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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
7 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.
And now we perceive where, and how, and when the divine apostle mentions the perfect man, and how he shows the differences of the perfect. And again, on the other hand: "The manifestation of the Spirit is given for our profit. For to one is given the word of wisdom by the Spirit; to another the word of knowledge according to the same Spirit; to another faith through the same Spirit; to another the gifts of healing through the same Spirit; to another the working of miracles; to another prophecy; to another discernment of spirits; to another diversities of tongues; to another the interpretation of tongues: and all these worketh the one and the same Spirit, distributing to each one according as He wills." Such being the case, the prophets are perfect in prophecy, the righteous in righteousness, and the martyrs in confession, and others in preaching, not that they are not sharers in the common virtues, but are proficient in those to which they are appointed.
In the distribution of spiritual gifts, it is also added that “discernment of spirits” is given to some. It is a spiritual gift, therefore, by which the spirit is discerned, as the apostle says: “Test the spirits, if they are from God.”.
Let not, therefore, any one that works signs and wonders judge any one of the faithful who is not vouchsafed the same: for the gifts of God which are bestowed by Him through Christ are various; and one man receives one gift, and another another. For perhaps one has the word of wisdom, and another the word of knowledge; another, discerning of spirits; another, foreknowledge of things to come; another, the word of teaching; another, long-suffering; another, continence according to the law: for even Moses, the man of God, when he wrought signs in Egypt, did not exalt himself against his equals: and when he was called a god, he did not arrogantly despise his own prophet Aaron. Nor did Joshua the Son of Nun, who was the leader of the people after him, though in the war with the Jebusites he had made the sun stand still over against Gibeon, and the moon over against the valley of Ajalon, because the day was not long enough for their victory, insult over Phineas or Caleb. Nor did Samuel, who had done so many surprising things, disregard David the beloved of God: yet they were both prophets, and the one was high priest, and the other was king. And when there were only seven thousand holy men in Israel who had not bowed the knee to Baal, [1 Kings 19:18; Romans 11:4] Elijah alone among them, and his disciple Elisha, were workers of miracles. Yet neither did Elijah despise Obadiah the steward, who feared God, but wrought no signs...
To interpret is to interpret faithfully by God’s gift the sayings of those who speak in tongues or in writing.
According to Paul, prophecy is not only through the Father and the Son but also through the Holy Spirit. On this account the office is one, the grace is one.
"For to one is given through the Spirit the word of wisdom; to another the word of knowledge according to the same Spirit; to another, faith in the same Spirit; to another gifts of healing in the one Spirit."
Seest thou how he every where makes this addition, saying, "through the same Spirit, and according to the same Spirit?" For he knew that the comfort from thence was great.
"To another working of miracles; to another prophecies; to another discernings of spirits; to another divers kind of tongues; to another the interpretation of tongues."
Thus, since they boasted themselves in this, therefore he placed it last, and added,
"But all these worketh one and the same Spirit."
The universal medicine in which his consolation consists is that out of the same root, out of the same treasures, out of the same streams, they all receive. And accordingly, from time to time dwelling on this expression, he levels the apparent inequality, and consoles them. And above indeed he points out both the Spirit, and the Son, and the Father, as supplying the gifts, but here he was content to make the Spirit, that even hence again thou mayest understand their dignity to be the same.
But what is "the word of wisdom?" That which Paul had, which John had, the son of thunder.
And what is "the word of knowledge?" That which most of the faithful had, possessing indeed knowledge, but not thereupon able to teach nor easily to convey to another what they knew.
"And to another, faith:" not meaning by this faith the faith of doctrines, but the faith of miracles; concerning which Christ saith, "If ye have faith as a grain of mustard-seed, ye shall say to this mountain, Remove, and it shall remove." And the Apostles too concerning this besought Him, saying, "Increase our faith:" for this is the mother of the miracles. But to possess the power of working miracles and gifts of healing, is not the same thing: for he that had a gift of healing used only to do cures: but he that possessed powers for working miracles used to punish also. For a miracle is not the healing only, but the punishing also: even as Paul inflicted blindness: as Peter slew.
"To another prophecies; and to another discernings of spirits." What is, "discernings of spirits?" the knowing who is spiritual, and who is not: who is a prophet, and who a deceiver: as he said to the Thessalonians, "despise not prophesyings:" but proving all things, hold fast that which is good." For great was at that time the rush of the false prophets, the devil striving underhand to substitute falsehood for the truth. "To another divers kinds of tongues; to another the interpretation of tongues." For one person knew what he spake himself, but was unable to interpret to another; while another had acquired both these or the other of the two. Now this seemed to be a great gift because both the Apostles received it first, and the most among the Corinthians had obtained it. But the word of teaching not so. Wherefore that he places first, but this last: for this was on account of that, and so indeed were all the rest; both prophecies, and working of miracles, and divers kinds of tongues, and interpretation of tongues. For none is equal to this. Wherefore also he said, "Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and in teaching." And to Timothy he wrote, saying, "Give attendance to reading, to exhortation, to teaching; neglect not the gift that is in thee." Seest thou how he calls it also a gift?
These gifts were given to women as well as men, as the Acts of the Apostles makes plain.
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Summary
1 Corinthians 12:10 delineates five distinct manifestations of the Holy Spirit, distributed among believers for the common good of the church: the working of miracles, prophecy, discerning of spirits, divers kinds of tongues, and the interpretation of tongues. This verse underscores the Spirit's sovereign distribution of supernatural abilities, highlighting God's multifaceted empowerment of His people to build up the unified body of Christ.
Context
Literary Context
This verse is an integral part of Paul's comprehensive discourse on spiritual gifts in 1 Corinthians 12, which extends through chapter 14. Paul initiates this discussion in 1 Corinthians 12:1 by addressing the Corinthian church's confusion and potential misuse of these powerful endowments. He establishes the foundational truth that all genuine spiritual gifts originate from the same Holy Spirit, regardless of their diversity (1 Corinthians 12:4). Verses 8-10 provide a specific, non-exhaustive list of nine manifestations, with verse 10 expanding on the more outwardly demonstrative gifts, setting the stage for Paul's subsequent emphasis on unity, love (1 Corinthians 13), and order in corporate worship (1 Corinthians 14).
Historical & Cultural Context
The city of Corinth was a bustling, cosmopolitan port city, known for its wealth, diverse population, and prevalent pagan cults, many of which involved ecstatic religious experiences. The Corinthian church, a young congregation, was grappling with internal divisions, moral issues, and a misunderstanding of spiritual gifts. There was a tendency to value more spectacular gifts, like speaking in tongues, over others, leading to disorder and a lack of edification in their gatherings. Paul's letter seeks to correct these imbalances, emphasizing that genuine spiritual manifestations lead to Christ-exaltation and corporate edification, not self-glorification or chaos. The cultural background of ecstatic pagan worship may have contributed to the Corinthians' confusion, making Paul's clear distinctions and guidelines vital.
Key Themes
1 Corinthians 12:10 contributes significantly to several overarching themes within the chapter and the broader epistle. Foremost is the Diversity in Unity of the body of Christ, where various gifts are distributed by the same Spirit for the common good (1 Corinthians 12:7). The verse also highlights the Supernatural Empowerment of believers, demonstrating God's active presence and intervention through His Spirit. Furthermore, the inclusion of "discerning of spirits" and "interpretation of tongues" implicitly introduces the themes of Order and Discernment in the exercise of gifts, which Paul elaborates on in 1 Corinthians 14. Ultimately, these gifts are intended for the Edification of the Church, fostering mutual dependence and strengthening the community of believers.
Exposition and Analysis
Key Word Analysis
This term refers to "force (literally or figuratively); specially, miraculous power (usually by implication, a miracle itself)." In this context, it denotes extraordinary demonstrations of divine power that transcend natural laws, often involving supernatural interventions in the physical realm, such as healings, exorcisms, or other acts that display God's omnipotence.
Meaning "judicial estimation." This gift refers to the supernatural ability to distinguish between spirits, enabling a believer to determine the source of a spiritual manifestation or message—whether it originates from the Holy Spirit, from a human spirit (either genuine or deceitful), or from an evil spirit. It is crucial for protecting the church from error and deception.
Meaning "the tongue; by implication, a language (specially, one naturally unacquired)." This refers to the supernatural ability to speak in languages unknown to the speaker, which could be existing human languages (as on the Day of Pentecost, Acts 2:4-11) or possibly unearthly, heavenly languages. Paul distinguishes between public and private use of this gift.
Meaning "translation." This is the complementary gift to speaking in tongues, providing the supernatural ability to translate or explain a message spoken in an unknown tongue, making it intelligible and beneficial to the entire congregation. Paul stresses its necessity for public manifestation of tongues (1 Corinthians 14:5).
Verse Breakdown
"To another the working of miracles;"
This phrase signifies the Holy Spirit's sovereign distribution of the ability to perform supernatural acts of power. The Greek "working" (G1755, enérgēma'), meaning "an effect" or "operation," emphasizes that these are divine effects or operations through human agents, not human-initiated abilities. These "miracles" (G1411, dýnamis') are mighty deeds that demonstrate God's power breaking into the natural order.
"to another prophecy;"
Prophecy (G4394, prophēteía') in the New Testament context is primarily the Spirit-inspired utterance of God's message, which can include exhortation, edification, comfort, instruction, or revelation. While it can sometimes involve foretelling the future, its primary function is "forth-telling" God's truth directly to the church for its spiritual growth and guidance.
"to another discerning of spirits;"
This gift (G1253, diákrisis' of G4151, pneûma') is the supernatural capacity to distinguish the source and nature of spiritual manifestations or teachings. In an environment where various spiritual influences (divine, human, demonic) could be present, this gift was vital for protecting the church from deception, false doctrine, and counterfeit spiritual experiences, ensuring the purity of worship and teaching.
"to another [divers] kinds of tongues;"
This refers to the gift of speaking in languages previously unknown to the speaker (G1085, génos' of G1100, glōssa'). The term "divers kinds" (G2087, héteros' and G1085, génos') suggests a variety of languages, whether earthly or heavenly. This gift served as a sign, particularly to unbelievers, and as a means of personal devotion, though its public use required interpretation for the body's edification.
"to another the interpretation of tongues:"
This gift (G2058, hermēneía' of G1100, glōssa') is the necessary complement to the public exercise of speaking in tongues. It is the supernatural ability to translate or explain the message spoken in an unknown tongue, making it understandable and beneficial to all present. Paul emphasizes that without interpretation, speaking in tongues in a corporate setting is unfruitful for the congregation (1 Corinthians 14:28).
Literary Devices
Paul's articulation in 1 Corinthians 12:10 effectively employs several literary devices to emphasize his points. The most prominent is Anaphora, the repetition of the phrase "to another" (G1161, dé' G243, állos' or G2087, héteros'), which serves to highlight the distinct and diverse nature of the Spirit's distribution of gifts. This repeated phrase underscores that no single individual possesses all gifts, fostering interdependence and humility within the community. Coupled with this is Enumeration, as Paul systematically lists five specific gifts, demonstrating the breadth and variety of the Spirit's operations. This detailed listing provides concrete examples of the "manifestation of the Spirit" mentioned in 1 Corinthians 12:7. Furthermore, the Juxtaposition of "kinds of tongues" and "interpretation of tongues" in the final two clauses emphasizes their symbiotic relationship and Paul's later argument for the necessity of interpretation for corporate edification.
Theological and Thematic Connections
1 Corinthians 12:10 profoundly illustrates the active, ongoing work of the Holy Spirit in empowering believers for ministry within the church. It reinforces the theological truth of God's sovereign distribution of spiritual gifts, emphasizing that these are not earned or self-generated, but graciously bestowed by the Spirit "as he wills" (1 Corinthians 12:11). The diversity of these gifts underscores the multifaceted nature of God's wisdom and power, equipping the church with everything it needs to fulfill its mission. These supernatural manifestations are not merely historical phenomena but are intended to be living expressions of God's presence, validating His word and building up His people in every generation. The inclusion of discernment also highlights the critical need for spiritual maturity and wisdom in evaluating all spiritual phenomena, ensuring that all activities align with God's truth and purpose.
Reflection and Application
1 Corinthians 12:10 serves as a powerful reminder that the Holy Spirit is actively at work in the church today, empowering believers with supernatural gifts for the common good. Rather than viewing these gifts as relics of the past, contemporary believers are encouraged to cultivate an expectation for the Spirit's ongoing manifestations and to earnestly desire spiritual gifts, not for personal aggrandizement, but for the edification of the body of Christ. This verse calls us to embrace the diversity of spiritual endowments within our communities, recognizing that each gift, no matter how seemingly ordinary or extraordinary, is a vital component of God's design for His church. It also challenges us to exercise these gifts with humility, love, and discernment, ensuring that all spiritual expressions contribute to order, understanding, and the glory of God. We are called to be vigilant in discerning spirits, to speak God's truth boldly, and to facilitate an environment where all can be built up in their faith.
Questions for Reflection
FAQ
Are the spiritual gifts listed in 1 Corinthians 12:10 still active and available for believers today?
While there are varying theological perspectives, many evangelical traditions affirm that the spiritual gifts described in 1 Corinthians 12, including those in verse 10, are indeed active and available for believers today. The New Testament does not explicitly state that these gifts would cease before the full coming of Christ or the completion of the church (1 Corinthians 13:8-10). The purpose of the gifts—to equip the saints for ministry, build up the body of Christ, and bear witness to God's power—remains relevant until Christ's return. Therefore, many believe the Holy Spirit continues to distribute these manifestations as He wills for the church's ongoing mission and edification.
What is the practical difference between "prophecy" and "tongues" in the context of the church assembly?
In the context of the church assembly, Paul makes a clear distinction between prophecy and tongues. Prophecy (1 Corinthians 14:3) is primarily speaking a message from God in a known language, intended to edify, exhort, and comfort the congregation. It is directly intelligible and therefore immediately beneficial to all listeners. Tongues (1 Corinthians 14:2), on the other hand, is speaking in a language unknown to the speaker. If spoken publicly in the church, Paul insists it must be accompanied by interpretation of tongues (1 Corinthians 14:5) to be beneficial to the entire assembly. Without interpretation, tongues are primarily for personal edification or as a sign to unbelievers. Paul explicitly states that he would prefer believers to prophesy than to speak in tongues without interpretation, emphasizing the importance of intelligibility for corporate worship (1 Corinthians 14:19).
Christ-Centered Fulfillment
The spiritual gifts enumerated in 1 Corinthians 12:10 find their ultimate source and purpose in Jesus Christ. While distributed by the Holy Spirit, these manifestations are given to build up the body of Christ, which is the church, and to extend His kingdom. Jesus Himself was the supreme embodiment of all these gifts: He performed countless miracles (John 14:12), demonstrating divine power over sickness, nature, and death. He was the ultimate Prophet, speaking God's authoritative word with unparalleled clarity and truth (Deuteronomy 18:18; Hebrews 1:1-2). Jesus perfectly possessed the discerning of spirits, consistently identifying and casting out demons (Mark 1:23-27) and perceiving the true spiritual state of individuals (John 2:24-25). Though not explicitly recorded as speaking in "divers kinds of tongues" in the New Testament sense, His universal message transcends all languages and cultures, and the gift of tongues at Pentecost was a sign of the Spirit's outpouring, which Jesus Himself promised and poured out from heaven (Acts 2:33). The interpretation of tongues ultimately points to Christ as the one who makes God's mysteries known, revealing the Father to humanity (John 1:18). Thus, every spiritual gift serves to manifest Christ's presence, power, and truth in the world, equipping His followers to continue His work and glorify His name.