A.T. Robertson Commentary 1 Corinthians 12

Now concerning spiritual gifts (περ δε των πνευματικων). Clearly one of the items asked about in the letter to Paul (7:1) and introduced precisely as the problem of meats offered to idols (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 (απαγομενο). The copula ητε 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 (when) to ποτε (once) and so remove the difficulty.

Unto those dumb idols (προς τα ειδωλα τα αφωνα). "Unto the idols the dumb." See Ps 95:5-7 for the voicelessness (α-φωνα, old adjective, without voice, φωνη) of the idols. Pagans were led astray by demons (1 Corinthians 10:19f.).

Howsoever ye might be led (ως αν ηγεσθε). Rather, "as often as ye were led." For this use of ως αν for the notion of repetition, regular Koine idiom, see Robertson, Grammar, p. 974. Cf. οπου αν in Mr 6:56.

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

Speaking in the Spirit of God (εν πνευματ θεου λαλων). Either sphere or instrumentality. No great distinction here between λαλεω (utter sounds) and λεγω (to say).

Jesus is anathema (αναθεμα Ιησους). On distinction between αναθεμα (curse) and αναθημα see discussion there. In LXX αναθημα means a thing devoted to God without being redeemed, doomed to destruction (Leviticus 27:28f.; Joshua 6:17; Joshua 7:12). See 1 Corinthians 16:22; Galatians 1:8f.; 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 Αναθεμα Ιησους (Acts 26:11).

Jesus is Lord (Κυριος Ιησους). The term Κυριος, 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, '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 and how each time he replied Κυριος Ιησους. 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). Old word for distinctions, differences, distributions, from διαιρεω, to distribute, as διαιρουν (dividing, distributing) in verse 11. Only here in the N.T.

Of gifts (χαρισματων). 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 χαριζομα) bestowed or received without any merit as in Ro 1:11.

Of ministrations (διακονιων). This old word is from διακονος 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).