps,—This denotes the various kinds of relief which it was sought to procure for all sufferers, widows, orphans, and others in need. governments,—Wise counselors, and advisors of the weak and erring. divers kinds of tongues.—This was to speak in tongues they had never learned. It was the least and lowest of all gifts. The New Testament enumerations all begin with the greatest and end with the least. In the beginning of the church, men were enabled by the Holy Spirit to do what they were after¬ward trained to do by the word of God.

29-30 Are all apostles? are all prophets? are all teachers? are all workers of miracles? have all gifts of healings? do all speak with tongues? do all interpet?—These questions were in answer to the complaint that they all did not have the higher gifts. As in other things, the fewest number attained to them, and these questions were to impress on them this truth; and yet, all were required to make one body.

Verse 1 1 Corinthians 12This and the following two chapters were written to correct disorders which had arisen in the Corinthian church over the question of spiritual gifts, especially with regard to envy and strife over the relative importance of various gifts. The great test of all spirituality is its relation to Christ and his spiritual body the church. So-called “gifts” that led to the denunciation of Christ or any conduct that contravened the will of Christ were not of God, but of the devil. “Gifts” that take people away from the church are not of God’s Spirit at all, but are derived from the evil one (1 Corinthians 12:1-3). There is diversity in the unity of the church, since the Lord has not given the same gifts to all Christians (1 Corinthians 12:4-11). The great metaphor of “the body” is developed as a figure of Christ’s spiritual body, the church (1 Corinthians 12:12-31). Now concerning spiritual gifts, brethren, I would not have you ignorant. (1 Corinthians 12:1) The word “gifts” is supplied; and this does no violence to the text, since it may not be denied that the “gifts” were very much in Paul’s thoughts. The setting of the entire Corinthian letter should be noted. Before the New Testament was completed, while it was still being written, in certain places and at certain times, God gave special miraculous manifestations of the Holy Spirit’s help of the churches.[1]It is with such miraculous gifts that this and the following chapters are concerned. As Kelcy said: These gifts were necessary in the days of the infancy of the church when as yet the body of perfectly revealed truth was incomplete. They were temporary measures designed for a special purpose.[2]The trouble was that in Corinth “The whole idea of the gifts of God’s Spirit had degenerated, most of them being ignored, and the one being stressed above all others was speaking in tongues."[3] Thus most of these three chapters deals with that phenomenon. However, there are beautiful insights into many other things as well. [1] Henry H. Halley, Bible Handbook (Grand Rapids, Michigan: Zondervan Publishing House, 1927), p. 548. [2] Raymond C. Kelcy, First Corinthians (Austin, Texas: R. B. Sweet Co., Inc., 1967), p. 55. [3] Donald S. Metz, Beacon Bible Commentary (Kansas City, Missouri: Beacon Hill Press, 1968), p. 424. Verse 2 Ye know that when ye were Gentiles ye were led away unto those dumb idols, howsoever ye might be led.There is a reminder to the Corinthians here that just as they had been carried away (led away) into idolatry, there was another danger that some were being “carried away” with charismatic gifts! The impotence of idol worship also appears in this. As Wesley paraphrased it, “Ye were led by the subtlety of your priests."[4]“Literally, they were led about like a condemned prisoner."[5] As Morris noted: There is something pathetic about idol worship. The heathen are pictured, not as freely following the gods their intellects have fully approved, but as under constraint, helpless, men who know no better.[6][4] John Wesley, One Volume New Testament Commentary (Grand Rapids, Michigan: Baker Book House, 1972), in loco. [5] Donald S. Metz, op. cit., p. 425. [6] Leon Morris, Tyndale Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1958), p. 425. Verse 3 Wherefore, I make known unto you, that no man speaking in the Spirit of God saith, Jesus is anathema; and no man can say, Jesus is Lord, but in the Holy Spirit.The genuine test of true spirituality turns upon the attitude of the soul toward the Lord Jesus Christ. It is astounding that some of the tongue speakers in Corinth had (presumably) blasphemed the name of the Lord himself, “anathema” meaning accursed! If this seems astonishing, then let it be compared with certain “charismatics” of our own times who deny many of the fundamental doctrines of Christianity “in the name of Christ”! As Russell pointed out, Paul did not refer to those alone who actually used the words “Jesus is anathema,” but to all those who practice “what amounts to the same thing."[7] To deny or renounce Christ’s teaching would be the equivalent error. Jesus is Lord … The sure mark of spirituality is the soul’s confession of Jesus as Lord (Romans 10:9), coupled with the exhibition of a life in harmony with such a profession. The immaturity of the Corinthian church is evident in the fact of their seeking some shortcut to spiritual excellence. This is precisely the motivation, it would seem, of many in various ages who have aspired to miraculous manifestations, thinking that in these they achieved genuine spirituality. It should be noted in this connection that Corinth was the most carnal of all the churches mentioned in the New Testament; and it was precisely there that “a church had mostly gone to tongues."[8][7] John William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 423. [8] A. B. Bruce, St. Paul’s Conception of Christianity (New York: Charles Scribner’s Sons, 1898), p. 247. Verse 4 Now there are diversities of gifts, but the same Spirit.VARIOUS GIFTS “Here the apostle called the supernatural endowments of the first Christians GIFTS, because they were foretold under that name (Psalms 68:18; Ephesians 4:8)."[9] They are also referred to in the several terms ofHebrews 2:4 as “signs and wonders, and manifold powers, and gifts of the Holy Spirit, according to his own will.” All such supernatural wonders were scheduled to disappear (1 Corinthians 13:8); and their unique purpose was that of “confirming” the word of God (Mark 16:20), certainly not that of flattering the ego of Corinthian charismatics. Diversities … This is used nowhere else in the New Testament.[10] Likewise the word “gifts” is “a typically Pauline word, used only once by any other New Testament writer (1 Peter 4:10)."[11] It is derived from [@charismata], whence the term “charismatic.” another form of the word being [@charis] (grace). thus these were “grace-gifts.” The big point Paul made here is that all gifts came from the same Spirit. Significantly, 1 Corinthians 12:4-6 speak of “same Spirit … same Lord … same God,” giving a strong trinitarian emphasis. [9] James Macknight, Apostolical Epistles and Commentary (Grand Rapids, Michigan: Baker Book House, 1969), p. 194. [10] Paul W. Marsh, A New Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 401. [11] Ibid. Verse 5 And there are diversities of ministrations, and the same Lord.Verse 6 And there are diversities of workings, but the same God, who worketh all things in all.The mere fact of some of the Corinthian Christians having one gift and others another gift really made no difference, since it was the same godhead working through all of them. Unlike the numerous idols of the pagans, the one true God is a unity, a unity which was denied by the parties and divisions in Corinth; and these words were written with a view to restructuring the broken unity. Verse 7 But to each one is given the manifestation of the Spirit to profit withal.To profit withal … “This means that they were for the common good; the spiritual gifts were to benefit others”[12] Charismatic gifts were being utilized by the Corinthians for self-promotion, especially the more spectacular and showy gifts like tongue-speakings. This, of course, was totally wrong and contrary to God’s purpose. ENDNOTE: [12] Donald S. Metz, op. cit., p. 427. Verse 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.Here begins Paul’s enumeration of those miraculous gifts with which God endowed certain men in the primitive period of the church’s history. The word of wisdom … “This was the doctrine of the gospel, communicated by inspiration, … peculiar to the apostles, and enabling them to direct religious faith and practice infallibly."[13] This is mentioned first because it was first chronologically and first in importance. The word of knowledge … This was the gift of that superior order of prophets, among whom were Barnabas, Stephen and Paul himself. As Macknight pointed out, it was this class of persons who unraveled the mystery hidden before times eternal, who discovered the deep secrets hidden in the ancient Scriptures regarding the call of the Gentiles, the rejection of Israel, the salvation of all people through the faith and obedience of Christ, etc. Paul received divine knowledge with reference to all these things; Barnabas apparently discerned the mystery of the new name and Paul as the name bearer; and Stephen unlocked the mystery of the Jewish temple, revealing that, from its inception, it represented a departure from God’s will. ENDNOTE: [13] James Macknight, op. cit., p. 195. Verse 9 To another faith, in the same Spirit; and to another gifts of healings, in the one Spirit.The list of miraculous endowments continues here. “Faith” is the endowment of all Christians, but more than faith ordinary is meant here. It has a special meaning here. It must mean a faith that has special, visible results, a faith that enables one to do miracles (Matthew 17:20; 1 Corinthians 13:2).[14]Lipscomb identified faith here as “that which enabled one to remove mountains, as Jesus said, enabling one to exert power."[15]Gifts of healings … As Hodge said, “This evidently refers to the miraculous healing of diseases."[16] There were many examples of this recorded in Acts, as for example when Paul healed Publius and many others on Malta (Acts 28:8-9). In this connection, it is clear that not even Paul used such a gift for the indiscriminate healing of all who were sick. There was a divine purpose in miracles, that being confirmation of the word of God. Significantly, Paul did not heal Timothy (1 Timothy 5:23), nor Trophimus (2 Timothy 4:20). As Johnson said of the gifts of healing in view here: They are not to be confused with the work of so-called divine healers today. The gift of healing provided restoration of life, which is beyond the power of `divine healers’ (see Acts 9:40 Acts 20:9).[17][14] F. W. Grosheide, The New International Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1953), p. 286. [15] David Lipscomb, Commentary on 1Corinthians (Nashville: Gospel Advocate Company, 1935), p. 182. [16] Charles Hodge, An Exposition of the First Epistle to the Corinthians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1974), p. 247. [17] S. Lewis Johnson, Jr., Wycliffe Bible Commentary (Chicago: Moody Press, 1971), p. 628. Verse 10 And to another working 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.Five other miraculous gifts are enumerated here, making nine mentioned in this paragraph. Working of miracles … It appears that miracles would be a greater gift than healings, mentioned above them; but McGarvey thought that these included miracles of judgment such as those executed upon Elymas, Ananias and Sapphira, saying that “The miracles of mercy stand higher in God’s esteem than those which execute his judgments and mete out punishment."[18]Prophecy … Gifts of prophecy, including the ability to foretell future events, were the endowment of certain Christians in the apostolic age; and there would appear to have been two orders of these, the higher including those mentioned under 1 Corinthians 12:8, and others whose ability concerned the prediction of events such as those prophesied by Agabus (Acts 11:28 Acts 21:11). Discernings of spirits … This was a gift enabling its possessor to identify and expose false teachers. Presumably this gift was held by all of the apostles and prophets of the new dispensation as well as by other persons not so generally known. Divers kinds of tongues … The nature of the tongue speaking Paul discussed in these chapters has been the subject of much disagreement. Many of the older commentators have held that only one kind is mentioned in the New Testament, that being the miracle of Pentecost in which the apostles spoke in tongues and were understood by all who heard them, each in his own language. McGarvey and Lipscomb both understood it thus. Nevertheless, there appears to be insurmountable difficulties in such an understanding of what is in view here. “Kinds of tongues” forbids the idea of there having been only one kind; and, besides that, the special gift of interpreting tongues mentioned a moment later and the absolute necessity of having an interpreter (as mentioned in 1 Corinthians 14:27-28) make it impossible to identify the “tongues” discussed here with the miracle of Pentecost. There was no interpreter then!

For those who might be interested in a further examination of the interpretation that only the speaking of foreign languages unknown to the speaker (but spoken miraculously) is meant here, James Macknight treats it extensively. John Peter Lange, Adam Clarke, Matthew Henry, and John Calvin all held this view; and despite the reluctance of this student to disagree with such giants of exegesis, in conscience it must be done. The lack of any need to interpret on Pentecost, plus the opinion of outsiders that the tongue speakers were “mad” (1 Corinthians 14:23); plus the fact that there were many of them engaging in this activity all at once, requiring Paul to restrict it to one at a time (1 Corinthians 14:27); plus the impression that inevitably comes from reading the entire context - all of these things support the conclusion that the phenomenon was different from that of Pentecost. Why was it? Why did not Paul condemn it out of hand, instead of containing it by a series of regulations clearly designed to discourage and diminish it? We do not certainly know. Yet we shall hazard the opinion that whatever purpose of the divine mind was fulfilled by it, the Corinthians had contravened it by their shameless distortion and abuse of it. Interpretation of tongues … This is perhaps the key to understanding the whole passage. Through the influence of God’s Spirit some could speak languages they had never learned; but for this to do any good at all, someone was required to interpret what was said, the ability to do so being the “gift” in view here. Furthermore, such a thing raises all kinds of questions. Some have supposed that both gifts of tongues and interpretations were held by the same individual; but, if that is so, why did not such an individual speak in the proper language to begin with? On the other hand if the gifts were not joined in one individual, then only on the mission field could there have been any utility whatever in it.

Perhaps it was this abuse of a genuine gift God had intended for missionary work, making it a plaything and diversion in an established church, which was the thing being done in Corinth. Despite abuses, however, there was a genuine gift, which appears from Paul’s words that he “spoke with tongues more than ye all” (1 Corinthians 14:18), and also his admonition, “forbid not to speak with tongues” (1 Corinthians 14:39).

Paul’s firm declaration, however, to the effect that he certainly would not speak with tongues in Corinth (1 Corinthians 14:6 ff) would strongly indicate that whatever the gift was, it did not belong in the assembly of Christians; and this agrees with the dogmatic statement that tongues were a sign “not to them that believe, but to the unbelieving” (1 Corinthians 14:22). From this, it has to be inferred that any tongue speaking Paul did, it was in the mission field, and for the purpose of reaching people whose language he did not know. The fact of Paul’s doing such a thing at all, coupled with his refusal to do it in the presence of believers, emphasizes the limited nature of the gift and also refutes the conceit that what he did was merely ecstatic jabbering. The Corinthians had probably prostituted the gift to that low level; but Paul would never have done so. The fact of his having used the gift himself, however, and the knowledge of its true utility (in certain limited circumstances, and for that age only), were doubtless the facts underlying his refusal to denounce and forbid the thing altogether. The conclusion, therefore, is valid, which may be summarized thus: All of the nine gifts in view here were miraculous. All disappeared completely at the end of the apostolic age. The mess at Corinth was a mingling of the true gift of tongues with emotional and psychologically induced ecstatic utterances, which were not miraculous at all but nonsense. A further element of the disorder was the perversion and prostitution of the true gifts (on the part of a few), making it a device of self-glorification. It was this mixture of genuine and false elements which made it impossible for Paul to condemn the false without appearing also to condemn the true gift. Remember, he was not present, but was writing a letter. Therefore, he laid down the rules which would eliminate and destroy the false, but which would leave undisturbed the true gift. Thus, there were three kinds of tongues in New Testament times: (1) those spoken by the apostles on Pentecost, (2) the gift of tongues in this passage which required an interpreter, and (3) the false tongues which had invaded Corinth. Paul had the true gift of 1 Corinthians 12:10 here; but it may never be supposed that he engaged in the non-sensical blabberings affected by the Corinthian tongue speakers. The nine miraculous gifts mentioned here are: (1) wisdom; (2) knowledge; (3) faith; (4) healings; (5) miracles; (6) prophecy; (7) discernments of spirits; (8) tongues; and (9) interpretation of tongues. Is the true gift of speaking in tongues on earth today? The answer has to be negative. What is admittedly true of all other gifts in this list may not be denied as true of the eighth and ninth also. A more extensive examination of this entire question is found in 1 Corinthians 14. Wonderful as was the true gift of tongues, it cannot fail to be significant that it appears last in Paul’s list, both here and in 1 Corinthians 12:30. Why? Perhaps it was the fact of its being so easily counterfeited. In those days, as now, anybody could do it, not the real thing, of course, but the counterfeit. This is not intended as a denial of the sincerity of some who practice this; but the sincerity of its advocates has never been a reason sole for accepting any proposition, religious or otherwise. ENDNOTE: [18] J. W. McGarvey, Commentary on 1Corinthians (Cincinnati, Ohio: Standard Publishing Company, 1916), p. 123. Verse 11 But all these worketh the one and the same Spirit, dividing to each one severally even as he will.Paul’s evident purpose in this was to discourage the inordinate over-valuation of some gifts above others, the humble teacher of the word of God being no less honorable than the holder of some more spectacular gift. He at once presented the marvelous metaphor of “the body” to prove that there are no unimportant members; because the Spirit of God has created, endowed and maintains them all. Verse 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.THE ONE BODYThe great Pauline teaching that the church comprises the spiritual body of Christ is among the most important teachings revealed to man. God’s device of accounting people righteous is that of forming them into a corporate unity, of which Christ is head, all the saved being members of it, the body itself being identified as “Christ,” and therefore partaking of the perfect righteousness of the Son of God himself. God saves people, not by injecting righteousness into them (on the grounds of their faith and/or obedience), but by transferring them “into Christ,” identifying them “as Christ,” and making them, in fact, to be Christ. By this heavenly device, man becomes truly righteous and thus saved, not as John Doe, but as Christ. Faith and obedience of the gospel are the conditions antecedent to God’s transfer of sinners into Christ, baptism being the action through which God effects the actual entry into Christ; but neither the faith of the sinner nor any act of obedience is the ultimate ground of his redemption, that all-important ground being the perfect faith, obedience and righteousness of the Christ himself. For full discussion of this, see my Commentary on Romans, pp. 118-126. Any man failing to fulfill the prior conditions of being “in Christ” is not a part of the body in view here, as evidenced in the next verse. Verse 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.In one Spirit were we all baptized … Throughout the New Testament, Christian baptism is revealed to be one of the two essential elements of the new birth, without which no man may see the kingdom of God. These are: obedience to the ordinance of baptism and the reception of the Holy Spirit. Jesus joined these two essential elements by his requirement that people be “born of the water and of the Spirit” (John 3:5 ff). Peter joined them on Pentecost by the command that all people should “repent and be baptized … and … receive the Holy Spirit” (Acts 2:38 ff). There is no doubt whatever that Paul’s words here refer to the same twin essentials of the new birth, the same being a prior condition of participation in the body of Christ. In one Spirit … As Kelcy said, This is actually by one Spirit,’ making the Holy Spirit the agent or administrator of baptism."[19] In a similar way, Christ was named as the actual administrator of the rite of baptism, even though his disciples actually did the baptizing (John 4:1-2). The unity of the godhead makes it correct to refer any action ordained and commanded by God, to the Father, the Son, or the Holy Spirit; and when the action is obeyed, it is proper to say that any one of them did it. This truth does not exclude the reception of the indwelling Spirit in Christian hearts, as Paul dogmatically emphasized that in the very next clause, “made to drink of one Spirit.” We were all baptized … and were all made to drink of one Spirit … As Metz correctly noted, “the word `baptized’ relates to the actual act of baptism."[20] The mention of the Spirit as the administrator of baptism in this verse provoked Hodge to declare that the baptism in view, therefore, is “the baptism of the Holy Ghost!"[21] If that is true, it would make Paul here declare that all of the Corinthians were baptized in the Holy Ghost, or had received the Holy Spirit baptism! Who could believe such a thing? It is true of course that all of them had themselves baptized, and in consequence had all received the gift ordinary of the Holy Spirit, common to all Christians; but to suppose that those carnal Corinthians had “all” participated in the baptism of the Holy Spirit is impossible. Of course, the design of many scholars is to get water baptism out of this text altogether; but that is also impossible. All made to drink of one Spirit … This refers to the reception of the ordinary gift of the indwelling Spirit by the Corinthians in consequence of primary obedience to the gospel. “There is no evidence that all the disciples at Corinth, or any of them, had been baptized in the Holy Spirit."[22][19] Raymond C. Kelcy, op. cit., p. 57. [20] Donald S. Metz, op. cit., p. 432. [21] Charles Hodge, op. cit., p. 255. [22] David Lipscomb, op. cit., p. 186. Verse 14 For the body is not one member, but many.The spiritual body of Christ, like the human body, is composed of many members, having various functions, and some “from the human viewpoint” being of lesser or greater honor; but, by the very fact of being “of the body,” each member is necessary, partaking of the destiny of the whole body. Verse 15 For 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? And if the ear shall say, Because I am not the eye, I am not of the body; is it not therefore not of the body? If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?The great lesson is that various members of Christ’s spiritual body have many various talents, perform many different services, some (in the eyes of men) receiving distinctions and honors; but no member of the holy body should be envious of any other. All are necessary; all are genuinely a part of the sacred whole. The differences among Christians are similar to the differences in nature, in which arena there is infinite diversity, not even two snowflakes ever having been exactly alike.

This is according to God’s will. In the current era, people are apparently determined that all shall be alike; but this can never be. In some limited political sense, perhaps, it may be affirmed that “all men are created equal”; but as a matter of simple fact, the opposite is true. Wolfgang Amadeus Mozart at the age of five years composed a concerto in one sitting and then played it from memory![23]Robertson suggested that in this passage people “should observe the difference in the Christian doctrine of unity and equality, and the world’s idea of leveling all to one standard."[24][23] Helen L. Kaufmann, The Story of Mozart (New York: Grosset and Dunlap, Publishers, 1955), p. 18. [24] Robertson as quoted by John Wesley, op. cit., in loco. Verse 18 But now hath God set the members each one of them in the body, even as it pleased him. And if they were all one member, where were the body? But now are they many members, but one body. 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.As it pleased him … God made people different, each person being unique; and there were never two “equal” people on earth. This may displease man, but it pleased God, that being His holy purpose so to do. But one body … Since the figure here represents the corporate body of Christians on earth, it must be accepted as God’s purpose that “they all should be one” (John 17:21), even as Christ prayed. The shattered unity of Christianity is due not to the will of God, but to the devices of Satan. I have no need of thee … I have no need of you … The thought of Paul in this passage is that the learned, the famous, the talented and the honorable cannot possibly do without the rest of the body. The nation could get along without its philosophers and politicians much better than it could get along without its farmers and plumbers. The same principle holds in the church. Verse 22 Nay, much rather, those members of the body which seem to be more feeble are necessary: 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; whereas our comely parts have no need’ but God tempered the body together, giving more abundant honor to that part which lacked.Necessary … together … These are the big words, that show the mutual dependence and indispensability which characterize the relationship of every member of the body of Christ to every other member. There is even a sense in which the “less honorable” are more abundantly honorable. Eisenhower reprimanded a general in the army for speaking of a soldier as “just a private,” adding that “The private is the man who wins the war.” This is exactly what Paul was saying here. Verse 25 That there should be no schism in the body; but that the members should have the care one for another.As Dummelow expressed it, “What is true of the human body, through the nervous connection of all of its parts, should be true of the church."[25]ENDNOTE: [25] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 913. Verse 26 And whether one member suffereth, all the members suffer with it; or one member is honored, all the members rejoice with it.This means that “All the members will feel involved in the misfortune or prosperity of fellow-Christians."[26] If a brother suffers any kind of sorrow or loss, those who are really Christians will share in the hurt; and whatever honor, success or joy may come to a brother in Christ, the same should be an occasion of rejoicing on the part of all his Christian brothers. ENDNOTE: [26] Donald Guthrie, The New Bible Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1068. Verse 27 Now ye are the body of Christ, and severally members thereof.As Farrar interpreted this, “Paul did not mean that the Corinthian church was a member in the body of all the churches, but that each Christian is a member of the body of Christ."[27] Johnson added that: There is no definite article (ye are body of Christ); and this does not refer to the local church at Corinth, for there are not many bodies, a thought contrary to the context. Rather, it points to the quality of the whole, which each of them individually helps to constitute.[28][27] F. W. Farrar, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), Vol. 19, p. 399. [28] S. Lewis Johnson, Jr., op. cit., p. 630. Verse 28 And God hath set some in the church, first apostles, secondly prophets, thirdly teachers, then miracles, then gifts of healings, helps, governments, divers kinds of tongues.Apostles and prophets … The preeminence of these is apparent in all Paul’s writings. See Ephesians 2:19. There is a conscious ranking of offices and functions of the Lord’s church in this passage, as indicated by “firstly … secondly … thirdly … then.” It is significant that teachers of God’s word are ranked next to the highest. It is of no consequence that the order of “miracles” and “healings” is reversed, due to their similarity. Helps … governments, divers kinds of tongues … Dummelow thought that “helps” refers to the office of deacons and “governments” to that of the presbytery. It is significant that “divers kinds of tongues” is placed last. That which had so captured and carried away the Christians at Corinth was here made to be the lowest in God’s scale of values. Governments … This reference to church government should not be downgraded nor overlooked. Church organization was not something that people contrived and added in the post-apostolic era. “God set some in the church,” including elders of the church. Acts bears witness to the fact that apostolic churches did not exist without elders, except for the briefest time after their founding (Acts 11:29 Acts 14:23). The “miracles” in view in this passage ceased; but from this it might not be inferred that the office of elders also ceased. As Hodge said, “The evidence that an office was intended to be permanent was the command to appoint to the office."[29] those possessing the qualifications. No such continuity pertains either to the miracles, the apostles, the prophets, the healings, or the speaking in tongues. ENDNOTE: [29] Charles Hodge, op, cit., p. 263. Verse 29 Are all apostles? are all prophets? are all teachers? are all workers of miracles? have all girls of healings? do all speak with tongues? do all interpret? But desire earnestly the greater gifts. And moreover a most excellent way show I unto you.The tragedy at Corinth was that a few who had the genuine gift of tongues were displaying it for purposes of their own vanity in the public assemblies of the congregation, where it was never intended to be used, being absolutely unnecessary and unneeded there; and then, to compound the evil, there were evidently a great many others who were getting in on the action by exhibiting a kind of tongue speaking (called ecstatic utterances) which had absolutely nothing to do with the Holy Spirit, having only one utility, that of flattering the practitioners of it and bringing down the scorn of the whole community upon the whole church. With marvelous diplomacy, Paul avoided condemning “tongues” abstractly, for that might have been to reflect upon those who really possessed the gift; but he promptly gave orders which diminished and removed the objectionable conduct altogether. However, before he would give those orders (1 Corinthians 14), he would show them “a most excellent way.” That way was the way of love, love itself being one of the fruits, indeed the first fruit, of the Holy Spirit in the lives of Christians (Galatians 5:22). The immortal words of the thirteenth chapter comprise the apostle’s exhortation for the Corinthians to walk in the way of love.

“THE FIRST EPISTLE TO THE "

Chapter Twelve IN THIS CHAPTER

1. To be aware of the many different spiritual gifts enjoyed by the early church

2. To appreciate the interdependence of the members of the Body of Christ

SUMMARY In this chapter Paul begins to address the issue of spiritual gifts. From what we read later in chapter fourteen, it appears the jealousy and envy that characterized their division mentioned earlier also expressed itself in their use (and abuse) of certain spiritual gifts. Expressing his concern that they be not ignorant about these matters, Paul first emphasizes that spiritual gifts, though diverse, come from the same Spirit and are to be used for the benefit of all (1 Corinthians 12:1-11). To demonstrate that every person (and spiritual gift) is important, He compares the church to a body with many different yet essential members (1 Corinthians 12:12-27). The chapter closes with Paul pointing out that not all serve the same function and have the same gifts, encouraging them to earnestly desire the best gifts, and preparing to show them a more excellent way in the next chapter (1 Corinthians 12:28-31).

OUTLINE I. GIFTS: UNITY IN (1 Corinthians 12:1-11) A. OF PROPER GIFTS (1 Corinthians 12:1-3)1. Paul does not want them to be ignorant concerning spiritual gifts (1 Corinthians 12:1) 2. For as Gentiles they had been misled by dumb idols (1 Corinthians 12:2) 3. Two general principles to bear in mind: a. No one speaking by the Spirit of God will call Jesus accursed (1 Corinthians 12:3 a) b. No one can say that Jesus is Lord except by the Holy Spirit (1 Corinthians 12:3 b)

B. THOUGH DIVERSE, THERE IS UNITY OF ORIGIN AND PURPOSE IN GIFTS (1 Corinthians 12:4-11)1. They all come from the same Spirit (1 Corinthians 12:4) a. Just as there are different ministries, but the same Lord (1 Corinthians 12:5) b. Just as diverse activities proceed from the same God (1 Corinthians 12:6) 2. Each “manifestation” (spiritual gift), though given to one, is to benefit all (1 Corinthians 12:7) 3. A summary of the different spiritual gifts (1 Corinthians 12:8-10) a. The word of wisdom b. The word of knowledge c. Faith d. Gifts of healing e. Working of miracles f. Prophecy g. Discerning of spirits h. Different kinds of tongues i. Interpretation of tongues 4. But it is the same Spirit who works all these things, distributing to each one as He wills (1 Corinthians 12:11)

II. THE NEED FOR IN ONE BODY (1 Corinthians 12:12-31) A. BY THE FIGURE OF A BODY AND ITS MEMBERS (1 Corinthians 12:12-26)1. Just like the human body, the body of Christ with its many members are yet one (1 Corinthians 12:12) a. For by one Spirit we were all baptized into one body (1 Corinthians 12:13 a) b. And we have all been made to drink into one Spirit (1 Corinthians 12:13 b) 2. No member can say that they are not important (1 Corinthians 12:14-19) a. The body is not one member, but many (1 Corinthians 12:14) b. As illustrated with parts of the human body (1 Corinthians 12:15-19) 3. No member can say that others are not important (1 Corinthians 12:20-26) a. Though many members, yet one body (1 Corinthians 12:20) b. As illustrated with parts of the human body (1 Corinthians 12:21-24 a) c. God has composed the body to be one, and its members to have mutual concern for each other (1 Corinthians 12:24-26)

B. SUMMARY OF THE (1 Corinthians 12:27-31)1. You are the body of Christ, and individually are members of it (1 Corinthians 12:27) 2. God has appointed various functions in the church (1 Corinthians 12:28) 3. Rhetorical questions to illustrate that not everyone has the same function (1 Corinthians 12:29-30) 4. Certainly it was proper to desire the best gifts, yet Paul will show them a more excellent way (1 Corinthians 12:31)

REVIEW FOR THE CHAPTER

1. List the main points of this chapter- Spiritual Gifts: Unity In Diversity (1 Corinthians 12:1-11)

• The Need For Diversity In One Body (1 Corinthians 12:12-31)

2. Why were the “manifestations” (spiritual gifts) of the Spirit given? (1 Corinthians 12:7)- For the profit of all

3. Who determined who received what gift? (1 Corinthians 12:11)- The Spirit distributed to each one as He willed

4. What part does the Holy Spirit play in our conversion and sanctification? (1 Corinthians 12:13)- By the Spirit we are all baptized into one body

• We have all been made to drink of the Spirit

5. Can any member of the body say that they are not important? (1 Corinthians 12:15-19)- No!

6. Can any member of the body say others are not important? (1 Corinthians 12:21-22)- No!

7. What indication is there in this chapter that at least some of the spiritual gifts or functions were temporary? (1 Corinthians 12:29)- The reference to “apostles”; even most charismatics would agree that the office of apostle does not exist today, that it was only a temporary but necessary part of the establishment of the Lord’s church (Ephesians 2:20-22)

8. Was there anything wrong with the Corinthians desiring the “best gifts”? (1 Corinthians 12:31)- No, Paul encouraged them to do so, yet he would have them know a more excellent way (the way of love as expounded in chapter thirteen)

Questions by E.M. Zerr On Ist Corinthians 121. State the principal subject of this chapter. 2. Is this a new subject for this epistle? 3. To what nation did the Corinthians belong? 4. What had been their past religious practice? 5. Give Paul’ s description of these images. 6. What caused them to serve these things? 7. Show one evidence of speaking by the Spirit. 8. What does the Spirit enable a man to say? 9. Is therefore than one kind of gift ? 10. How many spirits are used in giving them ? 11. Who administers the work of the Spirit? 12. What about God and the-various operations? 13. On what basis are the various operations given? 14. Had the Corinthians made this use of them ? 15. Distinguish wisdom and knowledge in verse 8. 16. Might both of them be inspired? 17. How does the gift of faith come? 18. Harmonize this with Rom. 10: 17. 19. Were the gifts of healing physical? 20. What kind of prophecy required spiritual power 21. State what they were able to discern. 22. Why was it needful to discern them ? 23. Could a man always explain his own tongue ? 24. In these gifts what means is said to be used? 25. What would you conclude from this fact ? 26. State Paul’ s illustration here. 27. What body does he mean? 28. By what are we baptized ? 29. Does this disagree with water baptism ? 30. How does it agree with Eph. 4:5? 31. Into how many bodies are we baptized? 32. To which does this apply, Jew or Gentile? 33. What is said about those in temporal bondage ? 34. What conditions occasioned verse 15-17? 35. Tell why it is best to have various members. 36. By whose pleasure is all this arranged? 37. If all were one member, then what ? 38. Which members are said to be necessary? 39. On which is more honor said to be bestowed? 40. Why is less attention given to comely parts? 41. What was all this intended to prevent? 42. State the proper attitude of members to others. 43. How many members should suffer alone? 44. What about rejoicing? 45. What body do church members compose? 46. Who were the first to be placed in the Church ? 47. Give another word for “ helps” in 28 th verse. 48. To whom do the governments refer ? 49. What kind of coveting is right? 50. State what the apostle says he will show them.

1 Corinthians 12:1

1 Corinthians 12:1. Spiritual gifts. The second word has been supplied because it has no separate one in the Greek. The first one is from , and Thayer explains that it is used both “in reference to things,” and “in refer ence to persons.” Paul says he wants the brethren to be informed on the subject, hence this and the next two chapters are written to show the truth concerning such matters; both as to spiritually-gifted men and their gifts. We learned at chapter 4:6 that the church at Corinth was divided (in sentiment) over the men among them who possessed spiritual gifts. That contention was so serious that the apostle wrote chapters 12, 13 and 14 to discuss the subject. If this is overlooked, any attempt to explain the various parts of the three chapters will likely be a failure.

1 Corinthians 12:2

1 Corinthians 12:2. The Corinthians were Gentiles and worshipers of idols before they received the Gospel. Since the idols were dumb things, to be carried away with them or be devoted to such services was a proof of their spiritual blindness, and no such worshipers could exhibit any fruits of the Spirit.

1 Corinthians 12:3

1 Corinthians 12:3. There were many false teachers coming round in those days, claiming to possess supernatural knowledge. A test of their genuineness was their manner of referring to Jesus. If they pronounced any evil wish or prediction concerning Him, the Corinthians were to know that no such persons were speaking by the Spirit. No man . . . but by the Holy Ghost. The idolatrous teachers would never be induced by the dumb idols to confess Jesus; the Holy Ghost only would so inspire them.

1 Corinthians 12:4

1 Corinthians 12:4. Up to this place the remarks of the apostle are general, and are offered as a preparation for instruction on the true spiritual gifts and the disciples possessing them. The dissensions over the gifts previously mentioned are now the direct subject that Paul is considering. Diversities of gifts . . . same Spirit. The Corinthians were contending with each other over the comparative importance of their different gifts. The point Paul is making is that since there is but one Spirit, there could be no actual difference as to the value of the various gifts.

1 Corinthians 12:5-6

1 Corinthians 12:5-6. Administrations and operations means the out workings of the Spirit through the gifts; that all come from the same divine source.

1 Corinthians 12:7

1 Corinthians 12:7. A foreman over a crew of workers knows his men and which tool each can use to the best advantage for the whole project. Likewise, the Lord knows which spiritual gift each disciple can best use to the profit of the Gospel work. Hence not all members of the church received the same gifts, and yet the diversities of the various assignments indicated no partiality as to the different brethren.

1 Corinthians 12:8

1 Corinthians 12:8. Wisdom and knowledge have much the same meaning in general use, but as spiritual gifts there is a difference. The second one means supernatural understanding, and the first means the special ability to teach it to others.

1 Corinthians 12:9

1 Corinthians 12:9. This faith is the miraculous kind such as Matthew 17:20; 1 Co-inthians 13:2. Miraculous healing requires this gift of faith, but the phrase is used as a specification of it, in relieving persons of their physical ailments.

1 Corinthians 12:10

1 Corinthians 12:10. Working of miracles is seek to cover them as not being comely more general, referring to any situation coming before the possessor of the gift that gives an opportunity for demonstration of spiritual power. This prophecy is the kind that enables the possessor to make predictions, not that described in chapter 14:3. Without the complete Word it was not always possible to detect an evil spirit claiming to be of God, hence this discerning of spirits was possible through the gift. One man could speak in a foreign tongue, perhaps, but would not kno its interpretation. Another man had the gift of interpreting such tongues.(See chapter 14:27, 28.)

1 Corinthians 12:11

1 Corinthians 12:11. This is virtually the same as verse 7. As he will denotes as the Lord willed in directing the Spirit as it delivered the various gifts.

1 Corinthians 12:12

1 Corinthians 12:12. The human body is used to illustrate the church which is the body of Christ, with the unified work of spiritual gifts in that body.

1 Corinthians 12:13

1 Corinthians 12:13. The main thought running through these several verses is that there is only one Spirit, hence no difference should be made in the importance of the different gifts of the Spirit. Men would never have been taught the necessity of baptism had not the Spirit given the apostles and other inspired teachers the instruction to pass on to others. The point is that all people who have been baptized have received the instruction as a result of teaching from one Spirit.

1 Corinthians 12:14

1 Corinthians 12:14. It takes more than one member to constitute a human body.

1 Corinthians 12:15-17

1 Corinthians 12:15-17. This imaginary conversation between the different parts of the fleshly body, is written to show the point stated in verse 14. No one of the members of the body can take the place of the other. This reasoning drawn from the fleshly body is continued through verse 26.

1 Corinthians 12:18-21

1 Corinthians 12:18-21. This paragraph is similar to the preceding one.

1 Corinthians 12:22

1 Corinthians 12:22. Every part of the human body is necessary and should not be removed by surgery, unless it becomes so diseased that medication will not cure it.

1 Corinthians 12:23

1 Corinthians 12:23. Less honorable is from ATIMOS, which Thayer defines “less esteem.” The comparison is made to the feet and certain hidden parts of the body. According to Thayer, more abundant honor means more “preciousness or value.” That is true, for the feet and other parts referred to are prized very highly, even though we seek to cover them as not being comely or attractive.

1 Corinthians 12:24

1 Corinthians 12:24. The comely or more attractive parts of the body, such as the face and hands, need no special attention, but are able to “take care of themselves.”

1 Corinthians 12:25

1 Corinthians 12:25. God has so arranged the human body that there need be no schisms (lack of harmony) in the body. For instance, if the feet and hands opposed each other, a man would be constantly hindered in what he wished to do or where to go.

1 Corinthians 12:26

1 Corinthians 12:26. The unity of the members of the fleshly body is demonstrated by this very sympathy of one for the other. If a man injures his little finger, his entire being is concerned and caused to suffer, and the whole person will try to help the wounded member to get well. Of course the point is that the different members of the body of Christ should have a like sympathy for and interest in each other. The spiritual application of the comparison is made in Romans 12:15.

1 Corinthians 12:27

1 Corinthians 12:27. The apostle now comes directly to the application of his illustration. The church is the body of Christ, and it is composed of disciples who are the members of the body. As the parts of the fleshly body act in harmony with each other, shown in the preceding verses, so the members of the body of Christ should be interested in each other and seek to assist them in the mutual service to Christ. If that is done, the dissensions over the different spiritually-gifted men and their gifts will be stopped.

1 Corinthians 12:28

1 Corinthians 12:28. Every function or office named in this verse still exists in the church except the spiritual gifts. In the early days of the Gospel age the gifts were possessed by each of these officers or workers, in order that they might perform them the better. After the New Testament was completed the spiritual gifts ceased, and these officers and workers continue down to our time, but are working only with the guidance of the Gospel. The apostles are still in authority (Matthew 19:28), doing their ruling or “judging” through the Gospel which they wrote and left with us. I shall next notice the various officers and functions mentioned in the verse. First, secondarily, etc., denotes the numerical order in which they were set in the church, the comparative importance of them being denoted as we discuss them. The apostles were first in order because Jesus selected them before the church was set up, and they had charge of the work under the Lord when the divine institution began (Acts 2). They are also first in importance because their inspired word is the permanent law of Christ, and will be until the end of the world. These prophets were men who could make predictions by the aid of their spiritual gifts. Miracles and healings are explained at verses 9, 10. Help is from , and Thayer explains it at this place to mean, “the ministrations of the deacons, who have care of the poor and sick.” Governments is from , and Thayer’s definition is, “a governing, government.” We know from 1 Timothy 5:17; Hebrews 13:7 Hebrews 13:17 and 1 Peter 5:1-2, that the elders are the rulers in the church, hence they are the ones meant by these governments. Diversities of tongues refers to the men who could speak with various foreign tongues by the help of spiritual gifts.

1 Corinthians 12:29-30

1 Corinthians 12:29-30. Are all apostles?, etc. All of the questions in this paragraph should receive the negative answer; they are a summing up of the argument that Paul has been making regarding the relation of the different members of the church in the exercise of their spiritual gifts.

1 Corinthians 12:31

1 Corinthians 12:31. Covet earnestly is from ZELOO, which Thayer defines, “to desire earnestly, pursue.” Best is from , and Thayer defines it, “more useful, more serviceable.” Paul has consistently taught that all of the gifts are important, and he has rebuked the brethren for their contending with each other over their respective gifts. We should conclude, therefore, that he here means their main interest should he in that which will do the church the most good, and not which of them can exhibit the greatest power. More excellent way signifies that after all that can truly be said of the spiritual gifts, there is something that is more excellent; that will be shown in the next chapter.