TRV
See on the biblical-era map
Study This Verse
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
Five Centuries of Reception
9 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 every prophet that speaketh in the Spirit ye shall neither try nor judge; for every sin shall be forgiven, but this sin shall not be forgiven. But not every one that speaketh in the Spirit is a prophet; but only if he hold the ways of the Lord. Therefore from their ways shall the false prophet and the prophet be known.
There are so many different kinds of spirit that without the gift of discernment, who can know which is which?
If two yardsticks are compared with each other, their straightness is in agreement. But if a distorted piece of wood is compared with a ruler, the crooked one will be at variance with the straight. Since, therefore, the praise of God is righteous, there is need of a righteous heart, in order that the praise may be fitting and adapted to it. “No one can say ‘Jesus is Lord,’ except in the Holy Spirit.” So how can one offer due praise if one does not have the right spirit in one’s heart? HOMILY 15.
Any truth spoken by anyone is spoken by the Holy Spirit.
If we cannot name the Lord Jesus without the Spirit, surely we cannot proclaim him without the Spirit.
This then is the first difference between a soothsayer and a prophet; but a second and a different one is that which he next states, saying,
"Wherefore I give you to understand, that no man speaking in the Spirit of God calleth Jesus accursed:" and then another: "and that no man can say that Jesus is the Lord, but in the Holy Ghost."
"When thou seest," saith he, "any one not uttering His name, or anathematizing Him, he is a soothsayer. Again, when thou seest another speaking all things with His Name, understand that he is spiritual." "What then," say you, "must we say concerning the Catechumens? For if, no man can say that Jesus is the Lord but by the Holy Ghost, what must we say of them who name indeed His Name, but are destitute of His Spirit? But his discourse at this time was not concerning these for there were not at that time Catechumens, but concerning believers and unbelievers. What then, doth no demon call upon God's Name? Did not the demoniacs say, "We know Thee who Thou art, the Holy One of God?" Did they not say to Paul, "these men are the servants of the Most High God?" They did, but upon scourging, upon compulsion; never of their own will and without being scourged.
But here it is proper to enquire, both why the demon uttered these things and why Paul rebuked him. In imitation of his Teacher; for so Christ did also rebuke: since it was not his will to have testimony from them. And wherefore did the devil also practise this? Intending to confound the order of things, and to seize upon the dignity of the Apostles, and to persuade many to pay attention to them: which had it happened, they would easily have made themselves appear from hence worthy of credit, and have brought in their own designs. That these things then might not be, and the deceit might not have a beginning, he stops their mouths even when speaking the truth, so that in their falsehoods men should not at all give heed unto them, but stop their ears altogether against the things said by them.
When the demoniac Legion acknowledged Jesus as Lord, he did not do so in a believing sense, but he merely confessed his knowledge of the lordship and rule of Christ over all things.
There is no disharmony between the teaching of the only begotten Son and that of the Holy Spirit. In the Gospels, Christ the Lord taught us how great the Holy Spirit is, and the Spirit has proclaimed his lordship. No one who is truly moved by the Spirit can say that Christ is not divine.
For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ. For by one Spirit are we all baptized into one body."
Continue studying 1 Corinthians 12:3 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
1 Corinthians 12:3 serves as a foundational declaration by the Apostle Paul, providing a crucial test for discerning the authenticity of spiritual utterances within the Corinthian church. It unequivocally states that genuine confession of Jesus as Lord is solely empowered by the Holy Spirit, while any declaration of Jesus as accursed originates from a spirit contrary to God, thereby establishing the centrality of Christ's Lordship as the ultimate criterion for true spiritual activity.
Context
Literary Context
This verse opens Paul's extensive discourse on spiritual gifts in 1 Corinthians 12-14. Following his correction of various moral and theological issues in the preceding chapters (e.g., divisions, immorality, lawsuits, marriage, food sacrificed to idols, proper conduct in worship), Paul now addresses the confusion and potential disorder surrounding spiritual manifestations in Corinth. The immediate context of 1 Corinthians 12:1-3 clarifies that Paul wants the Corinthians to be informed, not ignorant, about spiritual matters. Verse 3 acts as a critical theological filter, establishing the baseline for all subsequent discussion on the diversity of gifts (e.g., 1 Corinthians 12:4-11) and their proper function within the unified body of Christ. It precedes the analogy of the body and its many members, emphasizing that all true spiritual expressions ultimately point to and honor Jesus Christ.
Historical & Cultural Context
The Corinthian church was a vibrant but problematic community, situated in a bustling, cosmopolitan city known for its diverse religious practices, pagan temples, and philosophical schools. In this environment, ecstatic utterances and claims of divine inspiration were common, not only among Christians but also in pagan cults (e.g., the Delphic oracle). Some converts from paganism might have brought their previous experiences of spirit possession or ecstatic speech into the church, leading to confusion about the source and nature of Christian spiritual manifestations. There might have been instances where individuals, perhaps under the influence of false spirits or their own unregenerate desires, uttered blasphemies against Jesus, or conversely, struggled to articulate His Lordship in a way that truly honored Him. Paul's instruction provides a clear, Christ-centered standard to navigate these cultural and spiritual complexities, ensuring that Christian worship remained distinct and true to its foundational beliefs, especially in a context where "lord" (κύριος) could refer to many deities or even Caesar.
Key Themes
This verse powerfully contributes to several key themes within 1 Corinthians and the broader New Testament. Firstly, it underscores The Sovereignty and Necessity of the Holy Spirit in Christian life and confession. True faith and genuine spiritual expression are not human achievements but divine empowerments, as seen in the Spirit's role in transformation (e.g., Titus 3:5). Secondly, it highlights the theme of Spiritual Discernment, providing a crucial test for evaluating the source and veracity of spiritual claims, a theme echoed in 1 John 4:1-3. This discernment is vital for protecting the church from false teaching and deception. Lastly, and most centrally, it establishes The Absolute Lordship of Jesus Christ as the non-negotiable core of Christian confession and identity. The declaration "Jesus is Lord" was the earliest Christian creed, a profound theological and political statement in the Roman world, asserting Christ's supreme authority over all other "lords" and powers, a truth fundamental to the gospel message found throughout Romans 10:9-10.
Exposition and Analysis
Key Word Analysis
This term signifies something "devoted to destruction, set apart for evil, or utterly condemned." In the Old Testament, anathema (Hebrew cherem) referred to something devoted to God, often for destruction (e.g., Jericho in Joshua 6:17). Here, it is used in its negative sense, implying a complete separation from God's blessing and a state of divine condemnation. To call Jesus "accursed" is the ultimate blasphemy, a direct rejection of His divine nature and redemptive work.
This word denotes "supreme in authority" or "controller," serving as a respectful title for a master or, significantly, for God Himself in the Septuagint (the Greek Old Testament). When applied to Jesus, "Kyrios" declares His divine sovereignty, His identity as God, and His rightful claim to absolute authority over all creation. This confession is the antithesis of calling Him accursed and is the hallmark of true faith.
This term refers to a "current of air, i.e., breath," and by analogy or figuratively, "a spirit." In this context, with the definite article and often capitalized in English translations, it refers to the Holy Spirit (G40 + G4151), the third person of the Trinity. The Spirit is the divine agent who illuminates hearts, reveals truth, and empowers believers to confess Jesus's Lordship, making such a confession not merely intellectual but spiritually authentic and salvific.
Verse Breakdown
"Wherefore I give you to understand"
Paul begins by emphasizing the importance and clarity of his forthcoming instruction. The phrase "I give you to understand" (Greek G1107, gnōrízō) means "to make known" or "to certify," indicating that Paul is providing a definitive, authoritative statement that the Corinthians need to grasp fully. He is not merely suggesting but declaring a fundamental truth about spiritual discernment.
"that no man speaking by the Spirit of God calleth Jesus accursed"
This clause presents the negative test. It establishes a clear boundary: any utterance that blasphemes Jesus by calling Him "accursed" (Greek G331, anáthema) cannot possibly originate from the Holy Spirit. This directly counters any potential confusion or deception within the Corinthian church, where some might have claimed spiritual inspiration while uttering words contrary to Christ's honor. The Spirit of God always glorifies Christ, never condemns Him.
"and that no man can say that Jesus is the Lord, but by the Holy Ghost"
This clause presents the positive and indispensable test. It asserts that the confession "Jesus is Lord" (Greek G2962, kýrios) is not a humanly achievable declaration of faith but a divinely enabled one. The phrase "but by the Holy Ghost" (Greek G1508 ei mḗ + G1722 en + G40 hágios + G4151 pneûma) indicates that the Holy Spirit is the sole and necessary agent empowering this confession. This highlights the Spirit's role in regeneration, illumination, and enabling genuine faith, making the confession of Christ's Lordship the definitive sign of true spiritual life and divine inspiration.
Literary Devices
Paul employs a powerful use of Antithesis in this verse, contrasting two diametrically opposed statements: calling Jesus "accursed" versus confessing Him as "Lord." This stark contrast serves to clarify the absolute distinction between spirits that are of God and those that are not. The device of antithesis creates a clear, unmistakable criterion for discernment, leaving no room for ambiguity. Furthermore, there is an element of Exclusion in the repeated "no man can..." and "but by the Holy Ghost," which emphasizes the exclusive nature of the Holy Spirit's work in enabling true confession. This highlights the divine origin of genuine faith and spiritual utterance, underscoring that such profound spiritual truths are not accessible through human effort or intellect alone, but solely through divine intervention.
Theological and Thematic Connections
This verse is a cornerstone for understanding the nature of true Christian confession and the indispensable role of the Holy Spirit in salvation. It reveals that the declaration of Jesus's Lordship is not merely a theological statement but a Spirit-empowered spiritual reality, foundational to genuine faith and indicative of a saving relationship with God. This truth underscores the Spirit's work in illuminating hearts, convicting of sin, and enabling believers to acknowledge Christ's supreme authority, thereby establishing the authenticity of their spiritual experience and the divine origin of their faith.
Reflection and Application
1 Corinthians 12:3 offers profound implications for contemporary believers, urging us to cultivate both spiritual discernment and authentic faith. In a world saturated with diverse spiritual claims and teachings, this verse provides an unchanging plumb line: does a message, a movement, or an individual's spiritual expression genuinely exalt Jesus Christ as Lord? It challenges us to look beyond outward manifestations or charismatic displays and to assess the core confession regarding Jesus. For the individual believer, it serves as a powerful reminder that our ability to truly confess Jesus as Lord is a miraculous work of the Holy Spirit within us, a testament to our regeneration and adoption into God's family. This should foster both humility and profound gratitude, recognizing that our faith is not self-generated but divinely enabled. It also calls us to prayerfully seek the Spirit's guidance in all matters of faith and practice, ensuring that our lives and ministries consistently honor the supreme Lordship of Christ.
Questions for Reflection
FAQ
Why would someone in the Corinthian church call Jesus "accursed"?
While the exact circumstances are debated by scholars, there are several possibilities. Some suggest that former pagans, accustomed to ecstatic utterances in their previous cults, might have continued such practices in the church, and in their unregenerate state or under the influence of false spirits, might have uttered blasphemies. Others propose that Jewish opponents of Christianity might have used the charge of "accursed" against Jesus, perhaps referencing Deuteronomy 21:23 to argue that anyone crucified was under God's curse, thus trying to undermine Jesus's divine claims. Paul's statement here clarifies that such a declaration, regardless of its source, is antithetical to the Spirit of God and serves as a vital test for discerning genuine spiritual inspiration from false or demonic influence within the community.
Christ-Centered Fulfillment
1 Corinthians 12:3 profoundly points to Christ by establishing His Lordship as the ultimate criterion for all authentic spiritual activity, revealing that the Holy Spirit's primary mission is to glorify Jesus. This verse foreshadows the New Covenant reality where the Spirit, poured out at Pentecost (Acts 2:1-4), enables believers to confess Jesus as the resurrected and exalted Lord, a truth that was once hidden but now revealed. The Spirit's work in enabling this confession directly fulfills the prophetic promises of a new heart and a new spirit (e.g., Ezekiel 36:26-27), transforming individuals from those who might curse or reject Christ into those who wholeheartedly acknowledge His divine authority. This Spirit-empowered confession is the very essence of salvation, as articulated in Romans 10:9, where belief in the heart and confession with the mouth lead to salvation. Therefore, this verse is not merely about spiritual discernment but about the Spirit's role in bringing humanity into a saving relationship with the Christ who is Lord of all, ultimately culminating in the universal confession of Philippians 2:10-11, where every knee will bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.