1 Corinthians 12

And that no man can say that Jesus is the Lord - Nor can we demonstrate this person to be the Messiah and the Savior of men, but by the Holy Ghost, enabling us to speak with divers tongues, to work miracles; he attesting the truth of our doctrines to them that hear, by enlightening their minds, changing their hearts, and filling them with the peace and love of God. Verse 4 There are diversities of gifts - Χαρισματων· Gracious endowments, leading to miraculous results; such as the gift of prophecy, speaking different tongues, etc. And these all came by the extraordinary influences of the Holy Spirit. Verse 5 Differences of administrations - Διακονιων· Various offices in the Church, such as apostle, prophet, and teacher; under which were probably included bishop or presbyter, pastor, deacon, etc.; the qualifications for such offices, as well as the appointments themselves, coming immediately from the one Lord Jesus Christ. Verse 6 Diversities of operations - Ενεργηματων· Miraculous influences exerted on others; such as the expulsion of demons, inflicting extraordinary punishments, as in the case of Ananias and Sapphira, Elymas the sorcerer, etc., the healing of different diseases, raising the dead, etc.: all these proceeded from God the Father, as the fountain of all goodness and power, and the immediate dispenser of every good and perfect gift. In the three preceding verses we find more than an indirect reference to the doctrine of the sacred Trinity. Gifts are attributed to the Holy Spirit, 1Cor 12:4 . Administrations to the Lord Jesus, 1Cor 12:5 . Operations to God the Father, 1Cor 12:6 . He who may think this fanciful must account for the very evident distinctions here in some more satisfactory way. Verse 7 The manifestation of the Spirit - Φανερωσις του Πνευματος. This is variably understood by the fathers; some of them rendering φανερωσις by illumination, others demonstration, and others operation. The apostle's meaning seems to be this: Whatever gifts God has bestowed, or in what various ways soever the Spirit of God may have manifested himself, it is all for the common benefit of the Church. God has given no gift to any man for his own private advantage, or exclusive profit. He has it for the benefit of others as well as for his own salvation. Verse 8 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 ( 1Cor 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 1Cor 2:7 , 1Cor 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, 1Cor 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, 2Pet 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, 1Cor 12:9 , we are to understand that miraculous faith by which they could remove mountains, 1Cor 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, 1Cor 12:10 . This seems to refer to the same class as the operations, ενεργηματων, 1Cor 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 1Cor 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. Verse 11 But all these worketh that one and the self-same Spirit - All these gifts are miraculously bestowed; they cannot be acquitted by human art or industry, the different languages excepted; but they were given in such a way, and in such circumstances, as sufficiently proved that they also were miraculous gifts. Verse 12 For as the body is one - Though the human body have many members, and though it be composed of a great variety of parts, yet it is but one entire system; every part and member being necessary to the integrity or completeness of the whole. So also is Christ - That is, So is the Church the body of Christ, being composed of the different officers already mentioned, and especially those enumerated, 1Cor 12:28 , apostles, prophets, teachers, etc. It cannot be supposed that Christ is composed of many members, etc., and therefore the term Church must be understood, unless we suppose, which is not improbable, that the term Ὁ Χριστος, Christ, is used to express the Church, or whole body of Christian believers. Verse 13 For by one Spirit are we all baptized, etc. - As the body of man, though composed of many members, is informed and influenced by one soul; so the Church of Christ, which is his body, though composed of many members, is informed and influenced by one Spirit, the Holy Ghost; actuating and working by his spiritual body, as the human soul does in the body of man. To drink into one Spirit - We are to understand being made partakers of the gifts and graces of the Holy Ghost agreeably to the words of our Lord, Joh 7:37 , etc.: If any man thirst, let him come unto me and drink: this he spake of the Spirit which they that believed on him should receive. On this verse there is a great profusion of various readings, which may be found in Griesbach, but cannot be conveniently noticed here. Verse 14 For the body is not one member - The mystical body, the Church, as well as the natural body, is composed of many members. Verse 15 If the foot shall say, etc. - As all the members of the body are necessarily dependent on each other, and minister to the general support of the system, so is it in the Church. All the private members are intimately connected among themselves, and also with their pastors; without which union no Church can subsist. Verse 21 And the eye cannot say unto the hand, I have no need of thee - The apostle goes on, with his principal object in view, to show that the gifts and graces with which their different teachers were endowed were all necessary for their salvation, and should be collectively used; for not one of them was unnecessary, nor could they dispense with the least of them; the body of Christ needed the whole for its nourishment and support. The famous apologue of Menenius Agrippa, related by Livy, will serve to illustrate the apostle's reasoning: the Roman people, getting into a state of insurrection and rebellion against the nobility, under pretext that the great men not only had all the honors but all the emoluments of the nation, while they were obliged to bear all the burdens, and suffer all the privations; they then in riotous assemblage left their homes and went to Mount Aventine. Matters were at last brought to such an issue, that the senators and great men were obliged to fly from the city, and the public peace was on the point of being utterly ruined: it was then thought expedient to send Menenius Agrippa to them, who was high in their esteem, having vanquished the Sabines and Samnites, and had the first triumph at Rome. This great general, who was as eloquent as he was valiant, went to the Mons Sacer, to which the insurgents had retired, and thus addressed them: Tempore, quo in homine non, ut nunc emnia in unum consentiebant, sed singulis membris suum cuique consilium, suus sermo fuerat, indignatas reliquas partes, sua cura, suo labore ac ministerio ventri omnia quaeri; ventrem, in medio quietum, nihil aliud, quam datis voluptatibus frui. Conspirasse inde, ne manus ad os cibum ferrent, nec os acciperet datum, nec dentes conficerent. Hac ira, dum ventrem fame domare vellent, ipsa una membra totumque corpus ad extremam tabem venisse. lnde apparuisse, ventris quoque haud segne ministerium esse: nec magis ali, quam alere eum, reddentem in omnes corporis partes hunc, quo vivimus vigemusque, divisum pariter in venas maturum, confecto cibo, sanquinem. T. Livii, Histor. lib. ii. cap. 32. "In that time in which the different parts of the human body were not in a state of unity as they now are, but each member had its separate office and distinct language, they all became discontented, because whatever was procured by their care, labor, and industry, was spent on the belly; while this, lying at ease in the midst of the body, did nothing but enjoy whatever was provided for it. They therefore conspired among themselves, and agreed that the hands should not convey food to the mouth, that the mouth should not receive what was offered to it, and that the teeth should not masticate whatever was brought to the mouth. Acting on this principle of revenge, and hoping to reduce the belly by famine, all the members, and the whole body itself, were at length brought into the last stage of a consumption. It then plainly appeared that the belly itself did no small service; that it contributed not less to their nourishment than they did to its support, distributing to every part that from which they derived life and vigor; for by properly concocting the food, the pure blood derived from it was conveyed by the arteries to every member." This sensible comparison produced the desired effect; the people were persuaded that the senators were as necessary to their existence as they were to that of the senators, and that it required the strictest union and mutual support of high and low to preserve the body politic. This transaction took place about 500 years before the Christian era, and was handed down by unbroken tradition to the time of Titus Livius, from whom I have taken it, who died in the year of our Lord 17, about forty years before St. Paul wrote this epistle. As his works were well known and universally read among the Romans in the time of the apostle, it is very probable that St. Paul had this famous apologue in view when he wrote from the 14th verse to the end of the chapter. Verse 22 Those members - which seem to be more feeble - These, and the less honorable and uncomely, mentioned in the next verses, seem to mean the principal viscera, such as the heart, lungs, stomach, and intestinal canal. These, when compared with the arms and limbs, are comparatively weak; and some of them, considered in themselves, uncomely and less honorable; yet these are more essential to life than any of the others. A man may lose an eye by accident, and an arm or a leg may be amputated, and yet the body live and be vigorous; but let the stomach, heart, lungs, or any of the viscera be removed, and life becomes necessarily extinct. Hence these parts are not only covered, but the parts in which they are lodged are surrounded, ornamented, and fortified for their preservation and defense, on the proper performance of whose functions life so immediately depends. Verse 24 For our comely parts have no need - It would be easy to go into great detail in giving an anatomical description of the different members and parts to which the apostle refers, but it would not probably answer the end of general edification; and to explain every allusion made by the apostle, would require a minuteness of description which would not be tolerated except in a treatise on the anatomy of the human body. My readers will therefore excuse my entering into this detail. Verse 25 That there should be no schism in the body - That there should be no unnecessary and independent part in the whole human machine, and that every part should contribute something to the general proportion, symmetry, and beauty of the body. So completely has God tempered the whole together, that not the smallest visible part can be removed from the body without not only injuring its proportions, but producing deformity. Hence the members have the same care one for another. The eyes and ears watch for the general safety of the whole; and they are placed in the head, like sentinels in a tower, that they may perceive the first approach of a foe, and give warning. The hands immediately on an attack exert themselves to defend the head and the body; and the limbs are swift to carry off the body from dangers against which resistance would be vain. Even the heart takes alarm from both the eyes and the ears; and when an attack is made on the body, every external muscle becomes inflated and contracts itself, that, by thus collecting and concentrating its force, it may the more effectually resist the assailants, and contribute to the defense of the system. Verse 26 And whether one member suffer - As there is a mutual exertion for the general defense, so there is a mutual sympathy. If the eye, the hand, the foot, etc., be injured, the whole man grieves; and if by clothing, or any thing else, any particular member or part is adorned, strengthened, or better secured, it gives a general pleasure to the whole man. Verse 27 Now ye are the body of Christ - The apostle, having finished his apologue, comes to his application. As the members in the human body, so the different members of the mystical body of Christ. All are intended by him to have the same relation to each other; to be mutually subservient to each other; to mourn for and rejoice with each other. He has also made each necessary to the beauty, proportion, strength, and perfection of the whole. Not one is useless; not one unnecessary. Paul, Apollos, Kephas, etc., with all their variety of gifts and graces, are for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, Eph 4:12 . Hence no teacher should be exalted above or opposed to an other. As the eye cannot say to the hand, I have no need of thee, so luminous Apollos cannot say to laborious Paul, I can build up and preserve the Church without thee. The foot planted on the ground to support the whole fabric, and the hands that swing at liberty, and the eye that is continually taking in near and distant prospects, are all equally serviceable to the whole, and mutually helpful to and dependent on each other. So also are the different ministers and members of the Church of Christ. From a general acquaintance with various ministers of Christ, and a knowledge of their different talents and endowments manifested either by their preaching or writings, and with the aid of a little fancy, we could here make out a sort of correspondency between their services and the uses of the different members of the human body. We could call one eye, because of his acute observation of men and things, and penetration into cases of conscience and Divine mysteries. Another hand, from his laborious exertions in the Church. Another foot, from his industrious travels to spread abroad the knowledge of Christ crucified: and so of others. But this does not appear to be any part of the apostle's plan. Verse 28 God hath set some in the Church - As God has made evident distinctions among the members of the human body, so that some occupy a more eminent place than others, so has he in the Church. And to prove this, the apostle numerates the principal offices, and in the order in which they should stand. First, apostles - Αποστολους, from απο from, and στελλο, I send; to send from one person to another, and from one place to another. Persons immediately designated by Christ, and sent by him to preach the Gospel to all mankind. Secondarily, prophets - Προφητας, from προ, before, and φημι, I speak; a person who, under Divine inspiration, predicts future events; but the word is often applied to these who preach the Gospel. See on 1Cor 12:8 (note). Thirdly, teachers - Διδασκαλους, from διδασκω, I teach; persons whose chief business it was to instruct the people in the elements of the Christian religion, and their duty to each other. See on Rom 8:8 (note). Miracles - Δυναμεις· Persons endued with miraculous gifts, such as those mentioned Mar 16:17 , Mar 16:18 ; casting out devils, speaking with new tongues, etc. See on 1Cor 12:8 (note), and at the end of the chapter, ( 1Cor 12:31 (note)) Gifts of healings - Χαρισματα ιαματων· Such as laying hands upon the sick, and healing them, Mar 16:18 ; which, as being one of the most beneficent miraculous powers, was most frequently conceded. See on 1Cor 12:8 (note). Helps - Αντιληψεις. Dr. Lightfoot conjectures that these were the apostles' helpers; persons who accompanied them, baptized those who were converted by them, and were sent by them to such places as they could not attend to, being otherwise employed. The Levites are termed by the Talmudists helps of the priests. The word occurs Luk 1:54 ; Rom 8:26 . Governments - Κυβερνησεις. Dr. Lightfoot contends that this word does not refer to the power of ruling, but to the case of a person endued with a deep and comprehensive mind, who is profoundly wise and prudent; and he thinks that it implies the same as discernment of spirits, 1Cor 12:8 (note). He has given several proofs of this use of the word in the Septuagint. Diversities of tongues - Γενη γλωσσων· Kinds of tongues; that is, different kinds. The power to speak, on all necessary occasions, languages which they had not learned. See on 1Cor 12:8 (note). Verse 29 Are all apostles, etc. - That is: All are not apostles, all are not prophets, etc.; God has distributed his various gifts among various persons, each of whom is necessary for the complete edification of the body of Christ. On these subjects see the notes on 1Cor 12:7-10 (note). Verse 31 But covet earnestly - To covet signifies to desire earnestly. This disposition towards heavenly things is highly laudable; towards earthly things, is deeply criminal. A man may possess the best of all these gifts, and yet be deficient in what is essentially necessary to his salvation, for he may be without that love or charity which the apostle here calls the more excellent way, and which he proceeds in the next chapter to describe. Some think that this verse should be read affirmatively, Ye earnestly contend about the best gifts; but I show unto you a more excellent way; i.e. get your hearts filled with love to God and man - love, which is the principle of obedience, which works no ill to its neighbor, and which is the fulfilling of the law. This is a likely reading, for there were certainly more contentions in the Church of Corinth about the gifts than about the graces of the Spirit. 1. After all that has been said on the different offices mentioned by the apostle in the preceding chapter, there are some of them which perhaps are not understood. I confess I scarcely know what to make of those which we translate helps and governments. Bishop Pearce, who could neither see Church government nor state government in these words, expresses himself thus: "These two words, after all that the commentators say about them, I do not understand; and in no other part of the New Testament is either of them, in any sense, mentioned as the gift of the Spirit; especially it is observable that in 1Cor 12:29 , 1Cor 12:30 , where the gifts of the Spirit are again enumerated, no notice is taken of any thing like them, while all the other several parts are exactly enumerated. Perhaps these words were put in the margin to explain δυναμεις, miracles or powers; some taking the meaning to be helps, assistances, as in 2Cor 12:9 ; others to be κυβερνησεις, governments, as in Rom 8:38 ; and from being marginal explanations, they might have been at last incorporated with the text." It must, however, be acknowledged that the omission of these words is not countenanced by any MS. or version. One thing we may fully know, that there are some men who are peculiarly qualified for governing by either providence or grace; and that there are others who can neither govern nor direct, but are good helpers. These characters I have often seen in different places in the Church of God. 2. In three several places in this chapter the apostle sums up the gifts of the Spirit. Dr. Lightfoot thinks they answer to each other in the following order, which the reader will take on his authority. Verses 8, 9, and 10 1Cor 12:8 . Is given The word of Wisdom; The word of Knowledge. 1Cor 12:9 . Faith; Gifts of Healing. 1Cor 12:10 . Working of Miracles; Prophecy; Discerning of Spirits; Divers kinds of Tongues; Interpretation of Tongues. Verse 28 1Cor 12:28 . God hath set some First, Apostles; Secondly, Prophets; Thirdly, Teachers; After that, Miracles; The Gifts of Healings; Helps; Governments; Divers kinds of Tongues. Verses 29, and 30 1Cor 12:29 . Are all Apostles; Prophets; Teachers; Miracles; 1Cor 12:30 . Gifts of Healing. Speak with Tongues; Interpret. If the reader think that this is the best way of explaining these different gifts and offices, he will adopt it; and he will in that case consider, 1. That the word or doctrine of wisdom comes from the apostles. 2. The doctrine of knowledge, from the prophets. 3. Faith, by means of the teachers. 4. That working of miracles includes the gifts of healing. 5. That to prophecy, signifying preaching, which it frequently does, helps is a parallel. 6. That discernment of spirits is the same with governments, which Dr. Lightfoot supposes to imply a deeply comprehensive, wise, and prudent mind. 7. As to the gift of tongues, there is no variation in either of the three places. 3. It is strange that in this enumeration only three distinct officers in the Church should be mentioned; viz. apostles, prophets, and teachers. We do not know that miracles, gifts of healing, helps, governments, and diversity of tongues, were exclusive offices; for it is probable that apostles, prophets, and teachers wrought miracles occasionally, and spoke with divers tongues. However, in all this enumeration, where the apostle gives us all the officers and gifts necessary for the constitution of a Church, we find not one word of bishops, presbyters, or deacons; much less of the various officers and offices which the Christian Church at present exhibits. Perhaps the bishops are included under the apostles, the presbyters under the prophets, and the deacons under the teachers. As to the other ecclesiastical officers with which the Romish Church teems, they may seek them who are determined to find them, any where out of the New Testament. 4. Mr. Quesnel observes on these passages that there are three sorts of gifts necessary to the forming Christ's mystical body. 1. Gifts of power, for the working of miracles, in reference to the Father. 2. Gifts of labor and ministry, for the exercise of government and other offices, with respect to the Son. 3. Gifts of knowledge, for the instruction of the people, with relation to the Holy Ghost. The Father is the principle and end of all created power; let us then ultimately refer all things to him. The Son is the Institutor and Head of all the hierarchical ministries; let us depend upon him. The Holy Ghost is the fountain and fullness of all spiritual graces; let us desire and use them only in and by him. There is nothing good, nothing profitable to salvation, unless it be done in the power of God communicated by Christ Jesus, and in that holiness of heart which is produced by his Spirit. Pastors are only the instruments of God, the depositaries of the authority of Christ, and the channels by whom the love and graces of the Spirit are conveyed. Let these act as receiving all from God by Christ, through the Holy Ghost; and let the Church receive them as the ambassadors of the Almighty. Introduction Charity, or love to God and man, the sum and substance of all true religion; so that without it, the most splendid eloquence, the gift of prophecy, the most profound knowledge, faith by which the most stupendous miracles might be wrought, benevolence the most unbounded, and zeal for the truth, even to martyrdom, would all be unavailing to salvation, 1Cor 13:1-3 . The description and praise of this grace, 1Cor 13:4-7 . Its durableness; though tongues, prophecies, and knowledge shall cease, yet this shall never fail, 1Cor 13:8-10 . Description of the present imperfect state of man, 1Cor 13:11 , 1Cor 13:12 . Of all the graces of God in man, charity, or love, is the greatest, 1Cor 13:13 . Verse 1 Though I speak, etc. - At the conclusion of the preceding chapter the apostle promised to show the Corinthians a more excellent way than that in which they were now proceeding. They were so distracted with contentions, divided by parties, and envious of each other's gifts, that unity was nearly destroyed. This was a full proof that love to God and man was wanting; and that without this, their numerous gifts and other graces were nothing in the eyes of God; for it was evident that they did not love one another, which is a proof that they did not love God; and consequently, that they had not true religion. Having, by his advices and directions, corrected many abuses, and having shown them how in outward things they should walk so as to please God, he now shows them the spirit, temper, and disposition in which this should be done, and without which all the rest must be ineffectual. Before I proceed to the consideration of the different parts of this chapter, it may be necessary to examine whether the word αγαπη be best translated by charity or love. Wiclif, translating from the Vulgate, has the word charity; and him our authorized version follows. But Coverdale, Matthews, Cranmer, and the Geneva Bible, have love; which is adopted by recent translators and commentators in general; among whom the chief are Dodd, Pearce, Purver, Wakefield, and Wesley; all these strenuously contend that the word charity, which is now confined to almsgiving, is utterly improper; and that the word love, alone expresses the apostle's sense. As the word charity seems now to express little else than almsgiving, which, performed even to the uttermost of a man's power, is nothing if he lack what the apostle terms αγαπη, and which we here translate charity; it is best to omit the use of a word in this place which, taken in its ordinary signification, makes the apostle contradict himself; see 1Cor 13:3 : Though I give all my goods to feed the poor, and have not charity, it profiteth me nothing. That is: "Though I have the utmost charity, and act in every respect according to its dictates, yet, if I have not charity, my utmost charity is unprofitable." Therefore, to shun this contradiction, and the probable misapplication of the term, Love had better be substituted for Charity! The word αγαπη, love, I have already considered at large in the note on Mat 22:37 ; and to that place I beg leave to refer the reader for its derivation and import. Our English word love we have from the Teutonic leben to live, because love is the means, dispenser, and preserver of life; and without it life would have nothing desirable, nor indeed any thing even supportable: or it may be taken immediately from the Anglo-Saxon lofa and lufa love, from lufan and lufian, to desire, to love, to favor. It would be ridiculous to look to the Greek verb φιλειν for its derivation. Having said so much about the word love, we should say something of the word charity, which is supposed to be improper in this place. Charity comes to us immediately from the French charite, who borrowed it from the Latin charitas, which is probably borrowed from the Greek χαρις, signifying grace or favor, or χαρα, joy, as a benefit bestowed is a favor that inspires him who receives it with joy; and so far contributes to his happiness. The proper meaning of the word Charus, is dear, costly; and Charitas, is dearth, scarcity, a high price, or dearness. Hence, as in times of dearth or scarcity, many, especially the poor, must be in want, and the benevolent will be excited to relieve them; the term which expressed the ca

57.) 1 Now concerning spiritual gifts, brethren, I would not have you ignorant. 2 Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led. 3 Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost. 4 Now there are diversities of gifts, but the same Spirit. 5 And there are differences of administrations, but the same Lord. 6 And there are diversities of operations, but it is the same God which worketh all in all. 7 But the manifestation of the Spirit is given to every man to profit withal. 8 For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; 9 To another faith by the same Spirit; to another the gifts of healing by the same Spirit; 10 To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: 11 But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will. 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, v. 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. ii. 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, Ps. cxv. 5, 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 Horæ 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, v. 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 v. 28-30 ), but the same Lord, who appointed all, v. 6 . There are diversities of operations, or miraculous powers, called energemata dynameon ( v. 10 ), as here energemata, 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, v. 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 ( ch. ii. 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, energemata dynameon, 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 ch. xiv. 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, Acts v. 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, v. 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, Phil. iv. 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. Union Recommended. ( a. d. 57.)

1st Corinthians CHAPTER 12 THIS chapter commences a new subject, the discussion of which continues to the close of the fourteenth chapter. The general subject is that of spiritual endowments, or the right mode of exercising their spiritual gifts, and the degree of honour which was due to those who had been distinguished by God by the special influences of his Spirit. It is evident that many in the church at Corinth had been thus favoured; and it is evident that they had greatly abused these endowments, and that those who were thus favoured had claimed a precedency of honour above those who had been less distinguished. It is not improbable that they had, in their letter to Paul, ( 1Cor 7:1,) requested his counsel on this subject, and asked him to teach them what measure of honour should be given to those who had been thus endowed. This subject, as it was of importance not only for them, but for the church at large in all future times, he proceeds to discuss in this and the two following chapters; and this discussion closes the second part of the epistle. See the Introduction. The general scope of these chapters is this: (1.) He shows that all those endowments were conferred by the Holy Ghost, and were all for the use of the church; that the church was one, but that there was a necessity for diversified operations in that church; and that, therefore, no one should value himself on that gift above his brother, and no one should feel himself dishonoured because he had not been thus favoured. All filled important places in the church, just as the various members and parts of the human system were necessary for its symmetry, action, and health; and all, therefore, should be willing to occupy the place which God had assigned them, 1Cor 12. (2.) In 1Cor 13 he recommends love, or charity, as of more value than all other spiritual gifts put together, and therefore recommends that that should be especially the object of their desire. (3.) In 1Cor 14 he gives particular rules about the proper exercise of spiritual gifts in their public assemblies. This chapter, therefore, is occupied in stating and illustrating the position that all spiritual gifts are conferred by the Holy Ghost, and that no one should so value himself on this gilt as to despise those who had not been thus endowed; and that no one who had not thus been favoured should be dejected, or regard himself as dishonoured. This statement is illustrated in the following manner: (1.) Paul states the importance of the subject, 1Cor 13:1. (2.) He reminds them that they were formerly in a state of ignorance, sin, and idolatry, 1Cor 13:2. (3.) He states one mark of being under the influence of the Spirit of God; that is, that it would lead them to acknowledge and honour Jesus Christ. If the spirit by which they were influenced led them to this, it was proof that it was the Holy Ghost, 1Cor 13:3. If any pretenders to inspiration were in the habit of speaking disrespectfully of Jesus Christ, or of calling him "accursed," it proved that they were not under the influence of the Holy Ghost. (4.) There were diversities in the operations of the Spirit; but however various were these operations, they all proceeded from the same agent, 1Cor 13:4-11. All were not, therefore, to expect precisely the same influences or operations; nor were they to suppose that because there were various operations, that therefore they were not influenced by the Spirit of God. (5.) Paul states and illustrates the truth that the church is one, 1Cor 12:12-27. As the body is one, yet has many members, so is it with the church, 1Cor 12:12. The body has many members, and no members in the body are useless, but all perform important parts, however unimportant they may seem to be; and no one member can say that it has no need of the others. So it is in the church, 1Cor 12:13-27. (6.) This beautiful allegory, drawn from the functions of the various parts of the human body, Paul applies now to the church, and shows ( 1Cor 12:28-30 ) that the same thing should be expected in the church of Christ. It followed, therefore, that those who were not as highly favoured as others, should not regard themselves as useless, and decline their station in the church. It followed, also, that those who were in inferior stations should not envy those who had been more highly favoured; and that those who were in more elevated stations, and who had been more signally favoured, should not look down on those beneath them with contempt. It followed, also, that they should regard themselves as one body, and love and cherish each other with constant Christian affection. (7.) Paul tells them that it was not improper to desire the highest endowments, but says that he will propose an object of desire to be preferred to these gifts--and that is LOVE, 1Cor 12:31. Verse 1. Now concerning. It is now time that I should speak of spiritual endowments. He had no doubt been consulted in regard to them, and probably various questions had been proposed, which he now proceeded to answer. Spiritual gifts. The word "gifts" is not in the original. The Greek refers to "spiritual" things in general, or to anything that is of a spiritual nature. The whole discussion, however, shows that he refers to the various endowments, gifts, or graces that had been bestowed in different degrees on the members of the church--including the distinctions in graces, and in degrees of office and rank, which had been made in the Christian church in general, 1Cor 12, as well as the extraordinary endowments of the gift of tongues, which had been bestowed upon many, 1Cor 14. I would not have you ignorant. The subject is of so much importance, that it demands particular attention and special care. 1Cor 10:1. I would not have you ignorant in regard to the nature of those endowments; the spirit with which they should be received; the rules to which they who are thus favoured should be subjected; and the feelings and views which should be cherished in all the members of the church in regard to them. Nothing is of more importance in the church than the doctrine respecting the influences and endowments of the Holy Spirit.

Sermon for the Tenth Sunday After Trinity Sunday; 1 Corinthians 12:1-11 SPIRITUAL COUNSEL FOR CHURCH OFFICERS. 1 This epistle selection treats of spiritual things, things which chiefly pertain to the office of the ministry and concern the Church authorities. Paul instructs how those in office should employ their gifts for the benefit of one another and thus further the unity and advancement of the Churches. Inharmony is a deplorable offense in the case of Christians, putting them in the worst possible light, and making it impossible for them to steer clear of factions. Divisions are an offense to the world’s wisest and best, who cry out, “If the Christians’ doctrine were true, they would preserve unity among themselves, but as it is they envy and slander and devour one another.” For, though the world carries its own great beam in its eye, it cannot refrain from judging us for our mote, and thus exalting itself as if it were pure and beautiful. PERFECT HARMONY NOT TO BE EXPECTED. 2 Well, we cannot altogether prevent inharmony in the Church. Paul says ( 1 Corinthians 11:19 ), “For there must be also factions among you, that they that are approved may be made manifest among you.” Wherever the Word of God has a foothold, there the devil will be. By the agency of his factions he will always build his taverns and kitchens beside God’s house. So he did at first, in Paradise. In the family of Adam he entrenched himself, establishing there his church. And such has been his practice ever since, and doubtless will ever be. He who takes offense at differences in the Church, who when he sees any inharmony at once concludes there is no Church there, will in the end miss both the Church and Christ. You will never find any congregation of such purity that all its members are unanimous on every point of belief and teaching and all live in perfect harmony. 3 Paul had experience in this matter in the case of the beautiful and famed Church at Corinth in Achaia, which he himself planted and where he taught two years. Soon after his departure they began to disagree about their preachers and to attach themselves to certain ones — some to Paul, some to Peter, some to Apollos. Though these had all taught correctly, though they had been unanimous in their doctrine, yet men would cleave to a certain one because he was more or differently gifted than the others, could speak better, or was more attractive in personal appearance. And among the ministers of the Church, if one had a special gift or office, he thought he ought to be a little better and a little greater than the others. Necessarily, from such division and inharmony, grew hatred, strife and jealousy, resulting in great injury and disorder to the Church. 4 We must, then, so far as possible, guard against this fatal evil, though we cannot altogether keep it out of the Church. Were we to offer no resistance at all, the devil would seize all authority and bring every element into discord. But when we resist Satan, God will continue to extend his grace and favor, and some fruit and improvement will follow. Even were it not possible for us to accomplish anything, yet as faithful ministers we must not keep silent if we would not be regarded indolent hirelings who flee when the wolf comes. See John 10:12. 5 Such is the tenor of this text from Paul. He begins by preaching on spiritual gifts and admonishing the Corinthians how to conduct themselves in respect to them. In proportion to the greatness and excellence of the gifts are flesh and blood inclined to discord and to coveting personal honor. Let one have a good understanding of the Scriptures and be able to explain them, or let him have the power to work miracles, and he will soon begin to have an extravagantly good opinion of himself, deeming himself worthy the honor of all men, desiring the multitude to follow only him, and positively refusing to regard anyone his equal. He will seek to create something new in doctrine, to change the old order, as if he could introduce something better than others, who must be infinitely below him or at least his inferiors. 6 The same thing has taken place in our day — and will continue to take place — with respect to the Gospel. But through the grace of God that Gospel is brought to light again, and rightly instructs and harmonizes the people. The devil, unable to rest, had to rouse his factious rabble, his selfish souls, who desired the name of being superior and inspired people, a people who could preach, write and explain the Scriptures better than others; for they had learned a little from us. They conceded that the Gospel had indeed made a beginning, had somewhat purified ecclesiastical doctrine, but claimed it had not gone far enough; it was necessary that greater improvement be made — Church doctrine must be brought to far greater perfection. But as Paul says ( 1 Corinthians 3:11 ), they could, with their doctrine, lay no other foundation, could preach no other Christ, than the Christ of the Gospel. Nevertheless, they pretended to teach something better and higher. They hindered and perverted the true doctrine. Their work could not be called building up the faith, but was rather breaking up and destroying its foundation and leading the people back into error and blindness. So Paul begins his admonition in these words: V.2. “Ye know that when ye were Gentiles ye were led away unto those dumb idols, howsoever ye might be led.” 7 Paul reminds the Corinthians of their manner of life before they became Christians, for he would have them pause to think that their gifts, past and present, are not of their own procuring, nor are any gifts bestowed upon them because of merit on their part. It is his intent to restrain them from pride in their gifts and from disputations concerning them; to keep them from divisions and from pretending to teach and introduce into the Church something new and better. But at the same time he deals a blow to those who take offense at inharmony among Christians. 8 “Recall, all of you,” Paul would say, “your manner of life before you came to Christ. What were you? Mere darkened heathen, having no knowledge of God but suffering yourselves blindly to be led by anyone who should say aught to you of God. All your devotion was but a discordant worship. Each one — even the child in the cradle, the infant at the mother’s breast — must find his own idol wherever he might turn.” St. Augustine tells us that the city of Rome alone had more than four hundred gods, and that it erected a church for all the gods in the world, which building still stands — the Pantheon. “These superstitions,” Paul’s word imply, “you followed as you were led; you flocked after them, praying and sacrificing, hanging your hearts upon dumb idols which could not teach and advise you, could not comfort, relieve or help you. In return for your devotion you obtained only the privilege of being a blind, wretched, divided, miserable people, unable to fortify yourselves against any error, and allowing yourselves to be distracted by the advocate of any doctrine. You were like a flock of helpless sheep scattered by wolves. 9 “But now you have been turned from that manifold idolatry to the one true worship and have been enlightened by God’s Word. More than that, in Christ have been bestowed upon you great and glorious gifts — discerning of the Scriptures, diversities of tongues, power to work miracles — things impossible to the world. It is unmistakably evident that you embrace the true God, who does not, like dumb idols, leave you to wander in the error of your own speculations, uncounseled by the Word; a living God, who speaks to you that you may know what to expect from him, and works among you publicly and visibly. “Therefore, it is not for you to make divisions among yourselves after the manner of the heathen as you see in the great Babel confusion and divisions of the world, where no one agrees with another, where one runs to this his idol and another to that, each claiming superiority for his own. Knowing that you all embrace the one true God and his Word, you are to hold together in one faith and one mind, not disagreeing among yourselves as if you had a variety of gods, of faiths, of baptisms, spirits and salvations.” CAVILERS THEMSELVES LED ASTRAY. 10 Paul speaks with particular plainness to the faultfinding and insolent cavilers against Christians and to other factious leaders when he says, “Ye were led away unto those dumb idols, howsoever ye might be led.” This class peremptorily judge and criticise the life and doctrine of the Church because they see therein a measure of defects, and even some divisions and disagreements; notwithstanding the fact is plainly evident to them that the Church possesses the Word of God in purity, a knowledge of Christ, an illumined understanding of God’s will and his grace, and true comfort for all distress of conscience, and that, in addition to all these, the Holy Spirit manifestly operates with them. At the same time, these same uncalled-for and self-constituted critics would never have been able to say anything about the Christian religion had they not witnessed that religion in the little company of Christians who have the Word of God and the Spirit’s gifts. 11 These fault-finders were individuals who, undoubtedly to a greater extent than others, suffered themselves to be blindly led in whatever way was pointed out, and who gave credence to what was taught and preached to them concerning the way to serve God, yet who all the time were but worshipers of dumb idols, possessing not the Word of God and having no witness to the truth of their faith and their works. Each believed and followed the devices of his own imagination or the popular choice. No man was able to teach anything certain and steadfast, anything to give the heart satisfaction and perfect security. They continually changed from one thing to another, accepting every new thing presented as real worship and true doctrine. 12 And the world, ever from the beginning, has had naught but dumb idols in the countless forms of worship offered to the numerous gods — gods which never existed, but of which images were made and to which divine honors were shown. Worship has been rendered to the mere names of misfortune, disaster and disease, of all sorts; yes, to insects, and to garlic and onions even. Yet, in the practice of all this idolatry, supposed to be evidence of great holiness, each one sacrificing to the idol of his choice — in it all no one could have the assurance of being heard and answered by his god. Men had no word or sign of the divine will or work; they possessed naught but a vain dream and delusion of the human imagination; man devised and made his own idols. 13 And what did we under the papacy but walk blindly? We suffered ourselves to be led just as we were directed by the names of God and the saints. I was myself a pious monk and priest, holding mass daily, wherein I worshipped St. Barbara, St. Anna, St. Christopher and others — more saints than the calendar mentions, some of whom no one knew anything about. I had no knowledge of Christ, I knew not why I should find comfort in him nor what I should expect of him. I was as much afraid of him as of the devil himself, regarding him more a stern Judge than a Savior. How many shameful pilgrimages were made to dead idols of wood and stone, images of Mary and of the saints! How many were the pilgrimages to the graves of the dead, and to bones called “holy relics”! These relics were mere open deception, devised by shameless impostors; yet such worship was established by popes and bishops, and indulgences granted therefor. 14 How many new saints, new brotherhoods, new psalms to Mary, and new rosaries and crowns did the monks daily invent! In fact, everything each individual monk might dream of had to be a special form of worship, and no one inquired whether or not it was at all authorized by God’s Word. When we had done all, we were uncertain that we had pleased God. What was this sort of worship but a worship of dumb idols in the place of the living God — idols which could not talk with us and could not give any definite information or comfort, but left the people fettered and ruined with eternal doubts? FAITH IN THE ONE CHRIST PRODUCTIVE OF UNITY. 15 But Christians, as Paul says, have not a dead and dumb god, for which the Lord be praised! Nor will we countenance such idols. We have a living, speaking God, who gives us his infallible Word. We know how he is disposed toward us and what we may expect from him; namely: through faith in Christ we have forgiveness of sins and are his beloved children; and as evidence of acceptance with God, we have baptism and the Holy Supper, the office and gifts of the Holy Spirit, by which he works in our hearts. We know that in the faith of Christ our works and lives are pleasing to God, and that he will hear and help when in our distress and weakness we cry unto him. 16 Where this confidence obtains, where hearts enjoy such faith, there will be unity in the Church; for verily no one then will allow himself to be led into the manifold doctrines of insensible idols. But dissensions, sects and divisions are sure signs that the true doctrine is either ignored or misunderstood, men thus being left in a condition to be “tossed to and fro and carried about with every wind of doctrine,” as Paul says ( Eph 4,14 ); which is indisputably the case with these same schismatics who condemn the Church and her doctrines because of some discordant ones. The schismatics show by their very instability that they do not embrace the true, uniform and established doctrine, nor can exhibit any substitute for it. They refuse to see that in cases where the Christian doctrine does not obtain, there is only blindness, distraction and confusion, and warring factions and sects, none agreeing with another, each claiming to be better than the other. Numerous have been the sects of monks, and of saints of the Pope and his god the devil, no two of which agreed. Each class regarded its own whims and speculations, and claimed to be holier than the others. The Pope, however, gave validity to them all, granting great indulgence to these factious fraternities. And I am not saying anything of other discords in the papacy — among the monasteries and in the parishes, and between these and the cloisters everywhere, perpetual quarreling, rioting and bitter contention. Such is inevitably the case when righteousness and divine worship are made to consist in external selfdevised works and forms, for then each individual, pleased with his own ideas, thinks his way right; under such circumstances, there can never be unanimity of opinion as to what is right and the best. 17 “From these numerous sources of disunion and idolatry,” Paul would say to the Corinthians, “you are now delivered. You know you embrace the real Word of God, the true faith. You worship one God, one Lord, and enjoy the same grace, the same Spirit, the same salvation. You need not seek other forms and ceremonies as essential to salvation — wearing a white or a gray cowl, refraining from this or that food, forbearing to touch certain things. No diversity of external service, of persons, offices and conditions, destroys the unity in Christ. “But take heed to continue in unity, to hold fast to it. Unquestionably, you should be made wiser by the experience you have had with error; in the future you ought to be prudent, and watchful against being allured from the unity of this settled mind and true faith into your former blindness again. But so it will certainly befall you if you forget such grace and seek your own honor and praise more than the doctrine of the Holy Spirit and his gifts, and come to despise one another and to conduct yourselves as if you had many and not the same God, the same Christ, the same Spirit. God’s gifts cannot be different from, but must be one with his nature, and hence he cannot give to one a better Gospel or a different baptism from that given another.” In short, Paul teaches there must be unity in Christ, otherwise we have no Christ, no God and Holy Spirit, no grace nor salvation; as the next verse emphasizes. V.3. “Wherefore I make known unto you that no man speaking in the Spirit of God saith, Jesus is anathema [calleth Jesus accursed]; and no man can say, Jesus is Lord, but in the Holy Spirit.” 18 “Why make divisions and differences,” Paul inquires, “in the doctrine and faith of the Church, which rests wholly upon the one Christ? In him you are to be one if you are Christians at all; you must harmoniously praise him, according to your individual gifts. No one can possibly possess the Holy Spirit if he does not regard Christ as the Lord, much less if he call him accursed. Destroy the foundation and you destroy all; there will be no God, no Spirit, and all your claims, teaching and works are naught. You must recognize and be governed by the fact that either Christ must be received and believed in as the one true Lord, and praised and glorified as such, or else he will be cursed; between these alternatives is no medium.” THE SPIRIT, THE TEST OF THE TRUE TEACHER. It is easy, then, to judge the doctrine of every official teacher of the Christian Church. No one need resort to faction, no one need gaze hither and thither in uncertainty and hesitate as to which gift or which person is most to be regarded. We are to make the doctrine of this verse the standard and authority as to what and how we preach concerning Christ. He who speaks by inspiration of the Holy Spirit certainly will not curse Christ; he will glorify and praise him. So doing, he surely will not teach error, or give occasion for divisions. If his teaching is not to the glory of God, you may safely conclude that he is not true, not inspired by the Holy Spirit. 19 Thus Paul rejects the glorying and boasting of the sects over their offices and gifts — they who pretend to be filled with the Spirit and to teach the people correctly, and who make out that Paul and other teachers are of no consequence. Themselves the chief of apostles, the people must hear them and accept their baptism. More than that, they demand a higher attainment in the Spirit for Gospel ministers, deeming faith, the Sacrament and the outward office not sufficient. But Paul says: “Boast as you will about the great measure of the Spirit you possess, it is certain that the Spirit-inspired teacher will not curse Christ.” In other words, such boasting of the Spirit will not answer the purpose. What you believe and teach concerning Christ must receive attention. You are either reproaching and cursing Jesus, or praising him and owning him your Lord. If your preaching and teaching fail to point to Christ, something else being offered, and you nevertheless boast of the Spirit, you are already judged: the spirit you boast is not the Holy Spirit, not the true Spirit, but a false one. To it we are not to listen. Rather we are to condemn it to the abyss of hell, as Paul declares ( Galatians 1:8 ), saying: “But though we, or an angel from heaven, should preach unto you any Gospel other than that which we preached unto you, let him be anathema.” 20 When Paul here speaks of calling Jesus accursed, he does not only have reference to openly blaspheming or cursing Christ’s name or person after the manner of heathen and of ungodly Jews; with them Paul has nothing to do here, nor are the Corinthians supposed to be of that character. Paul refers rather to the Christian who, though boasting of the Holy Spirit, does not preach Christ as the ground of our salvation as he should, but, neglecting this truth, points the soul away to something else, pretending that this substitute is of the Holy Spirit and is something better and more essential than the common doctrine of the Gospel. All such teachers are in reality simply guilty of condemning, reproaching and cursing Christ, though themselves bearing and boasting that name. To slight Christ’s Word and ministry, and exalt in their stead other things as mediums for obtaining the Holy Spirit and eternal life, or at least as being equally efficacious and essential — what is this but scorning Christ and making him of no consequence? Indeed, according to Hebrews 6:6 and 10:29, it is crucifying the Son of God afresh, and treading under foot his blood. 21 Christ himself explains the office and ministry of the Holy Spirit — what he is to teach in the Church — saying ( John 15:26 ), “He shall bear witness of me.” Again ( John 16:14 ): “He shall glorify me: for he shall take of mine, and shall declare it unto you.” The tongue of a minister of Christ — the language he employs — must be of that simplicity which preaches naught but Christ. If he is to testify of the Savior and glorify him, he cannot present other things whereby Christ would be ignored and robbed of his glory. He who does so, certainly is not inspired by the Holy Spirit, even though he possess great gifts and be called a teacher, a bishop, a pope, a council, an apostle even — yes, an angel from heaven. There were among the Corinthians some who thus neglected to preach only Christ, and presented instead the apostles, making choice of them — one Cephas, another Apollos and a third Paul. And just so our monks have done. They have in a way highly extolled Jesus, have in words honored and worshiped his name and used it to clothe all their lying nonsense and idolatry. For instance, they exalt Mary as the mother of Jesus and Anna as his grandmother. But they have thus torn men’s hearts away from Christ, turning over to Mary and the saints the honor due him alone, and teaching the people to invoke these as mediators and intercessors having power to protect us in the hour of death. This is substituting dumb idols for Christ. No saint has ever taught such things; still less does the Word of God enjoin them. Thus the monks really curse and insult Christ. 22 The Pope, throughout his whole administration, has been guilty of such insult to Christ, notwithstanding his boast that his kingdom represents the Christian Church, that he truly possesses the Holy Spirit and that his decrees and ordinances must be respected. Nothing can dissuade the Papists from their practice. They ever boast of being led by the Spirit, yet their vaunting is mere malediction, not only of Christ in person, but of his Word and his sacraments. For they openly condemn, and denounce as heresy, the doctrine of the Gospel, which Gospel assures us that to Christ alone we owe the unmerited forgiveness of our sins; they condemn also the use of the sacraments according to Christ’s command and institution. And they destroy the people who thus offend them. The fact is, the Pope has in our doctrine nothing to curse but Jesus Christ, its foundation and principle, expressed by his Word and sacraments. The same is true of other factions — the Anabaptists and similar sects. What else do they but slander baptism and the Lord’s Supper when they pretend that the external Word and outward sacraments do not benefit the soul, that the Spirit alone can do that? But in these matters you have Paul’s sure word of judgment to strengthen your faith. You may be assured that the factions of the Pope and other sects are not, as they boast, the Church of Christ, but accursed schisms of the devil. The true Church, the righteous bride of Christ, certainly will not curse him nor persecute his Word. Let no one be moved by hearing men loudly boast about Christ after the manner of the false apostles who called themselves disciples of the true apostles of Jesus, and claimed that certain of their number had even seen Christ in person. The Savior himself warns us against this class when he says ( Matthew 25:5,24 ), “Many shall come in my name.. and shall show wonders”; and ( Matthew 7:21 ), “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven.” HOLY SPIRIT ALONE GIVES ASSURANCE. 23 Paul has the same thought here when he says, “No man can say, Jesus is Lord, but in the Holy Spirit.” To call Jesus “Lord” is to confess one’s self his servant and to seek his honor alone; to act as his messenger or the bearer of his Word and command. Paul’s reference here is chiefly to the office representative of Christ and bearing his Word. Where the office answers these conditions and points to Christ as the Lord, it is truly the message of the Holy Spirit, even though the occupant of the office does not in his own person possess the Spirit; the office itself is essentially the Holy Spirit. Hypocrisy and invention have no place here. One must proceed in sincerity if he would be certain he is Christ’s minister, or apostle, and really handles his Word. Only the inspiration of the Holy Spirit can give one this assurance. 24 All Christians — each in his own work or sphere — equally may call Christ “Lord.” One may be assured he serves Christ if he can call him “Lord,” for only by the Holy Spirit is he enabled to do that. Let him try for a single day — from morning until evening — whether or no he can truly say at all times that he is the servant of God and of Christ in what he does. When delivering a sermon or listening to one, when baptizing a child or bringing a child to baptism, when pursuing your daily home duties, ask yourself if the act is attended by such faith that you can, without misgiving and not hypocritically nor mechanically, boast — and if necessary die by your word — that you serve and please Christ therein. This is calling Christ “Lord.” Unquestionably you will often feel your heart doubting and trembling over the matter. 25 In the papacy we were altogether hindered from feeling thus confident — yes, frightened from it by accursed scepticism. No one could — no one dared — say, “I know I am a servant, a bondsman, of Christ, and that my conduct pleases him.” Flesh and blood are too weak to obtain this glorious confidence; the Holy Spirit is essential. Reason and our own hearts cry out in protest: “Alas, I am far too evil and unworthy! How could I be proud and presumptuous enough to boast myself the servant of the Lord Jesus Christ? I might if I were as holy as St. Peter, St. Paul and others.” 26 I used often to wonder that St. Ambrose was so bold as, in his letters, to call himself a servant of Jesus Christ. I supposed we all ought to be terrified at thoughts of this kind, and that none but the apostles might boast of such honor. But the fact is, we must all say to Christ: “Thou art my Lord and I am thy servant; for I believe on thee and aspire to be with thee and all the faithful and to possess thy Word and Sacrament.” Otherwise Christ will not acknowledge us. CHRISTIANS TO GIVE ALL GLORY TO GOD. It is written ( Matthew 4:10 ) — indeed, it is the first commandment — “Thou shalt worship the Lord thy God, and him only shalt thou serve.” There Christ requires of us, under the penalty of forfeiting eternal life, to honor him as our Lord and so to regulate our lives that we shall know we serve him. Peter also teaches ( 1 Peter 4:11 ) that all the Christian’s words and deeds should be regarded not as his own, but as God’s. The word and the act are to be of the ability which God gives, that in it all God may be glorified. Of necessity this condition can obtain only through the Holy Spirit. 27 In this point — the glorification of Christ — do the true Christians distinguish themselves from false Christians, hypocrites and factious spirits, who likewise triumphantly boast of the Spirit and of their divine office. But the vanity of their boasting is evident from the fact that they do not hold to the doctrine that glorifies Christ, but preach that which leads to other evils and deceives; yes, which condemns and persecutes the right doctrine and the true faith of Christ. Further evidence of the emptiness of their boasting is apparent in the fact that they have no conscious testimony that they serve Christ, nor can their followers give assurance on the same point. You have here the clear sentence of Paul declaring this class devoid of the Holy Spirit and thus separated from the true Church and from Christians. He exhorts us to be on our guard against them, and would bring Christians together in one faith and under one Lord and Spirit. Now he teaches how to employ rightly the manifold gifts of a united Church for the general benefit of its members. V.4. “Now there are diversities of gifts, but the same Spirit.” 28 “In former time, when you were heathen, you followed many kinds of idolatrous worship, many doctrines and spirits; but it was only a divided religion, and representative of blindness and error. Now, however, you possess various beautiful divine gifts and offices. These are mutually related and all emanate, not from man’s reason or faculties, but from the one true God. They are his work — the expression of his power. Notwithstanding the dissimilarity of gifts, offices and works, of a certain order in one and otherwise in another, many and few, great and small, weak and strong — notwithstanding all, we are not to divide the Spirit, God and faith; we are not to create factions, exalting this individual or that one solely because of his gifts, and despising others. All gifts are direct from one God, one Lord, one Spirit, and to serve the same purpose — to bring men to the knowledge of the one God and to build up the Church in the unity of faith. Therefore, you are united in the one doctrine, your object being to serve God and the Church in a harmonious way.” This verse is briefly the substance of all that follows in the text. THE TRINITY. 29 Paul presents three different points: V.4. “Diversities of gifts, but the same Spirit;” V.5. “diversities of administrations, and the same Lord;” V.6. “diversities of workings, but the same God.” Unquestionably, Paul touches the article of faith concerning the Trinity, or three persons in the Divine Essence, and shows that both Christ and the Holy Spirit are true God and yet different in person from the Father and from each other. He teaches the same elsewhere ( 1 Corinthians 8:5-6 ), saying: “For though there be that are called gods, whether in heaven or on earth; as there are gods many, and lords many; yet to us there is one God, the Father, of whom are all things, and we unto him; and one Lord, Jesus Christ, through whom are all things, and we through him.” 30 In the text before us, the apostle likewise distinguishes the three — one God, one Lord, one Spirit. He assigns to each the particular operation whereby he manifests himself. One is God the Father, and from him as the origin and first person emanates all power. Another is the Lord, Christ the Son of God, who as the head of the Church appoints all offices. The third is the Spirit, who produces and dispenses all gifts in the Church. Yet all three are of one divine, almighty and eternal essence. They are of the same name, and are truly one since God must be an indivisible essence. To each individual is attributed only the characteristics of the Divine Majesty. As he who is the source of all operative power in the Church and in the entire creation is true God; so also must the Lord who appoints all offices, and the Spirit who confers all gifts, be true God. No creature is able to impart spiritual offices and gifts; that is impossible to any but God. These three — God, Lord and Spirit — are not Gods of unlike nature, but one in divine essence. The Lord is no other God than God the Father; and the Spirit is none other than God and the Lord. But more on this topic elsewhere. SPIRITUAL GIFTS SPECIFIED. 31 The names and nature of the spiritual gifts, the apostle here specifies. He names wisdom, knowledge, prophecy, power to discern spirits, capacity to speak with tongues and to interpret, extraordinary gifts of faith, and power to work miracles. V.8. “The word of wisdom” is the doctrine which teaches a knowledge of God, revealing his will, counsel and design. It embraces every article of belief and justification. The world knows nothing of this loftiest, most exalted gift of the Spirit. THE WORD OF KNOWLEDGE. The V.8. “word of knowledge” also teaches of the outward life and interests of the Christian: how we are to conduct ourselves toward all others, making a profitable use of the Gospel doctrine according as necessity of time and person demands; it teaches us the wisest course toward the weak and the strong, the timid and the obstinate. THE GIFT OF PROPHECY. The gift of prophecy is the ability to rightly interpret and explain the Scriptures, and powerfully to reveal therefrom the doctrine of faith and the overthrow of false doctrine. The gift of prophecy includes, further, the ability to employ the Scriptures for admonition and reproof, for imparting strength and comfort, by pointing out, on the one hand, the certainty of future indignation, vengeance and punishment for the unbelieving and disobedient, and on the other hand presenting divine aid and reward to godly believers. Thus did the prophets with the Word of God, both the Law and the promises. THE GIFT OF FAITH. 32 Paul is making mention of gifts not common to all. Only to certain ones are they given, and the gifts in themselves are unlike. V.9. “To another faith,” he says, V.10. “to another workings of miracles, and to another prophecy.” In “faith” here the reference is not to ordinary faith in Christ which brings justification before God and forgiveness of sin; such faith is essentially the property of every Christian, even if they do not possess the particular gifts here enumerated. Paul is speaking of a particular virtue or power of the Spirit operating in the Church, whereby certain ones can effect great and glorious things by reason of their remarkable and confident courage; as instanced in Paul’s words later on ( 1 Corinthians 13:2 ), “If I have all faith, so as to remove mountains.” To work such wonders, a very strong and sure faith is certainly necessary. An unwavering, vigorous, courageous faith may accomplish a special work in the name and power of Christ although the worker may not himself be truly repentant nor possess the right kind of faith to secure forgiveness of sins and grace in Christ. He may be a hypocrite, a false saint. Christ says ( Matthew 7:22 ), “Many will say to me in that day, Lord, Lord, did we not prophesy by thy name, and by thy name cast out demons, and by thy name do many mighty works?” It is true that such gifts are exercised, such works performed, in the name of Christ, and that the gifts are granted to none but individuals in the Church of Christ, and yet the possessor may not be altogether righteous, may even be a false Christian. For the effects wrought do not emanate from the individual but from the office he represents, being the operation of the Spirit given in behalf of the Church. Thus, as occupants of the office and by virtue of the Church, these persons perform many and great works, benefiting not themselves but others. 33 Paul says of all these, V.4. “There are diversities of gifts, but the same Spirit,” by way of admonishing us against creating sects. The Spirit is equally effective through him whose gifts are few and less significant and through him of remarkable gifts. And as with gifts, so it is with workings and ministrations. MEANING OF “WORKINGS.” 34 The term “workings,” or operations, has reference to remarkable works of God wrought through certain individuals in an exceptional way. For instance, he grants to Paul a ministerial office of unusual influence: Paul is permitted to convert more souls than other apostles, to perform more wonders and accomplish more. He says himself ( 1 Corinthians 15:10 ) that by the grace of God he labored more abundantly than all. MEANING OF “ADMINISTRATIONS.” 35 The meaning of “administrations” is easily apparent. Office is an ordained and essential feature of every government. It represents various duties imposed and commanded by sovereign authority. It may have reference to the duties enjoined upon a society collectively, in the service of others. There are various offices in the Church; for instance, one individual is an apostle, another an evangelist, another a teacher, as Paul mentions in Ephesians 4:11. And as he says in 1 Corinthians 14:26 and also hints in this text, the office of one is to read the Scriptures in different languages, of another to interpret and explain. So it was ordained in the Church at that time, and similarly today are ordained certain offices — of pastors, preachers, deacons or priests, their duties being to hear confessions, to administer the Sacrament, and so on. 36 Not every Christian is obliged, nor is able, to execute such duties; only upon certain ones are they enjoined. “Administrations” differ from what Paul terms “workings” and gifts. There have ever been many Christians who, though possessing the Holy Spirit, were not “administrators;” for instance, virgins and wives — Agnes Anastasia and others — and martyrs, many of whom wrought miracles and had other gifts. True, both gifts and workings are imparted chiefly for the execution of Christian duties. It is essential here, especially in the superior office of preaching, that the occupant be peculiarly qualified for the place. The preacher must be able to understand and explain the Scriptures and be familiar with the languages. It is necessary to the effectiveness of his labors that he be accompanied by God’s operative power. Thus the three — gifts, workings, administrations are harmonious features of one divine government in the Church; Christ is the Lord, who regulates and maintains the offices, while God works and the Holy Spirit bestows his gifts. DIVERSITY OF GIFTS NO REASON FOR SECTS. 37 As we said, offices are many and varied, even as one gift is greater than another, an apostle, for instance, is superior to a teacher or expounder, while the office of a baptizer is inferior to that of a preacher. Yet notwithstanding, we are to remember, Paul says, that all are ordained of the same Lord, and the occupant of a superior office is not to consider himself any better by reason of his position and to despise others. He must bear in mind that all serve the same Lord, the least as well as the greatest, and consequently the holder of the inferior office is not necessarily inferior with his Lord, nor the executor of the higher office greater with him. Christ is ever Lord of all; one belongs as much to his realm as another. Therefore he will have no divisions and sects over this point; rather he wills that such diversity of gifts and offices be promotive of unity. 38 When I preach and you listen, we are not exercising the same gift and office, yet you as truly serve Christ by listening as I by preaching. If you preach, explain the Scriptures, baptize, comfort or aught else, through you works the same Christ who works through another. All is wrought in obedience to the order of him who commands me to hear his Word as well as to preach to you, and to exercise the same faith and Spirit with you. Thus all alike praise the one Lord. You say, “The Word I hear is the true Word of God,” and I as a preacher prove and declare the very same thing. When I baptize, administer the Sacrament or absolve, and you accept my administrations, we are both engaged in the service of the same Lord and harmoniously execute his command. You and I, however, so far as office and gifts are considered, may be of different capacities. 39 A peculiarity of the Christian profession, and the chief point of distinction between Christians and the heathen, is their recognition of the fact that workings, offices and gifts are of God, Christ the Lord and the Holy Spirit. The world does not perceive this truth, though it, too, enjoys the gifts of God. For God remembers all his creatures, though, like swine that enter the trough on all fours with no thought but of eating and rooting therein, not even lifting their eyes, they cannot raise their thoughts to the source of all their good and have not a thought as to whom they should thank for it. He who is not a Christian comes before God in an insensible and beastly attitude. The world is but a pen of animals indifferent to the kingdom of God and with no idea of gratitude for his rich beneficence, his gifts for body and soul. The worldly seek only their husks and their troughs. To these they cleave like fattening swine intended for slaughter. Jeremiah ( Jeremiah 12:3 ) says concerning the ungodly, who with great satisfaction persecute the righteous: “Pull them out like sheep for the slaughter, and prepare them for the day of slaughter.” 40 God gives the ungodly mighty kingdoms, riches, lands and houses, making them to enjoy greatness and abundance. But when the swine are fed and fat, the question of bacon and sausage introduces a struggle. A slaughterer — a sausage-maker — appears, perchance, to slaughter the swine in their sty; one comes desolating the country, overthrowing the kingdom, destroying people and all; for, desiring to be but swine, the people must be destroyed like swine. Even though the world have personal knowledge of such punishment, it continues its course so long as possible — until the slaughterer comes. Swine remain swine; they are capable of standing ever unmoved by their trough, one perfectly indifferent if another be struck dead before its eyes. Christians Recognize the Divine Source of Their Gifts. 41 Christians, however, though obliged to live among swine and to be at times trampled under foot and rooted about, have nevertheless surpassing glory; for they can look up and intelligently behold their Lord and his gifts. They are not of the pen of swine intended only for slaughter; they know themselves children of God, adorned by him with gifts and graces not merely temporal. They are conscious that, having given them body and life — for these they realize are not of their own obtaining — he will also supply their further needs, providing for them forever. 42 Christians are able to recognize even God’s least blessing as most precious, as truly excellent; not only because it comes from him, but because of its inherent value. No one who recognizes even temporal blessings would give an eye, or a less important member of the body, to redeem the riches of the entire world. How much loftier and more precious to the Christian are the spiritual gifts concerning which Paul here speaks — gifts bestowed as means unto salvation! The baptizing of a child or the absolution of a penitent makes no great show, but were the office viewed in the true light, the bestowed treasure rightly appreciated, all the officers, authority and riches of kings and emperors would be nothing at all in comparison. 43 Regarding the baptizer — who may be a woman even — and the baptized, we certainly can see nothing wonderful. The humanity in the case does not effect any great work; the work is wrought by him who is God, Lord and Spirit. It is he who gives to the office power and greatness above that of all emperors, kings and lords, however inferior the instrumentality — the occupants of the sacred offices. By these ministrations souls are won from the devil, snatched out of hell and transformed into saints blessed forever. Person and office may be apparently inferior, but the office is of God and God is no inferior being. His greatness cannot be equaled by a hundred thousand worlds. He accomplishes things incomprehensible to the world and impossible to angels. The combined efforts of all creation could not produce baptism. Were the world to unite in baptizing an infant, the infant would receive no good therefrom unless God the Lord commanded the deed. Let the Sultan be many thousands of times more powerful than at present and he could not, with all his riches, his dominion and peoples, free himself or any other from the power of the least sin. He could not effectively pronounce the absolution, “God has forgiven you your sins.” For the Sultan has neither gift, office nor work; indeed, he knows nothing about them. They belong to God alone, though human mouths and hands are instrumental therein. 44 Note why Paul boasts of the fact that God bestows such great blessings. It is that Christians may discern them and thank him; and that such discernment may lead them to serve one another in humility, with mutual faith and love, each one learning to praise God fervently wherever he beholds God’s gifts and offices operative in the Church, and to esteem them as he would esteem God himself. For, unquestionably, none would possess office and gifts had not God ordained and bestowed them. 45 How we have exalted our own nonsense — pilgrimages, cloisters, cords, cowls, running to the dead in the wilderness and so on! But to what purpose? What benefit have we derived therefrom, notwithstanding we walked until our feet were bleeding, and watched and fasted and tormented ourselves to death? Such a life, it is true, may be called holy, divine, yet it is not at all the gift, the work, the office, of God. No God, no Lord, no Spirit, is in that practice. God has nowhere commanded such a life. We have devised it and may reward and help ourselves for so doing. We cannot boast his authority for it nor find divine comfort therein. But the discerning Christian can with satisfaction boast on this wise: “My baptism or my absolution is not of my own devising or ordaining, nor of another man’s. It is of Christ my Lord. For here is his command ordaining the office: ‘Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit.’ Matthew 28:19. Upon authority of the office, work and gift here presented, I can boast and be strong in faith against the devil and all the gates of hell; otherwise I cannot withstand Satan for one moment. He would not be afraid of me and my works though I should be able to boast of having lived seventy years as a member of a holy order, serving God every day and hour, praying, fasting, and so on.” 46 The devil hurls both person and work, as he finds them, into the abyss of hell. If he ask you where God has commanded such works as yours, you have no answer. But let him hear you boast in the confident faith God’s command inspires: “I have received from Christ my Lord baptism and absolution; of this I am certain, and what I do is done at his command and by his power” — let him hear that and he is forced immediately to leave you. He must flee, not from your person or works, but from Christ’s office and gifts found with you. 47 Paul presents these thoughts to teach us what we Christians have from God in the three forms, blessings superior to those enjoyed by all others in the world. The apostle would have us be grateful for these things and make use of them in a spirit of Christian love. He desires that the possessor of gifts devote them to the service of others. He teaches we are to honor God in the gifts another possesses; that we are highly to esteem them, remembering they are not of man’s production, not wrought of man’s ability or skill, but are the offices, gifts and works of God. They are not the inferior and trivial things they seem to the world because making no show and noise. God does not give unredeemable coin or empty shells and mere husks. His gifts and works in his Church must effect inexpressible results, taking souls from the jaws of the devil and translating them into eternal life and glory.

Now concerning spiritual gifts - The abundance of these in the churches of Greece strongly refuted the idle learning of the Greek philosophers. But the Corinthians did not use them wisely, which occasioned St. Paul's writing concerning them. He describes, The unity of the body, 1Cor 12:1 - 27: The variety of members and offices, 1Cor 12:27 - 30: The way of exercising gifts rightly, namely, by love, 1Cor 12:31 , 1Cor 13:1 . throughout: and adds, A comparison of several gifts with each other, in the 1Cor 14:1 . fourteenth chapter.

Ye know, etc. This verse is regarded by many as a parenthesis. But it is not necessary to suppose that it is so, or that it does not cohere with that which follows. The design seems to be to remind them of their former miserable condition as idolaters, in order to make them more sensible of their advantages as Christians, and that they might be led more highly to appreciate their present condition. Paul often refers Christians to their former condition, to excite in them gratitude for the mercies that God has conferred on them in the gospel. 1Cor 6:11. Comp. Rom 6:17, Eph 2:11,12; Tit 3:3. That ye were Gentiles. Heathen; worshippers of idols. The idea is, that they were pagans; that they had no Knowledge of the true God, but were sunk in miserable superstition and idolatry. Carried away. Led along; that is, deluded by your passions, deluded by your priests, deluded by your vain and splendid rites of worship. The whole system made an appeal to the senses, and bore along its rotaries as if by a foreign and irresistible impulse. The word which is used (απαγομενοι) conveys, properly, the idea of being carried into bondage, or being led to punishment; and refers here, doubtless, to the strong means which had been used by crafty politicians and priests in their former state to delude and deceive them. Unto these dumb idols. These idols which could not speak--an attribute which is often given to them, to show the folly of worshipping them, Ps 115:5, 135:15, Hab 2:18,19. The ancient priests and politicians deluded the people with the notion that oracles were uttered by the idols whom they worshipped, and thus they maintained the belief in their divinity. The idea of Paul here seems to be, (1.) that their idols never could have uttered the oracles which were ascribed to them, and consequently that they had been deluded. (2.) That these idols could never have endowed them with such spiritual privileges as they now had, and consequently that their present state was far preferable to their former condition. Even as ye were led. Were led by the priests in the temples of the idols. They were under strong delusions, and the arts of cunning and unprincipled men. The idea is, that they had been under a strong infatuation, and were entirely at the control of their spiritual leaders--a description remarkably applicable now to all forms of imposture in the world. No System of paganism consults the freedom and independence of the mind of man; but it is everywhere characterized as a system of power, and not of thought; and all its arrangements are made to secure that power without an intelligent assent of the understanding and the heart. (a) "dumb idols" 1Thes 1:9 Verse 3.

Ye were heathens - Therefore, whatever gifts ye have received, it is from the free grace of God. Carried away - By a blind credulity. After dumb idols - The blind to the dumb; idols of wood and stone, unable to speak themselves, and much more to open your mouths, as God has done. As ye were led - By the subtlety of your priests.

Wherefore I give you to understand. I make known to you. The force of this expression is, I give you this rule to distinguish, or by which you may know what influences and operations are from God. The design of the passage is to give them some simple general guide by which they could at once recognize the operations of the Spirit of God, and determine whether they who claimed to be under that operation were really so. That rule was, that all who were truly influenced by the Holy Ghost would be disposed to acknowledge and to know Jesus Christ; and where this disposition existed, it was of itself a clear demonstration that it was the operation of the Spirit of God. The same rule substantially is given by John, ( 1Jn 4:2,) by which to test the nature of the spirit by which men profess to be influenced: "Hereby know ye the Spirit of God: Every, spirit that confesseth that Jesus Christ is come in the flesh is of God." Mt 16:17. That no man. No one, (ουδεις). It may refer to a man, or to demons, or to those who pretended to be under inspiration of any kind. And it may refer to the Jews who may have pretended to be under the influence of God's Spirit, and who yet anathematized and cursed the name of Jesus. Or it may be intended simply as a general rule; meaning, that if any one, whoever he might be, should blaspheme the name of Jesus, whatever were his pretensions, whether professing to be under the influence of the Holy Spirit among the Jews, or to be inspired among the Gentiles, it was full proof that he was an impostor. The argument is, that the Holy Spirit in all instances would do honour to Jesus Christ, and would prompt all who were under his influence to love and reverence his name. Speaking by the Spirit of God. Under the influence of inspiration. Calleth. Says, or would say; that is, no such one would use the language of anathema in regard to him. Accursed. Marg., Anathema, (αναθεμα). Acts 23:14. Rom 9:3. Compare 1Cor 16:22, Gal 1:8,9. The word is one of execration, or cursing; and means, that no one under the influence of the Holy Spirit could curse the name of Jesus, or denounce him as execrable, and as an impostor. The effect of the influences of the Spirit would be, in all instances, to inspire reverence for his name and work. It is probable that the Jews were here principally intended, since there is a bitterness and severity in the language which accords with all their expressions of feeling towards Jesus of Nazareth. It is possible also, and indeed probable, that the priests and priestesses of the pagan gods, who pretended to be under the influence of inspiration, might denounce the name of Jesus, because they would all be opposed to the purity of his religion. And that no man can say, etc. That is, that it cannot occur, or even happen, that any one will acknowledge Jesus as the Messiah who is not influenced by the Holy Ghost. The meaning is not that no one has physical ability to say that Jesus is Lord unless aided by the Holy Ghost, since all men can say this; but that no one will be disposed heartily to say it; no one will acknowledge him as their Lord; it can never happen that any one will confess him as the true Messiah who has not been brought to this state by the agency of the Holy Ghost. Is the Lord. Is the Messiah; or shall acknowledge him as their Lord. But by the Holy Ghost. Unless he is influenced by the Holy Spirit. This is a very important verse, not only in regard to the particular subject under consideration in the time of Paul, but also in its practical bearing at present. We may learn from it, (1.) that it is a proof that any man is under the influence of the Holy Spirit who is heartily disposed to honour the name and work of Jesus Christ. (2.) Those forms and modes of religion, those religious opinions and practices, will be most in accordance with the designs of the Spirit of God, which do most to honour the name and work of Jesus Christ. (3.) It is true that no man will ever cherish a proper regard for Jesus Christ, nor love his name and work, unless he is influenced by the Holy Ghost. No man loves the name and work of the Redeemer by following simply the inclinations of his own corrupt heart. In all instances of those who have been brought to a willingness to honour him, it has been by the agency of the Holy Ghost. (4.) If any man, in any way, is disposed to disparage the work of Christ, to speak lightly of his person or his name, or holds doctrines that infringe on the fairness of the truth respecting his Divine nature, his purity, his atonement, it is proof that he is not under the influence of the Spirit of God. Just in proportion as he shall disparage that work or name, just in that proportion does he live evidence that he is not influenced by the Divine Spirit; but by proud reason, or by imagination, or by a heart that is not reconciled to God. (5.) All true religion is the production of the Holy Spirit. For religion consists essentially in a willingness to honour, and love, and serve the Lord Jesus Christ; and where that exists, it is produced by the Holy Spirit. (6.) The influence of the Holy Spirit should be cherished. To grieve away that Spirit is to drive all proper knowledge of the Redeemer from the soul; to do this is to leave the heart to coldness, and darkness, and barrenness, and spiritual death. (a) "speaking by the Spirit" Mk 9:39, 1Jn 4:2,3 (1) "accursed" "anathema" (b) "that no man" Mt 16:17 (*) "Holy Ghost" "Spirit"Verse 4. Now there a

Therefore - Since the heathen idols cannot speak themselves, much less give spiritual gifts to others, these must necessarily be among Christians only. As no one speaking by the Spirit of God calleth Jesus accursed - That is, as none who does this, (which all the Jews and heathens did,) speaketh by the Spirit of God - Is actuated by that Spirit, so as to speak with tongues, heal diseases, or cast out devils. So no one can say, Jesus is the Lord - None can receive him as such; for, in the scripture language, to say, or to believe, implies an experimental assurance. But by the Holy Ghost - The sum is, None have the Holy Spirit but Christians: all Christians have this Spirit.

There are diversities of gifts, but the same Spirit - Divers streams, but all from one fountain. This verse speaks of the Holy Ghost, the next of Christ, the sixth of God the Father. The apostle treats of the Spirit, 1Cor 12:7 , &c.; of Christ, 1Cor 12:12 , &c.; of God, 1Cor 12:28 , &c.

re diversities of gifts. There are different endowments conferred on Christians. For the meaning of the word gifts, Rom 1:11. Comp. Rom 5:15,16, 6:23, 11:29, 12:6; 1Cor 1:7, 7:7. But the same Spirit. Produced by the same Spirit--the Holy Ghost. What those diversities of gifts are, the apostle enumerates in 1Cor 12:8-11. The design for which he refers to these various endowments is evidently to show those whom he addressed, that since they are all produced by the same Holy Spirit, have all the same Divine origin, and are all intended to answer some important purpose and end in the Christian church, that therefore none are to be despised; nor is one man to regard himself as authorized to treat another with contempt. The Spirit has divided and conferred those gifts according to his sovereign will; and his arrangements should be regarded with submission, and the favours which he confers should be received with thankfulness. That the Holy Spirit--the Third Person of the adorable Trinity--is here intended, by the word "Spirit," seems to be manifest on the face of the passage, and has been the received interpretation of the church until it was called in question by some recent German commentators, at the head of whom was Eichhorn. It is not the design of these Notes to go into an examination of questions of criticism, such as an inquiry like this would involve. Nor is it necessary. Some of the arguments by which the common interpretation is defended are the following: (1.) It is the obvious interpretation. It is that which occurs to the great mass of readers, as the true and correct exposition. (2.) It accords with the usual meaning of the word Spirit. No other intelligible sense can be given to the word here. To say, with Eichhorn, that it means "nature," that there are the same natural endowments, though cultivated in various measures by art and education, makes manifest nonsense, and is contrary to the whole structure and scope of the passage. (3.) It accords with all the other statements in the New Testament, where the endowments here referred to--"wisdom," "knowledge," "faith," "working of miracles," etc.-- are traced to the Holy Spirit, and are regarded as his gift. (4.) The harmony, the concinnity of the passage is destroyed by supposing that it refers to anything else than the Holy Spirit. In this verse the agency of the Spirit is recognised, and his operations on the mind referred to; in the next verse the agency of the Son of God ( 1Cor 12:4 on the verse) is referred to; and in the following verse the agency of God--evidently the Father--is brought into view; and thus the entire passage ( 1Cor 12:4-6 ) presents a connected view of the operations performed by the Father, Son, and Holy Ghost, in the work of redemption. To deny that this verse refers to the Holy Spirit is to break up the harmony of the whole passage, and to render it in no small degree unmeaning. But if this refers to the Holy Spirit, then it is an unanswerable argument for his personality, and for his being on an equality with the Father and the Son. (c) "of gifts" Heb 2:4, 1Pet 4:10 Verse 5. Of administ

Administrations - Offices. But the same Lord appoints them all.

rations. Marg., Ministries. The word properly denotes ministries; so that there are different ranks and grades in the ministries which Christ has appointed, to wit, those specified in 1Cor 12:9,10,28. But the same Lord. This refers evidently to the Lord Jesus, by whom these various orders of ministers were appointed, and under whose control they are. Acts 1:24. Comp. Eph 4:5. The term Lord, when it stands by itself in the New Testament, usually refers to the Lord Jesus, the name by which he was commonly known by the disciples. See Jn 20:25. The fact also that this stands between the mention of the work of the Spirit ( 1Cor 4:4 ) and the work of God, ( 1Cor 12:6,) and the fact that to the Lord Jesus appertained the appointment of these various grades of officers in the church, (comp. Mt 10:1, Lk 10:1, seq. is further proof that this refers to him. The design of the verse is to show that all these offices had their appointment from him; and that since all were his appointment, and all were necessary, no one should be proud of an elevated station; no one should be depressed, or feel himself degraded, because he had been designated to a more humble office. (1) "administrations" "ministries"Verse 6. Of operatio

ns. Of works; to wit, of miracles, such as God produces in the church, in the establishment and defence of his religion. There are different operations on the mind and heart; and different powers given to man, or different qualifications in building up and defending his cause. Or it may be, possibly, that Paul here refers to the works of God mainly for mere illustration; and by the word "operations" means the works which God has performed in creation and providence. His works are various. They are not all alike, though they come from the same hand. The sun, the moon, the stars, the earth, are different; the trees of the forest, the beasts of the field, the fowls of the air, the inhabitants of the deep, are different; the flowers, and shrubs, and herbs, are different from each other; yet, however much they may vary, they are formed by the same hand, are the productions of the same God, are to be regarded as proofs of the same wisdom and power. The same thing should be expected in his church; and we should anticipate that the endowments of its members would be various. But it is the same God. The same Father; all these operations are produced by the same God. They should not, therefore, be undervalued or despised; nor should any one be unduly elated, or pride himself on what has been conferred by God alone. All in all. All these operations are to be traced to him. His agency is everywhere. It is as really seen in the insect's wing as in the limbs of the mammoth; as really in the humblest violet as in the loftiest oak of the forest. All, therefore, should regard themselves as under his direction, and should submit to his arrangements. If men regard their endowments as the gift of God, they will be thankful for them, and they will not be disposed to despise or undervalue others who have been placed in a more humble condition and rank in the church. (a) "of operations" Rom 12:6 Verse 7. But the man

Operations - Effects produced. This word is of a larger extent than either of the former. But it is the same God who worketh all these effects in all the persons concerned.

The manifestation - The gift whereby the Spirit manifests itself. Is given to each - For the profit of the whole body.

ifestation of the Spirit. The word "manifestation" (φανερωσις means, properly, that which makes manifest, conspicuous, or plain; that which illustrates, or makes anything seen or known. Thus conduct manifests the state of the heart; and the actions are a manifestation, or showing forth, of the real feelings. The idea here is, that there is given to those referred to, such gifts, endowments, or graces, as shall manifest the work and nature of the Spirit's operations on the mind; such endowments as the Spirit makes himself known by to men. All that he produces in the mind is a manifestation of his character and work, in the same way as the works of God, in the visible creation, are a manifestation of his perfections. Is given to every man. To every man whose case is here under consideration. The idea is not at all that the manifestation of the Spirit is given to all men indiscriminately--to pagans, and infidels, and scoffers, as well as to Christians. The apostle is discoursing only of those who are Christians, and his declaration should be confined to them alone. Whatever may be true of other men, this statement should be confined wholly to Christians; and means simply that the Spirit of God gives to each Christian such graces and endowments as he pleases; that he distributes his gifts to all, not equally, but in a manner which he shall choose; and that the design of this is, that all Christians should use his endowments for the common good. This passage, therefore, is very improperly adduced to prove that the gifts and graces of the Holy Spirit are conferred alike on all men, and that pagans, and blasphemers, and sinners in general, are under his enlightening influences. It has no reference to any such doctrine, but should be interpreted as referring solely to Christians, and the various endowments which are conferred on them. To profit withal. προςτοσυμφερον. Unto profit; that is, for utility, or use; or to be an advantage to the church; for the common good of all. This does not mean that each one must cultivate and improve his graces and gifts, however true that may be, but that they are to be used for the common good of the church; they are bestowed for utility, or profit; they are conferred in such measures, and in such a manner, as are best adapted to be useful, and to do good. They are bestowed not on all equally, but in such a manner as shall best subserve the interests of piety and the church, and as shall tend harmoniously to carry on the great interests of religion, and further the welfare of the whole Christian body. The doctrine of this verse is, therefore, (1.) that the Holy Spirit bestows such endowments on all Christians as he pleases; and (2.) that the design is, in the best manner to promote the common welfare--the peace and edification of the whole church. It follows from this, (1.) that no Christian should be unduly elated, as if he were more worthy than others, since his endowments are the simple gift of God; (2.) that no Christian should be depressed and disheartened, as if he occupied an inferior or unimportant station, since his place has also been assigned him by God; (3.) that all should be contented and satisfied with their allotments in the church, and should strive only to make the best use of their talents and endowments; and (4.) that all should employ their time and talents for the common utility; for the furtherance of the common welfare, and the advancement of the kingdom of Christ on earth. (b) "profit withal" Eph 4:7 Verse 8. For to one is given. In order

to show what endowments he refers to, the apostle here particularizes the various gifts which the Holy Spirit imparts in the church. By the Spirit. By the Holy Ghost; by his agency on the mind and heart. The word of wisdom. One he has endowed with wisdom, or has made distinguished for wise, and prudent, and comprehensive views of the scheme of redemption, and with a faculty of clearly explaining it to the apprehension of men. It is not certain that the apostle meant to say that this was the most important or most elevated endowment because he places it first in order. His design does not seem to be to observe the order of importance and value; but to state, as it occurred to him, the fact that these various endowments had been conferred on different men in the church. The sense is, that one man would be prominent and distinguished as a wise man--a prudent counsellor, instructor, and adviser. To another the word of knowledge. Another would be distinguished for knowledge. He would be learned; would have a clear view of the plan of salvation, and of the doctrines and duties of religion. The same variety is observed in the ministry at all times. One man is eminent as a wise man; another as a man of intelligence and knowledge; and both may be equally useful in their place in the church. By the same Spirit. All is to be traced to the same Spirit; all, therefore, may be really useful and necessary; and the one should not pride himself in his endowments above the other. (c) "the word of wisdom" Isa 11:2,3 (d) "to another" 1Cor 2:6,7 (e) "by the same Spirit" 1Cor 13:2 Verse 9. To another faith. Another shal

The word of wisdom - A power of understanding and explaining the manifold wisdom of God in the grand scheme of gospel salvation. The word of knowledge - Perhaps an extraordinary ability to understand and explain the Old Testament types and prophecies.

l be distinguished for simple confidence in God; and his endowment is also given by the same Spirit. Many of the most useful men in the church are distinguished mainly for their simple confidence in the promises of God; and often accomplish more by prayer and by their faith in God than others do who are distinguished for their wisdom and learning. Humble piety and reliance in the Divine promises, and that measure of ardour, fearlessness, and zeal, which result from such confidence; that belief that all obstacles must be and will be overcome that oppose the gospel, and that God will secure the advancement of his cause, will often do infinitely more in the promotion of his kingdom than the most splendid endowments of learning and talent. Indeed, if a man were disposed to do good on the widest scale possible, to do the utmost that he possibly could in saving men, he would best accomplish it by seeking simple faith in God's aid and promises, and then, under the influence of this, engage with ardour in doing what he could. Faith is one of the highest endowments of the Christian life; and yet, though all may attain it, it is one of the rarest endowments. Perhaps by many it is despised, because it may be obtained by all because it is a grace in which the poor and the humble may be as much distinguished as the man of splendid talents and profound learning. To another the gifts of healing. See Mk 16:18. This was promised to the disciples of the Saviour; and in the early church was conferred on many. Comp. Acts 5:12,15,16, 19:12. It would seem from this passage that the gift of healing was conferred on some in a more eminent degree than on others. (f) "faith" Eph 2:8 (g) "healing" Mk 16:18, Jas 5:14 Verse 10. To another the working of miracle

Faith may here mean an extraordinary trust in God under the most difficult or dangerous circumstances. The gift of healing need not be wholly confined to the healing diseases with a word or a touch. It may exert itself also, though in a lower degree, where natural remedies are applied; and it may often be this, not superior skill, which makes some physicians more successful than others. And thus it may be with regard to other gifts likewise. As, after the golden shields were lost, the king of Judah put brazen in their place, so, after the pure gifts were lost, the power of God exerts itself in a more covert manner, under human studies and helps; and that the more plentifully, according as there is the more room given for it.

The working of other miracles. Prophecy - Foretelling things to come. The discerning - Whether men be of an upright spirit or no; whether they have natural or supernatural gifts for offices in the church; and whether they who profess to speak by inspiration speak from a divine, a natural, or a diabolical spirit.

s. Commentators have felt some perplexity in distinguishing this from what is mentioned in 1Cor 12:9 of the gift of healing. It is evident that the apostle there refers to the power of working miracles in healing inveterate and violent diseases. The expression here used, "working of miracles," (ενεργηματαδυναμεων,) refers probably to the more extraordinary and unusual kinds of miracles; to those which were regarded as in advance of the power of healing diseases. It is possible that it may denote what the Saviour had reference to in Mk 16:18, where he said they should take up serpents, and if they drank any deadly thing it should not hurt them; and possibly also to the power of raising up the dead. That this power was possessed by the apostles is well known; and it is possible that it was possessed by others also of the early Christians. It is clear from all this that there was a difference even among those who had the power of working miracles, and that this power was conferred in a more eminent degree on some than on others. Indeed, the extraordinary endowments conferred on the apostles and the early Christians seem to have been regulated, to a remarkable degree, in accordance with the rule by which ordinary endowments are conferred upon men. Though all men have understanding, memory, imagination, bodily strength, etc., yet one has these in a more eminent degree than others; and one is characterized for the possession of one of those qualities more than for another. Yet all are bestowed by the same God; So it was in regard to the extraordinary endowments conferred on the early Christians. Comp. 1Cor 14, especially 1Cor 14:32. To another prophecy. Rom 12:6. To another discerning of spirits. Comp. 1Jn 4:1. This must refer to some power of searching into the secrets of the heart; of knowing what were a man's purposes, views, and feelings. It may relate either to the power of determining by what spirit a man spoke who pretended to be inspired, whether he was truly inspired or whether he was an impostor, or it may refer to the power of seeing whether a man was sincere or not in his Christian profession. That the apostles had this power, is apparent from the case of Ananias and Sapphira, ( Acts 5:1-10,) and from the case of Elymas, Acts 13:9-11. It is evident that where the gift of prophecy and inspiration was possessed, and where it would confer such advantages on those who possessed it, there would be many pretenders to it; and that it would be of vast importance to the infant church, in order to prevent imposition, that there should be a power in the church of detecting the imposture. To another divers kinds of tongues. The power of speaking various languages. See Acts 2:4,7-11. This passage also seems to imply that the extraordinary endowments of the Holy Spirit were not conferred on all alike. To another the interpretation of tongues. The power of interpreting foreign languages; or of interpreting the language which might be used by the "prophets" in their communications. 1Cor 14:27. This was evidently a faculty different from the power of speaking a foreign language; and yet it might be equally useful. It would appear possible that some might have had the power of speaking foreign languages who were not themselves apprized of the meaning, and that interpreters were needful in order to express the sense to the hearers. Or it may have been that in a promiscuous assembly, or in an assembly made up of those who spoke different languages, a part might have understood what was uttered, and it was needful that an interpreter should explain it to the other portion. 1Cor 14:28. (a) "discerning of spirits" 1Jn 4:1 (b) "of tongues" Acts 2:4,7-11 (*) "tongues" "Languages"Verse 11. But all these. All these various endowments.

As he willeth - The Greek word does not so much imply arbitrary pleasure, as a determination founded on wise counsel.

Worketh. Produces. All these are to be traced to him. That one and the selfsame Spirit. The Holy Spirit, Acts 2. They were all, though so different in themselves to be traced to the Holy Ghost, just as all the natural endowments of men--their strength, memory, judgment, etc.--though so various in themselves, are to be traced to the same God. Dividing to every man severally. Conferring on each one as he pleases. He confers on each one that which he sees to be best and most wise and proper. As he will. As he chooses; or as in his view seems best. Dr. Doddridge remarks, that this word does "not so much express arbitrary pleasure, as a determination founded on wise counsel." It implies, however, that he does it as a sovereign; as he sees to be right and best. He distributes these favours as to him seems best adapted to promote the welfare of the whole church, and to advance his cause. Some of the doctrines which are taught by this verse are the following: (1.) The Holy Ghost is a person. For he acts as a person; distributes favours, confers endowments and special mercies "as he will." This proves that he is, in some respects, distinguished from the Father and the Son. It would be absurd to say of an attribute of God, that it confers favours, and distributes the various endowments of speaking with tongues, and raising the dead. And if so, then the Holy Ghost is not an attribute of God. (2.) He is a sovereign. He gives to an as he pleases. In regard to spiritual endowments of the highest order, he deals with men as he does in the common endowments bestowed on men, and as he does in temporal blessings. He does not bestow the same blessings on an, nor make all alike. He dispenses his favours by a rule which he has not made known, but which, We may be assured, is in accordance with wisdom and goodness. He wrongs no one; and he gives to all the favours which might be connected with eternal life. (3.) No man should be proud of his endowments. Whatever they may be, they are the gifts of God, bestowed by his sovereign will and mercy. But assuredly we should not be proud of that which is the mere gift of another; and which has been bestowed, not in consequence of any merit of ours, but according to his mere sovereign will. (4.) No man should be depressed, or should despise his own gifts, however humble they may be. In their own place, they may be as important as the higher endowments of others. That God has placed him where he is, or has given less splendid endowments than he has to others, is no fault of his. There is no crime in it; and he should, therefore, strive to improve his "one talent," and to make himself useful in the rank where he is placed. And, (5.) no man should despise another because he is in a more humble rank, or is less favoured than himself. God has made the difference, and we should respect and honour his arrangements, and should show that respect and honour by regarding with kindness, and treating as fellow-labourers with us, all who occupy a more humble rank than we do. (c) "dividing to every man" 1Cor 12:6 Verse 12. For as the body is one. The general sentiment w

So is Christ - That is, the body of Christ, the church.

hich the apostle had been illustrating and enforcing was, that all the endowments which were possessed in the church were the work of the same Holy Spirit, and that they ought to be appropriately cherished and prized, as being all useful and valuable in their places. This sentiment he now illustrates ( 1Cor 12:12-27 ) by a beautiful similitude taken from the mutual dependence of the various parts of the human body. The human body is one, and yet is composed of various members and parts that all unite harmoniously in one whole. Being many. Or, although they are many; or while they are in some respects separate, and perform distinct and different functions, yet they all unite in one harmonious whole. So also is Christ. The church is represented as the body of Christ, ( 1Cor 12:27,) meaning that it is one, and that he sustains to it the relation of Head. Comp. Eph 1:22,23. As the head is the most important part of the body, it may be put for the whole body; and the name Christ here, the head of the church, is put for the whole body of which he is the head; and means here the Christian society, or the church. This figure, of a part for the whole, is one that is common in all languages. Rom 12:4,5. (d) "so also is Christ" 1Cor 12:27 Verse 13. For by one Spirit. That is, by the agency or op

1 Corinthians Preface To The First Epistle Of Saint Paul To The Corinthians 1545 (1546 and 1530) In this Epistle, St. Paul exhorts the Corinthians to be one in faith and love and be careful to learn the chief thing, at which all reason and wisdom stumbles; namely, that Christ is our salvation. In our day, when the Gospel has come to light, there are many mad saints, — called spirits of sedition, fanatics, and heretics, who have become wise and learned all too quickly, and, because of their great knowledge and wisdom, cannot live in harmony with anybody. One wants to go this way, another that way; as though it would be a great shame, if everyone were not to try something of his own and to put forth his own wisdom. No one can make them see their folly, for, at bottom, they neither know nor understand anything about the really important matters, even though they jabber much about them with their mouths. So it was with St. Paul, too. He had taught his Corinthians the Christian faith and freedom from the law; but the mad saints came along, and the unripe wise men; theysplit the unity of the doctrine and made a division among the believers. One would be a Paulist, another an Appollist, another a Petrist, another a Christist; one wanted circumcision, another not; one wanted marriage, another not; one wanted to eat meat sacrificed to idols, another not; some wanted to be free from slavery; some of the women wanted to go with uncovered hair, and so on. They carried it so far that one man abused his liberty and married his stepmother; some did not believe in the resurrection of the dead; some thought lightly of the Sacrament. Things got so wild and disorderly that everyone wanted to be master and to teach, and make what he pleased of the Gospel, the Sacrament and faith. Meanwhile, they let the main thing go, as though it were long since worn out; — namely, that Christ is our salvation, our righteousness, our redemption. This truth can never hold the road, when people begin to be knowing and wise. That is just what is now happening to us. Now that we, by God’s grace have opened the Gospel to the Germans, everyone wants to be the best master and have the Holy Ghost all to himself, as though the Gospel had been preached in order that we should show our cleverness and reason, and seek for reputation. These Corinthians may well be an example for our people in these days, for they, too, need such an epistle. But this is the way things have to go with the Gospel; mad saints and unripe wise-men have to start disturbances and offenses, so that the “approved,” as St. Paul says, may be manifest. Therefore St. Paul rebukes and condemns this dangerous wisdom most severely and makes fools of these saucy saints. He says outright that they know nothing of Christ, or of the spirit and gifts of God, given to us in Christ, and that they should begin to learn. There must be spiritual folk who understand it. The desire to be wise and the pretense of cleverness in the Gospel are the things that really give offense and hinder the knowledge of Christ and God, and start disturbances and contentions. This clever wisdom and reason can well serve to make mad saints and wild Christians; but they can never, never know our Lord Christ, unless they first become fools again, and humbly let themselves be taught and led by the simple Word of God. This is what he deals with in the first four chapters. In chapter 5, he rebukes the gross unchastity of the man who had married his stepmother, and would put him under the ban and give him over to the devil. Thus he shows the right way of using the ban; it must be laid upon open vice, with the consent of the believing congregation, as Christ also teaches in Matthew 18:17. In chapter 6, he rebukes contention and disputing before the courts, especially before heathen and unbelievers; and teaches them that they shall either settle their cases among themselves or suffer wrong. In chapter 7, he gives instruction concerning chastity and the wedded state. He praises chastity and virginity, saying that they are profitable for the better attending to the Gospel; as Christ also teaches, in Matthew 19:12, concerning the chaste who are chaste for the sake of the Gospel or the kingdom of heaven. But Paul wills that it shall not be forced or compulsory, and that it shall not be kept at the risk of greater sin; otherwise, marriage is better than a chastity which is a continual burning. In chapters 8 to 12, he discusses, in many ways, how weak consciences are to be led and how men are to conduct themselves in external matters, like eating, drinking, apparel, and taking the Sacrament. Everywhere he forbids the strong to despise the weak, since he himself, though he is an apostle, has refrained from many things to which he had a right. Moreover the strong may well be afraid, because, in ancient Israel, so many were destroyed of those who were brought out of Egypt with miracles. Alongside of this, he makes some digressions of wholesome doctrine. In chapters 12 and 13, he discusses the many different gifts of God, among which love is the best, and teaches them not to exalt themselves but to serve one another in unity of spirit, because there is one God, one Lord, one Spirit, and everything is one, no matter how much diversity there is. In chapter 14, he teaches the preachers, prophets, and singers to use their gifts in an orderly manner and only for edification, and not put forward their sermons, knowledge, and understanding to gain honor for themselves. In chapter 15, he rebukes those who had taught and believed wrongly concerning the resurrection of the flesh. In the last chapter he exhorts them to brotherly assistance of the needy with temporal support.

12 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. 13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. 14 For the body is not one member, but many. 15 If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? 16 And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? 17 If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? 18 But now hath God set the members every one of them in the body, as it hath pleased him. 19 And if they were all one member, where were the body? 20 But now are they many members, yet but one body. 21 And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you. 22 Nay, much more those members of the body, which seem to be more feeble, are necessary: 23 And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness. 24 For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked: 25 That there should be no schism in the body; but that the members should have the same care one for another. 26 And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it. The apostle here makes out the truth of what was above asserted, and puts the gifted men among the Corinthians in mind of their duty, by comparing the church of Christ to a human body. I. By telling us that one body may have many members, and that the many members of the same body make but one body ( v. 12 ): As the body is one, and hath many members, and all members of that one body, being many, are one body, so also is Christ; that is, Christ mystical, as divines commonly speak. Christ and his church making one body, as head and members, this body is made up of many parts or members, yet but one body; for all the members are baptized into the same body, and made to drink of the same Spirit, v. 13 . Jews and Gentiles, bond and free, are upon a level in this: all are baptized into the same body, and made partakers of the same Spirit. Christians become members of this body by baptism: they are baptized into one body. The outward rite is of divine institution, significant of the new birth, called therefore the washing of regeneration, Tit. iii. 5 . But it is by the Spirit, by the renewing of the Holy Ghost, that we are made members of Christ's body. It is the Spirit's operation, signified by the outward administration, that makes us members. And by communion at the other ordinance we are sustained; but then it is not merely by drinking the wine, but by drinking into one Spirit. The outward administration is a means appointed of God for our participation in this great benefit; but it is baptism by the Spirit, it is internal renovation and drinking into one Spirit, partaking of his sanctifying influence from time to time, that makes us true members of Christ's body, and maintains our union with him. Being animated by one Spirit makes Christians one body. Note, All who have the spirit of Christ, without difference, are the members of Christ, whether Jew or Gentile, bond or free; and none but such. And all the members of Christ make up one body; the members many, but the body one. They are one body, because they have one principle of life; all are quickened and animated by the same Spirit. II. Each member has its particular form, place, and use. 1. The meanest member makes a part of the body. The foot and ear are less useful, perhaps, than the hand and eye; but because one is not a hand, and the other an eye, shall they say, therefore, that they do not belong to the body? v. 15, 16 . So every member of the body mystical cannot have the same place and office; but what then? Shall it hereupon disown relation to the body? Because it is not fixed in the same station, or favoured with the same gifts as others, shall it say, "I do not belong to Christ?" No, the meanest member of his body is as much a member as the noblest, and as truly regarded by him. All his members are dear to him. 2. There must be a distinction of members in the body: Were the whole body eye, where were the hearing? Were the whole ear, where were the smelling? v. 17 . If all were one member, where were the body? v. 19 . They are many members, and for that reason must have distinction among them, and yet are but one body, v. 20 . One member of a body is not a body; this is made up of many; and among these many there must be a distinction, difference of situation, shape, use, &c. So it is in the body of Christ; its members must have different uses, and therefore have different powers, and be in different places, some having one gift, and others a different one. Variety in the members of the body contributes to the beauty of it. What a monster would a body be if it were all ear, or eye, or arm! So it is for the beauty and good appearance of the church that there should be diversity of gifts and offices in it. 3. The disposal of members in a natural body, and their situation, are as God pleases: But now hath God set the members, every one of them, in the body, as it hath pleased him, v. 18 . We may plainly perceive the divine wisdom in the distribution of the members; but it was made according to the counsel of his will; he distinguished and distributed them as he pleased. So is it also in the members of Christ's body: they are chosen out to such stations, and endued with such gifts, as God pleases. He who is sovereign Lord of all disposes his favours and gifts as he will. And who should gainsay his pleasure? What foundation is here for repining in ourselves, or envying others? We should be doing the duties of our own place, and not murmuring in ourselves, nor quarrelling with others, that we are not in theirs. 4. All the members of the body are, in some respect, useful and necessary to each other: The eye cannot say to the hand, I have no need of thee; nor the head to the feet, I have no need of your: nay, those members of the body which seem to be more feeble (the bowels, &c.) are necessary ( v. 21, 22 ); God has so fitted and tempered them together that they are all necessary to one another, and to the whole body; there is no part redundant and unnecessary. Every member serves some good purpose or other: it is useful to its fellow-members, and necessary to the good state of the whole body. Nor is there a member of the body of Christ but may and ought to be useful to his fellow-members, and at some times, and in some cases, is needful to them. None should despise and envy another, seeing God has made the distinction between them as he pleased, yet so as to keep them all in some degree of mutual dependence, and make them valuable to each other, and concerned for each other, because of their mutual usefulness. Those who excel in any gift cannot say that they have no need of those who in that gift are their inferiors, while perhaps, in other gifts, they exceed them. Nay, the lowest members of all have their use, and the highest cannot do well without them. The eye has need of the hand, and the head of the feet. 5. Such is the man's concern for his whole body that on the less honourable members more abundant honour is bestowed, and our uncomely parts have more abundant comeliness. Those parts which are not fit, like the rest, to be exposed to view, which are either deformed or shameful, we most carefully clothe and cover; whereas the comely parts have no such need. The wisdom of Providence has so contrived and tempered things that the most abundant regard and honour should be paid to that which most wanted it, v. 24 . So should the members of Christ's body behave towards their fellow-members: instead of despising them, or reproaching them, for their infirmities, they should endeavour to cover and conceal them, and put the best face upon them that they can. 6. Divine wisdom has contrived and ordered things in this manner that the members of the body should not be schismatics, divided from each other and acting upon separate interests, but well affected to each other, tenderly concerned for each other, having a fellow-feeling of each other's griefs and a communion in each other's pleasures and joys, v. 25, 26 . God has tempered the members of the body natural in the manner mentioned, that there might be no schism in the body ( v. 25 ), no rupture nor disunion among the members, nor so much as the least mutual disregard. This should be avoided also in the spiritual body of Christ. There should be no schism in this body, but the members should be closely united by the strongest bonds of love. All decays of this affection are the seeds of schism. Where Christians grow cold towards each other, they will be careless and unconcerned for each other. And this mutual disregard is a schism begun. The members of the natural body are made to have a care and concern for each other, to prevent a schism in it. So should it be in Christ's body; the members should sympathize with each other. As in the natural body the pain of the one part afflicts the whole, the ease and pleasure of one part affects the whole, so should Christians reckon themselves honoured in the honours of their fellow-christians, and should suffer in their sufferings. Note, Christian sympathy is a great branch of Christian duty. We should be so far from slighting our brethren's sufferings that we should suffer with them, so far from envying their honours that we should rejoice with them and reckon ourselves honoured in them. On Spiritual Gifts. ( a. d. 57.)

eration of the same Spirit, the Holy Ghost, we have been united into one body. The idea here is the same as that presented above, ( 1Cor 12:7-11,) by which all the endowments of Christians are traced to the same Spirit. Paul here says, that that Spirit had so endowed them as to fit them to constitute one body, or to be united in one, and to perform the various duties which resulted from their union in the same Christian church. The idea of its having been done by one and the same Spirit is kept up, and often presented, in order that the endowments conferred on them might be duly appreciated. Are we all. Every member of the church, whatever may be his rank or talents, has received his endowments from the same Spirit. Baptized into one body. Many suppose that there is reference here to the ordinance of baptism by water. But the connexion seems rather to require us to understand it of the baptism of the Holy Ghost, ( Mt 3:11;) and if so, it means, that by the agency of the Holy Spirit they had all been fitted, each to his appropriate place, to constitute the body of Christ--the church. If, however, it refers to the ordinance of baptism, as Bloomfield, Calvin, Doddridge, etc. suppose, then it means, that by the very profession of religion as made at baptism, by there being but one baptism, ( Eph 4:5,) they had all professedly become members of one and the same body. The former interpretation, however, seems to me best to suit the connexion. Whether we be Jews or Gentiles. There is no difference. All are on a level. In regard to the grand point, no distinction is made, whatever may have been our former condition of life. Bond or free. It is evident that many who were slaves were converted to the Christian faith. Religion, however, regarded all as on a level; and conferred no favours on the free which it did not on the slave. It was one of the happy lessons of Christianity, that it taught men that in the great matters pertaining to their eternal interests they were on the same level. This doctrine would tend to secure, more than anything else could, the proper treatment of those who were in bondage, and of those who were in humble ranks of life. At the same time it would not diminish, but would increase their real respect for their masters, and for those who were above them, if they regarded them as fellow Christians, and destined to the same heaven. 1Cor 7:22. And have been all made to drink, etc. This probably refers to their partaking together of the cup in the Lord's Supper. The sense is, that by their drinking of the same cup commemorating the death of Christ, they had partaken of the same influences of the Holy Ghost, which descend alike on all who observe that ordinance in a proper manner. They had shown, also, that they belonged to the same body, and were all united together; and that, however various might be their graces and endowments, yet they all belonged to the same great family. (a) "all baptized" Jn 1:16, Eph 4:5 (1) "Gentiles" "Greeks" (b) "drink into one Spirit" Jn 7:37-39 Verse 14. For the body, etc. The body is made up of many

For by that one Spirit, which we received in baptism, we are all united in one body. Whether Jews or gentiles - Who are at the greatest distance from each other by nature. Whether slaves or freemen - Who are at the greatest distance by law and custom. We have all drank of one Spirit - In that cup, received by faith, we all imbibed one Spirit, who first inspired, and still preserves, the life of God in our souls.

members, which have various offices. So it is in the church. We are to expect the same variety there; and we are not to presume either that all will be alike, or that any member that God placed there will be useless.Verse 15. If the foot shall say, etc. The same figure and

illustration which Paul here uses occurs also in heathen writers. It occurs in the apologue which was used by Menenius Agrippa, as related by Livy, (lib. ii. cap. 32,) in which he attempted to repress a rebellion which had been excited against the nobles and senators, as useless and cumbersome to the state. Menenius, in order to show the folly of this, represents the different members of the body as conspiring against the stomach, as being inactive, and as refusing to labour, and consuming everything. The consequence of the conspiracy which the feet, and hands, and mouth entered into, was a universal wasting away of the whole frame, for want of the nutriment which would have been supplied from the stomach. Thus he argued it would be by the conspiracy against the nobles, as being inactive, and as consuming all things. The representation had the desired effect, and quelled the rebellion. The same figure is used also by AEsop. The idea here is, that as the foot and the ear could not pretend that they were not parts of the body, and even not important, because they were not the eye, etc., that is, were not more honourable parts of the body, so no Christian, however humble his endowments, could pretend that he was useless because he was not more highly gifted, and did not occupy a more elevated rank.Verse 17. If the whole body, etc. The idea in this verse

The foot is elegantly introduced as speaking of the hand; the ear, of the eye; each, of a part that has some resemblance to it. So among men each is apt to compare himself with those whose gifts some way resemble his own, rather than with those who are at a distance, either above or beneath him. Is it therefore not of the body - Is the inference good? Perhaps the foot may represent private Christians; the hand, officers in the church; the eye, teachers; the ear, hearers.

The ear - A less noble part. The eye - The most noble.

is, that all the parts of the body are useful in their proper place, and that it would be as absurd to require or expect that all the members of the church should have the same endowments, as it would be to attempt to make the body all eye. If all were the same, if all had the same endowments, important offices which are now secured by the other members would be unknown. All, therefore, are to be satisfied with their allotment; all are to be honoured in their appropriate place.Verse 18. Hath God set the members, etc. God has formed t

As it hath pleased him - With the most exquisite wisdom and goodness.

he body, with its various members, as he saw would best conduce to the harmony and usefulness of all. (c) "set the members" 1Cor 12:28. (d) "as it hath" 1Cor 12:11, Rom 12:3 Verse 19. And if all were one member. If there were noth

ing but an eye, an ear, or a limb, there would be no body. The idea which this seems intended to illustrate is, that if there was not variety of talent and endowment in the church, the church could not itself exist. If, for example, there were nothing but apostles, or prophets, or teachers; if there were none but those who spoke with tongues or could interpret them, the church could not exist. A variety of talents and attainments in their proper places is as useful as are the various members of the human body.Verse 21. And the eye cannot say to the hand, etc. The ha

But one body - And it is a necessary consequence of this unity, that the several members need one another.

nd in its place is as needful as the eye; and the feet as the head. Nay, the eye and the head could not perform their appropriate functions, or would be in a great measure useless, but for the aid of the hands and feet. Each is useful in its proper place. So in the church. Those that are most talented, and most richly endowed with gifts, cannot say to those less so, that there is no need of their aid. All are useful in their place. Nay, those who are most richly endowed could very imperfectly perform their duties, without the aid and co-operation of those of more humble attainments.Verse 22. Which seem to be more feeble. Weaker than the r

Nor the head - The highest part of all. To the foot - The very lowest.

The members which appear to be weaker - Being of a more delicate and tender structure; perhaps the brains and bowels, or the veins, arteries, and other minute channels in the body.

est; which seem less able to bear fatigue and to encounter difficulties; which are more easily injured, and which become more easily affected with disease. It is possible that Paul may here refer to the brain, the lungs, the heart, etc., as more feeble in their structure, and more liable to disease, than the hands and the feet, etc., and in reference to which disease is more dangerous and fatal. Are necessary. The sense seems to be this: A man can live though the parts and members of his body which are more strong were removed; but not if those parts which are more feeble. A man can live if his arm or leg be amputated; but not if his brain, his lungs, or his heart be removed. So that, although these parts are more feeble, and more easily injured, they are really more necessary to life, and therefore more useful, than the more vigorous portions of the frame. Perhaps the idea is--and it is a beautiful thought--that those members of the church which are most retiring and feeble apparently; which are concealed from public view, unnoticed and unknown--the humble, the meek, the peaceful, and the prayerful--are often more necessary to the true welfare of the church than those who are eminent for their talent and learning. And it is so. The church can better spare many a man, even in the ministry, who is learned, and eloquent, and popular, than some obscure and humble Christian, that is to the church what the heart and the lungs are to the life. The one is strong, vigorous, active, like the hands or the feet, and the church often depends on them; the other is feeble, concealed, yet vital, like the heart or the lungs. The vitality of the church could be continued though the man of talent and learning should be removed--as the body may live when the arm or the leg is amputated; but that vitality could not continue, if the saint of humble and retiring piety and of fervent prayerfulness were removed, any more than the body can live when there is no heart and no lungs. (e) "those members" Eccl 4:9-12, 9:14,15 Verse 23. We bestow more abundant honour. Marg., "Put on.

" The words rendered "abundant honour" here refer to clothing. We bestow upon them more attention and honour than we do on the face that is deemed comely, and that is not covered and adorned as the other parts of the body are. More abundant comeliness. We adorn and decorate the body with gay apparel. Those parts which decency requires us to conceal we not only cover, but we endeavour as far as we can to adorn them. The face in the mean time we leave uncovered. The idea is, that in like manner we should not despise or disregard those members of the church who are of lower rank, or who are less favoured than others with spiritual endowments. (1) "bestow" "put on" (*) "parts" "members"Verse 24. For our comely parts. The face, etc.

We surround with more abundant honour - By so carefully covering them. More abundant comeliness - By the help of dress.

Have no need. No need of clothing or ornament, But God hath tempered the body together. Literally, mingled or mixed; that is, has made to coalesce, or strictly and closely joined, he has formed a strict union; he has made one part dependent on another, and necessary to the harmony and proper action of another. Every part is useful, and all are fitted to the harmonious action of the whole. God has so arranged it, in order to produce harmony and equality in the body, that those parts which are less comely by nature should be more adorned and guarded by apparel. Having given more abundant honour, etc. By making it necessary that we should labour in order to procure for it the needful clothing; thus making it more the object of our attention and care. We thus bestow more abundant honour upon those parts of the body which a suitable protection from cold, and heat, and storms, and the sense of comeliness, requires us to clothe and conceal. The "more abundant honour," therefore, refers to the greater attention, labour, and care which we bestow on those parts of the body. (*) "parts" "members" (+) "part" "member" (++) "lacked" "wanted"Verse 25. That there should be no schism. Marg., Divis

Giving more abundant honour to that which lacked - As being cared for and served by the noblest parts.

ion. 1Cor 11:18. The sense here is, that the body might be united, and be one harmonious whole; that there should be no separate interests; and that all the parts should be equally necessary, and truly dependent on each other; and that no member should be regarded as separated from the others, or as needless to the welfare of all. The sense to be illustrated by this is, that no member of the church, however feeble, or illiterate, or obscure, should be despised or regarded as unnecessary or valueless; that all are needful in their places; and that it should not be supposed that they belonged to different bodies, or that they could not associate together, any more than the less honourable and comely parts of the body should be regarded as unworthy or unfit to be united to the parts that were deemed to be more beautiful and honourable. Should have the same care. Should care for the same thing; should equally regard the interests of all, as we feel an equal interest in all the members and parts of the body, and desire the preservation, the healthy action, and the harmonious and regular movement of the whole. Whatever part of the body is affected with disease or pain, we feel a deep interest in its preservation and cure. The idea is, that no member of the church should be overlooked or despised; but that the whole church should feel a deep interest for, and exercise a constant solicitude over, all its members. (2) "schism" "division"Verse 26. And whether one member suffer. One member, or p

art of the body. All the members suffer with it. This, we all know, is the case with the body. A pain in the foot, the hand, or the head, excites deep solicitude. The interest is not confined to the part affected; but we feel that we ourselves are affected, and that our body, as a whole, demands our care. The word" suffer" here refers to disease, or sickness. It is true, also, that not only we feel an interest in the part that is affected, but that disease in any one part tends to diffuse itself through, and to affect the whole frame. If not arrested, it is conveyed by the blood through all the members, until life itself is destroyed. It is not by mere interest then, or sympathy, but it is by the natural connexion and the inevitable result that a diseased member tends to affect the whole frame. There is not, indeed, in the church, the same physical connexion and physical effect; but the union is really not less close and important, nor is it the less certain that the conduct of one member will affect all. It is implied here, also, that we should feel a deep interest in the welfare of all the members of the body of Christ. If one is tempted, or afflicted, the other members of the church should feel it, and "bear one another's burdens, and so fulfil his law." If one is poor, the others should aid him, and supply his wants; if one is persecuted and opposed for righteousness' sake, the others should sympathize with him, and make common cause with him. In all things pertaining to religion and to their mutual welfare, they should feel that they have a common cause, and regard it as a privilege to aid one another. Nor should a man regard it as any more a burden and hardship to aid a poor or afflicted brother in the church, than it should be deemed a hardship that the head, and the heart, and the hands should sympathize when any other member of the body is diseased. Or one member be honoured. If applied to the body, this means, if one member or part be regarded and treated with special care; be deemed honourable; or be in sound, healthy, and vigorous condition. If applied to the church, it means, if one of its members should be favoured with extraordinary endowments; or be raised to a station of honour and influence above his brethren. All the members rejoice with it. That is, in the body, all the other members partake of the benefit and honour. If one member be sound and healthy the benefit extends to all. If the hands, the feet, the heart, the lungs, the brain be in a healthy condition, the advantage is felt by all the members, and all derive advantage from it. So in the church. If one member is favoured with remarkable talent, or is raised to a station of influence, and exerts his influence in the cause of Christ, all the members of the church partake of the benefit. It is for the common good; and all should rejoice in it. This consideration should repress envy at the elevation of others, and should lead all the members of a church to rejoice when God, by his direct agency, or by the arrangements of his providence, confers extraordinary endowments, or gives opportunity for extended usefulness to others.Verse 27. Now ye. Ye Christians of Corinth, as a part of

27 Now ye are the body of Christ, and members in particular. 28 And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. 29 Are all apostles? are all prophets? are all teachers? are all workers of miracles? 30 Have all the gifts of healing? do all speak with tongues? do all interpret? 31 But covet earnestly the best gifts: and yet show I unto you a more excellent way. I. Here the apostle sums up the argument, and applies this similitude to the church of Christ, concerning which observe, 1. The relation wherein Christians stand to Christ and one another. The church, or whole collective body of Christians, in all ages, is his body. Every Christian is a member of his body, and every other Christian stands related to him as a fellow-member ( v. 27 ): Now you are the body of Christ, and members in particular, or particular members. Each is a member of the body, not the whole body; each stands related to the body as a part of it, and all have a common relation to one another, dependence upon one another, and should have a mutual care and concern. Thus are the members of the natural body, thus should the members of the mystical body be, disposed. Note, Mutual indifference, and much more contempt, and hatred, and envy, and strife, are very unnatural in Christians. It is like the members of the same body being destitute of all concern for one another, or quarrelling with each other. This is the apostle's scope in this argument. He endeavours in it to suppress the proud, vaunting, and contentious spirit, that had prevailed among the Corinthians, by reason of their spiritual gifts. 2. The variety of offices instituted by Christ, and gifts or favours dispensed by him ( v. 28 ): God hath set some in the church; first, apostles, the chief ministers entrusted with all the powers necessary to found a church, and make an entire revelation of God's will. Secondarily, prophets, or persons enabled by inspiration, as the evangelists did. Thirdly, teachers, those who labour in word and doctrine, whether with pastoral charge or without it. After that, miracles, or miracle-workers. The gifts of healing, or those who had power to heal diseases; helps, or such as had compassion on the sick and weak, and ministered to them; governments, or such as had the disposal of the charitable contributions of the church, and dealt them out to the poor; diversities of tongues, or such as could speak divers languages. Concerning all these observe, (1.) The plenteous variety of these gifts and offices. What a multitude are they! A good God was free in his communications to the primitive church; he was no niggard of his benefits and favours. No, he provided richly for them. They had no want, but a store-all that was necessary, and even more; what was convenient for them too. (2.) Observe the order of these offices and gifts. They are here placed in their proper ranks. Those of most value have the first place. Apostles, prophets, and teachers, were all intended to instruct the people, to inform them well in the things of God, and promote their spiritual edification: without them, neither evangelical knowledge nor holiness could have been promoted. But the rest, however fitted to answer the great intentions of Christianity, had no such immediate regard to religion, strictly so called. Note, God does, and we should, value things according to their real worth: and the use of things is the best criterion of their real worth. Those are most valuable that best answer the highest purposes. Such were apostolical powers, compared with theirs who had only the gift of healing and miracles. What holds the last and lowest rank in this enumeration is diversity of tongues. It is by itself the most useless and insignificant of all these gifts. Healing diseases, relieving the poor, helping the sick, have their use: but how vain a thing is it to speak languages, if a man does it merely to amuse or boast himself! This may indeed raise the admiration, but cannot promote the edification, of the hearers, nor do them any good. And yet it is manifest from ch. xiv. that the Corinthians valued themselves exceedingly on this gift. Note, How proper a method it is to beat down pride to let persons know the true value of what they pride themselves in! It is but too common a thing for men to value themselves most on what is least worth: and it is of great use to bring them to a sober mind by letting them know how much they are mistaken. (3.) The various distribution of these gifts, not all to one, nor to every one alike. All members and officers had not the same rank in the church, nor the same endowments ( v. 29, 30 ): Are all apostles? Are all prophets? This were to make the church a monster: all one as if the body were all ear or all eye. Some are fit for one office and employment, and some for another; and the Spirit distributes to every one as he will. We must be content with our own rank and share, if they be lower and less than those of others. We must not be conceited of ourselves, and despise others, if we are in the higher rank and have greater gifts. Every member of the body is to preserve its own rank, and do its own office; and all are to minister to one another, and promote the good of the body in general, without envying, or despising, or neglecting, or ill-using, any one particular member. How blessed a constitution were the Christian church, if all the members did their duty! II. He closes this chapter with an advice (as the generality read it) and a hint. 1. An advice to covet the best gifts, charismata ta kreittona — dona potiora, præstantiora, either the most valuable in them selves or the most serviceable to others; and these are, in truth, most valuable in themselves, though men may be apt to esteem those most that will raise their fame and esteem highest. Those are truly best by which God will be most honoured and his church edified. Such gifts should be most earnestly coveted. Note, We should desire that most which is best, and most worth. Grace is therefore to be preferred before gifts; and, of gifts, those are to be preferred which are of greatest use. But some read this passage, not as an advice, but a charge: zeloute, You are envious at each other's gifts. In ch. xiii. 4 , the same word is thus translated. You quarrel and contend about them. This they certainly did. And this behaviour the apostle here reprehends, and labours to rectify. Only of pride cometh contention. These contests in the church of Corinth sprang from this original. It was a quarrel about precedency (as most quarrels among Christians are, with whatever pretences they are gilded over); and it is no wonder that a quarrel about precedence should extinguish charity. When all would stand in the first rank, no wonder if they jostle, or throw down, or thrust back, their brethren. Gifts may be valued for their use, but they are mischievous when made the fuel of pride and contention. This therefore the apostle endeavours to prevent. 2. By giving them the hint of a more excellent way, namely, of charity, of mutual love and good-will. This was the only right way to quiet and cement them, and make their gifts turn to the advantage and edification of the church. This would render them kind to each other, and concerned for each other, and therefore calm their spirits, and put an end to their little piques and contests, their disputes about precedency. Those would appear to be in the foremost rank, according to the apostle, who had most of true Christian love. Note, True charity is greatly to be preferred to the most glorious gifts. To have the heart glow with mutual love is vastly better than to glare with the most pompous titles, offices, or powers.

the whole church that has been redeemed. Are the body of Christ. The allusion to the human body is here kept up. As all the members of the human body compose one body, having a common head, so it is with all the members and parts of the Christian church. The specific idea is, that Christ is the head of the whole church; that he presides over all; and that all its members sustain to each other the relation of fellow-members in the same body, and are subject to the same head. 1Cor 11:3. The church is often called the body of Christ, Eph 1:23, Col 1:18,24. And members in particular. You are, as individuals, members of the body of Christ; or each individual is a member of that body. (a) "members" Eph 5:30 (&) "particular" "in part"Verse 28. And God hath set. That is, has appointed, const

Now ye - Corinthians. Are the body and members of Christ - part of them, I mean, not the whole body.

ituted, ordained. He has established these Various orders or ranks in the church. The apostle, having illustrated the main idea that God had conferred various endowments on the members of the church, proceeds here to specify particularly what he meant, and to refer more directly to the various ranks which existed in the church. Some in the church. The word "some," in this place, (ους) seems to mean rather " whom " and "whom God hath placed in the church;" or, they whom God hath constituted in the church in the manner above mentioned are, first, apostles, etc. First apostles. In the first rank or order; or as superior in honour and in office. He has given them the highest authority in the church; he has more signally endowed them and qualified them than he has others. Secondarily prophets. As second in regard to endowments and importance. For the meaning of the word "prophets," Rom 12:6. Thirdly teachers. As occupying the third station in point of importance and valuable endowments. On the meaning of this word, and the nature of this office, Rom 12:7. After that miracles. Power. δυναμεις. Those who had the power of working miracles-- referred to in 1Cor 12:10. Then gifts of healings. The power of healing those who were sick. 1Cor 12:9. Compare Jas 5:14,16. Helps. αντιληψεις. This word occurs nowhere else in the New Testament. It is derived from αντιλαμβανω, and denotes, properly, aid, assistance, help; and then those who render aid, assistance, or help; helpers. Who they were, is not known. They might have been those to whom was entrusted the care of the poor, and the sick, and strangers, widows, and orphans, etc.; i.e., those who performed the office of deacons. Or they may have been those who attended on the apostles to aid them in their work, such as Paul refers to in Rom 16:3, "Greet Priscilla, and Aquila, my helper " in Christ Jesus;" and in Rom 16:9, "Salute Urbane, our helper in Christ." Rom 16:3. It is not possible, perhaps, to determine a precise meaning of the word, or the nature of the office which they discharged; but the word means, in general, those who in any way aided or rendered assistance in the church, and may refer to the temporal affairs of the church, to the care of the poor, the distribution of charity and alms, or to the instruction of the ignorant, or to aid rendered directly to the apostles. There is no evidence that it refers to a distinct and permanent office in the church; but may refer to aid rendered by any class in any way. Probably many persons were profitably and usefully employed in various ways as aids in promoting the temporal or spiritual welfare of the church. Governments. κυβερνησεις. This word is derived from κυβερναω, to govern; and is usually applied to the government or steering of a ship. The word occurs nowhere else in the New Testament, though the word κυβερνητης (governor) occurs in Acts 27:11, rendered "master," and in Rev 18:17, rendered "ship-master." It is not easy to determine what particular office or function is here intended. Doddridge, in accordance with Amyraut, supposes that distinct offices may not be here referred to, but that the same persons may be denoted in these expressions as being distinguished in various ways; that is, that the same persons were called "helpers" in reference to their skill in aiding those who were in distress, and "governments" in regard to their talent for doing business, and their ability in presiding in counsels for deliberation, and in directing the affairs of the church. There is no reason to think that the terms here used referred to permanent and established ranks and orders in the ministry and in the church; or in permanent offices which were to continue to all times as an essential part of its organization. It is certain that the "order" of apostles has ceased, and also the "order" of miracles, and the "order" of healings, and of diversity of tongues. And it is certain that in the use of these terms of office, the apostle does not affirm that they would be permanent, and essential to the very existence of the church; and from the passage before us, therefore, it cannot be argued that there was to be an order of men in the church who were to be called helps, or governments. The truth probably was, that the circumstances of the primitive churches required the aid of many persons in various capacities which might not be needful or proper in other times and circumstances. Whether, therefore, this is to be regarded as a permanent arrangement that there should be "governments" in the church, or an order of men entrusted with the sole office of governing, is to be learned not from this passage, but from other parts of the New Testament. Lightfoot contends, that the word which is here used and translated "governments" does not refer to the power of ruling, but to a person endued with a deep and comprehensive mind, one who is wise and prudent; and in this view Mosheim, Macknight, and Bishop Horsley coincide. Calvin refers it to the elders, to whom the exercise of discipline was entrusted. Grotius understands it of the pastors, ( Eph 4:1,) or of the elders who presided over particular churches, Rom 12:8. Locke supposes that they were the same as those who had the power of discerning spirits. The simple idea, however, is that of ruling, or exercising government; but whether this refers to a permanent office, or to the fact that some were specially qualified by their wisdom and prudence, and in virtue of this usually regulated or directed the affairs of the church by giving council, etc., or whether they were selected and appointed for this purpose for a time; or whether it refers to the same persons who might also have exercised other functions, and this in addition, cannot be determined from the passage before us. All that is clear is, that there were those who administered government in the church. But the passage does not determine the form, or manner; nor does it prove --whatever may be true--that such an office was to be permanent in the church. Diversities of tongues. Those endowed with the power of speaking various languages. 1Cor 12:10. (b) "first apostles" Lk 6:13 (|) "secondarily" "secondly" (c) "prophets" Acts 13:1 (a) "healings" 1Cor 12:10 (b) "helps" 1Cor 12:9 (c) "governments" Nu 11:17 (d) "diversities" He 13:17,24 (1) "diversities" "kinds" (e) "tongues" Acts 2:8-11 (*) "tongues" "Languages"Verse 29. Are all apostles? etc. These questions imply, with strong emphasis, that it could not be, and ought not to b

First apostles - Who plant the gospel in the heathen nations. Secondly prophets - Who either foretel things to come, or speak by extra - ordinary inspiration, for the edification of the church. Thirdly teachers - Who precede even those that work miracles. Under prophets and teachers are comprised evangelists and pastors, Eph 4:11 . Helps, governments - It does not appear that these mean distinct offices: rather, any persons might be called helps, from a peculiar dexterity in helping the distressed; and governments, from a peculiar talent for governing or presiding in assemblies.

e, that there should be perfect equality of endowment. It was not a matter of fact that all were equal, or that all were qualified for the offices which others sustained. Whether the arrangement was approved of or not, it was a simple matter of fact, that some were qualified to perform offices which others were not; that some were endowed with the abilities requisite to the apostolic office, and others not; that some were endowed with prophetic gifts, and others were not; that some had the gift of healing, or the talent of speaking different languages, or of interpreting, and that others had not. (2) "all workers" "powers"Verse 30. (+) "tongues" "Different languages"Verse 31. But covet earnestly. Greek, "Be zealous for," (ζηλ

ουτε) This word, however, may be either in the indicative

mood, (ye do covet earnestly,) or in the imperative, as in our translation. Doddridge contends that it should be rendered in the indicative mood; for he says it seems to be a contradiction that after the apostle had been showing that these gifts were not at their own option, and that they ought not to emulate the gifts of another, or aspire to superiority, to undo all again, and give them such contrary advice. The same view is given by Locke, and so Macknight. The Syriac renders it, "Because you are zealous of the best gifts, I will show to you a more excellent way." But there is no valid objection to the common translation in the imperative; and indeed the connexion seems to demand it. Grotius renders it, "Pray to God that you may receive from him the best, that is, the most useful endowments." The sense seems to be this: "I have proved that all endowments in the church are produced by the Holy Spirit; and that he confers them as he pleases. I have been showing that no one should be proud or elated on account of extraordinary endowments; and that, on the other hand, no one should be depressed, or sad, or discontented, because he has a more humble rank. I have been endeavouring to repress and subdue the spirit of discontent, jealousy, and ambition; and to produce a willingness in all to occupy the station where God has placed you. But I do not intend to deny that it is proper to desire the most useful endowments; that a man should wish to be brought under the influence of the Spirit, and qualified for eminent usefulness. I do not mean to say that it is wrong for a man to regard the higher gifts of the Spirit as valuable and desirable, if they may be obtained; nor that the spirit which seeks to excel in spiritual endowments and in usefulness is improper. Yet all cannot be apostles; all cannot be prophets. I would not have you, therefore, seek ruth offices, and manifest a spirit of ambition. I would seek to regulate the desire which I would not repress as improper; and in order to that, I would show you that, instead of aspiring to offices and extraordinary endowments, which are beyond your grasp, there is a way, more truly valuable, that is open to you all, and where all may excel." Paul thus endeavours to give a practicable and feasible turn to the whole subject, and further to repress the longings of ambition and the contentions of strife, by exciting emulation to obtain that which was accessible to them all, and which, just in the proportion in which it was obtained, would repress discontent, and strife, and ambition, and produce order, and peace, and contentedness with their endowments and their lot--the main thing which he was desirous of producing in this chapter. This, therefore, is one of the happy turns in which the writings of Paul abound He did not denounce their zeal as wicked. He did not attempt at once to repress it. He did not say that it was wrong to desire high endowments. But he showed them an endowment which was more valuable than all the others; which was accessible to all; and which, if possessed, would make them contented, and produce the harmonious operation of all the parts of the church. That endowment was LOVE. A more excellent way. See the next chapter. "I will show you a more excellent way of evincing your zeal than by aspiring to the place of apostles, prophets, or rulers; and that is, by cultivating universal charity or love." (h) "covet earnestly" 1Cor 14:39 (i) "best gifts" Mt 5:6, Lk 10:42

Ye covet earnestly the best gifts - And they are worth your pursuit, though but few of you can attain them. But there is a far more excellent gift than all these; and one which all may, yea, must attain or perish.