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1
Corinthians Chapter Twelve
1 Corinthians 12
The other branch of the truth, in reference to the
assembly of God in general and to the assemblies, is the presence and the gifts
of the Holy Ghost. These, as well as the Lord's supper, are in connection with
unity [1]; the individual being responsible in each.
It is the subject of spiritual manifestations which the apostle takes up in
chapter 12. The first point was to establish the distinctive marks of the
Spirit of God. There were evil spirits, who sought to creep in among the
Christians, and to speak or act pretending to be the Spirit of God, and thus to
confound everything. Christians of the present day hardly believe in such
efforts of the enemy as these. Spiritual manifestations are, no doubt, less
striking now than at the time of which the apostle speaks; but the enemy adapts
his means of deception to the circumstances in which man and the work of God
are found. As Peter says in a similar case, "As there were false prophets
among the people, so shall there be false teachers among you." The enemy
does not cease to act. "Forbidding to marry," etc., was the doctrine
of devils. In the last days his power will be manifested still more. God can
restrain him by the energy of His Spirit, and by the power of the truth; but if
he is not bridled, he still acts, deceiving men, and that by such things as one
would suppose it impossible (if not deceived oneself) that a man of sober sense
could believe. But it is surprising what a man can believe when he is left to
himself, without being kept by God, when the power of the enemy is there. We
talk of common sense, of reason (very precious they are); but history tells us
that God alone gives them or preserves them to us.
Here the Spirit of God manifested Himself by the effects of His power,
which broke forth in the midst of the assembly, attracting the attention even
of the world. The enemy imitated them. The greater part of the Christians at
Corinth having been poor Gentiles, without discernment, and stupidly led by the
delusions of the enemy, they were the more in danger of being again deceived by
this means. When a man is not filled with the Spirit of God, who gives force to
the truth in his heart, and clearness to his moral vision, the seductive power
of the enemy dazzles his imagination. He loves the marvellous, unbelieving as
he may be with regard to the truth. He lacks holy discernment, because he is
ignorant of the holiness and character of God, and has not the stability of a
soul that possesses the knowledge of God (God Himself, we may say) as his
treasure-of a soul which knows that it has all in Him, so that it needs no
other marvels. If a man is not thus established by the knowledge of God, the
power of the enemy strikes him-pre-occupies him; he cannot shake it off, he
cannot account for it. He is a victim to the influence which this power
exercises over his mind; the flesh is pleased with it, for in one shape or
another the result is always liberty to the flesh.
Long led blindly by the power of evil spirits, the
converted Gentiles were hardly in a state to discern and judge them. Strange to
say, this demoniac power exercised such an influence that they forgot the
importance even of the name of Jesus, or at least forgot that His name was not
acknowledged by it The enemy transforms himself into an angel of light, but he
never really owns Jesus Christ as Lord. He will speak of Paul and Silvanus, and
would have his part with Christians, but Christ is not acknowledged; and at
last it is the breaking up and ruin of those who follow him. An unclean spirit
would not say Lord Jesus, and the Spirit of God could not say Anathema to
Jesus. But it is a question here of spirits, and not of conversion, nor of the
necessity of grace working in the heart for the true confession of the name of
Jesus-a very true thing, as we know, but not the subject here.
We come now to positive instructions. Nothing more
important, more distinctive, more marvellous, than the presence of the Holy
Ghost here below in the midst of Christians; the fruit to us, of the perfect
work of Christ, but in itself the manifestation of the presence of God among
men on the earth. The providence of God manifests His power in the works of
creation, and His government which directs all things; but the Holy Ghost is
His presence in this world, the testimony that He bears of Himself, of His
character. [2] He is among men to display Himself, not yet
in glory, but in power and in testimony of what He is. Christ having
accomplished redemption, and having presented the efficacy of His work to God,
Sovereign and Judge, the assembly, being ransomed and cleansed by His blood,
and united to Him as His body, became also the vessel of this power which acts
in His members. Thus she ought to display this power in holiness-she is
responsible to do so. But in this way, as to its exercise, man becomes in fact
individually the vessel of this spiritual energy. It is a treasure committed to
him. Now the Spirit is, in the first place, the link between the assembly and
Christ, as well as between the Christian and Christ. It is by the Spirit that
communion is realised and maintained, it is the primary function of the Spirit;
and man must be in communion in order to realise the character and discern the
will of God, and that, according to the testimony intended to be borne by the
Spirit come down to earth.
But if the assembly does not maintain this communion, she
loses her strength as the responsible witness of God on earth, and in fact her
joy and her spiritual intelligence also. God is ever sovereign to act as He
chooses, and Christ cannot fail in His faithfulness to His body; but the
testimony committed to the assembly is no longer so rendered as to make it felt
that God is present on the earth. The assembly is not, perhaps, aware of the
estrangement, because she retains for a time much of that which God has given,
which is far beyond all that was according to nature; and in losing strength
she has also lost the discernment of what she ought to be. But God is never
mistaken as to the assembly's condition-"Thou hast left thy first
love." "Except thou repent," says He, "and do the first
works, I will take away thy candlestick"-a solemn consideration for the
assembly, as to her responsibility, when we reflect on the grace that has been
shewn her, on the fruits that have been-and those that ought to have
been-manifested, and on the power given her to produce them.
The purposes of God for the assembly have their end and aim in heaven.
They will be accomplished without the possibility of the least thing failing.
All that is needful to bring her members there according to His counsels, Christ
will do. They are redeemed by His blood to be His.
The ways of God are accomplished and unfolded on the
earth for our instruction, both in the assembly and in individuals.
It is not only in His gifts that the presence of the
Spirit of God is manifested. There are prophecies and miracles, men moved by
the Holy Ghost, before the day of Pentecost. That which is attributed to faith
in Hebrews 11 is often ascribed to the Spirit in the Old Testament. But the
Spirit was promised in a special way in the Old Testament. He was never at that
period the presence of God in the midst of the people, as He dwelt in the
assembly. The glory came to take possession of the tabernacle or temple. His
Spirit acted in sovereignty outside the order of His house, and could be with
them when that glory was gone. But the Holy Ghost sent down from heaven to
dwell in the disciples and in the assembly on earth, was the manifestation of
the presence of God in His house, of God who was there by the Spirit. And this
presence of the Spirit is so distinct, and so plainly noted as a thing known
and realised by the first Christians, which demonstrated instead of being
demonstrated, that it is spoken of in the word as being the Holy Ghost Himself.
In John 7 it is said, "The Holy Ghost was not yet." In Acts 19 the
twelve men say to Paul, "We have not so much as heard whether the Holy
Ghost is." It was not a question whether there was a Holy Ghost (every
orthodox Jew believed it), but whether this presence of the Holy Ghost Himself
dwelling here below, the new Comforter and Guide of the disciples, of which
John the Baptist had spoken, had yet taken place. When come down, it was the
presence of God in His spiritual temple on earth. The place in which the
disciples were gathered together was shaken to shew that God was there. Ananias
and Sapphira fell down dead before the apostles for having lied to God. Philip
is caught away by His power from the presence of the man who had received the
knowledge of Jesus by his means.
Such was the presence of the Holy Ghost. In our chapter,
the apostle speaks of the manifestations of His presence in the gifts which
were exercised by the instrumentality of members of the body, whether for the
calling out and edification of the assembly, or in testimony to those outside.
Before entering on this subject, he gives the Corinthians-whom the enemy would
have deeply deceived-that which would enable them to distinguish between the
manifestation of the Holy Ghost and the actings of an evil spirit. He then
speaks of gifts.
Now there were not divers spirits, as in the case of
demons; there was only one and the same Spirit, but diversity of gifts. This
gives occasion to bring in the different relationship (for he speaks of the
order of the relations of man with God-the practical energy of which is in the
Holy Ghost) in which men, moved by the Holy Ghost, are placed with regard to
God and to Christ. The Spirit, one and the same Spirit, acts in them by various
manifestations. But in the exercise of these different gifts they were administrators,
and there was one Lord, that is, Christ. It was not therefore in them an
independent and voluntary power: whatever might be the energy of the Spirit in
them, they did not cease to be servants and stewards of Christ, and they were
to act in this character, acknowledging in their service the Lordship of
Christ. Nevertheless, although it was power in a man, and that it was man who
acted, so that he was a servant (and a Man who was Head and who was served,
although He was Son of God and Lord of all), yet it was God who wrought, one
and the same God who wrought all in all. It is not the Trinity, properly
speaking, that is presented here in its own character, but one only Spirit
acting in Christians, Jesus Lord, and God acting in the gifts.
The gifts are manifestations of the energy of the Spirit
thus committed to men, under Christ who is Head and Lord; men were to use them
as serving the Lord. Now Christ thought of what was profitable to His people,
to those that were His; and the manifestation of the Spirit was given for the
profit of souls, of the assembly in general. The apostle notices several of
these gifts; but he reminds us again that it is the same Spirit who works in
each case, distributing to every one according to His own will. Let the reader remark
this passage. The apostle had said that God wrought all these things, and had
spoken of the gifts as being manifestations of the Spirit. It might have been
supposed that the Spirit was some vague influence, and that one must attribute
everything to God without recognising a personal Spirit. But these operations,
which were attributed to God in verse 6, are here attributed to the Spirit; and
it is added, that He, the Spirit, distributes to each as He will. It is not
therefore an inferior Spirit. Where He works, it is God who works; but these
operations in men are gifts distributed according to the will of the Spirit,
the Spirit being thus presented as acting personally in this distribution and
according to His will.
Some of the gifts may require a short observation. Wisdom
is the application of divine light to right and wrong, and to all the
circumstances through which we pass-an expression which has a wide extent,
because it applies to everything with regard to which we have to form a
judgment. The Holy Ghost furnishes some in a peculiar way with this wisdom,
with a wisdom according to God-a perception of the true nature of things, and
of their relationship to each other, and of conduct with regard to both, which,
coming from God, guides us through the difficulties of the way, and enables us
to avoid that which would place us in a false position towards God and man.
Knowledge is intelligence in the mind of God as it is
revealed to us. Faith is not here simple faith in the gospel; that is not a
distinctive gift which one believer may possess and another not. This is
evident. It is the faith, the energy, given by God, which overcomes
difficulties, which rises above dangers, which confronts them without being
alarmed by them. The discerning of spirits is not that of a man's condition of
soul-it has nothing to do with it. It is the knowing how to discern, by the
mighty energy of the Spirit of God, the actings of evil spirits, and to bring
them to light if necessary, in contrast with the action of the Spirit of God.
The other gifts require no comment. We must now return to
the unity of the Spirit, with which is connected that which the apostle says
after having spoken of the gifts. The Spirit was one, he had said, working
diversely in the members according to His will. The importance of His
personality, and the immense import of His divinity (if we reflect that it is
He who works in and by man) is very evident when we observe that He is the
centre and the living power of the unity of the whole body, so that the individuals,
in the exercise of their gifts, are but the members of the one and the same
body divinely formed by the power and the presence of the Spirit. This point
the apostle develops largely, in connection with the oneness of the body, the
mutual dependence of the members, and the relationship of each one to the body
as a whole.
The practical instructions are easily understood, but
there are some important points in the general principles. The oneness of the
body is produced by the baptism of the Holy Ghost, and the connection of the
members depends upon it. By one Spirit we have all been baptised to be one
body. The Lord's supper is the expression of this oneness; the Spirit is He who
produces it, and who is its strength. The distinctive character of Jew and
Gentile-and all other distinctions-was lost in the power of one Spirit common
to all, who united them all as redeemed ones in one only body. The apostle in
this verse (13) speaks of the baptism of the Holy Ghost; but the word suggests
to him the supper, the second ordinance of the Lord, and he speaks of drinking
into one spirit, alluding, I doubt not, to the Lord's supper. He does not speak
of the Holy Ghost: one spirit was the state of the believers, the word being
used in contrast with one body, associated in one heart and mind by the
Spirit-participating in Christ.
It is not faith which is union, nor even life, though
both are the portion of those united, but the Holy Ghost. The baptism of the
Holy Ghost, then, is that which forms Christians into one only body, and they
are all made partakers of, are animated individually by, one and the same
Spirit. Thus there are many members, but one only body, and a body composed of
these members, which are dependent the one on the other, and have need of each
other. And even those gifts which were the most shining were comparatively of
the least value, even as a man clothes and ornaments the least honourable parts
of his body, and leaves the more beautiful parts uncovered.
Another point which the apostle marks, is the common
interest that exists among them in that they are members of the one and the
same body. If one suffers, all suffer, since there is but one body animated by
one Spirit. If one is honoured, all rejoice. This also depends on the one
self-same Spirit who unites and animates them. Moreover this body is the body
of Christ. "Ye are," says the apostle, "the body of Christ, and
members in particular."
Observe, also, here that, although that assembly at
Corinth was only a part of the body of Christ, the apostle speaks of the whole
body; for the assembly there was, according to the principle of its gathering,
the body of Christ as assembled at Corinth. It is true that at the beginning he
speaks of all those who call on the name of the Lord Jesus; but in fact he
addresses the Corinthian assembly. And the general expression shews that, in
the walk of the assembly, and in its general interests, a local assembly cannot
be separated from the whole body of Christians on earth; and the language
employed here shews that, as to their position before God, the Christians of
one town were considered as representing the whole assembly, as far as regarded
that locality; not as independent of the rest, but, on the contrary, as
inseparably united to the others, living and acting, with respect to that
locality as members of the body of Christ, and looked upon as such in it,
because every Christian formed a part of that body, and they formed a part of
it likewise. From the verses that follow we see that the apostle, while looking
upon the Christians there as the body of Christ, the members of which they
were, has in his mind the whole assembly as the assembly of God. In the New
Testament there is no other membership than that of Christ, except that they
are members of each other,. as forming the entire body, but never members of a
church; the idea is different. The word speaks of the members of a body, like
that of man as a figure, never of the members of an assembly in the modern
sense of the word. We are members of Christ, and consequently of the body of
Christ; so were the Corinthians, as far as that body was manifested at Corinth.
Moreover the body of Christ, the assembly, is looked at
here as a whole upon the earth. God has set in the assembly, apostles,
prophets, etc.; miracles, healings, tongues. It is very plain that this is on
the earth, as were the Corinthians, and that it is the assembly as a whole.
Healings and tongues were not in heaven, and the apostles were not those of an
individual assembly. In a word it was the Holy Ghost, come down from heaven,
who had formed the unity of the body on earth, and who acted in it by the
especial gifts which distinguished the members.
The apostle then points out these gifts, not to give a
formal and complete list of them, but to mark the order and importance of those
he mentions. Tongues, of which the Corinthians were so proud, are the last
gifts named in the list. Some gifts then, were more excellent than others; they
were to be estimated according to the measure in which they served for the
edification of the assembly. Those which served this end were to be desired.
It is interesting to remark here the difference of this
chapter and Ephesians 4. Here it is simply power, and men are told in certain
cases to be silent, when the power was there; it was the Holy Ghost working as
power. In Ephesians 4 it is Christ's care as Head of the body. No gifts which
are signs of power to others are mentioned; only what founds the assembly,
edifies the saints, and builds the assembly up; and then there is promise of
continuance till we all come. For Christ cannot cease to care for His body; but
sign-gifts may disappear, and they have. Apostles and prophets were the
foundation, and in that sense they were, when the foundation was laid, no
longer in exercise.
[1] We
have seen this with regard to the supper, in chapter 10:17. Here, chapter
12:13, we see it with regard to the Holy Ghost.
[2] It
is a very striking truth that God's dwelling with men is the fruit of
redemption. He did not dwell with Adam innocent; He could walk in the garden,
but did not dwell there. He did not dwell with Abraham.
── John Darby《Synopsis of 1 Corinthians》
1 Corinthians 12
Chapter Contents
The variety of use of spiritual gifts are shown. (1-11)
In the human body every member has its place and use. (12-26) This is applied
to the church of Christ. (27-30) And there is something more excellent than
spiritual gifts. (31)
Commentary on 1 Corinthians 12:1-11
(Read 1 Corinthians 12:1-11)
Spiritual gifts were extraordinary powers bestowed in the
first ages, to convince unbelievers, and to spread the gospel. Gifts and graces
greatly differ. Both were freely given of God. But where grace is given, it is
for the salvation of those who have it. Gifts are for the advantage and
salvation of others; and there may be great gifts where there is no grace. The
extraordinary gifts of the Holy Spirit were chiefly exercised in the public
assemblies, where the Corinthians seem to have made displays of them, wanting
in the spirit of piety, and of Christian love. While heathens, they had not
been influenced by the Spirit of Christ. No man can call Christ Lord, with
believing dependence upon him, unless that faith is wrought by the Holy Ghost.
No man could believe with his heart, or prove by a miracle, that Jesus was
Christ, unless by the Holy Ghost. There are various gifts, and various offices
to perform, but all proceed from one God, one Lord, one Spirit; that is, from
the Father, Son, and Holy Ghost, the origin of all spiritual blessings. No man
has them merely for himself. The more he profits others, the more will they
turn to his own account. The gifts mentioned appear to mean exact
understanding, and uttering the doctrines of the Christian religion; the
knowledge of mysteries, and skill to give advice and counsel. Also the gift of
healing the sick, the working of miracles, and to explain Scripture by a
peculiar gift of the Spirit, and ability to speak and interpret languages. If
we have any knowledge of the truth, or any power to make it known, we must give
all the glory of God. The greater the gifts are, the more the possessor is
exposed to temptations, and the larger is the measure of grace needed to keep
him humble and spiritual; and he will meet with more painful experiences and
humbling dispensations. We have little cause to glory in any gifts bestowed on
us, or to despise those who have them not.
Commentary on 1 Corinthians 12:12-26
(Read 1 Corinthians 12:12-26)
Christ and his church form one body, as Head and members.
Christians become members of this body by baptism. The outward rite is of
Divine institution; it is a sign of the new birth, and is called therefore the
washing of regeneration, Titus 3:5. But it is by the Spirit, only by the
renewing of the Holy Ghost, that we are made members of Christ's body. And by
communion with Christ at the Lord's supper, we are strengthened, not by
drinking the wine, but by drinking into one Spirit. Each member has its form,
place, and use. The meanest makes a part of the body. There must be a
distinction of members in the body. So Christ's members have different powers
and different places. We should do the duties of our own place, and not murmur,
or quarrel with others. All the members of the body are useful and necessary to
each other. Nor is there a member of the body of Christ, but may and ought to
be useful to fellow-members. As in the natural body of man, the members should
be closely united by the strongest bonds of love; the good of the whole should
be the object of all. All Christians are dependent one upon another; each is to
expect and receive help from the rest. Let us then have more of the spirit of
union in our religion.
Commentary on 1 Corinthians 12:27-31
(Read 1 Corinthians 12:27-31)
Contempt, hatred, envy, and strife, are very unnatural in
Christians. It is like the members of the same body being without concern for
one another, or quarrelling with each other. The proud, contentious spirit that
prevailed, as to spiritual gifts, was thus condemned. The offices and gifts, or
favours, dispensed by the Holy Spirit, are noticed. Chief ministers; persons
enabled to interpret Scripture; those who laboured in word and doctrine; those
who had power to heal diseases; such as helped the sick and weak; such as
disposed of the money given in charity by the church, and managed the affairs
of the church; and such as could speak divers languages. What holds the last
and lowest rank in this list, is the power to speak languages; how vain, if a
man does so merely to amuse or to exalt himself! See the distribution of these
gifts, not to every one alike, verses 29,30. This were to make the church all
one, as if the body were all ear, or all eye. The Spirit distributes to every
one as he will. We must be content though we are lower and less than others. We
must not despise others, if we have greater gifts. How blessed the Christian
church, if all the members did their duty! Instead of coveting the highest
stations, or the most splendid gifts, let us leave the appointment of his
instruments to God, and those in whom he works by his providence. Remember,
those will not be approved hereafter who seek the chief places, but those who
are most faithful to the trust placed in them, and most diligent in their
Master's work.
── Matthew Henry《Concise Commentary on 1 Corinthians》
1 Corinthians 12
Verse 1
[1] Now
concerning spiritual gifts, brethren, I would not have you ignorant.
Now concerning spiritual gifts — The abundance of these in the churches of Greece strongly refuted the
idle learning of the Greek philosophers. But the Corinthians did not use them
wisely, which occasioned St. Paul's writing concerning them. He describes, 1.
The unity of the body, 1 Corinthians 12:1-27: 2. The variety of members
and offices, 1 Corinthians 12:27-30: 3. The way of exercising
gifts rightly, namely, by love, 1 Corinthians 12:31; 1 Corinthians 13:1. throughout: and adds, 4. A
comparison of several gifts with each other, in the 1 Corinthians 14:1. fourteenth chapter.
Verse 2
[2] Ye know that ye were Gentiles, carried away unto these dumb idols, even as
ye were led.
Ye were heathens —
Therefore, whatever gifts ye have received, it is from the free grace of God.
Carried away — By
a blind credulity.
After dumb idols —
The blind to the dumb; idols of wood and stone, unable to speak themselves, and
much more to open your mouths, as God has done.
As ye were led — By
the subtlety of your priests.
Verse 3
[3]
Wherefore I give you to understand, that no man speaking by the Spirit of God
calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by
the Holy Ghost.
Therefore —
Since the heathen idols cannot speak themselves, much less give spiritual gifts
to others, these must necessarily be among Christians only.
As no one speaking by the Spirit of God
calleth Jesus accursed — That is, as none who does this, (which all
the Jews and heathens did,) speaketh by the Spirit of God - Is actuated by that
Spirit, so as to speak with tongues, heal diseases, or cast out devils.
So no one can say, Jesus is the Lord — None can receive him as such; for, in the scripture language, to say, or
to believe, implies an experimental assurance.
But by the Holy Ghost — The sum is, None have the Holy Spirit but Christians: all Christians
have this Spirit.
Verse 4
[4] Now
there are diversities of gifts, but the same Spirit.
There are diversities of gifts, but the same
Spirit — Divers streams, but all from one fountain.
This verse speaks of the Holy Ghost, the next of Christ, the sixth of God the
Father. The apostle treats of the Spirit, 1 Corinthians 12:7, etc.; of Christ, 1 Corinthians 12:12, etc.; of God, 1 Corinthians 12:28, etc.
Verse 5
[5] And there are differences of administrations, but the same Lord.
Administrations —
Offices. But the same Lord appoints them all.
Verse 6
[6] And
there are diversities of operations, but it is the same God which worketh all
in all.
Operations —
Effects produced. This word is of a larger extent than either of the former.
But it is the same God who worketh all these effects in all the persons
concerned.
Verse 7
[7] But
the manifestation of the Spirit is given to every man to profit withal.
The manifestation —
The gift whereby the Spirit manifests itself.
Is given to each —
For the profit of the whole body.
Verse 8
[8] For
to one is given by the Spirit the word of wisdom; to another the word of
knowledge by the same Spirit;
The word of wisdom — A
power of understanding and explaining the manifold wisdom of God in the grand
scheme of gospel salvation.
The word of knowledge — Perhaps an extraordinary ability to understand and explain the Old
Testament types and prophecies.
Verse 9
[9] To
another faith by the same Spirit; to another the gifts of healing by the same
Spirit;
Faith may here mean an extraordinary trust in
God under the most difficult or dangerous circumstances. The gift of healing
need not be wholly confined to the healing diseases with a word or a touch. It
may exert itself also, though in a lower degree, where natural remedies are
applied; and it may often be this, not superior skill, which makes some
physicians more successful than others. And thus it may be with regard to other
gifts likewise. As, after the golden shields were lost, the king of Judah put
brazen in their place, so, after the pure gifts were lost, the power of God
exerts itself in a more covert manner, under human studies and helps; and that
the more plentifully, according as there is the more room given for it.
Verse 10
[10] To
another the working of miracles; to another prophecy; to another discerning of
spirits; to another divers kinds of tongues; to another the interpretation of
tongues:
The working of other miracles. Prophecy — Foretelling things to come.
The discerning —
Whether men be of an upright spirit or no; whether they have natural or
supernatural gifts for offices in the church; and whether they who profess to
speak by inspiration speak from a divine, a natural, or a diabolical spirit.
Verse 11
[11] But
all these worketh that one and the selfsame Spirit, dividing to every man
severally as he will.
As he willeth —
The Greek word does not so much imply arbitrary pleasure, as a determination
founded on wise counsel.
Verse 12
[12] For
as the body is one, and hath many members, and all the members of that one
body, being many, are one body: so also is Christ.
So is Christ —
That is, the body of Christ, the church.
Verse 13
[13] For
by one Spirit are we all baptized into one body, whether we be Jews or
Gentiles, whether we be bond or free; and have been all made to drink into one
Spirit.
For by that one Spirit, which we received in
baptism, we are all united in one body.
Whether Jews or gentiles — Who are at the greatest distance from each other by nature.
Whether slaves or freemen — Who are at the greatest distance by law and custom.
We have all drank of one Spirit — In that cup, received by faith, we all imbibed one Spirit, who first
inspired, and still preserves, the life of God in our souls.
Verse 15
[15] If
the foot shall say, Because I am not the hand, I am not of the body; is it
therefore not of the body?
The foot is elegantly introduced as speaking
of the hand; the ear, of the eye; each, of a part that has some resemblance to
it. So among men each is apt to compare himself with those whose gifts some way
resemble his own, rather than with those who are at a distance, either above or
beneath him.
Is it therefore not of the body — Is the inference good? Perhaps the foot may represent private Christians;
the hand, officers in the church; the eye, teachers; the ear, hearers.
Verse 16
[16] And
if the ear shall say, Because I am not the eye, I am not of the body; is it
therefore not of the body?
The ear — A
less noble part.
The eye —
The most noble.
Verse 18
[18] But
now hath God set the members every one of them in the body, as it hath pleased
him.
As it hath pleased him — With the most exquisite wisdom and goodness.
Verse 20
[20] But
now are they many members, yet but one body.
But one body —
And it is a necessary consequence of this unity, that the several members need
one another.
Verse 21
[21] And
the eye cannot say unto the hand, I have no need of thee: nor again the head to
the feet, I have no need of you.
Nor the head —
The highest part of all.
To the foot —
The very lowest.
Verse 22
[22] Nay,
much more those members of the body, which seem to be more feeble, are
necessary:
The members which appear to be weaker — Being of a more delicate and tender structure; perhaps the brains and
bowels, or the veins, arteries, and other minute channels in the body.
Verse 23
[23] And
those members of the body, which we think to be less honourable, upon these we
bestow more abundant honour; and our uncomely parts have more abundant
comeliness.
We surround with more abundant honour — By so carefully covering them.
More abundant comeliness — By the help of dress.
Verse 24
[24] For
our comely parts have no need: but God hath tempered the body together, having
given more abundant honour to that part which lacked:
Giving more abundant honour to that which
lacked — As being cared for and served by the
noblest parts.
Verse 27
[27] Now
ye are the body of Christ, and members in particular.
Now ye —
Corinthians.
Are the body and members of Christ — part of them, I mean, not the whole body.
Verse 28
[28] And
God hath set some in the church, first apostles, secondarily prophets, thirdly
teachers, after that miracles, then gifts of healings, helps, governments,
diversities of tongues.
First apostles —
Who plant the gospel in the heathen nations.
Secondly prophets —
Who either foretel things to come, or speak by extra-ordinary inspiration, for
the edification of the church.
Thirdly teachers —
Who precede even those that work miracles. Under prophets and teachers are
comprised evangelists and pastors, Ephesians 4:11.
Helps, governments — It
does not appear that these mean distinct offices: rather, any persons might be
called helps, from a peculiar dexterity in helping the distressed; and
governments, from a peculiar talent for governing or presiding in assemblies.
Verse 31
[31] But
covet earnestly the best gifts: and yet shew I unto you a more excellent way.
Ye covet earnestly the best gifts — And they are worth your pursuit, though but few of you can attain them.
But there is a far more excellent gift than all these; and one which all may,
yea, must attain or perish.
── John Wesley《Explanatory Notes on 1
Corinthians》
Chapter 12. Spiritual Gifts
Every Part
Suffers
Every Part Rejoices
I. Confess
"Jesus Is Lord"
II.
Interdependence of the Parts
III. Function
and Order of the Parts
── Chih-Hsin Chang《An Outline of The New Testament》
Chapter Twelve General Review OBJECTIVES IN STUDYING THIS CHAPTER
1) To be aware of the many different spiritual gifts enjoyed by the early church 2) To appreciate the interdependence of the members of the Body of Christ SUMMARY
In this chapter Paul begins to address the issue of spiritual gifts. From what we read later in chapter fourteen, it appears the jealousy and envy that characterized their division mentioned earlier also expressed itself in their use (and abuse) of certain spiritual gifts. Expressing his concern that they be not ignorant about these matters, Paul first emphasizes that spiritual gifts, though diverse, come from the same Spirit and are to be used for the benefit of all (1-11). To demonstrate that every person (and spiritual gift) is important, He compares the church to a body with many different yet essential members (12-27). The chapter closes with Paul pointing out that not all serve the same function and have the same gifts, encouraging them to earnestly desire the best gifts, and preparing to show them a more excellent way in the next chapter (28-31). OUTLINE
I. SPIRITUAL GIFTS: UNITY IN DIVERSITY (1-11)
A. IMPORTANCE OF PROPER KNOWLEDGE CONCERNING SPIRITUAL GIFTS (1-3) 1. Paul does not want them to be ignorant concerning spiritual gifts (1) 2. For as Gentiles they had been misled by dumb idols (2) 3. Two general principles to bear in mind: a. No one speaking by the Spirit of God will call Jesus accursed (3a ) b. No one can say that Jesus is Lord except by the Holy Spirit (3b) B. THOUGH DIVERSE, THERE IS UNITY OF ORIGIN AND PURPOSE INSPIRITUAL GIFTS (4-11)
1. They all come from the same Spirit (4) a. Just as there are different ministries, but the same Lord (5) b. Just as diverse activities proceed from the same God (6) 2. Each "manifestation" (spiritual gift), though given to one, is to benefit all (7) 3. A summary of the different spiritual gifts (8-10) a. The word of wisdom b. The word of knowledge c. Faith d. Gifts of healing e. Working of miracles f. Prophecy g. Discerning of spirits h. Different kinds of tongues i. Interpretation of tongues 4. But it is the same Spirit who works all these things, distributing to each one as He wills (11) II. THE NEED FOR DIVERSITY IN ONE BODY (12-31)
A. ILLUSTRATED BY THE FIGURE OF A BODY AND ITS MEMBERS (12-26) 1. Just like the human body, the body of Christ with its many members are yet one (12) a. For by one Spirit we were all baptized into one body (13a ) b. And we have all been made to drink into one Spirit (13b) 2. No member can say that they are not important (14-19) a. The body is not one member, but many (14) b. As illustrated with parts of the human body (15-19) 3. No member can say that others are not important (20-26) a. Though many members, yet one body (20) b. As illustrated with parts of the human body (21-24a ) c. God has composed the body to be one, and its members to have mutual concern for each other (24b-26) B. SUMMARY APPLICATION OF THE ILLUSTRATION (27-31) 1. You are the body of Christ, and individually are members of it (27) 2. God has appointed various functions in the church (28) 3. Rhetorical questions to illustrate that not everyone has the same function (29-30) 4. Certainly it was proper to desire the best gifts, yet Paul will show them a more excellent way (31) REVIEW QUESTIONS FOR THE CHAPTER
1) List the main points of this chapter
- Spiritual Gifts: Unity In Diversity (1-11) - The Need For Diversity In One Body (12-31) 2) Why were the "manifestations" (spiritual gifts) of the Spirit given?(7)
- For the profit of all 3) Who determined who received what gift? (11)
- The Spirit distributed to each one as He willed 4) What part does the Holy Spirit play in our conversion andsanctification? (13)
- By the Spirit we are all baptized into one body - We have all been made to drink of the Spirit 5) Can any member of the body say that they are not important? (15-19)
- No! 6) Can any member of the body say others are not important? (21-22)
- No! 7) What indication is there in this chapter that at least some of thespiritual gifts or functions were temporary? (29)
- The reference to "apostles"; even most charismatics would agree that the office of apostle does not exist today, that it was only a temporary but necessary part of the establishment of the Lord's church (Ep 2:20-22) 8) Was there anything wrong with the Corinthians desiring the "bestgifts"? (31)
- No, Paul encouraged them to do so, yet he would have them know a more excellent way (the way of love as expounded in chapter thirteen)
－－《Executable
Outlines》
Spiritual Gifts
Every Part Suffers
Every Part Rejoices
I.
Confess
“Jesus Is Lord”
1.
The
Trinity
2.
The
Sovereignty of the Holy Spirit
3.
Nine
Gifts
II.Interdependence of the
Parts
1.
Position
of the Parts
2.
Functions
of the Parts
3.
Feelings
of the Parts
III.
Function
and Order of the Parts
1.
Instituted
by God
2.
Eight
Posts
3.
The
Greater Gifts
－－ Chih-Hsin
Chang《An Outline of The New Testament》