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, (1 Corinthians 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,
1 Corinthians 12.
(2.) In 1 Corinthians 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 1 Corinthians 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, 1 Corinthians 13:1.
(2.) He reminds them that they were formerly in a state of ignorance,
sin, and idolatry, 1 Corinthians 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, 1 Corinthians 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, 1 Corinthians 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,
1 Corinthians 12:12-27. As the body is one, yet has many members, so is it
with the church, 1 Corinthians 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,
1 Corinthians 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 (1 Corinthians 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, 1 Corinthians 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, 1 Corinthians 12, as well as
the extraordinary endowments of the gift of tongues, which had been
bestowed upon many, 1 Corinthians 14.
I would not have you ignorant. The subject is of so much
importance, that it demands particular attention and special care.
See Barnes "1 Corinthians 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.
Verse 2.
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. See Barnes "1 Corinthians 6:11". Comp. Romans 6:17; Ephesians 2:11,12;
Titus 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
(\~apagomenoi\~) 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, Psalms 115:5; 135:15; Habakkuk 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" 1 Thessalonians 1:9
Verse 3. 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, (1 John 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."
See Barnes "Matthew 16:17".
That no man. No one, (\~oudeiv\~). 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, (\~anayema\~).
See Barnes "Acts 23:14". See Barnes "Romans 9:3". Compare
1 Corinthians 16:22; Galatians 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" Mark 9:39; 1 John 4:2,3
{1} "accursed" "anathema"
{b} "that no man" Matthew 16:17
{*} "Holy Ghost" "Spirit"
Verse 4. Now there are diversities of gifts. There are different
endowments conferred on Christians. For the meaning of the word gifts,
See Barnes "Romans 1:11". Comp. Romans 5:15,16; 6:23; 11:29; 12:6;
1 Corinthians 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
1 Corinthians 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
(See Barnes "1 Corinthians 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 (1 Corinthians 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" Hebrews 2:4; 1 Peter 4:10
Verse 5. Of administrations. 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
1 Corinthians 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. See Barnes "Acts 1:24". Comp. Ephesians 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 John 20:25. The fact also that this stands between the
mention of the work of the Spirit (1 Corinthians 4:4) and the work of God,
(1 Corinthians 12:6,) and the fact that to the Lord Jesus appertained the
appointment of these various grades of officers in the church, (comp.
Matthew 10:1; Luke 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 operations. 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" Romans 12:6
Verse 7. But the manifestation of the Spirit. The word "manifestation"
(\~fanerwsiv\~ 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. \~prov to sumferon\~. 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" Ephesians 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" Isaiah 11:2,3
{d} "to another" 1 Corinthians 2:6,7
{e} "by the same Spirit" 1 Corinthians 13:2
Verse 9. To another faith. Another shall 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 Mark 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" Ephesians 2:8
{g} "healing" Mark 16:18; James 5:14
Verse 10. To another the working of miracles. Commentators have felt
some perplexity in distinguishing this from what is mentioned in
1 Corinthians 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,"
(\~energhmata dunamewn\~,) 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 Mark 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. 1 Corinthians 14, especially 1 Corinthians 14:32.
To another prophecy. See Barnes "Romans 12:6".
To another discerning of spirits. Comp. 1 John 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. See Barnes "1 Corinthians 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.
See Barnes "1 Corinthians 14:28".
{a} "discerning of spirits" 1 John 4:1
{b} "of tongues" Acts 2:4,7-11
{*} "tongues" "Languages"
Verse 11. But all these. All these various endowments.
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" 1 Corinthians 12:6
Verse 12. For as the body is one. The general sentiment which 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 (1 Corinthians 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,
(1 Corinthians 12:27,) meaning that it is one, and that he sustains to it the
relation of Head. Comp. Ephesians 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. See Barnes "Romans 12:4,5".
{d} "so also is Christ" 1 Corinthians 12:27
Verse 13. For by one Spirit. That is, by the agency or operation of
the same Spirit, the Holy Ghost, we have been united into one body.
The idea here is the same as that presented above, (1 Corinthians 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,
(Matthew 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, (Ephesians 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. See Barnes "1 Corinthians 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" John 1:16; Ephesians 4:5
{1} "Gentiles" "Greeks"
{b} "drink into one Spirit" John 7:37-39
Verse 14. For the body, etc. The body is made up of many 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 16. No Barnes text on this verse.
Verse 17. If the whole body, etc. The idea in this verse 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 the body,
with its various members, as he saw would best conduce to the harmony
and usefulness of all.
{c} "set the members" 1 Corinthians 12:28.
{d} "as it hath" 1 Corinthians 12:11; Romans 12:3
Verse 19. And if all were one member. If there were nothing 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 20. No Barnes text on this verse.
Verse 21. And the eye cannot say to the hand, etc. The hand 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 rest; 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" Ecclesiastes 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.
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., Division.
See Barnes "1 Corinthians 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 part 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 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. See Barnes "1 Corinthians 11:3". The church is
often called the body of Christ, Ephesians 1:23; Colossians 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" Ephesians 5:30
{&} "particular" "in part"
Verse 28. And God hath set. That is, has appointed, constituted,
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, (\~ouv\~)
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,"
See Barnes "Romans 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, See Barnes "Romans 12:7".
After that miracles. Power. \~dunameiv\~. Those who had the power of
working miracles-- referred to in 1 Corinthians 12:10.
Then gifts of healings. The power of healing those who were sick.
See Barnes "1 Corinthians 12:9". Compare James 5:14,16.
Helps. \~antilhqeiv\~. This word occurs nowhere else in the New Testament.
It is derived from \~antilambanw\~, 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
Romans 16:3, "Greet Priscilla, and Aquila, my helper" in Christ
Jesus;" and in Romans 16:9, "Salute Urbane, our helper in Christ."
See Barnes "Romans 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. \~kubernhseiv\~. This word is derived from \~kubernaw\~,
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 \~kubernhthv\~ (governor) occurs in Acts 27:11, rendered "master,"
and in Revelation 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, (Ephesians 4:1,) or of the elders who presided over particular
churches, Romans 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. See Barnes "1 Corinthians 12:10".
{b} "first apostles" Luke 6:13
{|} "secondarily" "secondly"
{c} "prophets" Acts 13:1
{a} "healings" 1 Corinthians 12:10
{b} "helps" 1 Corinthians 12:9
{c} "governments" Numbers 11:17
{d} "diversities" Hebrews 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 be, 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. No Barnes text on this verse.
{+} "tongues" "Different languages"
Verse 31. But covet earnestly. Greek, "Be zealous for," (\~zhloute\~)
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" 1 Corinthians 14:39
{i} "best gifts" Matthew 5:6; Luke 10:42
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