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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 12:1–11. His two-level outline is real structure in the source text, so it is rendered as structure.
The apostle comes now to treat of spiritual gifts, which abounded in the church of Corinth, but were greatly abused. What these gifts were is at large told us in the body of the chapter; namely, extraordinary offices and powers, bestowed on ministers and Christians in the first ages, for conviction of unbelievers, and propagation of the gospel. Gifts and graces, charismata and charis, greatly differ. Both indeed were freely given of God. But where grace is given it is for the salvation of those who have it. Gifts are bestowed for the advantage and salvation of others. And there may be great gifts where there is not a dram of grace, but persons possessed of them are utterly out of the divine favour. They are great instances of divine benignity to men, but do not by themselves prove those who have them to be the objects of divine complacency. This church was rich in gifts, but there were many things scandalously out of order in it. Now concerning these spiritual gifts, that is, the extraordinary powers they had received from the Spirit,
I.The apostle tells them he would not have them ignorant either of their original or use.
They came from God, and were to be used for him. It would lead them far astray if they were ignorant of one or the other of these. Note, Right information is of great use as to all religious practice. It is wretched work which gifted men make who either do not know or do not advert to the nature and right use of the gifts with which they are endowed.
II.He puts them in the mind of the sad state out of which they had been recovered:
You were Gentiles, carried away to dumb idols, even as you were led, Co1 12:2. While they were so, they could have no pretensions to be spiritual men, nor to have spiritual gifts. While they were under the conduct of the spirit of Gentilism, they could not be influenced by the Spirit of Christ. If they well understood their former condition, they could not but know that all true spiritual gifts were from God. Now concerning this observe,
1.Their former character: they were Gentiles. Not God's peculiar people, but of the nations whom he had in a manner abandoned. The Jews were, before, his chosen people, distinguished from the rest of the world by his favour. To them the knowledge and worship of the true God were in a manner confined. The rest of the world were strangers to the covenant of promise, aliens from the commonwealth of Israel, and in a manner without God, Eph 2:12. Such Gentiles were the body of the Corinthians, before their conversion to Christianity. What a change was here! Christian Corinthians were once Gentiles. Note, It is of great use to the Christian, and a proper consideration to stir him up both to duty and thankfulness, to think what once he was: You were Gentiles.
2.The conduct they were under: Carried away to these dumb idols, even as you were led. They were hurried upon the grossest idolatry, the worship even of stocks and stones, through the force of a vain imagination, and the fraud of their priests practising on their ignorance, for, whatever were the sentiments of their philosophers, this was the practice of the herd. The body of the people paid their homage and worship to dumb idols, that had ears but could not hear, and mouths but could not speak, Psa 115:5, Psa 115:6. Miserable abjectness of mind! And those who despised these gross conceptions of the vulgar yet countenanced them by their practice. O dismal state of Gentilism! Could the Spirit of God be among such stupid idolators, or they be influenced by it? How did the prince of this world triumph in the blindness of mankind! How thick a mist had he cast over their minds!
III.He shows them how they might discern those gifts that were from the Spirit of God, true spiritual gifts:
No man, speaking by the Spirit, calls Jesus accursed. Thus did both Jews and Gentiles: they blasphemed him as an impostor, and execrated his name, and deemed it abominable. And yet many Jews, who were exorcists and magicians, went about, pretending to work wonders by the Spirit of God (vid. Lightfoot's Horae in loc.), and many among the Gentiles pretended to inspiration. Now the apostle tells them none could act under the influence, nor by the power, of the Spirit of God, who disowned and blasphemed Christ: for the Spirit of God bore uncontrollable witness to Christ by prophecy, miracles, his resurrection from the dead, the success of his doctrine among men, and its effect upon them; and could never so far contradict itself as to declare him accursed. And on the other hand no man could say Jesus was the Lord (that is, live by this faith, and work miracles to prove it), but it must be by the Holy Ghost. To own this truth before men, and maintain it to the death, and live under the influence of it, could not be done without the sanctification of the Holy Ghost. No man can call Christ Lord, with a believing subjection to him and dependence upon him, unless that faith be wrought by the Holy Ghost. No man can confess this truth in the day of trial but by the Holy Ghost animating and encouraging him. Note, We have as necessary a dependence on the Spirit's operation and influence for our sanctification and perseverance as on the mediation of Christ for our reconciliation and acceptance with God: and no man could confirm this truth with a miracle but by the Holy Ghost. No evil spirit would lend assistance, if it were in his power, to spread a doctrine and religion so ruinous to the devil's kingdom. The substance of what the apostle asserts and argues here is that whatever pretences there were to inspiration or miracles, among those who were enemies to Christianity, they could not be from the Spirit of God; but no man could believe this with his heart, nor prove with a miracle that Jesus was Christ, but by the Holy Ghost: so that the extraordinary operations and powers among them did all proceed from the Spirit of God. He adds,
IV.These spiritual gifts, though proceeding from the same Spirit, are yet various.
They have one author and original, but are themselves of various kinds. A free cause may produce variety of effects; and the same giver may bestow various gifts, Co1 12:4. There are diversities of gifts, such as revelations, tongues, prophecy, interpretations of tongues; but the same Spirit. There are differences of administrations, or different offices, and officers to discharge them, different ordinances and institutions (see Co1 12:28-30), but the same Lord, who appointed all, Co1 12:6. There are diversities of operations, or miraculous powers, called energēmata dunameōn (Co1 12:10), as here energēmata, but it is the same God that worketh all in all. There are various gifts, administrations, and operations, but all proceed from one God, one Lord, one Spirit; that is, from Father, Son, and Holy Ghost, the spring and origin of all spiritual blessings and bequests: all issue from the same fountain; all have the same author. However different they may be in themselves, in this they agree; all are from God. And several of the kinds are here specified, Co1 12:8-10. Several persons had their several gifts, some one, some another, all from and by the same Spirit. To one was given the word of wisdom; that is, say some, a knowledge of the mysteries of the gospel, and ability to explain them, an exact understanding of the design, nature, and doctrines, of the Christian religion. Others say an uttering of grave sentences, like Solomon's proverbs. Some confine this word of wisdom to the revelations made to and by the apostles. - To another the word of knowledge, by the same Spirit; that is, say some, the knowledge of mysteries (Co1 2:13): wrapped up in the prophecies, types, and histories of the Old Testament: say others, a skill and readiness to give advice and counsel in perplexed cases. - To another faith, by the same Spirit; that is, the faith of miracles, or a faith in the divine power and promise, whereby they were enabled to trust God in any emergency, and go on in the way of their duty, and own and profess the truths of Christ, whatever was the difficulty or danger. - To another the gift of healing, by the same Spirit; that is, healing the sick, either by laying on of hands, or anointing with oil, or with a bare word. - To another the working of miracles; the efficacies of powers, energēmata dunameōn, such as raising the dead, restoring the blind to sight, giving speech to the dumb, hearing to the deaf, and the use of limbs to the lame. - To another prophecy, that is, ability to foretel future events, which is the more usual sense of prophecy; or to explain scripture by a peculiar gift of the Spirit. See Co1 14:24. - To another the discerning of Spirits, power to distinguish between true and false prophets, or to discern the real and internal qualifications of any person for an office, or to discover the inward workings of the mind by the Holy Ghost, as Peter did those of Ananias, Act 5:3. - To another divers kinds of tongues, or ability to speak languages by inspiration. - To another the interpretation of tongues, or ability to render foreign languages readily and properly into their own. With such variety of spiritual gifts were the first ministers and churches blessed.
V.The end for which these gifts were bestowed:
The manifestation of the Spirit is given to every man to profit withal, Co1 12:7. The Spirit was manifested by the exercise of these gifts; his influence and interest appeared in them. But they were not distributed for the mere honour and advantage of those who had them, but for the benefit of the church, to edify the body, and spread and advance the gospel. Note, Whatever gifts God confers on any man, he confers them that he may do good with them, whether they be common or spiritual. The outward gifts of his bounty are to be improved for his glory, and employed in doing good to others. No man has them merely for himself. They are a trust put into his hands, to profit withal; and the more he profits others with them, the more abundantly will they turn to his account in the end, Phi 4:17. Spiritual gifts are bestowed, that men may with them profit the church and promote Christianity. They are not given for show, but for service; not for pomp and ostentation, but for edification; not to magnify those that have them, but to edify others.
VI.The measure and proportion in which they are given:
All these worketh one and the same Spirit, dividing to every man as he will. It is according to the sovereign pleasure of the donor. What more free than a gift? And shall not the Spirit of God do what he will with his own? May he not give to what persons he pleases, and in what proportion he pleases; one gift to one man, and another to another; to one more, and another fewer, as he thinks fit? Is he not the best judge how his own purpose shall be served, and his own donatives bestowed? It is not as men will, nor as they may think fit, but as the Spirit pleases. Note, The Holy Ghost is a divine person. He works divine effects and divides divine gifts a he will, by his own power, and according to his own pleasure, without dependence or control. But though he distributes these gifts freely and uncontrollably, they are intended by him, not for private honour and advantage, but for public benefit, for the edification of the body, the church.
Historical interpretation
Two Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
This was her vision, and for her witness there was God; and the apostle most assuredly foretold that there were to be "spiritual gifts" in the church. Now, can you refuse to believe this, even if indubitable evidence on every point is forthcoming for your conviction? Since, then, the soul is a corporeal substance, no doubt it possesses qualities such as those which we have just mentioned, amongst them the property of colour, which is inherent in every bodily substance.
In like manner, when treating of the gospel, we have proved from the sacrament of the bread and the cup the verity of the Lord's body and blood in opposition to Marcion's phantom; whilst throughout almost the whole of my work it has been contended that all mention of judicial attributes points conclusively to the Creator as to a God who judges. Now, on the subject of "spiritual gifts," I have to remark that these also were promised by the Creator through Christ; and I think that we may derive from this a very just conclusion that the bestowal of a gift is not the work of a god other than Him who is proved to have given the promise.
This whole place is very obscure: but the obscurity is produced by our ignorance of the facts referred to and by their cessation, being such as then used to occur but now no longer take place. And why do they not happen now? Why look now, the cause too of the obscurity hath produced us again another question: namely, why did they then happen, and now do so no more?
This however let us defer to another time, but for the present let us state what things were occurring then. Well: what did happen then? Whoever was baptized he straightway spake with tongues and not with tongues only, but many also prophesied, and some also performed many other wonderful works. For since on their coming over from idols, without any clear knowledge or training in the ancient Scriptures, they at once on their baptism received the Spirit, yet the Spirit they saw not, for It is invisible; therefore God's grace bestowed some sensible proof of that energy. And one straightway spake in the Persian, another in the Roman, another in the Indian, another in some other such tongue: and this made manifest to them that were without that it is the Spirit in the very person speaking. Wherefore also he so calls it, saying, "But to each one the manifestation of the Spirit is given to profit withal;" calling the gifts "a manifestation of the Spirit." For as the Apostles themselves had received this sign first, so also the faithful went on receiving it, I mean, the gift of tongues; yet not this only but also many others: inasmuch as many used even to raise the dead and to cast out devils and to perform many other such wonders: and they had gifts too, some less, and some more. But more abundant than all was the gift of tongues among them: and this became to them a cause of division; not from its own nature but from the perverseness of them that had received it: in that on the one hand the possessors of the greater gifts were lifted up against them that had the lesser: and these again were grieved, and envied the owners of the greater.
"Now concerning spiritual gifts, brethren, I would not have you ignorant;" calling the signs "spiritual," because they are the works of the Spirit alone, human effort contributing nothing to the working such wonders. And intending to discourse concerning them, first, as I said, he lays down the difference between soothsaying and prophecy.
"Ye know that when ye were Gentiles, ye were led away unto those dumb idols, howsoever ye might be led." Now what he means is this: "In the idol-temples," saith he, "if any were at any time possessed by an unclean spirit and began to divine, even as one dragged away, so was he drawn by that spirit in chains: knowing nothing of the things which he utters. For this is peculiar to the soothsayer, to be beside himself, to be under compulsion, to be pushed, to be dragged, to be haled as a mad-man. But the prophet not so, but with sober mind and composed temper and knowing what he is saying, he uttereth all things. Therefore even before the event do thou from this distinguish the soothsayer and the prophet. And consider how he frees his discourse of all suspicion; calling themselves to witness who had made trial of the matter. As if he had said, "that I lie not nor rashly traduce the religion of the Gentiles, feigning like an enemy, do ye yourselves bear me witness: knowing as ye do, when ye were Gentiles, how ye were pulled and dragged away then."
But what is, "unto those dumb idols?" These soothsayers used to be led and dragged unto them.
But if they be themselves dumb, how did they give responses to others? And wherefore did the demon lead them to the images? As men taken in war, and in chains, and rendering at the same time his deceit plausible. Thus, to keep men from the notion that it was just a dumb stone, they were earnest to rivet the people to the idols that their own style and title might be inscribed upon them. But our rites are not such. He did not however state ours, I mean the prophesyings. For it was well known to them all, and prophecy was exercised among them, as was meet for their condition, with understanding and with entire freedom. Therefore, you see, they had power either to speak or to refrain from speaking. For they were not bound by necessity, but were honored with a privilege. For this cause Jonah fled; for this cause Ezekiel delayed; for this cause Jeremiah excused himself. And God thrusts them not on by compulsion, but advising, exhorting, threatening; not darkening their mind; for to cause distraction and madness and great darkness, is the proper work of a demon: but it is God's work to illuminate and with consideration to teach things needful.
In former times those who accepted the divine preaching and who were baptized for their salvation were given visible signs of the grace of the Holy Spirit at work in them. Some spoke in tongues which they did not know and which nobody had taught them, while others performed miracles or prophesied. The Corinthians also did these things, but they did not use the gifts as they should have done. They were more interested in showing off than in using them for the edification of the church.
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Summary
In 1 Corinthians 12:1, the Apostle Paul initiates a critical discourse on "spiritual matters" within the Corinthian church, expressing his earnest desire that they not remain uninformed or confused regarding the operations and manifestations of the Holy Spirit. This verse serves as a foundational introduction to the subsequent chapters (1 Corinthians 12-14), where Paul systematically addresses the nature, purpose, diversity, and proper use of spiritual gifts, aiming to correct misunderstandings and bring order to their corporate worship and communal life.
Context
Literary Context
This verse marks a significant transition in Paul's letter to the Corinthian church. Having addressed various moral and practical issues in the preceding chapters (e.g., divisions in 1 Corinthians 1, sexual immorality in 1 Corinthians 5, lawsuits in 1 Corinthians 6, marriage and food sacrificed to idols in 1 Corinthians 7-10), Paul now turns to matters of worship and spiritual manifestations. The immediate preceding chapter, 1 Corinthians 11, deals with head coverings and the proper observance of the Lord's Supper, both of which touched upon order and decorum in corporate gatherings. Chapter 12:1 thus pivots to the specific topic of "spirituals" (Greek: pneumatika), setting the stage for Paul's extensive teaching on the Holy Spirit's work, the diversity of gifts, the unity of the body of Christ, and the supremacy of love, culminating in practical instructions for public worship in 1 Corinthians 14.
Historical & Cultural Context
The city of Corinth was a bustling, cosmopolitan hub known for its diverse religious practices, including various pagan cults that often involved ecstatic experiences and altered states of consciousness. Many Corinthian believers had backgrounds in these pagan traditions, where such phenomena were common but lacked true spiritual discernment. This background likely contributed to their confusion or misuse of genuine spiritual manifestations within the Christian community. They may have struggled to differentiate between Spirit-led expressions and those influenced by their former pagan practices or simply human enthusiasm. Furthermore, the Corinthian church was characterized by internal divisions and a tendency towards pride and self-exaltation, which likely extended to the exercise of spiritual gifts, with some valuing certain gifts over others, leading to disorder and disunity. Paul's instruction is therefore not merely theoretical but a direct pastoral response to real issues stemming from their cultural heritage and internal church dynamics.
Key Themes
This verse introduces several pivotal themes that Paul develops throughout 1 Corinthians 12-14. The primary theme is the elimination of ignorance concerning spiritual realities. Paul's direct statement, "I would not have you ignorant," underscores the necessity of sound theological understanding regarding the Holy Spirit's work. This sets the stage for the theme of divine empowerment and the diversity of spiritual gifts, emphasizing that the Holy Spirit sovereignly bestows various abilities upon believers for the common good (as seen in 1 Corinthians 12:4-11). Crucially, this introduction also lays the groundwork for the overarching theme of unity in diversity, where Paul uses the analogy of the human body to illustrate how different gifts, though distinct, function together harmoniously to build up the one body of Christ (explained in 1 Corinthians 12:12-27). Ultimately, all these themes are subsumed under the supreme importance of love (1 Corinthians 13), which must govern the exercise of all spiritual gifts for true edification and order within the church.
Exposition and Analysis
Key Word Analysis
Meaning "non-carnal," "ethereal," or "supernatural," "regenerate," "religious." In this context, it refers to "spiritual things" or "matters pertaining to the Spirit." The KJV's supplied word "gifts" (in italics) narrows the meaning, but the original Greek pneumatika is broader, encompassing all manifestations and operations of the Holy Spirit, not just specific abilities. Paul's use of this term indicates a comprehensive discussion of all things related to the Spirit's activity in the church.
Meaning "to determine (as an active option from subjective impulse)," "choose or prefer," "to wish," "to be inclined to." This word conveys Paul's strong personal desire and intentionality. It's not a casual statement but an emphatic expression of his pastoral heart and his earnest wish for the Corinthians to gain understanding and clarity on these vital matters.
Meaning "not to know (through lack of information or intelligence)" or "to ignore (through disinclination)." Paul uses this term to highlight the Corinthians' current state of being uninformed or misguided regarding spiritual realities. His aim is to rectify this lack of knowledge, whether it stems from genuine ignorance or a willful disregard for proper understanding.
Verse Breakdown
"Now concerning spiritual [gifts], brethren"
This phrase signals a new topic in Paul's letter, a common Pauline transitional marker ("Now concerning..."). The term "spiritual" (Greek: pneumatika) is plural and neuter, best translated as "spiritual things" or "spiritual matters." It refers to all phenomena related to the Holy Spirit's activity within the church, including but not limited to specific gifts. Addressing them as "brethren" (Greek: adelphós) underscores Paul's pastoral affection and his desire to instruct them as fellow members of God's family, implying a shared spiritual journey and mutual concern for their well-being.
"I would not have you ignorant"
This is a strong negative statement, expressing Paul's firm desire to prevent their ignorance. It reveals his deep pastoral concern that the Corinthians are either lacking knowledge, misunderstanding, or misapplying truths about the Holy Spirit's work. This declaration sets the urgent and didactic tone for the subsequent chapters, emphasizing the critical importance of proper understanding for the health and order of the church.
Literary Devices
Paul employs several effective literary devices in this opening verse. The phrase "Now concerning..." is a common Transitional Marker in Paul's epistles, signaling a shift to a new topic and often responding to a specific question or issue raised by the recipients. His direct address, "brethren," is an example of Apostrophe, a rhetorical device where the speaker directly addresses an absent person or a personified idea, though here it is used to directly address his audience, fostering a sense of intimacy and shared community. The statement "I would not have you ignorant" is a form of Litotes, a rhetorical understatement in which an affirmative is expressed by the negation of its contrary. Instead of simply saying, "I want you to know," Paul says, "I do not want you to be ignorant," which emphasizes the negative state he wishes to avoid and underscores the urgency and importance of the knowledge he is about to impart. This also conveys a strong Didactic Tone, indicating his intent to teach and correct.
Theological and Thematic Connections
1 Corinthians 12:1 serves as a theological gateway to understanding the Holy Spirit's vital role in the life of the church. It establishes that spiritual matters are not peripheral or optional but central to Christian faith and practice. Paul's insistence on eliminating ignorance highlights the biblical emphasis on knowledge and discernment as crucial for believers to function effectively and avoid deception or disorder. This verse implicitly connects to the broader biblical truth that God desires His people to be well-informed about His ways and His Spirit's work, empowering them for ministry and witness. The "spiritual things" introduced here are the very means by which God builds up His church, equips believers, and manifests His presence in the world.
Reflection and Application
1 Corinthians 12:1 is a timeless call to spiritual literacy and discernment for every believer. Paul's desire that the Corinthians not be ignorant concerning "spiritual matters" resonates powerfully today, urging us to actively seek understanding about the Holy Spirit's person, power, and purposes in our lives and in the church. In a world often characterized by spiritual confusion, apathy, or even sensationalism, this verse reminds us that a robust, biblical understanding of the Spirit's work is not merely academic but essential for healthy spiritual growth, effective ministry, and harmonious community. It challenges us to move beyond superficial experiences or inherited assumptions and to diligently study God's Word, pray for discernment, and humbly submit to the Spirit's leading, ensuring that our spiritual expressions are always in line with biblical truth, love, and order, ultimately building up the body of Christ.
Questions for Reflection
FAQ
Why does the KJV add "[gifts]" in italics to "spiritual"?
The King James Version (KJV) adds the word "[gifts]" in italics because it is not present in the original Greek text of 1 Corinthians 12:1. The Greek word pneumatika (πνευματικά) is a neuter plural adjective, which literally translates to "spiritual things" or "spiritual matters." The KJV translators, in their effort to make the meaning clearer for English readers, inferred that Paul was referring specifically to spiritual gifts, as that is a primary focus of the subsequent discussion in 1 Corinthians 12-14. However, the broader translation "spiritual things" is arguably more accurate to the original, as Paul's discussion encompasses not only specific gifts but also the overall operation and manifestation of the Holy Spirit within the church, including the importance of love and order in worship.
Christ-Centered Fulfillment
1 Corinthians 12:1, though not explicitly mentioning Christ, sets the stage for a profound Christ-centered understanding of spiritual gifts and the Holy Spirit's work. The "spiritual things" Paul discusses are ultimately given by Christ Himself, who, after His ascension, poured out the Holy Spirit upon His church as promised (see Acts 2:33). Jesus is the ultimate Giver of gifts, distributing them through the Spirit for the building up of His body, the Church (Ephesians 4:7-8). The Holy Spirit's primary mission is to glorify Christ (John 16:14), and all genuine spiritual manifestations should point to and exalt Jesus as Lord (1 Corinthians 12:3). Therefore, for the Corinthians (and us) not to be ignorant concerning "spiritual things" means to understand how the Spirit empowers believers to live out and proclaim the reality of Christ's reign, manifesting His presence and power in the world through His unified body, the Church, until He returns (1 Corinthians 1:7-8).