Albert Barnes Commentary 1 Corinthians 12

1 Corinthians Chapter 12

This chapter commences a new subject, the discussion of which continues to the close of the fourteenth chapter. The general subject is spiritual endowments, or the proper way of exercising their spiritual gifts, and the degree of honour that was due to those who had been distinguished by God by the special influences of His Spirit.

It is evident that many in the church at Corinth had been thus favoured; and it is evident that they had greatly abused these endowments, and that those who were thus favoured had claimed a precedence in honour above those who had been less distinguished. It is not improbable that they had, in their letter to Paul (1 Corinthians 7:1), requested his counsel on this subject, and asked him to teach them what measure of honour should be given to those who had been thus endowed.

This subject, as it was of importance not only for them, but for the church at large in all future times, he proceeds to discuss in this and the two following chapters; and this discussion closes the second part of the epistle. (See the Introduction.) The general scope of these chapters is this:

1. He shows that all those endowments were conferred by the Holy Ghost, and were all for the use of the church. He also shows that the church was one, yet there was a necessity for diversified operations in that church. Therefore, no one should value himself on that gift above his brother, and no one should feel himself dishonoured because he had not been thus favoured. All filled important places in the church, just as the various members and parts of the human system are necessary for its symmetry, action, and health. All, therefore, should be willing to occupy the place that God has assigned them (1 Corinthians 12).

2. In 1 Corinthians 13, he recommends love, or charity, as more valuable than all other spiritual gifts combined, and therefore recommends that it should especially be the object of their desire.

3. In 1 Corinthians 14, he gives particular rules about the proper exercise of spiritual gifts in their public assemblies.

This chapter (1 Corinthians 12), therefore, is occupied with stating and illustrating the position that all spiritual gifts are conferred by the Holy Ghost. It also teaches that no one should so value himself on this gift as to despise those who had not been thus endowed, and that no one who had not been thus favoured should be dejected or regard himself as dishonoured. This statement is illustrated in the following manner:

1. Paul states the importance of the subject (1 Corinthians 13:1).

2. He reminds them that they were formerly in a state of ignorance, sin, and idolatry (1 Corinthians 13:2).

3. He states one mark of being under the influence of the Spirit of God; that is, that it would lead them to acknowledge and honour Jesus Christ. If the spirit by which they were influenced led them to this, it was proof that it was the Holy Ghost (1 Corinthians 13:3). If any pretenders to inspiration were in the habit of speaking disrespectfully of Jesus Christ, or of calling Him "accursed," it proved that they were not under the influence of the Holy Ghost.

4. There were diversities in the operations of the Spirit; but however various these operations were, they all proceeded from the same agent (1 Corinthians 13:4–11). Therefore, not all were to expect precisely the same influences or operations; nor were they to suppose that, because there were various operations, they were therefore not influenced by the Spirit of God.

5. Paul states and illustrates the truth that the church is one (1 Corinthians 12:12–27). Just as the body is one yet has many members, so it is with the church (1 Corinthians 12:12). The body has many members, and none are useless; all perform important functions, however unimportant they may seem, and no single member can say it does not need the others. So it is in the church (1 Corinthians 12:13–27).

6. Paul applies this beautiful allegory, drawn from the functions of the various parts of the human body, to the church, showing (1 Corinthians 12:28–30) that the same thing should be expected in the church of Christ. It followed, therefore, that those who were not as highly favoured as others should not regard themselves as useless or decline their station in the church. It followed, also, that those in inferior stations should not envy those who had been more highly favoured; and that those in more elevated stations, who had been more signally favoured, should not look down on those beneath them with contempt. It followed, also, that they should regard themselves as one body, and love and cherish each other with constant Christian affection.

7. Paul tells them that it was not improper to desire the highest endowments, but says that he will propose an object of desire to be preferred to these gifts—and that is LOVE (1 Corinthians 12:31).

Now concerning. It is now time that I should speak of spiritual endowments. He had undoubtedly been consulted about them, and various questions had probably been proposed, which he now proceeded to answer.

Spiritual gifts. The word "gifts" is not in the original Greek text.

The Greek term refers to "spiritual" things in general, or to anything that is of a spiritual nature.

The whole discussion, however, shows that he refers to the various endowments, gifts, or graces that had been bestowed in different degrees on the members of the church.

This includes the distinctions in graces and in degrees of office and rank made in the Christian church in general (1 Corinthians 12), as well as the extraordinary endowments of the gift of tongues bestowed upon many (1 Corinthians 14).

I would not have you ignorant. The subject is so important that it demands particular attention and special care (see the notes on 1 Corinthians 10:1).

I would not have you ignorant regarding the nature of those endowments; the spirit with which they should be received; the rules to which those who are thus favoured should be subject; and the feelings and views that should be cherished by all members of the church concerning them. Nothing is more important in the church than the doctrine concerning the influences and endowments of the Holy Spirit.

You know, etc. This verse is regarded by many as a parenthesis. But it is not necessary to suppose that it is so, or that it does not cohere with what follows. The design seems to be to remind them of their former miserable condition as idolaters, in order to make them more aware of their advantages as Christians, and that they might be led to appreciate their present condition more highly. Paul often refers Christians to their former condition to excite in them gratitude for the mercies that God has conferred on them in the gospel (see 1 Corinthians 6:11).

Compare Romans 6:17; Ephesians 2:11–12; Titus 3:3.

That you were Gentiles. Pagans; worshippers of idols. The idea is that they were pagans; that they had no knowledge of the true God but were sunk in miserable superstition and idolatry.

Carried away. Led along—that is, deluded by your passions, deluded by your priests, deluded by your vain and splendid rites of worship. The whole system appealed to the senses and bore along its votaries as if by a foreign and irresistible impulse. The word used (apagomenoi) properly conveys the idea of being carried into bondage or led to punishment; it doubtless refers here to the strong means crafty politicians and priests had used in their former state to delude and deceive them.

Unto these dumb idols. These idols, which could not speak—an attribute often given to them to show the folly of worshipping them (Psalms 115:5; Psalms 135:15; Habakkuk 2:18–19).

The ancient priests and politicians deluded the people with the notion that oracles were uttered by the idols whom they worshipped, and thus they maintained the belief in their divinity. The idea of Paul here seems to be:

1. That their idols never could have uttered the oracles ascribed to them, and consequently that they had been deluded.
2. That these idols could never have endowed them with the spiritual privileges they now possessed, and consequently that their present state was far preferable to their former condition.

Even as you were led. You were led by the priests in the temples of the idols. They were under strong delusions and the arts of cunning and unprincipled men. The idea is that they had been under a strong infatuation and were entirely at the control of their spiritual leaders—a description remarkably applicable now to all forms of imposture in the world. No system of paganism consults the freedom and independence of the human mind; instead, it is everywhere characterized as a system of power, not of thought. All its arrangements are made to secure that power without an intelligent assent of the understanding and the heart.

Wherefore I give you to understand. I make known to you. The force of this expression is, I give you this rule to distinguish, or by which you may know what influences and operations are from God. The design of the passage is to give them some simple general guide by which they could at once recognize the operations of the Spirit of God, and determine whether they who claimed to be under that operation were really so.

That rule was, that all who were truly influenced by the Holy Spirit would be disposed to acknowledge and to know Jesus Christ; and where this disposition existed, it was of itself a clear demonstration that it was the operation of the Spirit of God. The same rule substantially is given by John (1 John 4:2), by which to test the nature of the spirit by which men profess to be influenced: Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God.

That no man. No one (oudeiv). It may refer to a man, or to demons, or to those who pretended to be under inspiration of any kind. It may also refer to the Jews who may have pretended to be under the influence of God's Spirit, and who yet anathematized and cursed the name of Jesus.

Or it may be intended simply as a general rule, meaning that if any one, whoever he might be, should blaspheme the name of Jesus—whatever his pretensions, whether professing to be under the influence of the Holy Spirit among the Jews or to be inspired among the Gentiles—it was full proof that he was an impostor. The argument is that the Holy Spirit in all instances would do honour to Jesus Christ and would prompt all who were under his influence to love and reverence his name.

Speaking by the Spirit of God. Under the influence of inspiration.

Calleth. Says, or would say; that is, no such one would use the language of anathema in regard to him.

Accursed. Marg., Anathema, (anayema).

(Compare to 1 Corinthians 16:22; Galatians 1:8–9).

The word is one of execration, or cursing, and means that no one under the influence of the Holy Spirit could curse the name of Jesus or denounce him as execrable and as an impostor. The effect of the influences of the Spirit would be, in all instances, to inspire reverence for his name and work.

It is probable that the Jews were principally intended here, since there is a bitterness and severity in the language that accords with all their expressions of feeling towards Jesus of Nazareth. It is also possible, and indeed probable, that the priests and priestesses of the pagan gods, who pretended to be under the influence of inspiration, might denounce the name of Jesus, because they would all be opposed to the purity of his religion.

And that no man can say, etc. That is, it cannot occur, or even happen, that anyone will acknowledge Jesus as the Messiah who is not influenced by the Holy Spirit.

The meaning is not that no one has the physical ability to say that Jesus is Lord unless aided by the Holy Spirit—since all men can say this—but that no one will be disposed heartily to say it. No one will acknowledge him as their Lord; it can never happen that anyone will confess him as the true Messiah who has not been brought to this state by the agency of the Holy Spirit.

Is the Lord. Is the Messiah; or shall acknowledge him as their Lord.

But by the Holy Ghost. Unless he is influenced by the Holy Spirit. This is a very important verse, not only in regard to the particular subject under consideration in the time of Paul, but also in its practical bearing at present. We may learn from it,

1. That it is a proof that any man is under the influence of the Holy Spirit who is heartily disposed to honour the name and work of Jesus Christ.

2. Those forms and modes of religion, those religious opinions and practices, will be most in accordance with the designs of the Spirit of God, which do most to honour the name and work of Jesus Christ.

3. It is true that no man will ever cherish a proper regard for Jesus Christ, nor love his name and work, unless he is influenced by the Holy Spirit. No man loves the name and work of the Redeemer by following simply the inclinations of his own corrupt heart. In all instances of those who have been brought to a willingness to honour him, it has been by the agency of the Holy Spirit.

4. If any man, in any way, is disposed to disparage the work of Christ, to speak lightly of his person or his name, or holds doctrines that infringe on the fairness of the truth respecting his Divine nature, his purity, his atonement, it is proof that he is not under the influence of the Spirit of God. Just in proportion as he shall disparage that work or name, just in that proportion does he give evidence that he is not influenced by the Divine Spirit, but by proud reason, or by imagination, or by a heart that is not reconciled to God.

5. All true religion is the production of the Holy Spirit. For religion consists essentially in a willingness to honour, and love, and serve the Lord Jesus Christ; and where that exists, it is produced by the Holy Spirit.

6. The influence of the Holy Spirit should be cherished. To grieve away that Spirit is to drive all proper knowledge of the Redeemer from the soul; to do this is to leave the heart to coldness, and darkness, and barrenness, and spiritual death.

Now there are diversities of gifts. There are different endowments conferred on Christians. For the meaning of the word "gifts," see the comments on Romans 1:11.

Compare Romans 5:15-16; Romans 6:23; Romans 11:29; Romans 12:6; 1 Corinthians 1:7; 1 Corinthians 7:7.

But the same Spirit. This means they are produced by the same Spirit—the Holy Ghost. The apostle enumerates what these diverse gifts are in 1 Corinthians 12:8–11.

His purpose in referring to these various endowments is clearly to show those he addressed that because these gifts are all produced by the same Holy Spirit, all have the same divine origin, and are all intended to fulfill an important purpose and end in the Christian church, none are to be despised. Furthermore, no one should consider themselves authorized to treat another with contempt.

The Spirit has divided and conferred these gifts according to his sovereign will. His arrangements should be regarded with submission, and the favors he confers should be received with thankfulness.

That the Holy Spirit—the Third Person of the adorable Trinity—is intended here by the word "Spirit" seems clear from the passage itself. This has been the accepted interpretation of the church until it was questioned by some recent German commentators, chief among whom was Eichhorn.

It is not the purpose of these Notes to delve into an examination of critical questions that such an inquiry would involve, nor is it necessary. Some of the arguments defending the common interpretation are as follows:

1. It is the obvious interpretation. It is the one that occurs to most readers as the true and correct exposition.
2. It aligns with the usual meaning of the word "Spirit." No other understandable meaning can be given to the word here. To say, with Eichhorn, that it means "nature"—that there are the same natural endowments, though cultivated to various degrees by art and education—is clearly nonsensical and contrary to the entire structure and scope of the passage.
3. It aligns with all the other statements in the New Testament where the endowments mentioned here—"wisdom," "knowledge," "faith," "working of miracles," etc.—are traced to the Holy Spirit and regarded as his gift.
4. The harmony and skillful coherence of the passage are destroyed by supposing that it refers to anything other than the Holy Spirit. In this verse, the agency of the Spirit is recognized, and his operations on the mind are mentioned. In the next verse (see the comments on 1 Corinthians 12:4), the agency of the Son of God is mentioned. In the following verse, the agency of God—evidently the Father—is brought into view. Thus, the entire passage (1 Corinthians 12:4–6) presents a connected view of the operations performed by the Father, Son, and Holy Ghost in the work of redemption. To deny that this verse refers to the Holy Spirit is to disrupt the harmony of the whole passage and render it largely meaningless. But if this verse does refer to the Holy Spirit, then it is an unanswerable argument for his personality and for his being equal with the Father and the Son.

Of administrations. Margin: Ministries. The word properly denotes ministries, so that there are different ranks and grades in the ministries which Christ has appointed, namely, those specified in 1 Corinthians 12:9, 10, 28.

But the same Lord. This evidently refers to the Lord Jesus, by whom these various orders of ministers were appointed, and under whose control they are. (See the commentary on Acts 1:24).

Compare Ephesians 4:5. The term Lord, when it stands by itself in the New Testament, usually refers to the Lord Jesus, the name by which He was commonly known by the disciples .

The fact also that this stands between the mention of the work of the Spirit (1 Corinthians 4:4) and the work of God (1 Corinthians 12:6), and that the appointment of these various grades of officers in the church pertained to the Lord Jesus (Luke 10:1 and following), is further proof that this refers to Him.

The design of the verse is to show that all these offices were appointed by Him, and that since all were His appointment and all were necessary, no one should be proud of an elevated station; no one should be depressed or feel degraded because he has been assigned to a more humble office.