12:1–11 Paul turns to a new topic here, contrasting the church’s former life of idolatry with its new life empowered by the Holy Spirit. In his discussion of spiritual gifts, Paul emphasizes the diversity of the gifts and proper use of them for the mutual benefit of all believers. Spiritual Gifts in Worship HNTC 1–2 Co

12:1 now concerning The Greek phrase used here, peri de, marks Paul’s shift in topic. The formula appears six times in this letter (1 Cor 7:1, 25; 8:1; 12:1; 16:1, 12).

spiritual gifts The Greek phrase used here, tōn pneumatikōn, could refer generically to “spiritual things” or to “spiritual people.” Based on the reference to gifts in v. 4, the term is most likely referring to the gifts of the Spirit.

12:2 pagans Paul literally calls them the Greek term ethnē here, meaning “Gentiles” (non-Jews). This signals that Paul addresses the Gentile Christians in Corinth. Paul considers all believers part of God’s family, regardless of ethnicity (see Gal 3:28).

speechless idols Jews considered idols to be senseless objects (see Psa 115:4–8; Hab 2:18–19; compare Isa 41:1–29; 46:1–13).

12:3 Therefore I make known Based on 1 Cor 12:2, Paul appears to be addressing the Corinthian believers’ concerns about Spirit-inspired speech in worship. Paul seeks to reassure them that no one claiming to speak under influence of the Holy Spirit is able to blaspheme against God.

speaking by the Spirit of God This may allude to an overemphasis on speaking in tongues among the Corinthians. Paul asserts that when a person speaks by the Spirit, the content is edifying, not blasphemous; it affirms that Jesus is Lord.

Jesus is accursed Refers to the utterance of a curse against Jesus. The exact meaning and use of the phrase is uncertain. Paul may be presenting the statement as a hypothetical contrast with the true confession of faith, “Jesus is Lord” (e.g., Rom 10:9, 12).

Anathema Word Study

Jesus is Lord Refers to the fundamental confession of the Christian faith. See Rom 10:9 and note.

12:4–11 Paul places his discussion of spiritual gifts within the theological context of the Trinity; the unity amid diversity within God’s nature should also find reflection in the variety of God-given gifts among believers. Paul’s references to the “same Spirit,” “same Lord,” and “same God” in 1 Cor 12:4–6 invoke this notion of the Trinity. Paul mentions several gifts in this passage, but his list is representative, not exhaustive. His point is that all the gifts of the Spirit benefit the body of Christ in some way. Diverse Spiritual Gifts (12:4–11) HNTC 1–2 Co The Bountiful Diversity of the Grace-Gifts (12:4–11) SS:TE1C1214

12:4 varieties of gifts The Corinthian believers overemphasized the gift of tongues in worship (14:18–19). Paul reminds them that there are various kinds of spiritual gifts—all of which come from the Holy Spirit.

12:6 all things Refers to the gifts, ministries (or offices), and activities mentioned in vv. 4–6.

12:7 to each one Emphasizes the diversity in gifts distributed among believers (v. 1). These gifts reveal the activity of the Spirit within the church community. Paul’s emphasis is on the community as a whole, so he is not indicating that every single person has his or her own gift; rather, each person has multiple gifts and often shares the same gifts with others.

manifestation of the Spirit God reveals the Spirit through the various gifts provided to believers.

what is beneficial The gifts exist for the benefit of the church community, not the status of an individual.

12:8 word of wisdom The Greek phrase used here, logos sophias, likely alludes to Paul’s discussion from 1:17–2:16 and should be understood in light of his teaching about wisdom from the Spirit in 2:6–16. The emphasis is not on wisdom itself but on the word or message produced by that wisdom. Wisdom is characterized by observing the natural order of things, or cause and effect. Biblical wisdom involves discerning what God would have someone do as a result of that observation (e.g., Prov 8:1, 20–21, 22–24; compare Jas 1:5).

word of knowledge This gift appears to specifically address the Corinthian overemphasis on knowledge while highlighting the pride that characterizes their knowledge (e.g., 8:1–7). It likely has to do with enriching others, particularly in light of the testimony of Christ working among people (1:4–6).

12:9–11 Paul now lists several more manifestations of the Spirit—faith, healing, miracles, prophecy, discerning spirits, tongues, and interpretation of tongues. These gifts have led to much confusion and controversy in the Church as different groups argue over the continued existence and proper application of these manifestations of the Holy Spirit. One view is that these miraculous spiritual gifts ceased after the age of the apostles because their purpose was to serve as signs validating the gospel message: Once the nt was complete (late first century or early second century ad), these gifts were no longer necessary. However, records of supernatural occurrences following the apostolic age present problems for this view. Another view is that these manifestations of the Spirit continue today and bear witness to the continuing presence of the Holy Spirit among believers. As such, the nt promotes the proper use of spiritual gifts because they are meant to be present among believers and empower them to do God’s work, under the guidance of the Holy Spirit. Those who believe the miraculous gifts continue today often still disagree about the proper use of those gifts. Have Some Gifts Ceased? The Cessationist Debate ST:IBD Norman Geisler’s Signs and Wonders SW

12:9 faith Since Paul groups this with other supernatural gifts, he likely means the kind of faith that can accomplish extraordinary achievements. See 13:2; compare Matt 17:20.

Faith

healing This gift is given to the person whom God uses to restore someone. The Greek term used here, iama, can be used to refer to both physical healing and spiritual restoration. The basic meaning of iama has to do with restoring someone to health or well-being or reconciling them to God. Acts narrates Paul’s use of the gift of healing in his ministry (Acts 14:8–10).

12:10 miraculous powers The Greek phrase used here, which may be literally rendered as “activities of power,” refers to extraordinary activities like exorcizing demons and raising the dead (Acts 9:36–42; 19:11–12). This gift does not necessarily involve healing in the sense of physical wellness, but it could. Compare 2 Cor 12:12; Gal 3:5.

prophecy Refers to utterances inspired by the Holy Spirit. Like the ot prophets, this role involves social critique, calling people to repentance, and revealing God’s future plans for both judgment and salvation. Such utterances may include predictions of the future (e.g., Acts 11:28; 21:10–11), but they are intended to encourage believers, not confuse them (1 Cor 14:4–5). Paul’s discussion in 14:6–40 contrasts the benefits of the gift of prophecy with those of the gift of tongues.

distinguishing of spirits This gift allows an individual to recognize whether an utterance comes from God or an evil spirit (e.g., Acts 13:8–10). Alternatively, it may involve the ability to distinguish between good and evil spirits—whether the spiritual activity being encountered comes from God or demons. Paul may have intended both ideas. Compare 1 Cor 14:29; 1 John 4:1.

kinds of tongues The discussion in 1 Cor 14 indicates that the use of this gift was controversial, even in the days of the early church. The Greek word here, glōssa, is used both for the literal, physical tongue and metaphorically for language or speech.

Glōssa The Greek word glōssa is literally the word for the tongue—the organ found on the floor of the mouth in humans and many animals. Due to the tongue’s association with speech, words designating the tongue have metaphorically come to indicate language or speech in numerous languages, including Hebrew (lashon) and Greek (glōssa). In discussions of spiritual gifts, the argument is often made that glōssa only refers to real human languages that are unknown to the speaker—and thus, according to this argument, those Christians who engage in ecstatic utterances misrepresent the gift. However, the Greek usage also applies to the ecstatic speech of practitioners of Hellenistic mystery religions and angelic languages. In fact, nt examples also suggest the phrase “speaking in tongues” could refer to unintelligible ecstatic utterance (14:5; Acts 19:6). Paul also speaks of the tongues “of angels” (see 1 Cor 13:1 and note; compare 14:2 and note).

interpretation of tongues The person with this gift translates the utterance spoken in a tongue into the native language of the believers gathered.

12:11 same Spirit is at work Paul summarizes the content of vv. 4–10. The Corinthian believers may have assumed that diversity in gifts meant diversity in access to the Spirit.

just as he wishes The Spirit provides the spiritual gifts.

12:12 thus also Christ Refers to the Church community as the body of Christ (see v. 27). In Acts 9:4, the risen Christ considered persecution of the Church as persecution of Himself.

12:13 by one Spirit May be rendered “in one Spirit” or “by one Spirit.” The former creates the impression that the Spirit and the ensuing body of Christ into which believers are placed have some synonymous relationship. The latter has the Spirit as the instrument or mechanism through which believers enter the body of Christ.

baptized Probably refers to the baptism of the Spirit that empowers a believer for new life in Christ (compare Mark 1:8; John 1:33; Acts 1:5; 11:16).

free persons Refers to a person who was freed from slavery.

12:14 the body is not one member, but many Summarizes Paul’s entire argument about the nature of Church community. The diversity within the Church does not mean that there should be diversity in purpose or mindset (1 Cor 1:10). This statement supports and builds upon v. 12.

12:18 just as he wanted If the Corinthian believers ignore this instruction, they reject God’s design for the Church.

12:19 if they all were one member Paul exposes the absurdity of the Corinthian believers’ mindset. A body composed of a single part is not a body and could not function as a body; it is the same thing for believers, with each playing his or her own role. They must not fool themselves into thinking that one particular group or gifting represents the entire body of Christ.

12:20 one body Paul wants the Corinthians to focus on unity instead of their diverse gifts. They must appreciate what makes them the same—Christ and His purposes—rather than what makes them different.

12:21 I do not have need of you Paul warns the Corinthians not to regard other believers, namely the poorer believers (see 11:17–34), as unhelpful or unnecessary within the church community.

12:22 weaker Paul asserts that poor believers only have the appearance of weakness; he challenges the wealthy believers not to allow socioeconomic status to dictate how they value people (see 11:18 and note).

12:24 presentable parts May refer to body parts such as the face or head. Paul is likely referencing the leaders in the Corinthian community that are visible to people outside the community.

part which lacked Represents the poorer believers in Corinth, to whom God gave an honored place within the church (see Jas 2:5 and note).

12:25 same concern for one another Paul asserts that the wealthy believers must show consideration for the needs of the poorer believers, especially at the Lord’s Supper (1 Cor 11:19–21; see John 15:12).

12:26 all the members suffer together Implies that the individual members of the church are interdependent, rather than self-sufficient. Paul expresses that when the community of believers functions properly, it shares pain and joy, as a person would in his or her own body (1 Cor 12:12).

12:27–31 Paul first outlines offices within the church—the people who dictate and maintain the vision of the church. He then discusses particular gifts (as indicated by the shift in v. 28). The people with church offices may have the gifts he discusses, but having a gift does not indicate a church office—a governing position as a steward of God’s vision for a particular community—but a role. Paul considers each of the gifts he lists in the second half of v. 28 and in vv. 29–30 as higher gifts. The point of these gifts is to unify believers around a common purpose, each with individual parts to play. The church offices are for the purpose of leading the community in spreading the gospel and growing in faith. This is reminiscent of the ot model: kings had a prophet in their courts that had a special leadership role as lead advisor, but there were many other people with the gift of prophecy. Apostles hold the top leadership role, like a king in Israel, as they serve to lead God’s work and uphold His vision. Prophets hold a secondary role as chief advisor to the apostle—they also often lead. Teachers teach the congregation by carrying out the mutual vision of the apostle and prophet through the Scriptures. Miracle workers show God’s power to the church.

12:27 body of Christ Implies that the Church belongs to Christ. The Church must maintain the values of Christ (mutual love and concern) rather than the values of the nonbelieving Corinthians (self-sufficiency and arrogance).

12:28 first The priority implied by this phrase refers either to the rank of the roles mentioned or to their importance for church growth. In the first part of the verse, Paul discusses what seem to be church offices. In the second part of the verse, he begins to discuss spiritual gifts.

apostles In the first century, the “apostles” included the Twelve (Matt 10:2–4; 1 Cor 15:5), but also others like James, Barnabas, and Paul (Acts 14:4; Gal 1:19). See note note on Eph 4:11.

prophets See note on 1 Cor 12:10. For the difference between people with this gift (or leadership role) and the gift of paraklesei (usually translated as “exhortation”), see note on Rom 12:8.

teachers People who explain and impart truth to God’s people (compare the roles of elders and overseers in 1 Tim 3:2; 5:17; also, see note on Eph 4:11).

miracles Performing a miracle and healing someone are not synonymous; Paul uses two different terms. For miracles, see note on 1 Cor 12:10; compare note on v. 9 for healing.

then gifts of Paul now returns to discussing spiritual gifts. The last four things he discussed were church offices: apostles, prophets, teachers, and miracle workers.

helps The Greek word used here, antilēmpsis, refers to assisting people in need (see Acts 20:35), but it also entails the idea of calling upon God in a time of turmoil so that He may act in the situation with His full power and force.

administrations The Greek word used here, kybernēsis, which only appears here in the nt, is related to the word kybernētēs, translated as “helmsman,” “captain,” or “shipmaster” (Acts 27:11; Rev 18:17). Paul is likely referring to those who have the gift of providing guidance or direction to the church community.

12:29 Not all are apostles All believers have their own place, position, and gifting; all are needed and necessary.

12:31 greater gifts Refers to gifts that benefit the entire church community (e.g., 1 Cor 14:4–5; see note on vv. 27–31); there are other spiritual gifts as well. The Corinthian believers focused on the gift of tongues (v. 10), but without interpretation. Paul argues that without interpretation, the gift does not benefit anyone (14:1–25).