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).
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Israelites was withdrawn when they were sufficiently assured of the Divine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).
2. (Eph 2:11).
that
ye were—The best manuscripts read, “That when ye were”; thus “ye were” must be
supplied before “carried away”—Ye were blindly transported hither and thither
at the will of your false guides.
these
dumb idols—Greek, “the idols
which are dumb”; contrasted with the living God who “speaks” in the believer by
His Spirit (1Co 12:3, &c.). This gives the reason why the Corinthians
needed instruction as to spiritual gifts, namely, their past heathen state,
wherein they had no experience of intelligent spiritual powers. When blind, ye
went to the dumb.
as
ye were led—The Greek is, rather, “as ye
might (happen to) be led,” namely, on different occasions. The heathen oracles
led their votaries at random, without any definite principle.
3. The negative and positive criteria of inspiration by the
Spirit—the rejection or confession of Jesus as Lord [Alford] (1Jn 4:2; 5:1). Paul gives a test of truth against
the Gentiles; John, against the false prophets.
by
the Spirit—rather, as Greek, “in the Spirit”; that being the power
pervading him, and the element in which he speaks [Alford], (Mt 16:17; Jn 15:26).
of
God … Holy—The same Spirit is called at one
time “the Spirit of God”; at
another, “the holy Ghost,” or
“Holy Spirit.” Infinite Holiness is almost synonymous with Godhead.
speaking
… say—“Speak” implies the act of
utterance; “say” refers to that which is uttered. Here, “say” means a spiritual
and believing confession of Him.
Jesus—not an abstract doctrine, but the historical, living
God-man (Ro 10:9).
accursed—as the Jews and Gentiles treated Him (Ga 3:13). Compare “to
curse Christ” in the heathen Pliny’s
letter [Epistles, 10.97]. The spiritual man feels Him to be the Source
of all blessings (Eph 1:3) and to be severed from Him is to be accursed (Ro
9:3).
Lord—acknowledging himself as His servant (Is 26:13). “Lord” is
the Septuagint translation for the incommunicable Hebrew name Jehovah.
4.
diversities of gifts—that is, varieties of spiritual
endowments peculiar to the several members of the Church: compare “dividing to
every man severally” (1Co 12:11).
same
Spirit—The Holy Trinity appears here: the Holy
Spirit in this verse; Christ in 1Co 12:5; and the Father in
1Co 12:6. The terms “gifts,” “administrations,” and “operations,” respectively
correspond to the Divine Three. The Spirit is treated of in 1Co 12:7,
&c.; the Lord, in 1Co 12:12, &c.; God, in 1Co 12:28.
(Compare Eph 4:4–6).
5,
6. “Gifts” (1Co 12:4),
“administrations” (the various functions and services performed
by those having the gifts, compare 1Co 12:28), and “operations” (the actual effects
resulting from both the former, through the universally operative power of the
one Father who is “above all, through all, and in us all”), form an ascending
climax [Henderson, Inspiration].
same
Lord—whom the Spirit glorifies by these ministrations
[Bengel].
6.
operations—(Compare 1Co 12:10).
same
God … worketh—by His Spirit working (1Co 12:11).
all
in all—all of them (the “gifts”) in all
the persons (who possess them).
7.
But—Though all the gifts flow from the one
God, Lord, and Spirit, the “manifestation” by which the Spirit acts (as He is
hidden in Himself), varies in each individual.
to
every man—to each of the members of
the Church severally.
to
profit withal—with a view to the profit of
the whole body.
8–10. Three classes of gifts are distinguished by a distinct Greek
word for “another” (a distinct class), marking the three several genera: allo marks the species, hetero the genera (compare Greek, 1Co 15:39–41). I.
Gifts of intellect, namely, (1) wisdom; (2) knowledge. II. Gifts dependent on a
special faith, namely, that of miracles (Mt 17:20): (1) healings; (2)
workings of miracles; (3) prophecy of future events; (4) discerning of spirits,
or the divinely given faculty of distinguishing between those really inspired,
and those who pretended to inspiration. III. Gifts referring to the tongues:
(1) diverse kinds of tongues; (2) interpretation of tongues. The catalogue in 1Co
12:28 is not meant strictly to harmonize with the one here,. though there are
some particulars in which they correspond. The three genera are summarily
referred to by single instances of each in 1Co 13:8. The first genus refers
more to believers; the second, to unbelievers.
by
… by … by—The first in Greek is, “By
means of,” or “through the operation of”; the second is, “according to” the
disposing of (compare 1Co 12:11); the third is, “in,” that is, under the
influence of (so the Greek, Mt 22:43; Lu 2:27).
word
of wisdom—the ready utterance of (for
imparting to others, Eph 6:19) wisdom, namely, new revelations of the
divine wisdom in redemption, as contrasted with human philosophy (1Co 1:24; Eph
1:8; 3:10; Col 2:3).
word
of knowledge—ready utterance supernaturally
imparted of truths already revealed
(in this it is distinguished from “the word of wisdom,” which related to new revelations). Compare 1Co 14:6,
where “revelation” (answering to “wisdom” here) is distinguished from
“knowledge” [Henderson]. Wisdom
or revelation belonged to the “prophets”; knowledge, to the
“teachers.” Wisdom penetrates deeper than knowledge. Knowledge
relates to things that are to be done. Wisdom, to things eternal: hence,
wisdom is not, like knowledge, said to “pass away” (1Co 13:8), [Bengel].
9.
faith—not of doctrines, but of miracles:
confidence in God, by the impulse of His Spirit, that He would enable them to
perform any required miracle (compare 1Co 13:2; Mk 11:23; Jam 5:15). Its
nature, or principle, is the same as that of saving faith, namely, reliance on
God; the producing cause, also, in the same,’ namely, a power altogether
supernatural (Eph 1:19, 20). But the objects of faith differ respectively.
Hence, we see, saving faith does not save by its instrinsic merit, but by the
merits of Him who is the object of it.
healing—Greek plural, “healings”; referring to different
kinds of disease which need different kinds of healing (Mt 10:1).
10.
working of miracles—As “healings” are miracles, those
here meant must refer to miracles of special and extraordinary power (so the Greek for
“miracles” means); for example, healings might be effected by human skill in
course of time; but the raising of the dead, the infliction of death by a word,
the innocuous use of poisons, &c., are miracles of special power.
Compare Mk 6:5; Ac 19:11.
prophecy—Here, probably, not in the wider sense of public teaching
by the Spirit (1Co 11:4, 5); but, as its position between “miracles” and a
“discerning of spirits” implies, the inspired disclosure of the future
(Ac 11:27, 28; 21:11; 1Ti 1:18), [Henderson].
It depends on “faith” (1Co 12:9; Ro 12:6). The prophets ranked next to
the apostles (1Co 12:28; Eph 3:5; 4:11). As prophecy is part of
the whole scheme of redemption, an inspired insight into the obscurer parts of
the existing Scriptures, was the necessary preparation for the miraculous
foresight of the future.
discerning
of spirits—discerning between the operation of
God’s Spirit, and the evil spirit, or unaided human spirit (1Co 14:29; compare
1Ti 4:1; 1Jn 4:1).
kinds
of tongues—the power of speaking various
languages: also a spiritual language unknown to man, uttered in ecstasy
(1Co 14:2–12). This is marked as a distinct genus in the Greek, “To
another and a different class.”
interpretation
of tongues—(1Co 14:13, 26, 27).
11.
as he will—(1Co 12:18; Heb 2:4).
12,
13. Unity, not unvarying uniformity, is
the law of God in the world of grace, as in that of nature. As the many members
of the body compose an organic whole and none can be dispensed with as
needless, so those variously gifted by the Spirit, compose a spiritual organic
whole, the body of Christ, into which all are baptized by the one Spirit.
of
that one body—Most of the oldest manuscripts omit
“one.”
so
also is Christ—that is, the whole Christ, the
head and body. So Ps 18:50, “His anointed (Messiah or Christ), David (the
antitypical David) and His seed.”
13.
by … Spirit … baptized—literally,
“in”; in virtue of; through. The designed effect of baptism, which is
realized when not frustrated by the unfaithfulness of man.
Gentiles—literally, “Greeks.”
all
made to drink into one Spirit—The
oldest manuscripts read, “Made to drink of one Spirit,” omitting “into” (Jn
7:37). There is an indirect allusion to the Lord’s Supper, as there is a direct
allusion to baptism in the beginning of the verse. So the “Spirit, the water,
and the blood” (1Jn 5:8), similarly combine the two outward signs with the
inward things signified, the Spirit’s grace.
are
… have been—rather as Greek, “were …
were” (the past tense).
14. Translate, “For the body also.” The analogy of the
body, not consisting exclusively of one, but of many members, illustrates the
mutual dependence of the various members in the one body, the Church. The
well-known fable of the belly and the other members, spoken by Menenius
Agrippa, to the seceding commons [Livy,
2.32], was probably before Paul’s mind, stored as it was with classical
literature.
15. The humbler members ought not to disparage themselves, or
to be disparaged by others more noble (1Co 12:21, 22).
foot
… hand—The humble speaks of the more
honorable member which most nearly resembles itself: so the “ear” of the “eye”
(the nobler and more commanding member, Nu 10:31), (1Co 12:16). As in life each
compares himself with those whom he approaches nearest in gifts, not those far
superior. The foot and hand represent men of active life; the ear
and eye, those of contemplative life.
17. Superior as the eye is, it would not do if it were
the sole member to the exclusion of the rest.
18.
now—as the case really is.
every
one—each severally.
19.
where were the body—which, by its very idea, “hath many
members” (1Co 12:12, 14), [Alford].
20.
now—as the case really is: in contrast
to the supposition (1Co 12:19; compare 1Co 12:18).
many
members—mutually dependent.
21. The higher cannot dispense with the lower members.
22.
more feeble—more susceptible of injury: for
example, the brain, the belly, the eye. Their very feebleness, so far from
doing away with the need for them, calls forth our greater care for their
preservation, as being felt “necessary.”
23.
less honourable—“We think” the feet and the belly
“less honorable,” though not really so in the nature of things.
bestow
… honour—putting shoes on (Margin)
the feet, and clothes to cover the belly.
uncomely
parts—the secret parts: the poorest,
though unclad in the rest of the body, cover these.
24.
tempered … together—on the principle of mutual
compensation.
to
that part which lacked—to the
deficient part [Alford], (1Co
12:23).
25.
no schism—(compare 1Co 12:21)—no disunion;
referring to the “divisions” noticed (1Co 11:18).
care
one for another—that is, in behalf of one
another.
26.
And—Accordingly.
all
… suffer with it—“When a thorn enters the heel, the
whole body feels it, and is concerned: the back bends, the belly and thighs
contract themselves, the hands come forward and draw out the thorn, the head
stoops, and the eyes regard the affected member with intense gaze” [Chrysostom].
rejoice
with it—“When the head is crowned, the
whole man feels honored, the mouth expresses, and the eyes look, gladness” [Chrysostom].
27.
members in particular—that is, severally members of it.
Each church is in miniature what the whole aggregate of churches is
collectively, “the body of Christ” (compare 1Co 3:16): and its individual
components are members, every one in his assigned place.
28.
set … in the church—as He has “set the members … in the
body” (1Co 12:18).
first
apostles—above even the prophets. Not
merely the Twelve, but others are so called, for example, Barnabas,
&c. (Ro 16:7).
teachers—who taught, for the most part, truths already revealed;
whereas the prophets made new revelations and spoke all their
prophesyings under the Spirit’s influence. As the teachers had the “word of
knowledge,” so the prophets “the word of wisdom” (1Co 12:8). Under “teachers”
are included “evangelists and pastors.”
miracles—literally, “powers” (1Co 12:10):ranked below “teachers,” as
the function of teaching is more edifying, though less dazzling than
working miracles.
helps,
governments—lower and higher departments of
“ministrations” (1Co 12:5); as instances of the former, deacons whose office it
was to help in the relief of the poor, and in baptizing and preaching,
subordinate to higher ministers (Ac 6:1–10; 8:5–17); also, others who helped
with their time and means, in the Lord’s cause (compare 1Co 13:13; Nu 11:17).
The Americans similarly use “helps” for “helpers.” And, as instances of
the latter, presbyters, or bishops, whose office it was to govern
the Church (1Ti 5:17; Heb 13:17, 24). These officers, though now ordinary and
permanent, were originally specially endowed with the Spirit for their office,
whence they are here classified with other functions of an inspired character.
Government (literally, “guiding the helm” of affairs), as being occupied
with external things, notwithstanding the outward status it gives, is ranked by
the Spirit with the lower functions. Compare “He that giveth” (answering to
“helps”)—“he that ruleth” (answering to “governments”) (Ro 12:8). Translate,
literally, “Helpings, governings” [Alford].
diversities
of tongues—(1Co 12:10). “Divers kinds
of tongues.”
29.
Are all?—Surely not.
31.
covet earnestly—Greek, “emulously desire.”
Not in the spirit of discontented “coveting.” The Spirit “divides to
every man severally as He will” (1Co 12:1); but this does not prevent
men earnestly seeking, by prayer and watchfulness, and cultivation of
their faculties, the greatest gifts. Beza
explains, “Hold in the highest estimation”; which accords with the distinction
in his view (1Co 14:1) between “follow after charity—zealously esteem
spiritual gifts”; also with (1Co 12:11, 18) the sovereign will with which the
Spirit distributes the gifts, precluding individuals from desiring gifts not
vouchsafed to them. But see on 1Co 14:1.
the
best gifts—Most of the oldest manuscripts
read, “the greatest gifts.”
and
yet—Greek, “and moreover.”
Besides recommending your zealous desire for the greatest gifts, I am
about to show you a something still more excellent (literally, “a way most
way-like”) to desire, “the way of love” (compare 1Co 14:1). This love, or
“charity,” includes both “faith” and “hope” (1Co 13:7), and bears the same
fruits (1Co 13:1–13) as the ordinary and permanent fruits of the Spirit (Ga
5:22–24). Thus “long-suffering,” compare 1Co 12:4; “faith,” 1Co 12:7; “joy,”
1Co 12:6; “meekness,” 1Co 12:5; “goodness,” 1Co 12:5; “gentleness,” 1Co 12:4
(the Greek is the same for “is kind”). It is the work of the Holy
Spirit, and consists in love to God, on account of God’s love in Christ to us,
and as a consequence, love to man, especially to the brethren in Christ (Ro
5:5; 15:30). This is more to be desired than gifts (Lu 10:20).
Excerpt from:
A Commentary on the Old and New Testaments
by Robert Jamieson, A. R. Fausset and David Brown
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