Chapter 12
In this chapter the apostle, I. Considers the case of
spiritual gifts, which were very plentifully poured out on the Corinthian
church. He considers their original, that they are from God; their variety and
use, that they were all intended for one and the same general end, the
advancement of Christianity and the church’s edification (v. 1–11). II. He
illustrates this by an allusion to a human body, in which all the members have a
mutual relation and subserviency, and each has its proper place and use (v.
12–26). III. He tells us that the church is the body of Christ, and the members
are variously gifted for the benefit of the whole body, and each particular
member (v. 27–30). And them, IV. Closes with an exhortation to seek somewhat
more beneficial than these gifts (v. 31).
Verses 1-11
The apostle comes now to treat of spiritual gifts, which
abounded in the church of Corinth, but were greatly abused. What these gifts
were is at large told us in the body of the chapter; namely, extraordinary
offices and powers, bestowed on ministers and Christians in the first ages, for
conviction of unbelievers, and propagation of the gospel. Gifts and graces, charismata and charis, greatly differ. Both indeed were freely given of God. But
where grace is given it is for the salvation of those who have it. Gifts are
bestowed for the advantage and salvation of others. And there may be great
gifts where there is not a dram of grace, but persons possessed of them are
utterly out of the divine favour. They are great instances of divine benignity
to men, but do not by themselves prove those who have them to be the objects of
divine complacency. This church was rich in gifts, but there were many things
scandalously out of order in it. Now concerning these spiritual gifts, that is,
the extraordinary powers they had received from the Spirit,
I. The apostle tells them he would not have them ignorant
either of their original or use. They came from God, and were to be used for
him. It would lead them far astray if they were ignorant of one or the other of
these. Note, Right information is of great use as to all religious practice. It
is wretched work which gifted men make who either do not know or do not advert
to the nature and right use of the gifts with which they are endowed.
II. He puts them in the mind of the sad state out of which
they had been recovered: You were Gentiles, carried away to dumb idols, even
as you were led, v. 2. While they were so, they could have no pretensions
to be spiritual men, nor to have spiritual gifts. While they were under the
conduct of the spirit of Gentilism, they could not be influenced by the Spirit
of Christ. If they well understood their former condition, they could not but know
that all true spiritual gifts were from God. Now concerning this observe, 1.
Their former character: they were Gentiles. Not God’s peculiar people,
but of the nations whom he had in a manner abandoned. The Jews were, before,
his chosen people, distinguished from the rest of the world by his favour. To
them the knowledge and worship of the true God were in a manner confined. The
rest of the world were strangers to the covenant of promise, aliens from the
commonwealth of Israel, and in a manner without God, Eph. 2:12. Such Gentiles
were the body of the Corinthians, before their conversion to Christianity. What
a change was here! Christian Corinthians were once Gentiles. Note, It is of
great use to the Christian, and a proper consideration to stir him up both to
duty and thankfulness, to think what once he was: You were Gentiles. 2.
The conduct they were under: Carried away to these dumb idols, even as you
were led. They were hurried upon the grossest idolatry, the worship even of
stocks and stones, through the force of a vain imagination, and the fraud of
their priests practising on their ignorance, for, whatever were the sentiments
of their philosophers, this was the practice of the herd. The body of the
people paid their homage and worship to dumb idols, that had ears but could
not hear, and mouths but could not speak, Ps. 115:5, 6. Miserable
abjectness of mind! And those who despised these gross conceptions of the
vulgar yet countenanced them by their practice. O dismal state of Gentilism!
Could the Spirit of God be among such stupid idolators, or they be influenced
by it? How did the prince of this world triumph in the blindness of mankind!
How thick a mist had he cast over their minds!
III. He shows them how they might discern those gifts that
were from the Spirit of God, true spiritual gifts: No man, speaking by the
Spirit, calls Jesus accursed. Thus did both Jews and Gentiles: they
blasphemed him as an impostor, and execrated his name, and deemed it
abominable. And yet many Jews, who were exorcists and magicians, went about,
pretending to work wonders by the Spirit of God (vid. Lightfoot’s Horae in
loc.), and many among the Gentiles pretended to inspiration. Now the
apostle tells them none could act under the influence, nor by the power, of the
Spirit of God, who disowned and blasphemed Christ: for the Spirit of God bore
uncontrollable witness to Christ by prophecy, miracles, his resurrection from
the dead, the success of his doctrine among men, and its effect upon them; and
could never so far contradict itself as to declare him accursed. And on the
other hand no man could say Jesus was the Lord (that is, live by this
faith, and work miracles to prove it), but it must be by the Holy Ghost.
To own this truth before men, and maintain it to the death, and live under the
influence of it, could not be done without the sanctification of the Holy
Ghost. No man can call Christ Lord, with a believing subjection to him
and dependence upon him, unless that faith be wrought by the Holy Ghost. No man
can confess this truth in the day of trial but by the Holy Ghost animating and
encouraging him. Note, We have as necessary a dependence on the Spirit’s
operation and influence for our sanctification and perseverance as on the
mediation of Christ for our reconciliation and acceptance with God: and no man
could confirm this truth with a miracle but by the Holy Ghost. No evil spirit
would lend assistance, if it were in his power, to spread a doctrine and
religion so ruinous to the devil’s kingdom. The substance of what the apostle asserts
and argues here is that whatever pretences there were to inspiration or
miracles, among those who were enemies to Christianity, they could not be from
the Spirit of God; but no man could believe this with his heart, nor prove with
a miracle that Jesus was Christ, but by the Holy Ghost: so that the
extraordinary operations and powers among them did all proceed from the Spirit
of God. He adds,
IV. These spiritual gifts, though proceeding from the same
Spirit, are yet various. They have one author and original, but are themselves
of various kinds. A free cause may produce variety of effects; and the same
giver may bestow various gifts, v. 4. There are diversities of gifts,
such as revelations, tongues, prophecy, interpretations of tongues; but the
same Spirit. There are differences of administrations, or different
offices, and officers to discharge them, different ordinances and institutions
(see v. 28–30), but the same Lord, who appointed all, v. 6. There are
diversities of operations, or miraculous powers, called energeµmata
dynameoµn (v. 10), as here energeµmata, but it is the same God that worketh all in all.
There are various gifts, administrations, and operations, but all proceed from
one God, one Lord, one Spirit; that is, from Father, Son, and Holy Ghost, the
spring and origin of all spiritual blessings and bequests: all issue from the
same fountain; all have the same author. However different they may be in
themselves, in this they agree; all are from God. And several of the kinds are
here specified, v. 8–10. Several persons had their several gifts, some one,
some another, all from and by the same Spirit. To one was given the word of
wisdom; that is, say some, a knowledge of the mysteries of the gospel, and
ability to explain them, an exact understanding of the design, nature, and
doctrines, of the Christian religion. Others say an uttering of grave
sentences, like Solomon’s proverbs. Some confine this word of wisdom to the
revelations made to and by the apostles.—To another the word of knowledge, by
the same Spirit; that is, say some, the knowledge of mysteries (ch. 2:13):
wrapped up in the prophecies, types, and histories of the Old Testament: say
others, a skill and readiness to give advice and counsel in perplexed cases.—To
another faith, by the same Spirit; that is, the faith of miracles, or a
faith in the divine power and promise, whereby they were enabled to trust God
in any emergency, and go on in the way of their duty, and own and profess the
truths of Christ, whatever was the difficulty or danger.—To another the gift
of healing, by the same Spirit; that is, healing the sick, either by laying
on of hands, or anointing with oil, or with a bare word.—To another the
working of miracles; the efficacies of powers, energeµmata
dynameoµn, such as raising the dead, restoring
the blind to sight, giving speech to the dumb, hearing to the deaf, and the use
of limbs to the lame.—To another prophecy, that is, ability to foretel
future events, which is the more usual sense of prophecy; or to explain
scripture by a peculiar gift of the Spirit. See ch. 14:24.—To another the
discerning of Spirits, power to distinguish between true and false
prophets, or to discern the real and internal qualifications of any person for
an office, or to discover the inward workings of the mind by the Holy Ghost, as
Peter did those of Ananias, Acts 5:3.—To another divers kinds of tongues,
or ability to speak languages by inspiration.—To another the interpretation
of tongues, or ability to render foreign languages readily and properly
into their own. With such variety of spiritual gifts were the first ministers
and churches blessed.
V. The end for which these gifts were bestowed: The
manifestation of the Spirit is given to every man to profit withal, v. 7.
The Spirit was manifested by the exercise of these gifts; his influence and
interest appeared in them. But they were not distributed for the mere honour
and advantage of those who had them, but for the benefit of the church, to
edify the body, and spread and advance the gospel. Note, Whatever gifts God
confers on any man, he confers them that he may do good with them, whether they
be common or spiritual. The outward gifts of his bounty are to be improved for
his glory, and employed in doing good to others. No man has them merely for
himself. They are a trust put into his hands, to profit withal; and the more he
profits others with them, the more abundantly will they turn to his account in
the end, Phil. 4:17. Spiritual gifts are bestowed, that men may with them
profit the church and promote Christianity. They are not given for show, but
for service; not for pomp and ostentation, but for edification; not to magnify
those that have them, but to edify others.
VI. The measure and proportion in which they are given: All
these worketh one and the same Spirit, dividing to every man as he will. It
is according to the sovereign pleasure of the donor. What more free than a
gift? And shall not the Spirit of God do what he will with his own? May he not
give to what persons he pleases, and in what proportion he pleases; one gift to
one man, and another to another; to one more, and another fewer, as he thinks
fit? Is he not the best judge how his own purpose shall be served, and his own
donatives bestowed? It is not as men will, nor as they may think fit, but as
the Spirit pleases. Note, The Holy Ghost is a divine person. He works divine
effects and divides divine gifts a he will, by his own power, and according to
his own pleasure, without dependence or control. But though he distributes these
gifts freely and uncontrollably, they are intended by him, not for private
honour and advantage, but for public benefit, for the edification of the body,
the church.
Verses 12-26
The apostle here makes out the truth of what was above
asserted, and puts the gifted men among the Corinthians in mind of their duty,
by comparing the church of Christ to a human body.
I. By telling us that one body may have many members, and
that the many members of the same body make but one body (v. 12): As the
body is one, and hath many members, and all members of that one body, being
many, are one body, so also is Christ; that is, Christ mystical, as divines
commonly speak. Christ and his church making one body, as head and members,
this body is made up of many parts or members, yet but one body; for all the
members are baptized into the same body, and made to drink of the same
Spirit, v. 13. Jews and Gentiles, bond and free, are upon a level in this:
all are baptized into the same body, and made partakers of the same Spirit.
Christians become members of this body by baptism: they are baptized into one
body. The outward rite is of divine institution, significant of the new birth,
called therefore the washing of regeneration, Tit. 3:5. But it is by the
Spirit, by the renewing of the Holy Ghost, that we are made members of Christ’s
body. It is the Spirit’s operation, signified by the outward administration,
that makes us members. And by communion at the other ordinance we are
sustained; but then it is not merely by drinking the wine, but by drinking into
one Spirit. The outward administration is a means appointed of God for our
participation in this great benefit; but it is baptism by the Spirit, it is
internal renovation and drinking into one Spirit, partaking of his sanctifying
influence from time to time, that makes us true members of Christ’s body, and
maintains our union with him. Being animated by one Spirit makes Christians one
body. Note, All who have the spirit of Christ, without difference, are the
members of Christ, whether Jew or Gentile, bond or free; and none but such. And
all the members of Christ make up one body; the members many, but the body one.
They are one body, because they have one principle of life; all are quickened
and animated by the same Spirit.
II. Each member has its particular form, place, and use. 1.
The meanest member makes a part of the body. The foot and ear are less useful,
perhaps, than the hand and eye; but because one is not a hand, and the other an
eye, shall they say, therefore, that they do not belong to the body? v. 15, 16.
So every member of the body mystical cannot have the same place and office; but
what then? Shall it hereupon disown relation to the body? Because it is not
fixed in the same station, or favoured with the same gifts as others, shall it
say, "I do not belong to Christ?’’ No, the meanest member of his body is
as much a member as the noblest, and as truly regarded by him. All his members
are dear to him. 2. There must be a distinction of members in the body: Were
the whole body eye, where were the hearing? Were the whole ear, where were the
smelling? v. 17. If all were one member, where were the body? v. 19.
They are many members, and for that reason must have distinction among
them, and yet are but one body, v. 20. One member of a body is not a
body; this is made up of many; and among these many there must be a
distinction, difference of situation, shape, use, etc. So it is in the body of
Christ; its members must have different uses, and therefore have different
powers, and be in different places, some having one gift, and others a
different one. Variety in the members of the body contributes to the beauty of
it. What a monster would a body be if it were all ear, or eye, or arm! So it is
for the beauty and good appearance of the church that there should be diversity
of gifts and offices in it. 3. The disposal of members in a natural body, and
their situation, are as God pleases: But now hath God set the members, every
one of them, in the body, as it hath pleased him, v. 18. We may plainly
perceive the divine wisdom in the distribution of the members; but it was made
according to the counsel of his will; he distinguished and distributed them as
he pleased. So is it also in the members of Christ’s body: they are chosen out
to such stations, and endued with such gifts, as God pleases. He who is
sovereign Lord of all disposes his favours and gifts as he will. And who should
gainsay his pleasure? What foundation is here for repining in ourselves, or
envying others? We should be doing the duties of our own place, and not
murmuring in ourselves, nor quarrelling with others, that we are not in theirs.
4. All the members of the body are, in some respect, useful and necessary to
each other: The eye cannot say to the hand, I have no need of thee; nor the
head to the feet, I have no need of your: nay, those members of the body which
seem to be more feeble (the bowels, etc.) are necessary (v. 21, 22);
God has so fitted and tempered them together that they are all necessary to one
another, and to the whole body; there is no part redundant and unnecessary.
Every member serves some good purpose or other: it is useful to its
fellow-members, and necessary to the good state of the whole body. Nor is there
a member of the body of Christ but may and ought to be useful to his
fellow-members, and at some times, and in some cases, is needful to them. None
should despise and envy another, seeing God has made the distinction between
them as he pleased, yet so as to keep them all in some degree of mutual dependence,
and make them valuable to each other, and concerned for each other, because of
their mutual usefulness. Those who excel in any gift cannot say that they have
no need of those who in that gift are their inferiors, while perhaps, in other
gifts, they exceed them. Nay, the lowest members of all have their use, and the
highest cannot do well without them. The eye has need of the hand, and the head
of the feet. 5. Such is the man’s concern for his whole body that on the
less honourable members more abundant honour is bestowed, and our uncomely
parts have more abundant comeliness. Those parts which are not fit, like
the rest, to be exposed to view, which are either deformed or shameful, we most
carefully clothe and cover; whereas the comely parts have no such need. The
wisdom of Providence has so contrived and tempered things that the most
abundant regard and honour should be paid to that which most wanted it, v. 24.
So should the members of Christ’s body behave towards their fellow-members:
instead of despising them, or reproaching them, for their infirmities, they
should endeavour to cover and conceal them, and put the best face upon them
that they can. 6. Divine wisdom has contrived and ordered things in this manner
that the members of the body should not be schismatics, divided from each other
and acting upon separate interests, but well affected to each other, tenderly
concerned for each other, having a fellow-feeling of each other’s griefs and a
communion in each other’s pleasures and joys, v. 25, 26. God has tempered the
members of the body natural in the manner mentioned, that there might be no
schism in the body (v. 25), no rupture nor disunion among the members, nor
so much as the least mutual disregard. This should be avoided also in the
spiritual body of Christ. There should be no schism in this body, but the
members should be closely united by the strongest bonds of love. All decays of
this affection are the seeds of schism. Where Christians grow cold towards each
other, they will be careless and unconcerned for each other. And this mutual
disregard is a schism begun. The members of the natural body are made to have a
care and concern for each other, to prevent a schism in it. So should it be in
Christ’s body; the members should sympathize with each other. As in the natural
body the pain of the one part afflicts the whole, the ease and pleasure of one
part affects the whole, so should Christians reckon themselves honoured in the
honours of their fellow-christians, and should suffer in their sufferings.
Note, Christian sympathy is a great branch of Christian duty. We should be so
far from slighting our brethren’s sufferings that we should suffer with them,
so far from envying their honours that we should rejoice with them and reckon
ourselves honoured in them.
Verses 27-31
I. Here the apostle sums up the argument, and applies this
similitude to the church of Christ, concerning which observe,
1. The relation wherein Christians stand to Christ and one
another. The church, or whole collective body of Christians, in all ages, is
his body. Every Christian is a member of his body, and every other Christian
stands related to him as a fellow-member (v. 27): Now you are the body of
Christ, and members in particular, or particular members. Each is a member
of the body, not the whole body; each stands related to the body as a part of
it, and all have a common relation to one another, dependence upon one another,
and should have a mutual care and concern. Thus are the members of the natural
body, thus should the members of the mystical body be, disposed. Note, Mutual
indifference, and much more contempt, and hatred, and envy, and strife, are
very unnatural in Christians. It is like the members of the same body being
destitute of all concern for one another, or quarrelling with each other. This
is the apostle’s scope in this argument. He endeavours in it to suppress the
proud, vaunting, and contentious spirit, that had prevailed among the
Corinthians, by reason of their spiritual gifts.
2. The variety of offices instituted by Christ, and gifts or
favours dispensed by him (v. 28): God hath set some in the church; first,
apostles, the chief ministers entrusted with all the powers necessary to
found a church, and make an entire revelation of God’s will. Secondarily,
prophets, or persons enabled by inspiration, as the evangelists did. Thirdly,
teachers, those who labour in word and doctrine, whether with pastoral
charge or without it. After that, miracles, or miracle-workers. The
gifts of healing, or those who had power to heal diseases; helps, or
such as had compassion on the sick and weak, and ministered to them; governments,
or such as had the disposal of the charitable contributions of the church, and
dealt them out to the poor; diversities of tongues, or such as could
speak divers languages. Concerning all these observe, (1.) The plenteous
variety of these gifts and offices. What a multitude are they! A good God was
free in his communications to the primitive church; he was no niggard of his
benefits and favours. No, he provided richly for them. They had no want, but a
store-all that was necessary, and even more; what was convenient for them too.
(2.) Observe the order of these offices and gifts. They are here placed in
their proper ranks. Those of most value have the first place. Apostles,
prophets, and teachers, were all intended to instruct the people, to inform
them well in the things of God, and promote their spiritual edification:
without them, neither evangelical knowledge nor holiness could have been
promoted. But the rest, however fitted to answer the great intentions of
Christianity, had no such immediate regard to religion, strictly so called.
Note, God does, and we should, value things according to their real worth: and
the use of things is the best criterion of their real worth. Those are most
valuable that best answer the highest purposes. Such were apostolical powers,
compared with theirs who had only the gift of healing and miracles. What holds
the last and lowest rank in this enumeration is diversity of tongues. It is by
itself the most useless and insignificant of all these gifts. Healing diseases,
relieving the poor, helping the sick, have their use: but how vain a thing is
it to speak languages, if a man does it merely to amuse or boast himself! This
may indeed raise the admiration, but cannot promote the edification, of the
hearers, nor do them any good. And yet it is manifest from ch. 14 that the
Corinthians valued themselves exceedingly on this gift. Note, How proper a
method it is to beat down pride to let persons know the true value of what they
pride themselves in! It is but too common a thing for men to value themselves
most on what is least worth: and it is of great use to bring them to a sober
mind by letting them know how much they are mistaken. (3.) The various
distribution of these gifts, not all to one, nor to every one alike. All
members and officers had not the same rank in the church, nor the same
endowments (v. 29, 30): Are all apostles? Are all prophets? This were to
make the church a monster: all one as if the body were all ear or all eye. Some
are fit for one office and employment, and some for another; and the Spirit
distributes to every one as he will. We must be content with our own rank and
share, if they be lower and less than those of others. We must not be conceited
of ourselves, and despise others, if we are in the higher rank and have greater
gifts. Every member of the body is to preserve its own rank, and do its own
office; and all are to minister to one another, and promote the good of the
body in general, without envying, or despising, or neglecting, or ill-using,
any one particular member. How blessed a constitution were the Christian
church, if all the members did their duty!
II. He closes this chapter with an advice (as the generality
read it) and a hint. 1. An advice to covet the best gifts, charismata
ta kreittona—dona potiora, praestantiora,
either the most valuable in themselves or the most serviceable to others; and
these are, in truth, most valuable in themselves, though men may be apt to
esteem those most that will raise their fame and esteem highest. Those are
truly best by which God will be most honoured and his church edified. Such
gifts should be most earnestly coveted. Note, We should desire that most which
is best, and most worth. Grace is therefore to be preferred before gifts; and,
of gifts, those are to be preferred which are of greatest use. But some read
this passage, not as an advice, but a charge: zeµloute, You are envious at each other’s gifts. In ch. 13:4,
the same word is thus translated. You quarrel and contend about them. This they
certainly did. And this behaviour the apostle here reprehends, and labours to
rectify. Only of pride cometh contention. These contests in the church
of Corinth sprang from this original. It was a quarrel about precedency (as
most quarrels among Christians are, with whatever pretences they are gilded
over); and it is no wonder that a quarrel about precedence should extinguish charity.
When all would stand in the first rank, no wonder if they jostle, or throw
down, or thrust back, their brethren. Gifts may be valued for their use, but
they are mischievous when made the fuel of pride and contention. This therefore
the apostle endeavours to prevent. 2. By giving them the hint of a more
excellent way, namely, of charity, of mutual love and good-will. This was the
only right way to quiet and cement them, and make their gifts turn to the
advantage and edification of the church. This would render them kind to each
other, and concerned for each other, and therefore calm their spirits, and put
an end to their little piques and contests, their disputes about precedency.
Those would appear to be in the foremost rank, according to the apostle, who
had most of true Christian love. Note, True charity is greatly to be preferred
to the most glorious gifts. To have the heart glow with mutual love is vastly
better than to glare with the most pompous titles, offices, or powers.
Excerpt from:
Matthew Henry's Commentary on the Whole Bible
Matthew Henry (1662 - 1714)
Visit www.e-sword.net
and www.ccel.org
