1 Corinthians 12

1 Corinthians 12:1

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

1 Corinthians 12:2

Ye were led away (απαγομενο). The copula ητε is not expressed (common ellipsis) with the participle (periphrastic imperfect passive), but it has to be supplied to make sense. Some scholars would change οτε (when) to ποτε (once) and so remove the difficulty.

Unto those dumb idols (προςταειδωλατααφωνα). “Unto the idols the dumb.” See Psalms 95:5-7 for the voicelessness (α-φωνα, old adjective, without voice, φωνη) of the idols. Pagans were led astray by demons (1 Corinthians 10:19f.).

Howsoever ye might be led (ωςανηγεσθε). Rather, “as often as ye were led.” For this use of ωςαν for the notion of repetition, regular Koine idiom, see Robertson, Grammar, p. 974. Cf. οπουαν in Mr 6:56.

1 Corinthians 12:3

Wherefore I give you to understand (διογνωριζωυμιν). Causative idea (only in Aeschylus in old Greek) in papyri (also in sense of recognize) and N.T., from root γνω in γινωσκω, to know.

Speaking in the Spirit of God (ενπνευματθεουλαλων). Either sphere or instrumentality. No great distinction here between λαλεω (utter sounds) and λεγω (to say).

Jesus is anathema (αναθεμαΙησους). On distinction between αναθεμα (curse) and αναθημα (offering Lu 21:5) see discussion there. In LXX αναθημα means a thing devoted to God without being redeemed, doomed to destruction (Leviticus 27:28; Joshua 6:17; Joshua 7:12). See 1 Corinthians 16:22; Galatians 1:8; Romans 9:3. This blasphemous language against Jesus was mainly by the Jews (Acts 13:45; Acts 18:6). It is even possible that Paul had once tried to make Christians say ΑναθεμαΙησους (Acts 26:11).

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

1 Corinthians 12:4

Diversities (διαιρεσεις). Old word for distinctions, differences, distributions, from διαιρεω, to distribute, as διαιρουν (dividing, distributing) in verse 11. Only here in the N.T.

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

1 Corinthians 12:5

Of ministrations (διακονιων). This old word is from διακονος and has a general meaning of service as here (Romans 11:13) and a special ministration like that of Martha (Lu 10:40) and the collection (1 Corinthians 16:15; 2 Corinthians 8:4).

1 Corinthians 12:6

Of workings (ενεργηματων). Late word, here only in N.T., the effect of a thing wrought (from ενεργεω, to operate, perform, energize). Paul uses also the late kindred word ενεργεια (Colossians 1:29; Colossians 2:12) for efficiency.

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

1 Corinthians 12:7

Manifestation (φανερωσις). Late word, in papyri, in N.T. only here and 2 Corinthians 4:2, from φανεροω, to make manifest (φανερος). Each instance of the whole (verse 6) is repeatedly given (διδοτα, present passive indicative of διδωμ).

To profit withal (προςτοσυμφερον). See on 1 Corinthians 6:12; 1 Corinthians 10:23; 1 Corinthians 10:33 for Paul’s guiding principle in such matters.

1 Corinthians 12:8

To one (ωμεν). Demonstrative ος with μεν in dative case, to this one. The distribution or correlation is carried on by αλλωδε (verses 1 Corinthians 12:8; 1 Corinthians 12:9; 1 Corinthians 12:10), ετερωδε (verses 1 Corinthians 12:9; 1 Corinthians 12:10) for variety, nine manifestations of the Spirit’s work in verses 8-10.

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

The word of knowledge (λογοςγνωσεως). This gift is insight (illumination) according to (κατα) the same Spirit.

1 Corinthians 12:9

Faith (πιστις). Not faith of surrender, saving faith, but wonder-working faith like that in 13:2 (Matthew 17:20; Matthew 21:21). Note here εντωαυτωπνευματ (in the same Spirit) in contrast with δια and κατα in verse 8.

Gifts of healings (χαρισματαιαματων). Ιαμα, old word from ιαομα, common in LXX, in N.T. only in this chapter. It means acts of healing as in Acts 4:30 (cf. James 5:14) and Lu 7:21 (of Jesus). Note εν here as just before.

1 Corinthians 12:10

Workings of miracles (ενεργηματαδυναμεων). Workings of powers. Cf. ενεργωνδυναμεις in Galatians 3:5; Hebrews 2:4 where all three words are used (σημεια, signs, τερατα, wonders, δυναμεις, powers). Some of the miracles were not healings as the blindness on Elymas the sorcerer.

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

Discernings of spirits (διακρισειςπνευματων). Διακρισις is old word from διακρινω (see 11:29) and in N.T. only here; Romans 14:1; Hebrews 5:14. A most needed gift to tell whether the gifts were really of the Holy Spirit and supernatural (cf. so-called “gifts” today) or merely strange though natural or even diabolical (1 Timothy 4:1; 1 John 4:1).

Divers kinds of tongues (γενηγλωσσων). No word for “divers” in the Greek. There has arisen a great deal of confusion concerning the gift of tongues as found in Corinth. They prided themselves chiefly on this gift which had become a source of confusion and disorder. There were varieties (kinds, γενη) in this gift, but the gift was essentially an ecstatic utterance of highly wrought emotion that edified the speaker (14:4) and was intelligible to God (1 Corinthians 14:2; 1 Corinthians 14:28). It was not always true that the speaker in tongues could make clear what he had said to those who did not know the tongue (14:13): It was not mere gibberish or jargon like the modern “tongues,” but in a real language that could be understood by one familiar with that tongue as was seen on the great Day of Pentecost when people who spoke different languages were present.

In Corinth, where no such variety of people existed, it required an interpreter to explain the tongue to those who knew it not. Hence Paul placed this gift lowest of all. It created wonder, but did little real good. This is the error of the Irvingites and others who have tried to reproduce this early gift of the Holy Spirit which was clearly for a special emergency and which was not designed to help spread the gospel among men. See on Acts 2:13-21; Acts 10:44-46; Acts 19:6.

The interpretation of tongues (ερμηνειαγλωσσων). Old word, here only and 14:26 in N.T., from ερμηνευω from Hερμης (the god of speech). Cf. on διερμηνευω in Luke 24:27; Acts 9:36. In case there was no one present who understood the particular tongue it required a special gift of the Spirit to some one to interpret it if any one was to receive benefit from it.

1 Corinthians 12:11

Worketh (ενεργε). The same word that was used in verse 6 of God.

Severally (ιδια). Separately.

Even as he will (καθωςβουλετα). Hence there is no occasion for conceit, pride, or faction (4:7).

1 Corinthians 12:12

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

1 Corinthians 12:13

Were we all baptized into one body (ημειςπαντεςειςενσωμαεβαπτισθημεν). First aorist passive indicative of βαπτιζω and so a reference to a definite past event with each of them of different races, nations, classes, when each of them put on the outward badge of service to Christ, the symbol of the inward changes already wrought in them by the Holy Spirit (Galatians 3:27; Romans 6:2).

And were all made to drink of one Spirit (καπαντεςενπνευμαεποτισθημεν). First aorist passive indicative of ποτιζω, old verb, to give to drink. The accusative ενπνευμα is retained in the passive as often with verbs that in the active take two accusatives. The reference is to a definite act in the past, probably to the inward experience of the Holy Spirit symbolized by the act of baptism.

1 Corinthians 12:14

Is not one member (ουκεστινενμελος). The point sounds like a truism, but it is the key to the whole problem of church life both local and general. Vincent refers to the fable of the body and the members by Menenius Agrippa (Livy, II, 32), but it was an old parable. Socrates pointed out how absurd it would be if feet and hands should work against one another when God made them to cooperate (Xen., Mem. II. iii. 18). Seneca alludes to it as does Marcus Aurelius and Marcus Antoninus.

1 Corinthians 12:15

If the foot shall say (εανειπηοπους). Condition of third class (εαν and second aorist subjunctive ειπη). In case the foot say.

I am not of the body (ουκειμεκτουσωματος). I am independent of the body, not dependent on the body.

It is not therefore not of the body (ουπαρατουτοουκεστινεκτουσωματος). Thinking or saying so does not change the fact. Παρατουτο here means “alongside of this” (cf. IV Macc. 10:19) and so “because of,” a rare use (Robertson, Grammar, p. 616). The two negatives (ου–ουκ) do not here destroy one another. Each retains its full force.

1 Corinthians 12:16

Points explained precisely as in verse 15.

1 Corinthians 12:17

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

The smelling (ηοσφρησις). Old word from οσφραινομα, to smell. Here alone in N.T.

1 Corinthians 12:18

But now (νυνδε). But as things are, in contrast to that absurdity.

Hath God set (οθεοςεθετο). Second aorist middle indicative. God did it and of himself.

Even as it pleased him (καθωςηθελησεν). Why challenge God’s will? Cf. Romans 9:20.

1 Corinthians 12:19

One member (ενμελος). Paul applies the logic of verse 17 to any member of the body. The application to members of the church is obvious. It is particularly pertinent in the case of a “church boss.”

1 Corinthians 12:20

Many members, but one body (πολλαμελη, ενδεσωμα). The argument in a nutshell, in one epigram.

1 Corinthians 12:21

Cannot say (ουδυναταειπειν). And be truthful. The superior organs need the inferior ones (the eye, the hand, the head, the feet).

1 Corinthians 12:22

Nay, much rather (αλλαπολλωμαλλον). Adversative sense of αλλα, on the contrary. So far from the more dignified members like the eye and the head being independent of the subordinate ones like the hands and feet, they are “much more” (argumentum a fortiori, “by much more” πολλωμαλλον, instrumental case) in need of therm.

Those members of the body which seem to be more feeble are necessary (ταδοκουνταμελητουσωματοςασθενεστεραυπαρχειναναγκαιαεστιν). Things are not always what they seem. The vital organs (heart, lungs, liver, kidneys) are not visible, but life cannot exist without them.

1 Corinthians 12:23

We bestow (περιτιθεμεν). Literally, We place around as if a garland (Mr 15:17) or a garment (Matthew 27:28).

More abundant comeliness (ευσχημοσυνηνπερισσοτεραν). One need only mention the mother’s womb and the mother’s breast to see the force of Paul’s argument here. The word, common in old Greek, from ευσχημων (ευ, well, σχημα, figure), here only in N.T. One may think of the coal-miner who digs under the earth for the coal to keep us warm in winter. So ασχημων (deformed, uncomely), old word, here only in N.T., but see 7:36 for ασχημονεω.

1 Corinthians 12:24

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

To that part which lacked (τωυστερουμενω). It is a true instinct that gives superior honour to the unseen organs of life.

1 Corinthians 12:25

That there should be no schism (ιναμηησχισμα). Purpose of God in his plan for the body. Trouble in one organ affects the whole body. A headache may be due to trouble elsewhere and usually is.

Have the same care (τοαυτομεριμνωσιν). The very verb μεριμναω used by Jesus of our anxiety (Matthew 6:27; Matthew 6:31). Paul here personifies the parts of the body as if each one is anxious for the others. The modern knowledge of the billions of cells in the body co-working for the whole confirms Paul’s argument.

1 Corinthians 12:26

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

Rejoice with it (συνχαιρε). This is fortunately true also. One may tingle with joy all over the body thanks to the wonderful nervous system and to the relation between mind and matter. See 13:6 for joy of love with truth.

1 Corinthians 12:27

Severally (εκμερους). See Romans 11:25 απομερους (in part). Each has his own place and function in the body of Christ.

1 Corinthians 12:28

God hath set some (ουςμενεθετοοθεος). See verse 18 for εθετοοθεος. Note middle voice (for his own use). Paul begins as if he means to say ουςμεναποστολουσ, ουςδεπροφητας (some apostles, some prophets), but he changes the construction and has no ουςδε, but instead πρωτον, δευτερον, επειτα (first, second, then, etc.).

In the church (εντηεκκλησια). The general sense of εκκλησια as in Matthew 16:18 and later in Colossians 1:18; Colossians 1:24; Ephesians 5:23; Ephesians 5:32; Hebrews 12:23. See list also in Ephesians 4:11. See on Matthew 10:2 for αποστολους, the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve.

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

Teachers (διδασκαλους). Old word from διδασκω, to teach. Used to the Baptist (Lu 3:12), to Jesus (John 3:10; John 13:13), and of Paul by himself along with αποστολος (1 Timothy 2:7). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See Ephesians 4:11.

Then miracles (επειταδυναμεις). Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (δυναμεισ, ιαμητων, γλωσσων) in verses 1 Corinthians 12:9; 1 Corinthians 12:10 with γλωσσων, last again. But these two new terms (helps, governments).

Helps (αντιλημψεις). Old word, from αντιλαμβανομα, to lay hold of. In LXX, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick.

Governments (κυβερνησεις). Old word from κυβερναω (cf. Κυβερνητης in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (επισχοπο) or elders (πρεσβυτερο), the outstanding leaders (οπροισταμενο in 1 Thessalonians 5:12; Romans 12:8; οηγουμενο in Acts 15:22; Hebrews 13:7; Hebrews 13:17; Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See Philippians 1:1 for both officers.

1 Corinthians 12:29

Are all (μηπαντες). The μη expects a negative answer with each group.

1 Corinthians 12:30

Do all interpret? (μηπαντεςδιερμηνευουσιν?). He adds this query to the list in 28, but it is in 10.

1 Corinthians 12:31

The greater gifts (ταχαρισματαταμειζονα). Paul unhesitatingly ranks some spiritual gifts above others. Ζηλοω here has good sense, not that of envy as in Acts 7:9; 1 Corinthians 13:4.

And a still more excellent way (καετκαθ’ υπερβοληνοδον). In order to gain the greater gifts. “I show you a way par excellence,” beyond all comparison (superlative idea in this adjunct, not comparative), like καθ’ υπερβοληνειςυπερβολην (2 Corinthians 4:17). Hυπερβολη is old word from υπερβαλλω, to throw beyond, to surpass, to excel (2 Corinthians 3:10; Ephesians 1:19). “I show you a supremely excellent way.” Chapter 1Co 13 is this way, the way of love already laid down in 8:1 concerning the question of meats offered to idols (cf. 1 John 4:7). Poor division of chapters here. This verse belongs with chapter 1Co 13.