1 Corinthians 12:8 Komentář

In this chapter the apostle, I. Considers the case of spiritual gifts, which were very plentifully poured out on the Corinthian church. He considers their original, that they are from God; their variety and use, that they were all intended for one and the same general end, the advancement of Christianity and the church's edification (Co1 12:1-11). II. He illustrates this by an allusion to a human body, in which all the members have a mutual relation and subserviency, and each has its proper place and use (Co1 12:12-26). III. He tells us that the church is the body of Christ, and the members are variously gifted for the benefit of the whole body, and each particular member (Co1 12:27-30). And them, IV. Closes with an exhortation to seek somewhat more beneficial than these gifts (Co1 12:31).

INTRODUCTION TO 1 CORINTHIANS 12 In this chapter the apostle discourses concerning spiritual gifts, showing the author, nature, use, and excellency of them; compares the church to an human body, and in a beautiful manner sets forth the symmetry and subserviency of the members of it to one another, being set in different places, and having different gifts; and enumerates the several offices and gifts in the church, and yet suggests there is something more excellent than them. He intimates, that spiritual gifts are valuable things, and should be taken notice of; nor would he have the saints ignorant of them, and therefore gives the following account, Co1 12:1 and yet he would not have those that have them be proud of them, and lifted up with them; for which reason he puts them in mind of their former state in Heathenism, to make and keep them humble, Co1 12:2 and points out such who have the Spirit of God, the author of all gifts and grace; not such who call Jesus accursed, but they that call him Lord, Co1 12:3 which Holy Ghost, who is called Spirit, Lord, and God, is the author of the different gifts bestowed upon men, Co1 12:4 the end of bestowing which gifts is the profit of others, Co1 12:7 of which gifts there is an enumeration in nine particulars, Co1 12:8 of each of which the Spirit of God is the worker and giver, according to his sovereign will and pleasure, Co1 12:11 and which are all for the good of the whole community; which is illustrated by the simile of an human body, which as it consists of many members, and is but one, so Christ mystical, or the church, though it consists of divers persons, yet they are all one in Christ, and all their gifts are for the service of each other, Co1 12:12 which unity is proved and confirmed by the saints being baptized by one Spirit into one body, the church, and by drinking of him, or partaking of the same grace, Co1 12:13 and in order to show the usefulness and profit of every spiritual gift, even the meanest, to the churches of Christ, and that none might be despised, he enlarges upon the metaphor of the human body he had compared the church to, and by it illustrates the unity of the church, and the members of it, Co1 12:14 and shows that the inferior members should not envy the superior ones, or be dejected because they have not the same gifts: and conclude from hence, that they are not, or deserve not, to be of the same body, Co1 12:15 seeing it is convenient and absolutely necessary that there should be many members, and these set in different places, and have different gifts and usefulness; and particularly what should make them easy is, that God has placed them according to his will and pleasure, Co1 12:17. And, on the other hand, he shows, that the more noble, and excellent, and useful members, ought not to despise the lower, meaner, and more ignoble ones, partly because of the usefulness and necessity of them, they cannot do without them, Co1 12:21 and partly because of the honour put upon them, Co1 12:23, and all this is so ordered, that there be no schism, but that there should be a mutual care of one member for another, and that they should sympathize with each other, Co1 12:25. This simile the apostle more plainly and particularly accommodates and applies to the church, the body of Christ, and the members of it, and of one another, Co1 12:27 and gives an enumeration of the several officers and offices in the church, set there by God himself; and there are no less than eight of them, some greater than others, most of them proper and peculiar to the primitive church, though some perpetual, and which still continue, Co1 12:28 but in the times in which they were all of them in being and use, every member of the church was not possessed of them, only some, though all had more or less the advantage of them, Co1 12:29. Wherefore, he concludes with an exhortation to the saints to covet the best of those gifts; and yet observes that there was something more excellent than them, and preferable to them, which he was about to show them, Co1 12:31 and hereby he makes an easy transition to the next chapter, in which he recommends charity, and prefers it to gifts.

For to one is given by the Spirit,.... Now follows a distinct and particular enumeration of the operations of the Spirit, though not all of them, yet as many as the apostle thought necessary; and which are called the manifestation of him, and which most clearly show him to be the author of them to different persons; the word of wisdom: by which is meant "the manifold wisdom of God"; the wonderful scheme of salvation through the incarnation, sufferings, and death of Christ, in which God has "abounded in all wisdom and prudence"; together with all other deep, mysterious, and sublime doctrines of the Gospel, the knowledge of which were peculiarly given to the apostles in the first place, who have the first office or ministry in the church, by "the spirit of wisdom"; and which they had a faculty, a gift of declaring, opening, and explaining unto others. To another the word of knowledge by the same Spirit; meaning either knowledge of future events; or an universal knowledge of the Scriptures of truth, and the doctrines contained in them, of the whole mind and will of God therein, which is a distinct thing from saving grace: see Co1 13:2 and is what was given to the prophets, the second office in the church, by him who is the spirit of prophecy, and by whom the prophetical writings were dictated; and therefore he is the best interpreter of them, and who only can lead into the true knowledge thereof.

But if you have received "the word of knowledge, or the word of instruction, or of prophecy," [1 Corinthians 12:8-10] blessed be God, "who helps every man without grudging — that God who gives to every man and does not upbraid him." [James 1:5] With the gift, therefore, which you have received from our Lord, serve your spiritual brethren, the prophets who know that the words which you speak are those of our Lord; and declare the gift which you have received in the Church for the edification of the brethren in Christ (for good and excellent are those things which help the men of God), if so be that they are truly with you.

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.

You have at hand, no doubt, some learned brother gifted with the grace of knowledge, some one of the experienced class, some one of your close acquaintance who is curious like yourself; although with yourself, a seeker he will, after all, be quite aware that it is better for you to remain in ignorance, lest you should come to know what you ought not, because you have acquired the knowledge of what you ought to know. "Thy faith," He says, "hath saved thee" not observe your skill in the Scriptures.

"To another prophecy, to another discerning of spirits, to another divers kinds of tongues, to another the interpretation of tongues; "this will be "the spirit of knowledge." See how the apostle agrees with the prophet both in making the distribution of the one Spirit, and in interpreting His special graces.

"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?

Wisdom refers to the knowledge of divine things, and knowledge to human science.

In other words, he is given knowledge not by book learning but by the enlightenment of the 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, 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; nor did Elisha despise his own disciple when he trembled at the enemies. Moreover, neither did the wise Daniel who was twice delivered from the mouths of the lions, nor the three children who were delivered from the furnace of fire, despise the rest of their fellow-Israelites: for they knew that they had not escaped these terrible miseries by their own might; but by the power of God did they both work miracles, and were delivered from miseries. Wherefore let none of you exalt himself against his brother, though he be a prophet, or though he be a worker of miracles: for if it happens that there be no longer an unbeliever, all the power of signs will thenceforwards be superfluous. For to be pious is from any one's good disposition; but to work wonders is from the power of Him that works them by us: the first of which respects ourselves; but the second respects God that works them, for the reasons which we have already mentioned.

The utterance of wisdom means understanding what God has said through the prophets and evangelists and communicating this to those who are listening. The utterance of knowledge is the revelation of things which have been forgotten, which someone learns for the first time and then shares with others.

Concerning this Spirit it is written: "His Spirit has adorned the heavens." For the ornaments of the heavens are the virtues of those who preach. Paul enumerates these ornaments, saying: "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 the grace of healing in one Spirit, to another the working of miracles, to another prophecy, to another the discernment of spirits, to another various kinds of tongues, to another the interpretation of speeches. But one and the same Spirit works all these things, distributing to each one individually as He wills." Therefore, as many as are the gifts of those who preach, so many are the ornaments of the heavens.

What John the Theologian had, so also Paul himself. Note also that concerning the Spirit the preposition δια (through) is used here.

Which many of the believers had, themselves possessing knowledge, but unable to teach others. For wisdom (σοφία) teaches, being a certain clarity (σαφεία), since it reveals even what is hidden. Everywhere he mentions one and the same Spirit, in order to console (as has been said many times) the one who received less.

Then when he says, To one is given, he presents the distinction of graces which, indeed, as has been said, are given for the common good. Therefore, it is required to take the distinction in the sense that by one the salvation of others can be procured. Man, indeed, cannot do this by working within, for this belongs to God, but only by persuading outwardly. For this, three things are required: first, the faculty of persuading; secondly, the faculty of confirming the persuasion; thirdly, the faculty of proposing the persuasion intelligibly. For the faculty of persuading it is required that man have skill in conclusions and certitude of principles in regard to those matters in which he ought to persuade. But in matters that pertain to salvation, some conclusions are principal, namely, divine matters; and to this pertains wisdom, which is the knowledge of divine things, as Augustine says in Book 13, On the Trinity. In regard to this it is said that to one is given through the Spirit, namely, the Holy Spirit, the utterance of wisdom, so that he can persuade one in things pertaining to the knowledge of divine things: "I will give you a mouth and wisdom, which none of your adversaries will be able to withstand" (Lk 21:15); "We speak wisdom among the perfect" (1 Cor 2:6). Secondary conclusions are those which pertain to the knowledge of creatures, the knowledge of which is called scientific, according to Augustine. And in regard to this he adds: and to another is given the utterance of knowledge according to the same Spirit, in order, namely, that that might manifest things of God through creatures. To this knowledge is attributed that by which the holy faith is defended and strengthened, but not anything curious found in human knowledge, as Augustine says. "He gave him knowledge of holy things" (Wis 10:10); "The riches of salvation are wisdom and knowledge" (Is 33:6). Yet it should be noted that wisdom and knowledge are numbered among the seven gifts of the Holy Spirit, as stated in Is (11:2). Hence it is significant that the Apostle places in the charismatic graces not wisdom and knowledge, but the utterance of wisdom and knowledge, which pertain to the ability to persuade others by speech about matters pertaining to wisdom and knowledge.

The apostle proceeds to the question of the Corinthians concerning spiritual gifts, Co1 12:1. He calls to their remembrance their former state, and how they were brought out of it, Co1 12:2, Co1 12:3. Shows that there are diversities of gifts which proceed from the Spirit, Co1 12:4. Diversities of administrations which proceed from the Lord Jesus, Co1 12:5. And diversities of operations which proceed from God, Co1 12:6. What these gifts are, and how they are dispensed, Co1 12:7-11. Christ is the Head, and the Church his members; and this is pointed out under the similitude of the human body, Co1 12:12, Co1 12:13. The relation which the members of the body have to each other; and how necessary their mutual support, Co1 12:14-26. The members in the Church, or spiritual body, and their respective offices, Co1 12:27-30. We should earnestly covet the best gifts, Co1 12:31.

Word of wisdom - In all these places I consider that the proper translation of λογος is doctrine, as in many other places of the New Testament. It is very difficult to say what is intended here by the different kinds of gifts mentioned by the apostle: they were probably all supernatural, and were necessary at that time only for the benefit of the Church. On the 8th, 9th, and 10th verses (Co1 12:8-10), much may be seen in Lightfoot, Whitby, Pearce, and others. 1. By doctrine of wisdom we may understand, as Bp. Pearce and Dr. Whitby observe, the mystery of our redemption, in which the wisdom of God was most eminently conspicuous: see Co1 2:7, Co1 2:10; and which is called the manifold wisdom of God, Eph 3:10. Christ, the great teacher of it, is called the wisdom of God, Co1 1:24; and in him are said to be contained all the treasures of wisdom and knowledge, Col 2:3. The apostles to whom this doctrine was committed are called σοφοι, wise men; (Mat 23:34); and they are said to teach this Gospel according to the wisdom given them, Pe2 3:15. 2. By the doctrine of knowledge we may understand either a knowledge of the types, etc., in the Old Testament; or what are termed mysteries; the calling of the Gentiles, the recalling of the Jews, the mystery of iniquity, of the beast, etc., and especially the mystical sense or meaning of the Old Testament, with all its types, rites, ceremonies, etc., etc. 3. By faith, Co1 12:9, we are to understand that miraculous faith by which they could remove mountains, Co1 13:2; or a peculiar impulse, as Dr: Whitby calls it, that came upon the apostles when any difficult matter was to be performed, which inwardly assured them that God's power would assist them in the performance of it. Others think that justifying faith, received by means of Gospel teaching, is what is intended. 4. Gifts of healing simply refers to the power which at particular times the apostles received from the Holy Spirit to cure diseases; a power which was not always resident in them; for Paul could not cure Timothy, nor remove his own thorn in the flesh; because it was given only on extraordinary occasions, though perhaps more generally than many others. 5. The working of miracles, ενεργηματα δυναμεων, Co1 12:10. This seems to refer to the same class as the operations, ενεργηματων, Co1 12:6, as the words are the same; and to signify those powers by which they were enabled at particular times to work miraculously on others; ejecting demons, inflicting punishments or judgments, as in the cases mentioned under Co1 12:6. It is a hendyadis for mighty operations. 6. Prophecy. This seems to import two things: 1st, the predicting future events, such as then particularly concerned the state of the Church and the apostles; as the dearth foretold by Agabus, Act 11:28; and the binding of St. Paul, and delivering him to the Romans, Act 21:10, etc.; and St. Paul's foretelling his own shipwreck on Malta, Act 27:25, etc. And 2ndly, as implying the faculty of teaching or expounding the Scriptures, which is also a common acceptation of the word. 7. Discerning of spirits. A gift by which the person so privileged could discern a false miracle from a true one; or a pretender to inspiration from him who was made really partaker of the Holy Ghost. It probably extended also to the discernment of false professors from true ones, as appears in Peter in the case of Ananias and his wife. 8. Divers kinds of tongues. Γενη γλωσσων, Different languages, which they had never learned, and which God gave them for the immediate instruction of people of different countries who attended their ministry. 9. Interpretation of tongues. It was necessary that while one was speaking the deep things of God in a company where several were present who did not understand, though the majority did, there should be a person who could immediately interpret what was said to that part of the congregation that did not understand the language. This power to interpret was also an immediate gift of God's Spirit, and is classed here among the miracles.

THE USE AND THE ABUSE OF SPIRITUAL GIFTS, ESPECIALLY PROPHESYING AND TONGUES. (1Co. 12:1-31) spiritual gifts--the signs of the Spirit's continued efficacious presence in the Church, which is Christ's body, the complement of His incarnation, as the body is the complement of the head. By the love which pervades the whole, the gifts of the several members, forming reciprocal complements to each other, tend to the one object of perfecting the body of Christ. The ordinary and permanent gifts are comprehended together with the extraordinary, without distinction specified, as both alike flow from the divine indwelling Spirit of life. The extraordinary gifts, so far from making professors more peculiarly saints than in our day, did not always even prove that such persons were in a safe state at all (Mat 7:22). They were needed at first in the Church: (1) as a pledge to Christians themselves who had just passed over from Judaism or heathendom, that God was in the Church; (2) for the propagation of Christianity in the world; (3) for the edification of the Church. Now that we have the whole written New Testament (which they had not) and Christianity established as the result of the miracles, we need no further miracle to attest the truth. So the pillar of cloud which guided the Israelites was withdrawn when they were sufficiently assured of the Divine Presence, the manifestation of God's glory being thenceforward enclosed in the Most Holy Place [ARCHBISHOP WHATELY]. Paul sets forth in order: (1). The unity of the body (1Co. 12:1-27). (2). The variety of its members and functions (Co1 12:27-30). (3). The grand principle for the right exercise of the gifts, namely, love (Co1 12:31; Co1 13:1-13). (4) The comparison of the gifts with one another (1Co. 14:1-40). I would not have you ignorant--with all your boasts of "knowledge" at Corinth. If ignorant now, it will be your own fault, not mine (Co1 14:38).

Three classes of gifts are distinguished by a distinct Greek word for "another" (a distinct class), marking the three several genera: allo marks the species, hetero the genera (compare Greek, Co1 15:39-41). I. Gifts of intellect, namely, (1) wisdom; (2) knowledge. II. Gifts dependent on a special faith, namely, that of miracles (Mat 17:20): (1) healings; (2) workings of miracles; (3) prophecy of future events; (4) discerning of spirits, or the divinely given faculty of distinguishing between those really inspired, and those who pretended to inspiration. III. Gifts referring to the tongues: (1) diverse kinds of tongues; (2) interpretation of tongues. The catalogue in Co1 12:28 is not meant strictly to harmonize with the one here, though there are some particulars in which they correspond. The three genera are summarily referred to by single instances of each in Co1 13:8. The first genus refers more to believers; the second, to unbelievers. by . . . by . . . by--The first in Greek is, "By means of," or "through the operation of"; the second is, "according to" the disposing of (compare Co1 12:11); the third is, "in," that is, under the influence of (so the Greek, Mat 22:43; Luk 2:27). word of wisdom--the ready utterance of (for imparting to others, Eph 6:19) wisdom, namely, new revelations of the divine wisdom in redemption, as contrasted with human philosophy (Co1 1:24; Co1 2:6-7; Eph 1:8; Eph 3:10; Col 2:3). word of knowledge--ready utterance supernaturally imparted of truths ALREADY REVEALED (in this it is distinguished from "the word of wisdom," which related to NEW revelations). Compare Co1 14:6, where "revelation" (answering to "wisdom" here) is distinguished from "knowledge" [HENDERSON]. Wisdom or revelation belonged to the "prophets"; knowledge, to the "teachers." Wisdom penetrates deeper than knowledge. Knowledge relates to things that are to be done. Wisdom, to things eternal: hence, wisdom is not, like knowledge, said to "pass away" (Co1 13:8), [BENGEL].