Bible Commentaries

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

Ye were led away (απαγομενοι — apagomenoi). The copula ητε — ēte 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 — hote (when) to ποτε — pote (once) and so remove the difficulty.

Unto those dumb idols (προς τα ειδωλα τα απωνα — pros ta eidōla ta aphōna). “Unto the idols the dumb.” See Psalm 95:5-7 for the voicelessness (απωνα — ȧphōna old adjective, without voice, πωνη — phōnē) of the idols. Pagans were led astray by demons (1 Corinthians 10:19.).

Howsoever ye might be led (ως αν ηγεστε — hōs an ēgesthe). Rather, “as often as ye were led.” For this use of ως αν — hōs an for the notion of repetition, regular Koiné{[28928]}š idiom, see Robertson, Grammar, p. 974. Cf. οπου αν — hopou an in Mark 6:56.

Wherefore I give you to understand (διο γνωριζω υμιν — dio gnōrizō humin). Causative idea (only in Aeschylus in old Greek) in papyri (also in sense of recognize) and N.T., from root γνω — gnō in γινωσκω — ginōskō to know.

Speaking in the Spirit of God (εν πνευματι τεου λαλων — en pneumati theou lalōn). Either sphere or instrumentality. No great distinction here between λαλεω — laleō (utter sounds) and λεγω — legō (to say).

Jesus is anathema (ανατεμα Ιησους — anathema Iēsous). On distinction between ανατεμα — anathema (curse) and ανατημα — anathēma (offering, Luke 21:5) see discussion. In lxx ανατημα — anathēma means a thing devoted to God without being redeemed, doomed to destruction (Leviticus 27:28f.; Joshua 6:17; 7:12). See note on 1 Corinthians 16:22; note. on Galatians 1:8; note on 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 Ανατεμα Ιησους — Anathema Iēsous (Acts 26:11).

Jesus is Lord (Κυριος Ιησους — Kurios Iēsous). The term Κυριος — Kurios 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 — Kurios ‹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 Κυριος Χαεσαρ — Kurios Caesar and how each time he replied Κυριος Ιησους — Kurios Iēsous 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.

Diversities (διαιρεσεις — diaireseis). Old word for distinctions, differences, distributions, from διαιρεω — diaireō to distribute, as διαιρουν — diairoun (dividing, distributing) in 1 Corinthians 12:11. Only here in the N.T.

Of gifts (χαρισματων — charismatōn). 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 χαριζομαι — charizomai) bestowed or received without any merit as in Romans 1:11.

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

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

Who worketh all things in all (ο ενεργων τα παντα εν πασιν — ho energōn ta panta en pasin). 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 (τα παντα — ta panta) in Colossians 1:16 (of Christ) and in Romans 11:36 (of God). Note the Trinity in these verses: the same Spirit (1 Corinthians 12:4), the same Lord (Jesus) in 1 Corinthians 12:5, the same God (the Father) in 1 Corinthians 12:6.

Manifestation (πανερωσις — phanerōsis). Late word, in papyri, in N.T. only here and 2 Corinthians 4:2, from πανεροω — phaneroō to make manifest (πανερος — phaneros). Each instance of the whole (1 Corinthians 12:6) is repeatedly given (διδοται — didotai present passive indicative of διδωμι — didōmi).

To profit withal (προς το συμπερον — pros to sumpheron). See 1 Corinthians 6:12; 1 Corinthians 10:23, 1 Corinthians 10:33 for Paul‘s guiding principle in such matters.

To one (ωι μεν — hōi men). Demonstrative ος — hos with μεν — men in dative case, to this one. The distribution or correlation is carried on by αλλωι δε — allōi de (1 Corinthians 12:8, 1 Corinthians 12:9, 1 Corinthians 12:10), ετερωι δε — heterōi de (1 Corinthians 12:9, 1 Corinthians 12:10) for variety, nine manifestations of the Spirit‘s work in 1 Corinthians 12:8-10.

The Word of wisdom (λογος σοπιας — logos sophias). Old words. Λογος — Logos is reason, then speech. Wisdom is intelligence, then practical action in accord with it. Here it is speech full of God‘s wisdom (1 Corinthians 2:7) under the impulse of the Spirit of God. This gift is placed first (revelation by the Spirit).

The word of knowledge (λογος γνωσεως — logos gnōseōs). This gift is insight (illumination) according to (κατα — kata) the same Spirit.

Faith (πιστις — pistis). Not faith of surrender, saving faith, but wonder-working faith like that in 1 Corinthians 13:2 (Matthew 17:20; Matthew 21:21). Note here εν τωι αυτωι πνευματι — en tōi autōi pneumati (in the same Spirit) in contrast with δια — dia and κατα — kata in 1 Corinthians 12:8.

Gifts of healings (χαρισματα ιαματων — charismata iamatōn). Ιαμα — Iama old word from ιαομαι — iaomai 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 Luke 7:21 (of Jesus). Note εν — en here as just before.

Workings of miracles (ενεργηματα δυναμεων — energēmata dunameōn). Workings of powers. Cf. ενεργων δυναμεις — energōn dunameis in Galatians 3:5; Hebrews 2:4 where all three words are used (σημεια — sēmeia signs, τερατα — terata wonders, δυναμεις — dunameis powers). Some of the miracles were not healings as the blindness on Elymas the sorcerer.

Prophecy (προπητεια — prophēteia). Late word from προπητης — prophētēs and προπημι — prophēmi to speak forth. Common in papyri. This gift Paul will praise most (chapter 1 Corinthians 14). Not always prediction, but a speaking forth of God‘s message under the guidance of the Holy Spirit.

Discernings of spirits (διακρισεις πνευματων — diakriseis pneumatōn). Διακρισις — Diakrisis is old word from διακρινω — diakrinō (see note on 1 Corinthians 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 (γενη γλωσσων — genē glōssōn). 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 — genē) in this gift, but the gift was essentially an ecstatic utterance of highly wrought emotion that edified the speaker (1 Corinthians 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 (1 Corinthians 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 notes on Acts 2:13-21; notes on Acts Acts 10:44-46; and note on Acts 19:6.

The interpretation of tongues (ερμηνεια γλωσσων — hermēneia glōssōn). Old word, here only and 1 Corinthians 14:26 in N.T., from ερμηνευω — hermēneuō from ερμης — Hermēs (the god of speech). Cf. on διερμηνευω — diermēneuō 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.

Worketh (ενεργει — energei). The same word that was used in 1 Corinthians 12:6 of God.

Severally (ιδιαι — idiāi). Separately.

Even as he will (κατως βουλεται — kathōs bouletai). Hence there is no occasion for conceit, pride, or faction (1 Corinthians 4:7).

So also is Christ (ουτως και ο Χριστος — houtōs kai ho Christos). One would naturally expect Paul here to say ουτως και το σωμα του Χριστου — houtōs kai to sōma tou Christou (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 — sōma 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.

Were we all baptized into one body (ημεις παντες εις εν σωμα εβαπτιστημεν — hēmeis pantes eis hen sōma ebaptisthēmen). First aorist passive indicative of βαπτιζω — baptizō 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 (και παντες εν πνευμα εποτιστημεν — kai pantes hen pneuma epotisthēmen). First aorist passive indicative of ποτιζω — potizō old verb, to give to drink. The accusative εν πνευμα — hen pneuma 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.

Is not one member (ουκ εστιν εν μελος — ouk estin hen melos). 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.

If the foot shall say (εαν ειπηι ο πους — ean eipēi ho pous). Condition of third class (εαν — ean and second aorist subjunctive ειπηι — eipēi). In case the foot say.

I am not of the body (ουκ ειμι εκ του σωματος — ouk eimi ek tou sōmatos). I am independent of the body, not dependent on the body.

It is not therefore not of the body (ου παρα τουτο ουκ εστιν εκ του σωματος — ou para touto ouk estin ek tou sōmatos). Thinking or saying so does not change the fact. Παρα τουτο — Para touto here means “alongside of this” (cf. 4 Maccabees 10:19) and so “because of,” a rare use (Robertson, Grammar, p. 616). The two negatives (ουουκ — ou̇̇ouk) do not here destroy one another. Each retains its full force.

Points explained precisely as in 1 Corinthians 12:15.

If the whole body were an eye (ει ολον το σωμα οπταλμος — ei holon to sōma ophthalmos). The eye is the most wonderful organ and supremely useful (Numbers 10:31), the very light of the body (Luke 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 (η οσπρησις — hē osphrēsis). Old word from οσπραινομαι — osphrainomai to smell. Here alone in N.T.

But now (νυν δε — nun de). But as things are, in contrast to that absurdity.

Hath God set (ο τεος ετετο — ho theos etheto). Second aorist middle indicative. God did it and of himself.

Even as it pleased him (κατως ητελησεν — kathōs ēthelēsen). Why challenge God‘s will? Cf. Romans 9:20.

One member (εν μελος — hen melos). Paul applies the logic of 1 Corinthians 12:17 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.”

Many members, but one body (πολλα μελη εν δε σωμα — polla melēhen de sōma). The argument in a nutshell, in one epigram.

Cannot say (ου δυναται ειπειν — ou dunatai eipein). And be truthful. The superior organs need the inferior ones (the eye, the hand, the head, the feet).

Nay, much rather (αλλα πολλωι μαλλον — alla pollōi mallon). Adversative sense of αλλα — alla 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” πολλωι μαλλον — pollōi mallon instrumental case) in need of therm.

Those members of the body which seem to be more feeble are necessary (τα δοκουντα μελη του σωματος αστενεστερα υπαρχειν αναγκαια εστιν — ta dokounta melē tou sōmatos asthenestera huparchein anagkaia estin). Things are not always what they seem. The vital organs (heart, lungs, liver, kidneys) are not visible, but life cannot exist without them.

We bestow (περιτιτεμεν — peritithemen). Literally, We place around as if a garland (Mark 15:17) or a garment (Matthew 27:28).

More abundant comeliness (ευσχημοσυνην περισσοτεραν — euschēmosunēn perissoteran). 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 — euschēmōn (ευ — eu well, σχημα — schēma 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 — aschēmōn (deformed, uncomely), old word, here only in N.T., but see note on 1 Corinthians 7:36 for ασχημονεω — aschēmoneō f0).

Tempered the body together (συνεκερασεν το σωμα — sunekerasen to sōma). First aorist active indicative of συνκεραννυμι — sunkerannumi 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 — sunekerasato) 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 (1 Corinthians 6:19) in opposition to the Epicurean sensualists in Corinth.

To that part which lacked (τωι υστερουμενωι — tōi husteroumenōi). It is a true instinct that gives superior honour to the unseen organs of life.

That there should be no schism (ινα μη ηι σχισμα — hina mē ēi schisma). 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 (το αυτο μεριμνωσιν — to auto merimnōsin). The very verb μεριμναω — merimnaō 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 Corinthians-working for the whole confirms Paul‘s argument.

Suffer with it (συνπασχει — sunpaschei). 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 (συνχαιρει — sunchairei). 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 note on 1 Corinthians 13:6 for joy of love with truth.

Severally (εκ μερους — ek merous). See note on Romans 11:25 απο μερους — apo merous (in part). Each has his own place and function in the body of Christ.

God hath set some (ους μεν ετετο ο τεος — hous men etheto ho theos). See 1 Corinthians 12:18 for ετετο ο τεος — etheto ho theos Note middle voice (for his own use). Paul begins as if he means to say ους μεν αποστολουσ ους δε προπητας — hous men apostolousclass="normal greek">ους δε — hous de prophētas (some apostles, some prophets), but he changes the construction and has no πρωτον δευτερον επειτα — hous de but instead εν τηι εκκλησιαι — prōtonεκκλησια — deuteronepeita (first, second, then, etc.).

In the church (en tēi ekklēsiāi). The general sense of αποστολους — ekklēsia 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 note on Matthew 10:2 for προπητας — apostolous the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve.

Prophets (διδασκαλους — prophētas). 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 (διδασκω — didaskalous). Old word from αποστολος — didaskō to teach. Used to the Baptist (Luke 3:12), to Jesus (John 3:10; John 13:13), and of Paul by himself along with επειτα δυναμεις — apostolos (1 Timothy 2:7). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See note on Ephesians 4:11.

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

Helps (κυβερναω — antilēmpseis). Old word, from Κυβερνητης — antilambanomai 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 (επισχοποι — kubernēseis). Old word from πρεσβυτεροι — kubernaō (cf. οι προισταμενοι — Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι — episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi 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 note on Philemon 1:1 for both officers.

Are all (μη παντες — mē pantes). The μη — mē expects a negative answer with each group.

Do all interpret? (μη παντες διερμηνευουσιν — mē pantes diermēneuousiṅ). He adds this query to the list in 1 Corinthians 12:28, but it is in 1 Corinthians 12:10.

The greater gifts (τα χαρισματα τα μειζονα — ta charismata ta meizona). Paul unhesitatingly ranks some spiritual gifts above others. ηλοω — Zēloō here has good sense, not that of envy as in Acts 7:9; 1 Corinthians 13:4.

And a still more excellent way (και ετι κατ υπερβολην οδον — kai eti kath' huperbolēn hodon). 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 κατ υπερβολην εις υπερβολην — kath' huperbolēn eis huperbolēn (2 Corinthians 4:17). υπερβολη — Huperbolē is old word from υπερβαλλω — huperballō to throw beyond, to surpass, to excel (2 Corinthians 3:10; Ephesians 1:19). “I show you a supremely excellent way.” Chapter 1 Corinthians 13:1-13 is this way, the way of love already laid down in 1 Corinthians 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 1 Corinthians 13:1-13.