13 for also in one Spirit we all to one body were baptized, whether Jews or Greeks, whether servants or freemen, and all into one Spirit were made to drink,
where there is not Greek and Jew, circumcision and uncircumcision, foreigner, Scythian, servant, freeman -- but the all and in all -- Christ.
there is not here Jew or Greek, there is not here servant nor freeman, there is not here male and female, for all ye are one in Christ Jesus;
And in the last, the great day of the feast, Jesus stood and cried, saying, `If any one doth thirst, let him come unto me and drink; he who is believing in me, according as the Writing said, Rivers out of his belly shall flow of living water;' and this he said of the Spirit, which those believing in him were about to receive; for not yet was the Holy Spirit, because Jesus was not yet glorified.
John answered, saying to all, `I indeed with water do baptise you, but he cometh who is mightier than I, of whom I am not worthy to loose the latchet of his sandals -- he shall baptise you with the Holy Spirit and with fire;
`I indeed do baptize you with water to reformation, but he who after me is coming is mightier than I, of whom I am not worthy to bear the sandals, he shall baptize you with the Holy Spirit and with fire,
because John, indeed, baptized with water, and ye shall be baptized with the Holy Spirit -- after not many days.'
And before the coming of the faith, under law we were being kept, shut up to the faith about to be revealed,
and when the kindness and the love to men of God our Saviour did appear (not by works that `are' in righteousness that we did but according to His kindness,) He did save us, through a bathing of regeneration, and a renewing of the Holy Spirit, which He poured upon us richly, through Jesus Christ our Saviour,
in whom also ye were circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh in the circumcision of the Christ, being buried with him in the baptism, in which also ye rose with `him' through the faith of the working of God, who did raise him out of the dead.
to whom God did will to make known what `is' the riches of the glory of this secret among the nations -- which is Christ in you, the hope of the glory,
having known that whatever good thing each one may do, this he shall receive from the Lord, whether servant or freeman.
that the nations be fellow-heirs, and of the same body, and partakers of His promise in the Christ, through the good news,
Wherefore, remember, that ye `were' once the nations in the flesh, who are called Uncircumcision by that called Circumcision in the flesh made by hands, that ye were at that time apart from Christ, having been alienated from the commonwealth of Israel, and strangers to the covenants of the promise, having no hope, and without God, in the world; and now, in Christ Jesus, ye being once afar off became nigh in the blood of the Christ, for he is our peace, who did make both one, and the middle wall of the enclosure did break down, the enmity in his flesh, the law of the commands in ordinances having done away, that the two he might create in himself into one new man, making peace, and might reconcile both in one body to God through the cross, having slain the enmity in it, and having come, he did proclaim good news -- peace to you -- the far-off and the nigh, because through him we have the access -- we both -- in one Spirit unto the Father. Then, therefore, ye are no more strangers and foreigners, but fellow-citizens of the saints, and of the household of God, being built upon the foundation of the apostles and prophets, Jesus Christ himself being chief corner-`stone', in whom all the building fitly framed together doth increase to an holy sanctuary in the Lord, in whom also ye are builded together, for a habitation of God in the Spirit.
The poor and the needy are seeking water, And there is none, Their tongue with thirst hath failed, I, Jehovah do answer them, The God of Israel -- I forsake them not. I open on high places rivers, And in midst of valleys fountains, I make a wilderness become a pond of water, And a dry land become springs of water.
For I pour waters on a thirsty one, And floods on a dry land, I pour My Spirit on thy seed, And My blessing on thine offspring. And they have sprung up as among grass, As willows by streams of water. This `one' saith, For Jehovah I `am', And this calleth `himself' by the name of Jacob, And this `one' writeth `with' his hand, `For Jehovah,' and by the name of Israel surnameth himself.
And I have sprinkled over you clean water, And ye have been clean; From all your uncleannesses, and from all your idols, I do cleanse you. And I have given to you a new heart, And a new spirit I give in your midst, And I have turned aside the heart of stone out of your flesh, And I have given to you a heart of flesh. And My Spirit I give in your midst, And I have done this, so that in My statutes ye walk, And My judgments ye keep, and have done them.
Jehovah of Hosts doth cover them over, And they consumed, and subdued sling-stones, Yea, they have drunk, They have made a noise as wine, And they have been full as a bowl, As corners of an altar. And saved them hath Jehovah their God In that day, as a flock of His people, For stones of a crown are displaying themselves over His ground. For what His goodness! and what His beauty! Corn the young men, And new wine the virgins -- make fruitful!
and I did not know him, but he who sent me to baptize with water, He said to me, On whomsoever thou mayst see the Spirit coming down, and remaining on him, this is he who is baptizing with the Holy Spirit;
Jesus answered and said to her, `If thou hadst known the gift of God, and who it is who is saying to thee, Give me to drink, thou wouldest have asked him, and he would have given thee living water.'
the spirit it is that is giving life; the flesh doth not profit anything; the sayings that I speak to you are spirit, and they are life;
are ye ignorant that we, as many as were baptized to Christ Jesus, to his death were baptized? we were buried together, then, with him through the baptism to the death, that even as Christ was raised up out of the dead through the glory of the Father, so also we in newness of life might walk. For, if we have become planted together to the likeness of his death, `so' also we shall be of the rising again; this knowing, that our old man was crucified with `him', that the body of the sin may be made useless, for our no longer serving the sin;
And ye are not in the flesh, but in the Spirit, if indeed the Spirit of God doth dwell in you; and if any one hath not the Spirit of Christ -- this one is not His; and if Christ `is' in you, the body, indeed, `is' dead because of sin, and the Spirit `is' life because of righteousness, and if the Spirit of Him who did raise up Jesus out of the dead doth dwell in you, He who did raise up the Christ out of the dead shall quicken also your dying bodies, through His Spirit dwelling in you.
a servant -- wast thou called? be not anxious; but if also thou art able to become free -- use `it' rather; for he who `is' in the Lord -- having been called a servant -- is the Lord's freedman: in like manner also he the freeman, having been called, is servant of Christ:
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 1 Corinthians 12
Commentary on 1 Corinthians 12 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 12
1Co 12:1-31. The Use and the Abuse of Spiritual Gifts, Especially Prophesying and Tongues.
This is the second subject for correction in the Corinthian assemblies: the "first" was discussed (1Co 11:18-34).
1. spiritual gifts—the signs of the Spirit's continued efficacious presence in the Church, which is Christ's body, the complement of His incarnation, as the body is the complement of the head. By the love which pervades the whole, the gifts of the several members, forming reciprocal complements to each other, tend to the one object of perfecting the body of Christ. The ordinary and permanent gifts are comprehended together with the extraordinary, without distinction specified, as both alike flow from the divine indwelling Spirit of life. The extraordinary gifts, so far from making professors more peculiarly saints than in our day, did not always even prove that such persons were in a safe state at all (Mt 7:22). They were needed at first in the Church: (1) as a pledge to Christians themselves who had just passed over from Judaism or heathendom, that God was in the Church; (2) for the propagation of Christianity in the world; (3) for the edification of the Church. Now that we have the whole written New Testament (which they had not) and Christianity established as the result of the miracles, we need no further miracle to attest the truth. So the pillar of cloud which guided the Israelites was withdrawn when they were sufficiently assured of the Divine Presence, the manifestation of God's glory being thenceforward enclosed in the Most Holy Place [Archbishop Whately]. Paul sets forth in order: (1). The unity of the body (1Co 12:1-27). (2). The variety of its members and functions (1Co 12:27-30). (3). The grand principle for the right exercise of the gifts, namely, love (1Co 12:31; 1Co 13:1-13). (4) The comparison of the gifts with one another (1Co 14:1-40).
I would not have you ignorant—with all your boasts of "knowledge" at Corinth. If ignorant now, it will be your own fault, not mine (1Co 14:38).
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] (1Jo 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; Joh 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 (Isa 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; 2:6, 7; 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; Mr 11:23; Jas 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 Mr 6:5; Ac 19:11.
prophecy—Here, probably, not in the wider sense of public teaching by the Spirit (1Co 11:4, 5; 14:1-5, 22-39); 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; 1Jo 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" (Joh 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" (1Jo 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).