1 Corinthians 12 · Robertson's Word Pictures
1Now concerning spiritual gifts (per de ton pneumatikon). 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.
2Ye were led away (apagomeno). The copula ete is not expressed (common ellipsis) with the participle (periphrastic imperfect passive), but it has to be supplied to make sense. Some scholars would change ote (when) to pote (once) and so remove the difficulty.
Unto those dumb idols (pros ta eidola ta aphona). "Unto the idols the dumb." See Ps 95:5-7 for the voicelessness (a-phona, old adjective, without voice, phone) of the idols. Pagans were led astray by demons (1Co 10:19f. ).
Howsoever ye might be led (os an egesthe). Rather, "as often as ye were led." For this use of os an for the notion of repetition, regular Koine idiom, see Robertson, Grammar, p. 974. Cf. opou an in Mr 6:56 .
3Wherefore I give you to understand (dio gnorizo umin). Causative idea (only in Aeschylus in old Greek) in papyri (also in sense of recognize) and N.T., from root gno in ginosko, to know.
Speaking in the Spirit of God (en pneumat theou lalon). Either sphere or instrumentality. No great distinction here between laleo (utter sounds) and lego (to say).
Jesus is anathema (anathema Iesous). On distinction between anathema (curse) and anathema (offering Lu 21:5 ) see discussion there. In LXX anathema means a thing devoted to God without being redeemed, doomed to destruction (Le 27:28f.; Jos 6:17; 7:12 ). See 1Co 16:22; Ga 1:8f.; Ro 9:3 . This blasphemous language against Jesus was mainly by the Jews (Ac 13:45; 18:6 ). It is even possible that Paul had once tried to make Christians say Anathema Iesous (Ac 26:11 ).
Jesus is Lord (Kurios Iesous). The term 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 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 1Co 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 Kurios Chaesar and how each time he replied Kurios Iesous. 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.
4Diversities (diaireseis). Old word for distinctions, differences, distributions, from diaireo, to distribute, as diairoun (dividing, distributing) in verse 11. Only here in the N.T.
Of gifts (charismaton). Late word and chiefly in Paul (cf. Ro 12:6 ) in N.T. (except 1Pe 4:19 ), but some examples in papyri. It means a favour (from charizoma) bestowed or received without any merit as in Ro 1:11 .
5Of ministrations (diakonion). This old word is from diakonos and has a general meaning of service as here (Ro 11:13 ) and a special ministration like that of Martha (Lu 10:40 ) and the collection (1Co 16:15; 2Co 8:4 ).
6Of workings (energematon). Late word, here only in N.T., the effect of a thing wrought (from energeo, to operate, perform, energize). Paul uses also the late kindred word energeia (Col 1:29; 2:12 ) for efficiency.
Who worketh all things in all (o energon 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 (ta panta) in Col 1:16 (of Christ) and in Ro 11:36 (of God). Note the Trinity in these verses: the same Spirit (verse 4), the same Lord (Jesus) in verse 5, the same God (the Father) in verse 6.
7Manifestation (phanerosis). Late word, in papyri, in N.T. only here and 2Co 4:2 , from phaneroo, to make manifest (phaneros). Each instance of the whole (verse 6) is repeatedly given (didota, present passive indicative of didom).
To profit withal (pros to sumpheron). See on 6:12; 10:23,33 for Paul's guiding principle in such matters.
8To one (o men). Demonstrative os with men in dative case, to this one. The distribution or correlation is carried on by allo de (verses 8,9,10 ), etero de (verses 9,10 ) for variety, nine manifestations of the Spirit's work in verses 8-10.
The Word of wisdom (logos sophias). Old words. Logos is reason, then speech. Wisdom is intelligence, then practical action in accord with it. Here it is speech full of God's wisdom ( 2:7) under the impulse of the Spirit of God. This gift is placed first (revelation by the Spirit).
The word of knowledge (logos gnoseos). This gift is insight (illumination) according to (kata) the same Spirit.
9Faith (pistis). Not faith of surrender, saving faith, but wonder-working faith like that in 13:2 (Mt 17:20; 21:21 ). Note here en to auto pneumat (in the same Spirit) in contrast with dia and kata in verse 8.
Gifts of healings (charismata iamaton). Iama, old word from iaoma, common in LXX, in N.T. only in this chapter. It means acts of healing as in Ac 4:30 (cf. Jas 5:14 ) and Lu 7:21 (of Jesus). Note en here as just before.
10Workings of miracles (energemata dunameon). Workings of powers. Cf. energon dunameis in Ga 3:5; Heb 2:4 where all three words are used (semeia, signs, terata, wonders, dunameis, powers). Some of the miracles were not healings as the blindness on Elymas the sorcerer.
Prophecy (propheteia). Late word from prophetes and prophem, to speak forth. Common in papyri. This gift Paul will praise most (chapter 1Co 14 ). Not always prediction, but a speaking forth of God's message under the guidance of the Holy Spirit.
Discernings of spirits (diakriseis pneumaton). Diakrisis is old word from diakrino (see 11:29) and in N.T. only here; Ro 14:1; Heb 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 (1Ti 4:1; 1Jo 4:1f. ).
Divers kinds of tongues (gene glosson). 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, gene) in this gift, but the gift was essentially an ecstatic utterance of highly wrought emotion that edified the speaker ( 14:4) and was intelligible to God (14:2,28 ). 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 ( 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 on Ac 2:13-21; 10:44-46; 19:6 .
The interpretation of tongues (ermeneia glosson). Old word, here only and 14:26 in N.T., from ermeneuo from Hermes (the god of speech). Cf. on diermeneuo in Lu 24:27; Ac 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.
11Worketh (energe). The same word that was used in verse 6 of God.
Severally (idia). Separately.
Even as he will (kathos bouleta). Hence there is no occasion for conceit, pride, or faction ( 4:7).
12So also is Christ (outos ka o Christos). One would naturally expect Paul here to say outos ka to soma tou Christou (so also is the body of Christ). He will later call Christ the Head of the Body the Church as in Col 1:18,24; Eph 5:23,30 . Aristotle had used soma 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.
13Were we all baptized into one body (emeis pantes eis en soma ebaptisthemen). First aorist passive indicative of baptizo 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 (Ga 3:27; Ro 6:2ff. ).
And were all made to drink of one Spirit (ka pantes en pneuma epotisthemen). First aorist passive indicative of potizo, old verb, to give to drink. The accusative en 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.
14Is not one member (ouk estin en 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.
15If the foot shall say (ean eipe o pous). Condition of third class (ean and second aorist subjunctive eipe). In case the foot say.
I am not of the body (ouk eim ek tou somatos). I am independent of the body, not dependent on the body.
It is not therefore not of the body (ou para touto ouk estin ek tou somatos). Thinking or saying so does not change the fact. Para touto here means "alongside of this" (cf. IV Macc. 10:19) and so "because of," a rare use (Robertson, Grammar, p. 616). The two negatives (ou--ouk) do not here destroy one another. Each retains its full force.
16Points explained precisely as in verse 15.
17If the whole body were an eye (e olon to soma ophthalmos). The eye is the most wonderful organ and supremely useful (Nu 10:31 ), the very light of the body (Lu 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 (e osphresis). Old word from osphrainoma, to smell. Here alone in N.T.
18But now (nun de). But as things are, in contrast to that absurdity.
Hath God set (o theos etheto). Second aorist middle indicative. God did it and of himself.
Even as it pleased him (kathos ethelesen). Why challenge God's will? Cf. Ro 9:20 .
19One member (en melos). Paul applies the logic of verse 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."
20Many members, but one body (polla mele, en de soma). The argument in a nutshell, in one epigram.
21Cannot say (ou dunata eipein). And be truthful. The superior organs need the inferior ones (the eye, the hand, the head, the feet).
22Nay, much rather (alla pollo mallon). Adversative sense of 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" pollo mallon, instrumental case) in need of therm.
Those members of the body which seem to be more feeble are necessary (ta dokounta mele tou somatos asthenestera uparchein anankaia estin). Things are not always what they seem. The vital organs (heart, lungs, liver, kidneys) are not visible, but life cannot exist without them.
23We bestow (peritithemen). Literally, We place around as if a garland (Mr 15:17 ) or a garment (Mt 27:28 ).
More abundant comeliness (euschemosunen 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 euschemon (eu, well, schema, 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 aschemon (deformed, uncomely), old word, here only in N.T., but see 7:36 for aschemoneo.
24Tempered the body together (sunekerasen to soma). First aorist active indicative of sunkerannum, to mix together, old word, but in N.T. only here and Heb 4:2 . Plato used this very word of the way God compounded (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 ( 6:19) in opposition to the Epicurean sensualists in Corinth.
To that part which lacked (to usteroumeno). It is a true instinct that gives superior honour to the unseen organs of life.
25That there should be no schism (ina me e 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 (to auto merimnosin). The very verb merimnao used by Jesus of our anxiety (Mt 6:27,31 ). 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 co-working for the whole confirms Paul's argument.
26Suffer with it (sunpasche). Medical term in this sense in Hippocrates and Galen. In N.T only here and Ro 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 (sunchaire). 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 13:6 for joy of love with truth.
27Severally (ek merous). See Ro 11:25 apo merous (in part). Each has his own place and function in the body of Christ.
28God hath set some (ous men etheto o theos). See verse 18 for etheto o theos. Note middle voice (for his own use). Paul begins as if he means to say ous men apostolous, ous de prophetas (some apostles, some prophets), but he changes the construction and has no ous de, but instead proton, deuteron, epeita (first, second, then, etc.).
In the church (en te ekklesia). The general sense of ekklesia as in Mt 16:18 and later in Col 1:18,24; Eph 5:23,32; Heb 12:23 . See list also in Eph 4:11 . See on Mt 10:2 for apostolous, the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve.
Prophets (prophetas). For-speakers for God and Christ. See the list of prophets and teachers in Ac 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 (didaskalous). Old word from didasko, to teach. Used to the Baptist (Lu 3:12 ), to Jesus (Joh 3:10; 13:13 ), and of Paul by himself along with apostolos (1Ti 2:7 ). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See Eph 4:11 .
Then miracles (epeita dunameis). Here a change is made from the concrete to the abstract. See the reverse in Ro 12:7 . See these words (dunameis, iameton, glosson) in verses 9,10 with glosson, last again. But these two new terms (helps, governments).
Helps (antilempseis). Old word, from antilambanoma, 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 (kuberneseis). Old word from kubernao (cf. Kubernetes in Ac 27:11 ) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (epischopo) or elders (presbutero), the outstanding leaders (o proistameno in 1Th 5:12; Ro 12:8 ; o egoumeno in Ac 15:22; Heb 13:7,17,24 ). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See Php 1:1 for both officers.
29Are all (me pantes). The me expects a negative answer with each group.
30Do all interpret? (me pantes diermeneuousin?). He adds this query to the list in 28, but it is in 10.
31The greater gifts (ta charismata ta meizona). Paul unhesitatingly ranks some spiritual gifts above others. Zeloo here has good sense, not that of envy as in Ac 7:9; 1Co 13:4 .
And a still more excellent way (ka et kath' uperbolen odon). 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 kath' uperbolen eis uperbolen (2Co 4:17 ). Huperbole is old word from uperballo, to throw beyond, to surpass, to excel (2Co 3:10; Eph 1:19 ). "I show you a supremely excellent way." Chapter 1Co 13 is this way, the way of love already laid down in 8:1 concerning the question of meats offered to idols (cf. 1Jo 4:7 ). Poor division of chapters here. This verse belongs with chapter 1Co 13 .
1 Corinthians 13