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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
Historical Reception
5 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.
Just as a faculty of the human body will be idle when the causes that stir it into activity are not present, so with the soul. The eyes will not perform their functions except through the light or the brightness of day. The ears will not comprehend their task when no voice or sound is heard. The nostrils will not be aware of their office if no odor is detected. It is not that the faculty is lost because the cause is absent. Rather the employment of the faculty comes from the cause. It is the same with the soul of man. If the soul has not breathed in the gift of the Spirit through faith, even though it will continue to possess the faculty for understanding, it will not have the light of knowledge. The one gift, which is in Christ, is available to everyone in its entirety, and what is present in every place is given insofar as we desire to receive it and will remain with us insofar as we desire to become worthy of it. This gift is with us even to the consummation of the world. This is the consolation of our expectation. This, through the efficacy of the gifts, is the pledge of our future hope. This is the light of the mind, the splendor of the soul. For this reason we must pray for this Holy Spirit.
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...
The Holy Spirit adapts himself to each person. He sees the dispositions of each. He sees into our reasoning and our conscience, what we say, what we think, what we believe.
We are all the one body of Christ, whose head is God, whose members we are. Some perhaps are the eyes, like the prophets. Others are more like teeth, as the apostles who passed the food of the gospel teaching into our hearts.… Some are hands who are seen carrying out good works. Those who bestow the strength of nourishment upon the poor are his belly. Some are his feet, and would that I were worthy to be his heel! He pours water on the feet of Christ who forgives the lowly their sins, and, in setting free the common man, he bathes the feet of Christ.
"And there are diversities of ministrations, but the same Lord."
Thus, enriching the consolation, he adds mention of the Son also, and of the Father. And again, he calls these gifts by another name, designing by this also an increase of consolation. Wherefore also he thus said: "there are diversities of ministrations, but the same Lord." For he that hears of "a gift," and hath received a less share, perhaps might grieve; but when we speak of "a ministration," the case is different. For the thing implies labor and sweat. "Why grievest thou then," saith he, "if he hath bidden another labor more, sparing thee?"
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Summary
1 Corinthians 12:5 powerfully articulates the divine unity underlying the diverse expressions of Christian service within the church. It highlights that while there are manifold ways in which believers are called to minister and serve—referred to as "administrations" or "ministries"—all these varied functions are ultimately directed, empowered, and overseen by the one Lord, Jesus Christ. This verse serves as a crucial theological anchor, emphasizing Christ's supreme authority and headship over the church's operations, thereby fostering unity amidst functional diversity.
Context
Literary Context
This verse is an integral part of Paul's comprehensive teaching on spiritual gifts, unity, and order within the church, spanning 1 Corinthians 12 through 1 Corinthians 14. Specifically, 1 Corinthians 12:5 forms the second part of a Trinitarian declaration, following 1 Corinthians 12:4 ("Now there are diversities of gifts, but the same Spirit") and preceding 1 Corinthians 12:6 ("And there are diversities of operations, but it is the same God which worketh all in all"). Paul systematically attributes the gifts to the Spirit, the ministries to the Lord Jesus, and the effects to God the Father, demonstrating the unified source of all spiritual activity despite its varied manifestations. This structure directly counters the Corinthian church's tendencies toward division, elitism, and disorder regarding spiritual manifestations.
Historical & Cultural Context
The church in Corinth was a vibrant but problematic community, situated in a wealthy, cosmopolitan, and morally lax Roman city. Its diverse membership included both Jews and Gentiles, rich and poor, educated and uneducated, leading to various internal conflicts. One significant issue was a misunderstanding and misuse of spiritual gifts, with some members elevating certain "showy" gifts (like speaking in tongues) over others, leading to pride, envy, and disunity. There was a lack of appreciation for less outwardly spectacular but equally vital ministries. Paul's letter, particularly 1 Corinthians 12, addresses these specific challenges by emphasizing the organic unity of the church as the "body of Christ" and the necessity of every member and every gift for the body's proper functioning, all under the singular authority of Christ.
Key Themes
This verse contributes significantly to several key themes within 1 Corinthians and the broader New Testament. Foremost is the theme of Unity in Diversity, where the church, despite its varied members and functions, remains one cohesive entity. The "differences of administrations" highlight the varied ways believers serve, from teaching to administration to acts of mercy, yet all are united under "the same Lord." This directly relates to the theme of Christ's Headship and Authority over the church, as seen in passages like Ephesians 1:22-23, where Christ is declared the head over all things to the church, which is His body. Furthermore, the concept of "administrations" points to the theme of Service and Stewardship, emphasizing that spiritual gifts are not for personal aggrandizement but for practical, Christ-honoring service within the community, as further expounded in Romans 12:6-8.
Exposition and Analysis
Key Word Analysis
From the root meaning "to divide" or "to distinguish," this term refers to a distinction, a variety, or a distribution. In this context, it emphasizes that the "administrations" are not uniform but are distinct and varied in their nature and application. It implies a purposeful differentiation rather than a chaotic disarray, reflecting God's design for a multifaceted church.
This word signifies "service," "ministry," or "office of service." It is the root from which we derive "deacon." Unlike "gifts" (charismata) which are the endowments themselves, diakonía refers to the practical outworking or functional aspect of these gifts. It encompasses the various ways believers serve the church and the world, whether through teaching, leading, helping, or evangelizing. It highlights the active, practical deployment of spiritual abilities.
Meaning "supreme in authority," "controller," or "master," this title is consistently applied to Jesus Christ throughout the New Testament. In this verse, calling Jesus "the same Lord" underscores His singular and sovereign authority over all forms of Christian service and ministry. It asserts that every "administration," regardless of its nature or prominence, operates under His direction and for His glory, reinforcing His ultimate headship over the church.
Verse Breakdown
"And there are differences of administrations"
This clause introduces the reality of diverse forms of service within the Christian community. It acknowledges that the ways believers minister and the roles they fulfill are not uniform but are varied and distinct. This "difference" is not a flaw or a source of division, but an intentional design, reflecting the multifaceted needs of the church and the varied callings of its members. These "administrations" are the practical, functional expressions of the spiritual gifts.
"but the same Lord"
This contrasting phrase immediately follows, asserting the singular, unifying authority over all these diverse ministries. Despite the "differences" in how service is rendered, the ultimate source of direction, power, and purpose is the one Lord, Jesus Christ. This declaration ensures that no ministry operates independently or boasts of its own merit, but all are accountable to and derive their legitimacy from Christ's sovereign rule. It provides the essential theological glue that binds the varied parts into a cohesive whole.
Literary Devices
Paul employs several literary devices in 1 Corinthians 12:5 to convey his message effectively. The most prominent is Parallelism, as this verse forms a direct structural and thematic parallel with 1 Corinthians 12:4 ("diversities of gifts, but the same Spirit") and 1 Corinthians 12:6 ("diversities of operations, but the same God"). This tripartite structure creates a powerful Trinitarian statement, systematically attributing different aspects of spiritual activity to each person of the Godhead, thereby reinforcing the unified divine origin of all church functions. Additionally, there is a clear Contrast within the verse itself: "differences of administrations" is set against "but the same Lord." This juxtaposition highlights that while the expressions of service are varied, the ultimate authority and unifying principle remain singular. This rhetorical strategy effectively counters the Corinthian tendency towards division by emphasizing the overarching unity found in Christ's headship.
Theological and Thematic Connections
1 Corinthians 12:5 profoundly impacts our understanding of ecclesiology and Christology. It firmly establishes that the church's diverse ministries are not merely human endeavors but divine appointments, all flowing from and accountable to the Lord Jesus Christ. This verse reinforces the concept of Christ's active headship over His body, the church, ensuring that every function, every role, and every act of service is directed by His will and for His glory. It speaks against any form of spiritual hierarchy that would elevate one ministry over another, reminding believers that all service finds its common purpose and ultimate authority in the "same Lord." This theological truth fosters humility, interdependence, and a unified mission within the Christian community, preventing pride and division by rooting all service in Christ.
Reflection and Application
1 Corinthians 12:5 offers timeless guidance for individual believers and the collective church. For individuals, it calls for a humble recognition that whatever ministry or service we undertake, it is not our own, but belongs to the Lord. This perspective guards against pride in our gifts or roles and encourages a spirit of stewardship, knowing that we are merely instruments in the Master's hands. It also liberates us from comparing our "administration" to others, as each is equally valid and necessary under the same Lord. For the church, this verse is a powerful antidote to internal strife and competition. It champions unity by reminding us that despite diverse methodologies, organizational structures, or ministry emphases, our ultimate allegiance is to the one Lord. This shared loyalty should transcend any differences in approach, fostering collaboration, mutual respect, and a singular focus on Christ's mission. When every "administration" is consciously submitted to the "same Lord," the church truly functions as a cohesive, powerful force for God's kingdom.
Questions for Reflection
FAQ
What is the difference between "gifts," "administrations," and "operations" in 1 Corinthians 12:4-6?
Paul uses these three terms to describe different facets of the Holy Spirit's work within the church, each attributed to a different person of the Trinity, showcasing divine unity in diversity. "Gifts" (Greek: charismata, 1 Corinthians 12:4) refers to the spiritual endowments or abilities themselves, given by the Holy Spirit. These are the innate capacities or supernatural empowerments. "Administrations" (Greek: diakoniai, 1 Corinthians 12:5) refers to the practical ways these gifts are put into service or ministry. It's about the function, the office, or the specific role through which a gift is exercised, all under the direction of the Lord Jesus Christ. "Operations" (Greek: energēmata, 1 Corinthians 12:6) refers to the effects, results, or powerful workings produced by these gifts and ministries. These are the actual manifestations or outcomes, which are ultimately empowered by God the Father, who "worketh all in all." In essence, gifts are the abilities, administrations are the ways they are used, and operations are the divine effects.
Christ-Centered Fulfillment
1 Corinthians 12:5 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Himself, who perfectly embodied diverse "administrations" while always operating under the singular authority of God. As the quintessential servant, Jesus demonstrated the supreme "administration" of love and sacrifice, fulfilling His mission to seek and save the lost (Luke 19:10). He is the "same Lord" who not only directs all Christian ministry but also inaugurated it through His own life of service, His atoning death (Mark 10:45), and His resurrection. Through His ascension, Christ was given all authority in heaven and on earth (Matthew 28:18), and He now pours out the Holy Spirit to empower His church for diverse ministries (Acts 2:33). Thus, every "difference of administration" within the church today is a continuation of Christ's own ministry, empowered by His Spirit, and ultimately directed by Him as the living Head of His body (Ephesians 4:15-16). The unity in diversity of Christian service therefore points directly to the singular, sovereign Lordship of Jesus Christ, making Him the central figure and unifying force of all true ministry.