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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.
Since no one has the capacity to receive all spiritual gifts, but the grace of the Spirit is given proportionately to the faith of each, when one is living in community with others, the grace privately bestowed on each individual becomes the common possession of the others.… One who receives any of these gifts does not possess it for his own sake but rather for the sake of others.
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...
Each person receives a gift so that, governing his life by divine constraints, he may be useful both to himself and to others while presenting an example of good behavior.
"But to each one is given the manifestation of the Spirit to profit withal."
Now after this, he comforts him also in another kind of way; by the consideration that the measure vouchsafed is profitable to him, even though it be not so large. For having said, that it is "the same Spirit," and "the same Lord," and "the same God," and having thereby recovered him, he brings in again another consolation, thus saying, "but to each one is given the manifestation of the Spirit to profit withal." For lest one should say, "what if there be the same Lord, the same Spirit, the same God? yet I have received less:" he saith, that thus it was profitable.
But he calls miracles a "manifestation of the Spirit," with evident reason. For to me who am a believer, he that hath the Spirit is manifest from his having been baptized: but to the unbeliever this will in no wise be manifest, except from the miracles: so that hence also again there is no small consolation. For though there be a difference of gifts, yet the evidence is one: since whether thou hast much or little, thou art equally manifest. So that if thou desirest to show this, that thou hast the Spirit, thou hast a sufficient demonstration.
Wherefore, now that both the Giver is one and the thing given a pure favor, and the manifestation takes place thereby, and this is more profitable for thee; grieve not as if despised. For not to dishonor thee hath God done it, nor to declare thee inferior to another, but to spare thee and with a view to thy welfare. To receive more than one has ability to bear, this rather is unprofitable, and injurious, and a fit cause of dejection.
Even in our time grace is given to those who are deemed worthy of holy baptism, but it may not take the same form as it did in those days.
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Summary
1 Corinthians 12:7 articulates a foundational principle regarding the Holy Spirit's activity within the Christian community: the visible manifestation of the Spirit's power and presence is intentionally bestowed upon every believer. This divine endowment is not for individual boasting or personal advantage, but rather for the corporate benefit, edification, and flourishing of the entire body of Christ, ensuring that each member contributes to the common good.
Context
Literary Context
This verse is strategically positioned at the outset of Paul's comprehensive discourse on spiritual gifts, spanning 1 Corinthians chapters 12-14. The Corinthian church was plagued by internal divisions, marked by factions and a profound misunderstanding or misuse of spiritual manifestations. It appears certain members were exalting particular gifts (like speaking in tongues) over others, leading to pride among those perceived as "gifted" and a sense of inferiority or marginalization among others. Paul addresses these chaotic tendencies by first establishing the singular source of all gifts—the one Spirit—and then emphasizing their diverse nature and unified purpose. His aim is to correct their distorted perspective, reminding them that all spiritual endowments are from God and are designed to build up the entire body of Christ, not to create hierarchy, division, or competition. The subsequent chapters elaborate on the diversity of gifts (1 Corinthians 12:8-10), the metaphor of the body, and culminate in the supremacy of love as the essential motivation for all gift usage (1 Corinthians 13).
Historical & Cultural Context
The city of Corinth was a bustling, cosmopolitan hub, renowned for its wealth, trade, and diverse religious practices, including various pagan mystery cults that often featured ecstatic experiences. It is plausible that some Corinthian believers, influenced by their pagan backgrounds, were importing these sensationalistic and individualistic expressions into Christian worship, leading to disorder and a focus on personal spiritual highs rather than corporate edification. Furthermore, Corinthian society was highly stratified, and this social hierarchy may have inadvertently influenced their understanding of spiritual status, leading some to believe certain spiritual gifts conferred greater prestige. Paul's teaching directly counters this by asserting that all gifts, regardless of their perceived prominence, are equally from God and are given for a communal purpose, thereby leveling the playing field and promoting humility and interdependence among believers. His emphasis on order and intelligibility in public worship in 1 Corinthians 14 further underscores the need to distinguish Spirit-led worship from pagan ecstatic practices.
Key Themes
This verse contributes significantly to several overarching themes within 1 Corinthians and the broader New Testament. Firstly, it underscores Divine Empowerment, highlighting that spiritual gifts are not natural talents but supernatural workings of the Holy Spirit, making God's invisible presence and power visibly evident within the church. Secondly, it establishes the Universal Distribution of these gifts: "given to every man" (or every believer) emphasizes that no one in the body of Christ is left without a Spirit-given capacity for service, affirming that each member has a vital and indispensable role. Thirdly, and most critically, it stresses the Corporate Purpose of these gifts. The phrase "to profit withal" (KJV) or "for the common good" (NIV/ESV) clarifies that gifts are not for personal display, self-exaltation, or individual benefit, but for the mutual edification, strengthening, and growth of the entire community. This aligns perfectly with Paul's later emphasis on love as the greatest gift, which inherently seeks the good of others. Finally, the verse implicitly introduces the theme of Unity in Diversity, laying the groundwork for the subsequent discussion in 1 Corinthians 12:8-10, where Paul lists various gifts, all stemming from the same Spirit and serving the same unified purpose of building up the church.
Exposition and Analysis
Key Word Analysis
Meaning "exhibition, i.e. (figuratively) expression, (by extension) a bestowment." This word signifies a making visible or a disclosure of something previously hidden or unseen. In the context of the Spirit, it means that the Holy Spirit, though invisible, makes His presence, power, and activity evident and discernible through the spiritual gifts. It's not merely an internal feeling but an outward, observable expression of divine work.
Meaning "a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc., or (superhuman) an angel, demon, or (divine) God, Christ's spirit, the Holy Spirit." Here, it unequivocally refers to the Holy Spirit, the third person of the Trinity, who is the source and giver of these supernatural abilities, distinguishing them from natural talents or human effort.
Meaning "to bear together (contribute), i.e. (literally) to collect, or (figuratively) to conduce; especially (neuter participle as a noun) advantage." This crucial term emphasizes the corporate and beneficial nature of the gifts. It means "to bring together," "to be useful," or "to be advantageous for the whole." It decisively refutes any notion of gifts being for individualistic display or personal gain, asserting their communal, edifying purpose.
Verse Breakdown
"But the manifestation of the Spirit"
The opening "But" (G1161, dé) serves as a mild adversative or continuative, connecting this statement to the preceding verses which establish the Spirit as the singular source of all spiritual activity. "The manifestation of the Spirit" refers to the visible, tangible evidence of the Holy Spirit's presence and work within believers. It implies that the Spirit, who is unseen, makes Himself known through the diverse spiritual gifts. These are not humanly generated abilities but divine empowerments that reveal God's active presence in His church.
"is given to every man"
The verb "is given" (G1325, dídōmi) signifies a divine bestowal, a gracious act of God. The phrase "to every man" (G1538, hékastos) is profoundly significant, indicating a universal distribution of spiritual gifts among all genuine believers. It means that no one in the body of Christ is left without some Spirit-given capacity for service. This directly counters any elitism or sense of spiritual superiority, affirming that every member is equipped and valued by God for ministry.
"to profit withal."
This final clause, introduced by "to" (G4314, prós, indicating purpose), clearly states the ultimate objective of the Spirit's manifestations. "To profit withal" (G4851, symphérō) means "for the common good," "for the advantage of all," or "for the collective benefit." This is the teleological heart of the verse, underscoring that spiritual gifts are not for personal aggrandizement or individual display, but are divinely purposed to build up, strengthen, and edify the entire community of faith. Every gift, therefore, finds its true meaning and value in its contribution to the well-being and growth of the church.
Literary Devices
Paul employs a clear Purpose Clause in this verse ("to profit withal"), explicitly stating the divine intention behind the distribution of spiritual gifts. This grammatical construction emphasizes the teleological nature of the Spirit's work, directing the focus away from individualistic gain and towards corporate edification. Furthermore, there is an inherent Implication of Divine Agency, where the passive voice "is given" subtly highlights that the bestowal of the manifestation of the Spirit is not a human achievement but a sovereign act of God. This reinforces the supernatural origin and purpose of the gifts, ensuring that all glory redounds to God rather than to the individual recipient.
Theological and Thematic Connections
1 Corinthians 12:7 stands as a cornerstone for understanding the Spirit's work in the church, connecting deeply to the doctrine of the Holy Spirit (pneumatology) and the nature of the church (ecclesiology). It underscores God's intentional equipping of His people for corporate ministry, revealing that the Spirit's indwelling is not merely for personal sanctification but for active participation in the building up of Christ's body. This verse establishes a fundamental principle: spiritual gifts are not earned but graciously given, and their purpose is always communal, reflecting God's desire for unity, interdependence, and mutual edification among His people. It highlights that the church is a living organism, empowered by the Spirit, where every member plays a vital role in manifesting God's presence and advancing His kingdom.
Reflection and Application
This profound verse calls every believer to a sober and Spirit-led self-assessment regarding their role within the church. Since the "manifestation of the Spirit is given to every man," it means no Christian is without a divine endowment for service. Therefore, reflection should begin with discerning and acknowledging the specific ways the Holy Spirit has equipped us. This isn't about seeking personal glory or comparing ourselves with others, but about understanding our unique contribution to the collective good. Our gifts are not for our own benefit, but for the edification of others, compelling us to use them selflessly and strategically to build up the body of Christ. This perspective fosters humility, interdependence, and a deep sense of responsibility to steward God's grace for the flourishing of the church, ensuring that our service is always motivated by love and aimed at unity.
Questions for Reflection
FAQ
Does "every man" literally mean every single person, or every believer?
In the context of 1 Corinthians 12 and Paul's broader theology, "every man" (G1538, hékastos) refers to every genuine believer, every individual who has been incorporated into the body of Christ through faith. The preceding verses in 1 Corinthians 12:1-3 establish that acknowledging Jesus as Lord is a work of the Holy Spirit, implying that those who are part of the Christian community are indwelt by the Spirit. Therefore, the "manifestation of the Spirit" is a universal endowment for all who belong to Christ, ensuring that each member has a vital role and capacity for service within the church. It does not imply that spiritual gifts are given to non-believers.
What does "to profit withal" mean in practical terms for the church today?
"To profit withal" (G4851, symphérō) means "for the common good," "for the advantage of all," or "for the collective benefit." Practically, it means that spiritual gifts are given by the Holy Spirit not for personal display, individual gain, or self-exaltation, but to build up, strengthen, and edify the entire body of Christ. This includes fostering unity, encouraging one another, meeting practical needs, evangelizing the lost, teaching sound doctrine, offering comfort, and promoting spiritual growth within the community. Every gift, whether seemingly small or prominent, is intended to contribute to the overall health, maturity, and mission of the church, ensuring that the church functions as a cohesive and effective witness to the world.
Christ-Centered Fulfillment
1 Corinthians 12:7 finds its ultimate Christ-centered fulfillment in the person and work of Jesus, who is the Head of the Church and the ultimate Giver of gifts. While the verse speaks of the Spirit's manifestation, it is Christ who poured out the Spirit upon His church after His ascension, as promised in John 16:7. The Spirit's gifts are manifestations of Christ's ongoing reign and His active presence among His people. It is Christ who "gave gifts to men" (Ephesians 4:7-8), equipping His body to continue His ministry on earth. Just as Jesus Himself was empowered by the Spirit for His earthly ministry (Luke 4:18-19), He now empowers His followers through the same Spirit to carry out the mission of the church. The purpose of these manifestations—"to profit withal"—reflects Christ's own selfless service and His sacrificial love for His church, which He gave Himself for (Ephesians 5:25). Therefore, when believers exercise their Spirit-given gifts for the common good, they are not only manifesting the Spirit but also embodying the very character and mission of Christ, who is the Head of the body, the church.