1VonG4012 den geistlichenG4152 Gaben aberG1161 willG2309 ich euchG5209, liebe BrüderG80, nichtG3756 verhaltenG50. 2Ihr wissetG1492, daßG3754 ihrG2258 HeidenG1484 seidG2258 gewesen und hingegangenG520 zuG4314 den stummenG880 GötzenG1497, wie G5613 G302 ihr geführtG71 wurdet. 3DarumG1352 tueG1107 ich euchG5213 kundG1107, daßG3754 niemandG3762 JesumG2424 verfluchtG331 G3004, der durchG1722 den GeistG4151 GottesG2316 redetG2980; undG2532 niemandG3762 kannG1410 JesumG2424 einen HERRNG2962 heißenG2036 außerG1508 durchG1722 den heiligenG40 GeistG4151. 4EsG1161 sindG1526 mancherleiG1243 GabenG5486; aberG1161 es ist einG846 GeistG4151. 5UndG2532 es sindG1526 mancherleiG1243 ÄmterG1248; aberG2532 es ist einG846 HERRG2962. 6UndG2532 es sindG1526 mancherleiG1243 KräfteG1755; aberG1161 es istG2076 einG846 GottG2316, derG3588 da wirketG1754 allesG3956 inG1722 allenG3956. 7InG1161 einem jeglichenG1538 erzeigenG1325 sich die GabenG5321 des GeistesG4151 zumG4314 gemeinen NutzenG4851. 8 Einem G1063 G3739 G3303 wird gegebenG1325 durchG1223 den GeistG4151, zu redenG3056 von der WeisheitG4678;G1161 dem andernG243 wird gegeben, zu redenG3056 von der ErkenntnisG1108 nachG2596 demselbenG846 GeistG4151; 9einemG1161 andernG2087 der GlaubeG4102 inG1722 demselbenG846 GeistG4151;G1161 einem andernG243 die GabeG5486, gesund zu machenG2386 inG1722 demselbenG846 GeistG4151; 10einemG1161 andernG243, WunderG1411 zu tunG1755;G1161 einem andernG243 WeissagungG4394;G1161 einem andernG243, GeisterG4151 zu unterscheidenG1253;G1161 einem andernG2087 mancherleiG1085 SprachenG1100;G1161 einem andernG243, die SprachenG1100 auszulegenG2058. 11DiesG5023 aberG1161 allesG3956 wirktG1754 derselbeG846 eineG1520 GeistG4151 undG2532 teiltG1244 einem jeglichenG1538 seinesG2398 zuG1244, nachG2531 dem er willG1014. 12DennG1063 gleichwieG2509 einG1520 LeibG4983 istG2076, undG2532 hatG2192 doch vieleG4183 GliederG3196, alleG3956 GliederG3196 aberG1161 des LeibesG4983 G1520, wiewohlG5607 ihrer vielG4183 sindG5607, doch einG1520 LeibG4983 sindG2076: alsoG3779 auchG2532 ChristusG5547. 13 Denn G2532 G1063 wirG2249 sindG907 durchG1722 einenG1520 GeistG4151 alleG3956 zuG1519 einemG1520 LeibeG4983 getauftG907, wir seienG1535 JudenG2453 oderG1535 GriechenG1672,G1535 KnechteG1401 oderG1535 FreieG1658, undG2532 sindG4222 alleG3956 zuG1519 einemG1520 GeistG4151 getränktG4222. 14DennG1063 auchG2532 der LeibG4983 istG2076 nichtG3756 einG1520 GliedG3196, sondernG235 vieleG4183. 15SoG1437 aber der FußG4228 sprächeG2036 :G3754 Ich binG1510 keineG3756 HandG5495, darum binG1510 ich desG1537 Leibes GliedG4983 nichtG3756, sollteG2076 er um deswillen G3844 G3756 G5124 nichtG3756 desG1537 LeibesG4983 Glied seinG2076? 16UndG2532 soG1437 das OhrG3775 sprächeG2036 :G3754 Ich binG1510 keinG3756 AugeG3788, darum binG1510 ich nichtG3756 desG1537 LeibesG4983 Glied, sollteG2076 es um deswillen G3844 G3756 G5124 nichtG3756 desG1537 LeibesG4983 Glied seinG2076? 17WennG1487 der ganzeG3650 LeibG4983 AugeG3788 wäre, woG4226 bliebe das GehörG189? SoG1487 er ganzG3650 GehörG189 wäre, woG4226 bliebe der GeruchG3750? 18NunG3570 aberG1161 hatG5087 GottG2316 die GliederG3196 gesetztG5087, ein G1520 G846 jeglichesG1538 sonderlich amG1722 LeibeG4983, wieG2531 er gewolltG2309 hat. 19SoG1487 aberG1161 alleG3956 Glieder einG1520 GliedG3196 wärenG2258, woG4226 bliebe der LeibG4983? 20 Nun G3568 G3303 aberG1161 sindG4183 der GliederG3196 vieleG4183; aberG1161 der LeibG4983 ist einerG1520. 21EsG1161 kann G3756 G1410 das AugeG3788 nichtG3756 sagenG2036 zu der HandG5495: Ich bedarf G5532 G2192 deinG4675 nichtG3756; oderG2228 wiederumG3825 das HauptG2776 zu den FüßenG4228: Ich bedarf G5532 G2192 euerG5216 nichtG3756. 22SondernG235 vielmehr G4183 G3123 die GliederG3196 des LeibesG4983, dieG1380 uns dünken die schwächstenG772 zu seinG5225, sindG2076 die nötigstenG316; 23undG2532 die G3739 G4983 uns dünkenG1380 am wenigsten ehrbarG820 zu seinG1511, denenG5125 legenG4060 wir am meistenG4055 EhreG5092 an; undG2532 die unsG2257 übelG809 anstehen, die schmückt G2157 G2192 man am meistenG4055. 24DennG1161 die unsG2257 wohl anstehenG2158, die bedürfen’s G5532 G2192 nichtG3756. AberG235 GottG2316 hatG4786 den LeibG4983 also vermengtG4786 und dem dürftigenG5302 Glied am meistenG4055 EhreG5092 gegebenG1325, 25auf daß nichtG3363 eine SpaltungG4978 imG1722 LeibeG4983 seiG5600, sondernG235 die GliederG3196 füreinander G5228 G240 gleichG846 sorgenG3309. 26UndG2532 soG1535 einG1520 GliedG3196 leidetG3958, so leidenG4841 alleG3956 GliederG3196 mitG4841; undG1535 so einG1520 GliedG3196 wird herrlichG1392 gehalten, so freuenG4796 sich alleG3956 GliederG3196 mitG4796. 27IhrG5210 seidG2075 aberG1161 der LeibG4983 ChristiG5547 undG2532 GliederG3196, ein jeglicher nachG1537 seinem TeilG3313. 28 Und G2532 G3739 GottG2316 hat gesetzt G3303 G5087 inG1722 der GemeindeG1577 aufs ersteG4412 die ApostelG652, aufs andereG1208 die ProphetenG4396, aufs dritteG5154 die LehrerG1320, darnachG1899 die WundertäterG1411, darnachG1534 die GabenG5486, gesund zu machenG2386, HelferG484, RegiererG2941, mancherleiG1085 SprachenG1100. 29Sind sie alle G3361 G3956 ApostelG652? Sind sie alle G3361 G3956 ProphetenG4396? Sind sie alle G3361 G3956 LehrerG1320? Sind sie alle G3361 G3956 WundertäterG1411? 30 Haben G3361 G2192 sie alleG3956 GabenG5486, gesund zu machenG2386? Reden G3361 G2980 sie alleG3956 mit mancherlei SprachenG1100? KönnenG3361 sie alleG3956 auslegenG1329? 31StrebetG2206 aberG1161 nachG2206 den bestenG2909 GabenG5486! UndG2532 ich willG1166 euchG5213 nochG2089 einen köstlichern G2596 G5236 WegG3598 zeigenG1166.
Jamieson Fausset Brown Bible Commentary 1 THE USE AND THE ABUSE OF SPIRITUAL GIFTS, ESPECIALLY PROPHESYING AND TONGUES. (1Co. 12:1-31)
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 (
Matt 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 (
1Cor 12:27-30). (3). The grand principle for the right exercise of the gifts, namely, love (
1Cor 12:31;
1Cor 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 (
1Cor 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 (
1Cor 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] (
1John 4:2;
1John 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], (
Matt 16:17;
John 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 (
Rom 10:9).
accursed--as the Jews and Gentiles treated Him (
Gal 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 (
Rom 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" (
1Cor 12:11).
same Spirit--The Holy Trinity appears here: the Holy Spirit in this verse; Christ in
1Cor 12:5; and the Father in
1Cor 12:6. The terms "gifts," "administrations," and "operations," respectively correspond to the Divine Three. The Spirit is treated of in
1Cor 12:7, &c.; the Lord, in
1Cor 12:12, &c.; God, in
1Cor 12:28. (Compare
Eph 4:4-
Eph 4:6).
5 "Gifts" (
1Cor 12:4), "administrations" (the various functions and services performed by those having the gifts, compare
1Cor 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
1Cor 12:10).
same God . . . worketh--by His Spirit working (
1Cor 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 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,
1Cor 15:39-41). I. Gifts of intellect, namely, (1) wisdom; (2) knowledge. II. Gifts dependent on a special faith, namely, that of miracles (
Matt 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
1Cor 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
1Cor 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
1Cor 12:11); the third is, "in," that is, under the influence of (so the Greek,
Matt 22:43;
Luke 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 (
1Cor 1:24;
1Cor 2:6-7;
Eph 1:8;
Eph 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
1Cor 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" (
1Cor 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
1Cor 13:2;
Mark 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-
Eph 1:20). 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 (
Matt 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
Mark 6:5;
Acts 19:11.
prophecy--Here, probably, not in the wider sense of public teaching by the Spirit (
1Cor 11:4-5;
1Cor 14:1-5, 1Co. 14:22-39); but, as its position between "miracles" and a "discerning of spirits" implies, the inspired disclosure of the future (
Acts 11:27-
Acts 11:28;
Acts 21:11;
1Tim 1:18), [HENDERSON]. It depends on "faith" (
1Cor 12:9;
Rom 12:6). The prophets ranked next to the apostles (
1Cor 12:28;
Eph 3:5;
Eph 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 (
1Cor 14:29; compare
1Tim 4:1;
1John 4:1).
kinds of tongues--the power of speaking various languages: also a spiritual language unknown to man, uttered in ecstasy (
1Cor 14:2-12). This is marked as a distinct genus in the Greek, "To another and a different class."
interpretation of tongues-- (
1Cor 14:13,
1Cor 14:26-27).
11 as he will-- (
1Cor 12:18;
Heb 2:4).
12 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" (
John 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" (
1John 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 (
1Cor 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,
Num 10:31), (
1Cor 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" (
1Cor 12:12,
1Cor 12:14), [ALFORD].
20 now--as the case really is: in contrast to the supposition (
1Cor 12:19; compare
1Cor 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], (
1Cor 12:23).
25 no schism--(compare
1Cor 12:21) --no disunion; referring to the "divisions" noticed (
1Cor 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
1Cor 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" (
1Cor 12:18).
first apostles--above even the prophets. Not merely the Twelve, but others are so called, for example, Barnabas, &c. (
Rom 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" (
1Cor 12:8). Under "teachers" are included "evangelists and pastors."
miracles--literally, "powers" (
1Cor 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" (
1Cor 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 (
Acts 6:1-
Acts 6:10;
Acts 8:5-
Acts 8:17); also, others who helped with their time and means, in the Lord's cause (compare
1Cor 13:13;
Num 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 (
1Tim 5:17;
Heb 13:17,
Heb 13:24). 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") (
Rom 12:8). Translate, literally, "Helpings, governings" [ALFORD].
diversities of tongues-- (
1Cor 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" (
1Cor 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 (
1Cor 14:1) between "follow after charity--zealously esteem spiritual gifts"; also with (
1Cor 12:11,
1Cor 12:18) the sovereign will with which the Spirit distributes the gifts, precluding individuals from desiring gifts not vouchsafed to them. But see on
1Cor 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
1Cor 14:1). This love, or "charity," includes both "faith" and "hope" (
1Cor 13:7), and bears the same fruits (
1Cor 13:1-13) as the ordinary and permanent fruits of the Spirit (
Gal 5:22-
Gal 5:24). Thus "long-suffering," compare
1Cor 12:4; "faith,"
1Cor 12:7; "joy,"
1Cor 12:6; "meekness,"
1Cor 12:5; "goodness,"
1Cor 12:5; "gentleness,"
1Cor 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 (
Rom 5:5;
Rom 15:30). This is more to be desired than gifts (
Luke 10:20).
