Chapter 12

1 Spiritual gifts 4 are divers, 7 yet all profit withal. 8 And to that end are diversely bestowed: 12 that by the like proportion, as the members of a natural body tend all to the 16 mutual decency, 22 service, and 26 succour of the same body; 27 so we should do one for another, to make up the mystical body of Christ.

1. Now concerning. This chapter marks the beginning of a new subject, which continues through ch. 14. The subject is spiritual gifts, concerning which there was doubtless considerable misunderstanding. It is also clear that there was some abuse of the gifts, as well as unfortunate rivalry between possessors of various gifts.

Spiritual gifts. The word “gifts” is supplied, but correctly, as the context seems clearly to indicate. These gifts were provided for the church in a special way when Jesus ascended to heaven (Eph. 4:8, 11). They were intended to operate for the purpose of bringing the church into unity and a fit condition to meet the Lord (see Eph. 4:12–15). It would appear that the Corinthian believers has asked a question concerning the relative greatness of these gifts of the Spirit, and that some of them had been boasting that the gifts they had were greater and more important than those granted to other members (see 1 Cor. 12:18–23). Paul took the opportunity thus presented him, to give them instruction in the subject of the work of the Spirit in Christ’s mystical body, His church. The Holy Spirit of God has been in the church from the beginning (see AA 37, 53; PP 593, 594; COL 218). Hence the gifts of the Spirit were not confined to NT times. This is evident from the fact that many prophets existed in ancient times. It is God’s will and plan that His church shall be empowered by gifts till the end of time (Eph. 4:8, 11–13; AA 54, 55). The gifts are all from God; therefore there can be no possible ground for the human agent to boast over his fellows because he has been favored of Heaven as an instrument for the manifestation of the power of God in a special way for the benefit of the church as a whole (see 1 Cor. 12:11).

It should be noted that the gifts of the Spirit are not the same as the fruit of the Spirit (Gal. 5:22, 23). The former comprise endowments of divine power upon individuals in the church for the accomplishment of God’s purpose in bringing about the perfection of His church. The fruits of the Spirit are qualities of character that appear in church members who surrender themselves wholly to the guidance of the Holy Spirit and are actuated by the supreme attribute of the Spirit, which is love (see 1 Cor. 13:13; Gal. 5:22, 23; AA 388; COL 68, 69; 5T 169; 4T 355).

Ignorant. Paul was anxious that the Corinthians should be under no delusions regarding the true nature of the spiritual gifts, and the right use of these gifts in the church. The need for a clarification of this subject doubtless arose from the fact that the Corinthians had but recently separated from heathenism (see v. 2). In that state they had been without knowledge of the revelation of the true God, and of the influence of the Holy Spirit. They were thus unqualified to form correct opinions concerning these new experiences, unless they were carefully instructed and accepted that instruction without reserve. The power that once influenced them had been broken when they accepted the Saviour, and the power of God had been specially confirmed in them by the gifts of the Spirit.

2. That. The sense of this verse seems to be clearer in the RV, which reads, “that when ye were Gentiles ye were led away unto those dumb idols, howsoever ye might be led.”

Gentiles. Gr. ethneµ. This term was used to designate all who were not Jews, but it also has acquired the meaning, “heathen,” in Christian thinking. That seems to be the significance it has here. The idea is that the Corinthians had been pagans, worshipers of idols, without any knowledge of the true God, and given over to idolatrous superstitions. The powers that were leading them astray were the powers of darkness, those evil spirits that were represented by the false gods they had worshiped (see ch. 10:20). If they only realized the advantages that had come to them since they accepted Christianity, they would appreciate their present condition as followers of Christ. This reference to their former heathen state is used by Paul in other places to stimulate Christians to be grateful for the mercies shown to them by God through the gospel (see Rom. 6:17; Eph. 2:11, 12; Titus 3:3).

Carried away. This expression shows that they were not able to control themselves, they were irresistibly drawn to the worship of idols by a power outside of themselves—a power that no doubt worked upon their passions and appetites to delude them into the belief that they were receiving benefits from their idolatrous observances, while in reality they were being ruined thereby.

Dumb. The idols to whose altars and temples they were drawn, whether to worship, sacrifice, or consult, are called voiceless, or “dumb,” in contrast with the living God, who has revealed Himself in His Word, and who imparts to His followers spiritual gifts that enable them to speak in His name. The Lord often draws attention to this voicelessness of the false gods of the heathen as an argument against the folly of worshiping them (Ps. 115:4, 5; 135:15–17; Hab. 2:18, 19). Any supernatural manifestations or utterances came, therefore, from demon powers and not from the idols or the gods represented thereby.

3. Wherefore. In order that they might form a correct opinion concerning the working of the Holy Spirit on the hearts of men, and particularly in connection with utterances alleged to come from that source, Paul gave them a rule by which they might distinguish the false from the true.

Accursed. Gr. anathema, “devoted to destruction” (see on Rom. 9:3). Here a simple rule is given whereby it may be known whether one who claims to be under the influence of the Holy Spirit is really being led by God. One who is actuated by the Holy Spirit would not speak of Christ as being accursed, or deserving of destruction. It is inconceivable that any man inspired by the Holy Spirit would ever speak in a derogatory manner of Jesus, much less call Him a man who is cursed and set apart for destruction. Any such utterance is sufficient proof that the one who voices it, whatever his claims may be, is definitely not influenced by the Holy Spirit. The Spirit of God would always, and under all circumstances, give honor to Christ, and would prompt anyone under His influence to love and reverence the name of Christ (see 1 John 4:1–3).

Jesus is the Lord. Anyone not influenced by the Spirit of God would not acknowledge that Jesus is the divine Son of God. This does not deny the possibility of words being uttered that would seem to recognize Christ as Lord or Saviour, apart from the influence of the Holy Spirit, for that has been done in mockery by evil men. But genuine heart confession of Jesus as Lord comes only from the lips of one who is led by the Spirit (cf. Matt. 16:16, 17). Those who truly honor the name and work of Jesus prove that they are influenced by the Holy Spirit. No man will ever cherish real regard for Christ, nor love His name and work, unless he is led by the Spirit to perceive the divine nature of the Saviour. No one can show his love for the name and work of Jesus by following the inclinations and promptings of his own unregenerate heart. In every instance where an individual is brought to accept Christ, it is through the agency of the Spirit of God. Conversely, one who is inclined to speak lightly of Jesus, or disparage His work in any way, or teach doctrines contrary to His Word, proves by so doing that he is not led of the Spirit (see DA 412). The presence of the Holy Spirit should be prayed for and cherished. To grieve away the Holy Spirit by refusing to follow His leading is to drive all true knowledge of the Saviour from the heart. This results in coldness, darkness, and finally spiritual death (see Eph. 4:30; DA 587, 588).

4. Gifts. Gr. charismata, literally, “gifts of grace.” Here the word refers to the extraordinary gifts of the Holy Spirit dwelling and working in a special manner in individuals. The diversities of gifts are enumerated in vs. 8–11.

Same Spirit. The different modes of operation of the gifts are all produced and controlled by the Holy Spirit. These various methods of working of the gifts are mentioned in vs. 8–11. Paul’s point of emphasis in referring to these different endowments is to show the Corinthians that since they are all produced by the same Spirit, and all have the same origin and purpose, therefore none are to be despised or belittled. No man, because of the reception of a certain gift of the Spirit, is to look with contempt upon any other believer because he is not so favored. The disposition of the gifts by God is to be accepted gratefully, and due recognition given to the One who dispenses these powers, and not to the recipient as being in any way superior to his fellows.

5. Administrations. Gr. diakoniai, “ministrations,” “services” (see Rom. 15:31). The word is often translated “ministry” (see Acts 1:17, 25; 6:4; 20:24; Rom. 12:7; 1:12). There are different kinds of services in the church, but all are controlled by one Lord.

Lord. In the NT this term standing by itself generally refers to Christ. It is one of the names by which He was known among the disciples (John 20:25). The purpose of this verse seems to be to establish the fact that all the various forms of ministry in the church originated with Christ. Because of this, and because all the kinds of ministrations are necessary, no individual should be unduly proud of his particular appointment to a responsible position in the church; nor should anyone feel disappointed because he has been assigned to a humble post of duty (cf. Matt. 23:8; 1 Peter 5:2, 3).

6. Operations. Gr. energчemata, “workings,” from energeoµ, “to be at work,” “to be in action,” “to operate.” Our word “energy” comes from this root. In the NT, energeµmata, occurs only here and in v. 10. The word probably refers to the divine energizings operating in the church and perhaps in all nature.

Same God. Having introduced the Spirit and the Son in vs. 4, 5, Paul here completes his mention of the three persons of the Godhead by referring to the Father as the originator and sustainer of all the manifold endowments and workings of the spiritual powers that He has provided for the effectual accomplishment of the work of His church. There are various “gifts,” “administrations,” and “operations,” but all proceed from one God, one Lord, one Spirit, that is, from Father, Son, and Holy Spirit.

7. Manifestation of the Spirit. This may be understood either as a manifestation that the Spirit gives or as a manifestation that reveals the Holy Spirit in His true nature and operations. The meaning is not too different. The reference is to spiritual gifts, which were manifestations produced by the Spirit, and at the same time manifestations that revealed the character and work of the Spirit.

To every man. That is, every Christian. It appears that the gifts in the early church were widely if not universally distributed among the various members. However, the phrase “to every man” may simply mean, to every man to whom a special gift is given.

To profit withal. That is, for the common good or advantage of the church as a whole, though personal benefit is not excluded (see ch. 14:4, 12). The gifts are imparted according to the needs of the church in special situations. In the wisdom of God the church at Corinth received a liberal endowment of gifts (ch. 1:7). The supernatural manifestations confirmed the faith of the early believers, who had not the historical evidence of the power of Christianity that men possess today. Nor had they trained and experienced leadership or men skilled in the Word of God. Bibles, consisting of only the OT, were rare. To supply the lack and to meet the need, supernatural gifts were liberally bestowed.

8. Word of wisdom. That is, the utterance of wisdom. A man possessed of this gift was not only wise, he was able also to explain his wisdom to others. For a definition of wisdom and for the contrast between wisdom and knowledge see on Prov. 1:2.

Word of knowledge. That is, utterance of knowledge. Knowledge, generally speaking, is man’s ability to apprehend facts. In relation to the gospel it would be his ability to apprehend spiritual truth and arrange it in an orderly manner for presentation to others. This apprehension of truth comes from the study of the Scriptures, or directly from God by inspiration. The “word of knowledge” is therefore the power to discourse on those truths, presenting them in proper order to the minds of the hearers so that they would be convinced of what they hear.

9. Faith. The faith here spoken of is not that which all Christians possess. It is a special kind of faith such as enables its possessor to do exceptional exploits for God (see Matt. 17:20; 21:21; 1 Cor. 13:2).

Gifts of healing. Special powers are here indicated such as those exercised by the apostles (Mark 16:18; Acts 3:2–8; 14:8–10; etc.). It is, of course, the privilege of all to request healing for the sick and to receive answers to prayer. But this is to be distinguished from the “gifts of healing” here spoken of. It appears that those with this gift possessed divine knowledge and direction in their work, and healed only those whom God directed them to heal. They thus possessed certain knowledge of the outcome.

10. Working of miracles. As in the case of “gifts of healing” (see on v. 9) this was a special gift performed under divine direction. However, it is the privilege of those not possessing the gift to pray for miraculous intervention and to have their prayers answered if God so chooses.

Prophecy. This is the power to speak authoritatively for God, or on God’s behalf, either by foretelling future events or by declaring God’s will for the present (see Ex. 3:10, 14, 15; Deut. 18:15, 18; 2 Sam. 23:2; Matt. 11:9, 10; 2 Peter 1:21). Prophecy is the means chosen by God to establish communication between Himself and man (see Num. 12:6; Amos 3:7). The whole Bible has come to men by means of this gift (see 2 Tim. 3:16; 2 Peter 1:20, 21). Scriptures testify of Jesus, and the gift of prophecy is appropriately called the “testimony of Jesus” (Rev. 19:10; see John 5:39; Rev. 12:17). Visions, dreams, special divine illumination of mind, are ways in which this gift of prophecy works (see Num. 12:6; Rev. 1:1–3). Thus the human agent becomes the mouthpiece of God (see 2 Sam. 23:2; Matt. 3:3; 2 Peter 1:21). God intended that this important gift of the Spirit should be with His church to the end of time (see Joel 2:28, 29; Rev. 12:17; 19:10). In fact, it is to be a mark of identification of God’s true church in the last days (Rev. 12:17; 19:10). This is only reasonable, because God has been using this channel through which to reveal Himself and impart His messages to the world ever since the fall of Adam.

Discerning of spirits. This is the ability to distinguish between divine and counterfeit inspiration (see 1 John 4:1–3; TM 228, 229). Christ warned His church that false prophets would arise, particularly in the last days, and all should be on the alert to recognize and reject such false teachers (see Matt. 24:4, 5, 11, 23–25). The apostles in the early church had the ability to distinguish between true and false preachers and professors of Christianity (see Acts 5:1–10; 13:9–11). There was need for this gift in the early days of the church, when there were doubtless many pretenders to possession of these gifts. Satan has ever been ready to counterfeit the true, and often supports the false claims of pretenders by supernatural miracles (2 Thess. 2:9; Rev. 13:13, 14).

Kinds of tongues. This gift is discussed at length in ch. 14, where it is contrasted with the gift of prophecy.

Interpretation of tongues. A special gift was needed to interpret the messages imparted (see ch. 14:27, 28; Additional Note on Chapter 14).

11. Selfsame Spirit. All the various endowments of power supplied to the church are imparted by the Holy Spirit, who works in and through the believers. Since God controls the working of the gifts of the Spirit, it is safe to conclude that they must all be in perfect harmony with His overall plan for the finishing of His work on earth. The knowledge that all the gifts come from God should be enough to forbid any display of pride in their possession.

Every man. See on v. 7. Similarly today, all who surrender to Christ and become members of His church on earth, no matter what their nationality or social or economic status or intellectual attainments, have the assurance that the Holy Spirit will equip them with ability to perform their Christian duties with a high degree of effectiveness (see DA 823).

As he will. The Holy Spirit distributes His gifts to believers in accordance with His knowledge of their capacities and the needs existing in the experience of each individual. It is not an arbitrary division, but one based on supreme knowledge and understanding. The great objective of preparing the church to meet God without spot or fault at the coming of Christ is the controlling factor in the distribution of the gifts (see Eph. 4:12, 13; 5:27; Rev. 14:5). This statement that the gifts are imparted to each one as the Holy Spirit sees most needful is a source of encouragement to believers. It assures them that they will receive exactly the ability and strength that they need in order to live godly lives and in order to witness powerfully under whatever circumstances they may be placed.

The personality of the Holy Spirit is revealed in this verse, for the acts of distributing gifts to men as He sees best for their own and the church’s interests, relate definitely to a person. The Spirit’s sovereignty is also proved here, because He distributes the gifts entirely as He pleases.

12. The body is one. The human body is one organism, but it is composed of various members and parts, each having its own indispensable function, and all uniting harmoniously in one whole. Though the different parts of the body are separate and distinct in their shape, size, and functions, they are all essential, and all unite in making up the entire body, and are all under the same guiding power, the head.

Christ. The apostle represents the church as the body of Christ, signifying that it is one united body, with Christ as its head (see 1 Cor. 12:27; Eph. 1:22, 23; Col. 1:18–24). By a figure of speech a part is here made to represent the whole. Christ, the head of the church, stands for the entire church. All the members of the church are separate individuals, having varying offices and responsibilities in the church. For these tasks they receive gifts from God appropriate to their individual needs, but they all are answerable to Christ and are united in Him.

13. Baptized into one body. The baptism here referred to is doubtless that which accompanies baptism by water in the case of every truly newborn child of God (see Matt. 3:11). Water baptism is valueless unless the one being baptized has been born again by the Holy Spirit (John 3:5, 6, 8). It is through the work of the Holy Spirit that men become members of the body of Christ.

Jews or Gentiles. Whatever may have been a man’s former condition of life, or whatever his nationality, surrender to Christ and baptism by His Spirit removes all former differences between him and other believers, for all are on the same level in the sight of God. It is not nationality that counts, but humble acceptance of Jesus as Saviour, and willingness to let Him lead at all times.

Bond or free. Or, “slaves and freedmen.” Compare Gal. 3:28; Col. 3:11. The fact that there were many nationalities and social classes comprising the body of Christ, heightens the idea of diversity. Yet in spite of diversity there is unity.

Into one Spirit. Textual evidence attests (cf. p. 10) the omission of the preposition “into.” Without it the phrase reads, “of one Spirit.” The reference is probably to the work of the Holy Spirit at the time of baptism, including the bestowal of the gifts. Some commentators refer this phrase “all made to drink” to the common participation in the cup at the Lord’s Supper, by which action believers showed that they all belonged to the same body, the church of God, and were all united in heart. However, the form of the verb translated “made to drink” is such as to refer the action of drinking to a definite time in the past, rather than to repeated participations in the ordinance of the Lord’s Supper.

14. Body. In vs. 14–26 Paul presents the idea that the unity of organization includes rather than excludes, a plurality of membership. He illustrates this by the organization of the human body, a system in which every part has its necessary duty. No part of the body can be satisfactorily dispensed with if the body is to continue to function efficiently. The different members are introduced as holding a discussion of this problem in a very dramatic style.

One member. The body is composed of various members, which have many offices to perform. A similar variety is to be expected in the church, and it is not to be presumed that all will be alike, or that any member God has placed there will be useless. It is not merely a multiplicity of parts that the body needs, nor a mere multiplicity of persons that a church requires. In both cases that which is required is a full complement of members unitedly performing all necessary functions for the good of the whole. The human body has no place or need for inactive members that do not make a contribution to the general efficiency of the whole organism; similarly the church needs consecrated, active members who continually make their contribution to the efficient performance of the work of the church in winning souls for the kingdom of God (see 4T 590; 5T 456, 457; 6T 434, 435).

15. I am not of the body. No member of the body can justifiably say that because it is not another part having possibly a larger place in the affairs of the body, it is not needed, and so is not an essential part of the body. In a similar manner no member of the mystical body of Christ can say that because he does not fill a certain position he is useless, and bears no essential relation to the church. The lowliest member of the church is as much a member of the body of Christ as the most highly endowed (see Matt. 23:8–12; James 3:1; 1 Peter 5:3). All members are dear to Christ. He gave His life for all. He would have died for one soul (see Luke 15:4–7; DA 480; 8T 73).

16. Ear. The argument is the same as in v. 15 (see comment there).

17. Eye. If all church members had the same gift or gifts, and all were fitted for the same office or type of service, important phases of church activity in proclaiming the gospel would be neglected and the church would decline in spirituality and strength. Each part must make its proper contribution to the well-being of the body, otherwise maximum efficiency cannot be maintained.

Smelling. There is no body sense that can be spared if the best enjoyment of life is to be secured. The sense of smell may be considered by some to be of less importance than that of hearing or seeing, but it does not take much reflection to realize that an individual who lacks the sense of smell is exposed to many risks that others can avoid by their ability to detect dangerous materials through the olfactory nerve. God does not do anything for His church that is not beneficial. His plans for her are good and not evil (see Jer. 29:11; Eph. 5:27). All the varied spiritual endowments that He has provided for the growth and upbuilding of the church have their important parts to perform, and not one can be omitted without loss. Every member should be so conscious of his great debt to the Lord, and so fully submissive to His will, that he will delight to accept whatever place is assigned to him in the service of the church.

18. Hath God set. In His wisdom God has appointed to the various parts of the body their different functions. Man has no control over this arrangement; it is entirely ordered by God. In a similar way He appointed different individuals in Corinth to do various kinds of work. Each was selected according to the wisdom of God, and endowed with a gift that enabled him to discharge the responsibilities placed upon him (see vs. 27, 28). The gifts were distributed by God; man had no part in apportioning them (see on v. 11). In complaining and objecting to his place and work in the church, a member may find himself rebelling against God.

19. All one member. There was apparently a spirit of discontent on the part of some in Corinth with the way God had distributed the gifts. Those who did not hold prominent offices in the church seemed to be disgruntled, feeling that if they were not ministers or teachers they were of no account. By an effective illustration from the human body Paul sought to dispel these false ideas, pointing to the absurdity that would result if all parts of the human body were fused into one particular member, such as the eye or the ear.

Body. For the hands, feet, eyes, ears, etc., to perform their allotted service they must be united in the body; not one of them can function if that union is broken. If all the strength of the body were to be channeled into one particular member such as the eye, all other parts would suffer, and the eye itself would become useless. Thus Paul emphasizes that any interference with the Creator’s plan for the orderly operation of the body is not beneficial, but harmful, in its results.

20. But now. Peace and happiness are found in gladly accepting God’s plan for His creatures and His church.

One body. Unity in diversity, and diversity in unity, is the arrangement that produces the best results (see Eze. 1:28; 10; 5T 751; GW 489). God’s hand is over all, and the individual Christian can rejoice that he is considered worthy of a part, be it ever so small, in the grand work of bringing to a glorious close the plan of redemption.

21. No need. This verse rebukes the pride of those who felt more highly gifted. They are shown that their conceit, which made them feel that the lesser gifts could be dispensed with, is wrong. There is mutual dependence of the various departments of church life upon one another for proper functioning of the whole. The most gifted church members are as much dependent on the less favored as the latter are on the former. This being the case, there is no place at all for pride or discontent in the church. Each part of the body has its own peculiar duty to perform, and the failure of one part affects the efficiency of all the others. So the contribution of the apparently most insignificant office in the church is important for the effective operation and harmonious development of the entire organization.

Instead of pride and discontent, brethren should manifest love and sympathy for one another. Those who appear to be more generously gifted should cherish their less favored brethren and let them know that they appreciate what they are doing for the cause that is loved by all members of the body of Christ (see 5T 279). Let all believers remember that the love and unity seen among Christians is God’s own appointed means of informing the world that He sent His Son into the world (see John 17:21).

22. Seem to be more feeble. It is not certain which members of the body Paul is referring to. Perhaps there is an allusion to certain parts of the body that appear to be structurally weaker than others and need to be protected.

Necessary. A man may continue to live if he loses a hand, a leg, an eye, or an ear, but he cannot get along without the heart, lungs, or brain. So although these members appear to be more feeble and require a protective covering, they are actually of more vital importance, and therefore more useful, than the apparently substantial members, such as arms or legs.

23. Less honourable. Paul does not specifically identify these members. They are doubtless those that are normally clothed. The distinction between these and the “uncomely parts” seems to be one of degree, the latter probably referring to the sex organs and organs of excretion. It is customary to leave the face exposed, unadorned with clothing of any kind, so with the hands; but there are certain parts of the body that modesty, decency, and propriety demand shall be concealed. The origin of this practice of covering certain portions of the body is found in the record of man’s fall. Prior to the entrance of sin into the human family our first parents were covered with a robe of glory, but sin caused that to be removed, and Adam and Eve, seeing their naked state, sought to cover themselves (see Gen. 2:25; 3:7, 10, 11; PP 45, 57). God expects His people to clothe themselves adequately, and to make sure that the requirements of Christian modesty and purity are fully met.

Abundant honour. The face, which is left uncovered, is considered to be naturally comely, whereas other parts of the body are attractively clothed. This seems to teach that those members of the church less endowed with spiritual gifts than are others, should not be despised or treated with condescension. The lesser gifts in the church should not be lightly esteemed, but should be treated with greater consideration and care, because they are indispensable to the whole body.

24. No need. The first sentence of v. 24 may most naturally be connected with v. 23 as in the RV, RSV, etc. The face, hands, etc., are left uncovered, and their exposure does not involve any embarrassment or disgrace. Likewise the more gifted members of the church do not need the same amount of guidance and spiritual instruction as do those who are not so greatly favored with gifts.

Tempered … together. Gr. sugkerannumi, literally, “to mix together.” The word is found only here and in Heb. 4:2. Here the word probably means to bring together in orderly arrangement. The RSV reads, “adjusted.” God has made one part of the body dependent on another and necessary to the proper action of the other. All work together in a harmonious unity.

More abundant honour. In the sense of requiring more attention and care. A man must work and produce the goods that will enable him to make the needed garments to adequately clothe these parts.

25. Schism. Gr. schisma (see on ch. 1:10). The different talents and gifts possessed by various members of the church should not be a reason for the formation of parties within the church. None should be made to feel that they are not fit to belong to the society of others who have what might be regarded as superior gifts. There seems to be a reference here to the divisions that had developed in the church at Corinth (see chs. 1:10–12; 11:18). All the parts of the human body are necessary, and dependent on one another. No part is to be considered as needless for the welfare of the whole body. So with the church. No member, however feeble, unlearned, or obscure, should be thought unnecessary or valueless. Each one is needed in his place, and it is not right to think that they belong to different bodies and cannot therefore associate together.

Same care. No matter which part of the human body may be affected by pain or sickness, the resources and energies of the whole body are concentrated on relieving that pain and restoring the injured member to a normal state. Likewise, in the spiritual body every member should be interested in promoting the interests of his fellow members without respect of person or gift.

26. Suffer. When injury comes to one member of the body, the whole body is caused to suffer, because of the natural, vital connection between the injured member and the rest of the body. So with the church; there should be such close and living connection among the members that the suffering of one is communicated to the entire church, and the interest and active help of all is enlisted to help the suffering member. If one is suffering through poverty, for example, it is the responsibility of the church to relieve that suffering by ministry to his material needs; if one is persecuted for his faith, the whole body of believers should share his trial and rally round him to give what support they can (see Rom. 12:13, 15, 16; Gal. 6:2; 7T 292). The church is a closely knit organization; in it is to be seen unity that is likened to that between the members of the Godhead (John 17:21, 23; Rom. 12:4, 5). Christ identifies Himself with His people, and when one of them suffers He feels the pain (Matt. 25:40, 45; Acts 9:5). As in the natural body a sting in a finger is felt right up the arm and through the body, so in the spiritual body, when one of Satan’s poisoned darts pierces the heart of one member, the whole church is affected. The whole body is disgraced by the defection of the least member.

Honoured. The health of one member of the body is reflected in the well-being of the entire body. So in the church. The honor that comes to one of its members by special endowment is shared by all, for all are benefited by his special endowments.

27. Ye. The pronoun is emphatic in the Greek. Paul was addressing the Corinthian believers, among whom were some who had caused divisions in the church, and others who had not fully severed their connection with idolatry, and still others who had lapsed into immorality (see chs. 1:10, 11; 3:3; 5:1, 2; 8:1). They should take care to be sound, healthy members, doing their proper part in the work of the church. They should be faithful and loyal to Christ and to one another, not envious of any of the brethren.

Body of Christ. Compare Eph. 1:22, 23; 4:4, 12, 16; 5:23, 30; Col. 1:18, 24; 2:19; 3:15. Church members are to be subject to the will of Christ in all things, even as all the various parts of the body are directed by the will of the head; and as all members of the body maintain living connection with the head and with one another, so believers will sustain to each other the relationship of members of the same body, all subject to the same head, Christ.

In particular. Gr. ek merous, literally, “out of part,” here meaning “individually,” or “severally.” The idea is that each individual member has his own responsibility to serve God in his own place and according to his own function. This appears to be enlarged upon in vs. 28–31, where the various functions of individual church members are described in accordance with the different gifts imparted by the Holy Spirit.

28. God hath set. Literally, “God hath set for Himself.” In v. 11 the Holy Spirit is represented as dispensing the gifts; here it is God. The members of the Godhead work together in unity.

Some. Paul means, some apostles, some prophets, etc.

First. Doubtless first not only in point of time (see Matt. 10:1–8; DA 290, 291) but also in rank, as being one of the most important offices in the church.

Apostles. Literally, “ones sent forth.” The term must not be limited to the Twelve. Others, too, were called apostles (see 1 Cor. 15:7; Gal. 1:19). The apostles seem to have had general jurisdiction over the churches.

Prophets. See on v. 10.

Teachers. Those endowed with special ability to expound the Scriptures. They are probably the same as those possessing the “word of knowledge,” who know how to unfold the mysteries of the kingdom of God to inquiring minds (v. 8). Preaching and teaching are closely allied; the preacher proclaims truth in a way that reaches the heart of the hearer and incites him to action in favor of what he has heard; the teacher takes truth and analyzes and synthesizes it with such clarity and logic that those who listen truly understand the message. They are thus enabled to give a reason for the hope that has been implanted in their hearts by the preacher.

Miracles. The working of miracles was one of the more spectacular gifts of the Spirit. Miracles played a definite part in Christ’s ministry on earth, and He gave to His disciples the power to work miracles (see Matt. 10:8; DA 350, 351; EW 189). It was His plan that His followers should have power to perform miracles to advance His work on earth (see Mark 16:15–18; DA 823). See on 1 Cor. 12:10.

Healings. See on v. 9.

Helps. Gr.antileµpsis, derived from a verb meaning, literally, “to lay hold of.” The word occurs only here in the NT, but is frequent in the papyri, with the idea of “assistance,” “succor.” This gift is generally understood to be the ability conferred on those who perform the office of a deacon in the church, particularly as that office calls for ministering to the needs of the poor and the sick. This is a work that may not be given as much publicity as some of the other gifts, but it is nonetheless an important phase of church life. To be able to visit the sick and give them real sympathetic, understanding help, both physically and spiritually, is a powerful means of turning hearts to the Saviour. Caring for the poor and needy by relieving their material lack can be done satisfactorily only by those who are led by the Spirit. This is a most fruitful ministry (see Isa. 58:7; 5T 612, 613; 6T 282, 306, 307; MH 147, 148).

Governments. Gr. kuberneµseis, derived from a verb meaning “to steer,” “to act as a helmsman,” hence, “to guide,” “to govern.” Kuberneµseis probably refers to the gifts of administration in the church.

Tongues. For a definition of this gift see on ch. 14; see Additional Note on Chapter 14.

29. Are all apostles? The form of the question in Greek shows that a negative answer is expected. Verses 29, 30 show that God does not bestow any single gift to every believer. They are apportioned according to the need of the particular situation confronting the church at any place and time. It is also to be borne in mind that the gifts are not for the glorification and exaltation of man, but for the accomplishment of the plans and purposes of God, who imparts these powers to His people as He pleases, and not according to man’s ideas and opinions (see vs. 4, 5, 11). Not all believers at Corinth were qualified by the Holy Spirit to perform the duties of any one particular office in the church, such as that of teacher or prophet, but distribution of gifts was made by the Holy Spirit to such individuals as He chose to use for certain specific purposes. This should remove from the recipients of the gifts all pride and all ideas of superiority over their less favored brethren.

30. Gifts. This verse continues the argument of v. 29 (see comment there).

31. Coveth earnestly. Gr. zeµlooµ, “to be zealous for.” The Corinthians are admonished to keep on earnestly beseeching the Lord to pour out His Spirit upon them and to impart to them gifts that are most necessary for the performance of their part in His work. The initial endowment with a gift or gifts is not necessarily the final endowment. As in the parable of the Talents (see on Matt. 25:14–30) faithfulness to duty may lead to increased endowments.

Best. Gr. kreittona, “better,” though the comparative may stand for the superlative “best.” However, textual evidence favors (cf. p. 10) the reading “higher.” Spiritual gifts are imparted by the Holy Spirit for the building up of the church to a state of perfection and unity in Christ (see Eph. 4:12, 13). Doubtless those that deal directly with the main purpose of the church, namely, the preaching of the gospel, and that contribute most to the general edification (see 1 Cor. 14:1) are considered to be of primary importance.

More excellent way. That is, the way of love described in ch. 13.

Ellen G. White comments

4    CT 314; Ev 98; 3T 446

4–12AA 92; TM 29

6     9T 145

7     COL 364

8, 9 9T 144

8–11COL 327; ML 37

11   CT 315; DA 823

12   FE 413, 466

12–277T 174

13   MH 25

13–21AA 317

14–214T 128; 5T 279; 6T 288; WM 123

24–27AA 318

26   7T 292

26, 27  WM 23

27   5T 731; 7T 296; 8T 174

28   AA 92; 3T 446