Exegetical and Hermeneutical Commentary of 1 Corinthians 12:3

Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and [that] no man can say that Jesus is the Lord, but by the Holy Ghost.

3. Wherefore ] The connection of thought is as follows. When you were heathen you were carried hither and thither by the pretended utterances of your gods, and believed whatever they might tell you. But now you must no longer be the sport of circumstances. There are certain fundamental principles by which you may try the utterances of those who would teach you. Cf. an extremely similar passage in 1Jn 4:1-3. This caution was very necessary in the infant Church. In spite of the warnings of St Paul and St John, many were entrapped by the blasphemous ravings of men like Simon Magus, Menander and the Ophites (or Naassenes, worshippers of the serpent), as we learn from the writings of Irenaeus and Hippolytus. Cf. 1Jn 2:19.

by the Spirit of God ] Literally, in the Spirit; i.e. inspired by Him.

accursed ] Margin (and Greek), anathema. See note on ch. 1Co 16:22.

that Jesus is the Lord ] Perhaps, Jesus Is Lord, or Lord Jesus.

but by the Holy Ghost ] Literally, in the Holy Ghost (or Spirit), see above. Not a single true word can be spoken but by the agency of the Spirit of God. As far as the confession that Jesus is Lord goes, he who makes it is under the influence of the Holy Ghost. It is remarkable that St Paul has in mind in this passage those who deny the Divinity of Christ; St John, in the similar passage just quoted, the sects, which arose afterwards, who denied His Humanity.

4 gifts ] , ch. 1Co 7:7, special powers vouchsafed by God, In addition to the ordinary ‘fruit of the Spirit,’ Gal 5:22, which last was within the reach of every Christian who would use ordinary diligence. Cf. Rom 12:6-8, 1Pe 4:10-11, where the same word is used as here.

but the same Spirit ] The unity of the source is strongly insisted upon, to put an end to the mutual jealousy of the Corinthians. And it is remarkable that each person in the Blessed Trinity is introduced to emphasize the argument, and in contrary order (as Estius remarks), in order to lead us step by step to the One Source of all. First the Spirit, Who bestows the ‘gifts’ on the believer. Next the Lord, to Whom men render service in His Church. Lastly God the Father, from Whom all proceeds, Whose are all the works which are done to Him and in His Name. Cf. ch. 1Co 3:7; 1Co 3:9 ; 1Co 3:23, 1Co 8:6.

Fuente: The Cambridge Bible for Schools and Colleges

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 Spirit 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 1Jo 4:2, by which to test the nature of the spirit by which people profess to be influenced. Hereby know ye the Spirit of God: Every spirit that confesses that Jesus Christ is come in the flesh is of God, compare also the note to Mat 16:17.

That no man – No one oideis. 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 Gods Spirit. and who yet anathematized and cursed the name of Jesus. Or it may be intended simply as a general rule; meaning that if anyone, 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 honor 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 – Margin, Anathema ( anathema); see the Act 23:14 note; Rom 9:3 note; compare 1Co 16:22; Gal 1:8-9. The word is one of execration, or cursing; and means, that no one under the influence of the Holy Spirit could curse the name of Jesus, or denounce him as execrable and as an impostor. The effect of the influences of the Spirit would be in all instances to inspire reverence for his name and work. It is probable that the Jews were here principally intended, since there is a bitterness and severity in the language which accords with all their expressions of feeling toward 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 … – That is, that it cannot occur, or even happen, that anyone will acknowledge Jesus as the Messiah who is not influenced by the Holy Spirit. The meaning is, not that no one has physical ability to say that Jesus is Lord unless aided by the Holy Spirit, since all people 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 anyone will confess him as the true Messiah who has not been brought to this state by the agency of the Holy Spirit.

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 honor 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 honor 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 Spirit. 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 honor him, it has been by the agency of the Holy Spirit.

(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 fulness 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 give 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 honor, 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.

Fuente: Albert Barnes’ Notes on the Bible

Verse 3. No man speaking by the Spirit of God] It was granted on all hands that there could be no religion without Divine inspiration, because God alone, could make his will known to men: hence heathenism pretended to this inspiration; Judaism had it in the law and the prophets; and it was the very essence of the Christian religion. The heathen priests and priestesses pretended to receive, by inspiration from their god, the answers which they gave to their votaries. And as far as the people believed their pretensions, so far they were led by their teaching.

Both Judaism and heathenism were full of expectations of a future teacher and deliverer; and to this person, especially among the Jews, the Spirit in all the prophets gave witness. This was the Anointed One, the Messiah who was manifested in the person of Jesus of Nazareth; and him the Jews rejected, though he proved his Divine mission both by his doctrines and his miracles. But as he did not come as they fancied he would-as a mighty secular conqueror, they not only rejected but blasphemed him; and persons among them professing to be spiritual men, and under the influence of the Spirit of God, did so. But as the Holy Spirit, through all the law and the prophets gave Testimony to the Messiah, and as Jesus proved himself to be the Christ both by his miracles and doctrines, no man under the inspiration of the Divine Spirit could say to him anethema-thou art a deceiver, and a person worthy of death, c., as the Jews did: therefore the Jews were no longer under the inspiration of the Spirit of God. This appears to be the meaning of the apostle in this place. No man speaking by the Spirit, &c.

And that no man can say that Jesus is the Lord] Nor can we demonstrate this person to be the Messiah and the Saviour of men, but by the Holy Ghost, enabling us to speak with divers tongues, to work miracles he attesting the truth of our doctrines to them that hear, by enlightening their minds, changing their hearts, and filling them with the peace and love of God.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

The apostle proveth that they had received their spiritual gifts from the Spirit of God, because when they had not received this Spirit, they blasphemed the Christian religion, and called Christ

accursed, which could not be done by any that spake

by the Spirit of God; for there being but one God, and the Holy Spirit being one of the three persons in the Divine Being, and Jesus Christ another, and the eternal Son of God, it could not be but he that called Christ accursed, as the Jews and the heathens did, must blaspheme God, which none could do by the influence of that Holy Spirit, who was one of the persons in the blessed Trinity: and as by this the apostle lets them know, that they were now acted by another spirit than they were in their Gentile state; so he also lets them know, that those heathens, amongst whom they lived, were not acted by the Spirit of God, but by the evil spirit. On the other side, he saith, that

no man can say that Jesus is the Lord, but by the Holy Ghost. There is a double saying that Jesus is the Lord:

1. When men only say it with their lips, but do not believe it in their hearts, are not affected with what they say, nor do pay that homage of faith and obedience to him, which should correspond with such a profession: thus men say Christ is the Lord, who preach him or discourse of him as men, though they do not in heart believe in him, receive or embrace him, or live up to the holy rules of life which he hath given; thus Judas, Caiaphas, and others, said Christ was the Lord; this they could not do but by the Holy Ghost, that is, the gifts of the Holy Ghost, which are common, which those might have who were never renewed by the Holy Ghost. So these Corinthians generally going thus far verbally to acknowledge Christ the Lord, it was an argument they had thus far been influenced by the Holy Ghost.

2. There is a serious and saving saying that Jesus is the Lord, when men do not only with their lips speak these words, and other words to the same sense, but heartily acknowledge him, believe in him, love him, obey him, and call upon him, professing him as they ought to do, and so as may be of advantage to them to life and salvation. No man now doth this but by the Holy Ghost renewing and sanctifying him, and blessing him with and helping him in the exercise of such habits. We shall observe in holy writ, that some verbs signify not the action only, but the action with its due quality: thus, hearing sometimes signifieth to hear so, as withal to believe. Calling upon the name of the Lord, Rom 10:13, signifieth a calling aright. Confessing, 1Jo 4:15, signifies a confessing with faith and love. So the verb say in this text may signify such a saying or speaking, as is attended with faith, love, and due obedience.

Fuente: English Annotations on the Holy Bible by Matthew Poole

3. The negative and positivecriteria of inspiration by the Spiritthe rejection or confessionof Jesus as Lord [ALFORD](1Jn 4:2; 1Jn 5:1).Paul gives a test of truth against the Gentiles; John, against thefalse prophets.

by the Spiritrather,as Greek, “INthe Spirit”; that being the power pervading him, and the elementin which he speaks [ALFORD],(Mat 16:17; Joh 15:26).

of God . . . HolyThesame Spirit is called at one time “the Spirit of GOD”;at another, “the HOLYGhost,” or “Holy Spirit.” Infinite Holiness isalmost synonymous with Godhead.

speaking . . . say“Speak”implies the act of utterance; “say” refers to that which isuttered. Here, “say” means a spiritual and believingconfession of Him.

Jesusnot an abstractdoctrine, but the historical, living God-man (Ro10:9).

accursedas the Jewsand Gentiles treated Him (Ga 3:13).Compare “to curse Christ” in the heathen PLINY’Sletter [Epistles, 10.97]. The spiritual man feels Him to bethe Source of all blessings (Eph1:3) and to be severed from Him is to be accursed (Ro9:3).

Lordacknowledginghimself as His servant (Isa26:13). “Lord” is the Septuagint translation forthe incommunicable Hebrew name JEHOVAH.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Wherefore I give you to understand,…. Or “I make known unto you”; what I am about to say are certain truths, and to be depended on,

that no man speaking by the Spirit of God calleth Jesus accursed; or “anathema”, as did the unconverted Gentiles, who knew nothing of Jesus but by report; which report they had from the Jews, his enemies; and by that report he appeared to them to be a very wicked and detestable person, who was put to death by the means of his own countrymen, was hanged upon a tree, and so to be counted and called accursed: the apostle seems to have reference to the sense these Corinthians had of Jesus, and what they called him before their conversion; whence it appeared that they spoke not by, nor were they possessed of the Spirit of God then, and therefore their having of him now was an instance of pure grace; or else respect is had to the Jews, who not only, whilst Jesus was living, blasphemed him, but continued to call him accursed after his death, whilst they were in their own land; and after the destruction of their city and temple, they continued, as Justin Martyr observes a to Trypho the Jew, to “curse” Christ, and them that believed in him; and to this day privately call him by such names as will hardly bear to be mentioned, were it not for the explanation of such a passage: thus they b call him -, “Jesus the perverse”, or he that perverteth the law of God; and “Jesu”, the name they commonly give him, they say is the abbreviation of , “let his name and memory be blotted out”; and which they sometimes explain by

“Jesu is a lie, and an abomination: they call him a strange God, and vanity” c, and often by the name of d, “one that was hanged”, and so with them accursed; and which seems to be the name the Jews, in the apostle’s time, gave him, and to which he here refers. Now, as in the former verse he may have regard to the Gentiles, so in this to the Jews in this church, who, before conversion, had so called Christ, when it was plain they had not the Spirit of God then, or they could not have so called him; and therefore if they were partakers of him now, they ought to admire divine grace, and not glory in themselves, and over others. Dr. Lightfoot thinks, that Jewish exorcists who strolled about, and pretended to do miracles by the Holy Ghost, and yet called Jesus “anathema”, are meant, of whom the Corinthians might assure themselves that they did not speak, nor act, nor were acted by the Spirit of God. The words may be applied to all such as detest and deny the doctrines of Christ, respecting his person and office; as that he is come in the flesh, is the true Messiah, the Son of God, truly and properly God; that his death is a proper sacrifice, and full satisfaction for sin; and that justification is by his imputed righteousness: without any breach of charity it may be said, such persons do in effect call Jesus accursed, nullifying his person, sufferings, and death, as to the dignity and efficacy of them; and cannot be thought to have, and speak by, the Spirit of God, who if they had him, would teach them otherwise. Moreover, as the word “anathema” here used answers to , “Cherem”, a form of excommunication among the Jews; it may be truly said that such call Jesus accursed, or “anathema”, who, if I may be allowed the expression, excommunicate him out of their sermons and faith; these crucify him afresh, trample him under foot, count his blood as a common thing, and do malice to his Spirit; and therefore cannot be thought to have him, and speak by him.

And that no man can say that Jesus is the Lord, but by the Holy Ghost; or Jehovah; which, with the Jews, was a name ineffable, to which the apostle might have respect. Christ is Lord of all, of angels, good and bad; of men, righteous and wicked; of the chief among men, the kings, princes, and lords of the earth; as he is God by right of nature, and as Creator of them by virtue of that; and because of his providential power and influence in the government of the universe; he is Lord of his church and people, by the Father’s gift of them to him; by his espousal of them to himself; by the purchase of his blood; and by the conquests of his grace; and as appears by the various relations he stands in to them, as father, husband, head, King, and master. Now, though a man may historically say all this, as the devils may, and hypocritically, as formal professors and foolish virgins do now, and will at the last day; and as all men then will by force, whether they will or not, confess that Jesus is Lord, who have not the Spirit of God; yet no man can call him his Lord, can appropriate him to himself truly and really, as his Lord, Saviour, and Redeemer, as David, Thomas, the Apostle Paul, and others have done; but by the Spirit; since such an appropriation includes spiritual knowledge of Christ, strong affection to him; faith of interest in him, an hearty profession of him, and sincere subjection to him; all which cannot be without the Spirit of God: for he is the spirit of wisdom and revelation in the knowledge of him; and true love to Christ is a genuine fruit of his; faith in Christ, is entirely of his operation; and a subjection to the righteousness of Christ, and to his ordinances, is through the influence of his grace; and it is owing to his witnessings that any can truly, and in faith, claim their interest in him. Upon the whole, the apostle’s sense is, let a man pretend to what he will, if he does not love Jesus Christ, and believe in him, he is destitute of his Spirit; and whoever loves Christ, and believes in him, and can call him his Lord in faith and fear, however mean otherwise his gifts may be, he is a partaker of the Spirit of God.

a Dialog. cum Tryph. p. 335. b Buxtorf. Abbrev. p. 10. c Buxtorf. Abbrev. p. 101, 102, 103. d Ib. Lex. Talmud. col. 2596.

Fuente: John Gill’s Exposition of the Entire Bible

Wherefore I give you to understand ( ). Causative idea (only in Aeschylus in old Greek) in papyri (also in sense of recognize) and N.T., from root in , to know.

Speaking in the Spirit of God ( ). Either sphere or instrumentality. No great distinction here between (utter sounds) and (to say).

Jesus is anathema ( ). On distinction between (curse) and (offering Lu 21:5) see discussion there. In LXX means a thing devoted to God without being redeemed, doomed to destruction (Lev 27:28; Josh 6:17; Josh 7:12). See 1Cor 16:22; Gal 1:8; Rom 9:3. This blasphemous language against Jesus was mainly by the Jews (Acts 13:45; Acts 18:6). It is even possible that Paul had once tried to make Christians say (Ac 26:11).

Jesus is Lord ( ). The term , as we have seen, is common in the LXX for God. The Romans used it freely for the emperor in the emperor worship. “Most important of all is the early establishment of a polemical parallelism between the cult of Christ and the cult of Caesar in the application of the term , ‘lord.’ The new texts have here furnished quite astonishing revelations” (Deissmann, Light from the Ancient East, p. 349). Inscriptions, ostraca, papyri apply the term to Roman emperors, particularly to Nero when Paul wrote this very letter (ib., p. 353f.): “One with ‘Nero Kurios’ quite in the manner of a formula (without article, like the ‘Kurios Jesus’ in 1Co 12:3.” “The battle-cries of the spirits of error and of truth contending at Corinth” (Findlay). One is reminded of the demand made by Polycarp that he say and how each time he replied . He paid the penalty for his loyalty with his life. Lighthearted men today can say “Lord Jesus” in a flippant or even in an irreverent way, but no Jew or Gentile then said it who did not mean it.

Fuente: Robertson’s Word Pictures in the New Testament

Calleth Jesus accursed [ ] . Lit., saith Anathema Jesus. Rev., preserving the formula, saith Jesus is Anathema. Compare Act 18:6, and see on offerings, Luk 21:5. Paul uses only the form ajnaqema, and always in the sense of accursed.

Fuente: Vincent’s Word Studies in the New Testament

1) “Wherefore I give you to understand.” (dio gnorizo humin) “Wherefore I make known to you.” The instructions Paul wrote to the Corinth church were to dissolve or remove their ignorance of and enlighten them regarding the Holy Spirit through whom spiritual gifts were exercised among them.

2) “That no man speaking by the Spirit of God.” (hoti oudeis en pneumati theou lalon) “That not one speaking in (by) (the) Spirit of God.” The phrase indicates that true men of God speak by the power and leading of the Holy Spirit through which Jesus is honored. To speak against Jesus is to do so by an evil spirit.

3) “Calleth Jesus accursed.” (Legei anathema iesous) “Says: a curse (is) Jesus.” To speak against, to set one’s self against Jesus Christ or His Word, is to call Him accursed or to classify Him as only a depraved imperfect one, Gal 1:6; Gal 1:9.

4) “And that no man can say that Jesus is the Lord.” (kai oudeis dunatai eipein kurios iesous) “And not one is able to say: Lord Jesus.” To reverently speak of Jesus was to be empowered or led by the Holy Spirit who was to glorify Him, Joh 16:13-14; Rom 10:9.

5) “But by the Holy Ghost “ (ei me en pneumati hagio) “Except (if not) in or by (the) Holy Spirit he is enabled.” Gal 4:6. Paul laid out the premise that spiritual matters, or spiritual gifts, come through the Holy Spirit of God, as afore promised to the church, to empower and guide her and her membership in worship and service, Joh 16:9-14; Luk 24:49; Act 2:1-4; Act 2:16-18.

Fuente: Garner-Howes Baptist Commentary

3. Wherefore I give you to know. Having admonished them from their own experience, he sets before them a general doctrine, which he deduces from it; for what the Corinthians had experienced in themselves is common to all mankind — to wander on in error, (729) previously to their being brought back, through the kindness of God, into the way of truth. Hence it is necessary that we should be directed by the Spirit of God, or we shall wander on for ever. From this, too, it follows, that all things that pertain to the true knowledge of God, are the gifts of the Holy Spirit,. He at the same time derives an argument from opposite causes to opposite effects. No one, speaking by the Spirit of God, can revile Christ; so, on the other hand, no one can speak well of Christ, but by the Spirit of Christ. To say that Jesus is accursed is utter blasphemy against him. To say that Jesus is the Lord, is to speak of him in honorable terms and with reverence, and to extol his majesty.

Here it is asked — “As the wicked sometimes speak of Christ in honorable and magnificent terms, is this an indication that they have the Spirit of God?” I answer — “They undoubtedly have, so far as that effect is concerned; but the gift of regeneration is one thing, and the gift of bare intelligence, with which Judas himself was endowed, when he preached the gospel, is quite another.” Hence, too, we perceive how great our weakness is, as we cannot so much as move our tongue for the celebration of God’s praise, unless it be governed by his Spirit. Of this the Scripture, also, frequently reminds us, and the saints everywhere acknowledge that unless the Lord open their mouths, they are not fit to be the heralds of his praise. Among others, Isaiah says — I am a man of unclean lips, etc. (Isa 6:5.)

(729) “ D’estre errans et abusez en diuerses sortes;” — “To be wandering and deluded in various ways.”

Fuente: Calvin’s Complete Commentary

(3) Wherefore I give you to understand.Better, Wherefore I make known unto you. Because such was your condition, and there still seems to linger in your minds some of the ignorance which belonged to such a state, I make known unto you the one great test of your possession of the Holy Spirit. If any man say Jesus is anathema, that is a proof that he has not that Spirit. If any man say Jesus is Lord, that is a proof that he has that Spirit.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

(3)

Operating in words, as in prophetic utterances.

(4) Operating in distinguishing true and false spirits.

III.

Gifts which relate to tongues.

(1)

Speaking with tongues.

(2)

Interpreting tongues.

The wisdom and the knowledge differ, in that the former expresses the deep spiritual insight into spiritual truth which some possess, the latter the intellectual appreciation of Christian doctrine, which is not so profound as the former, and which as the man passes into the spiritual state will vanish away (1Co. 13:8).

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

3. Jesus accursed The pagans who blasphemed Christ, and the persecuting emperors who required Christians to blaspheme Christ, were under dumb idols, adverse to the one Spirit.

Say From the heart and in truth.

Holy Ghost Unless the Holy Spirit give the power, Christ can neither be truly received nor savingly confessed.

Fuente: Whedon’s Commentary on the Old and New Testaments

1Co 12:3. No man, speaking by the Spiritcalleth Jesus accursed. “No man that is inspired by the Spirit of God, can speak evil of Jesus; and no man cometh to him, and heartily owns him for his Lord, except God draweth him by his Spirit,” which he is willing to do for all. Some think that these words refer in general to the tests put on Christiansbytheirpersecutors,thattheyshouldnotonly deny, but likewise blaspheme Christ: others think, that they rather refer to the Jews, who, while they uttered blasphemies against Christ themselves, and endeavoured to extort them from his disciples, pretended to the gifts of the Spirit, and undertook to cast out devils. Such a caution might therefore be very useful. See 1Jn 4:1-3. St. Chrysostom well observes, that the phrase of saying that Jesus is the Lord, or the Messiah, must be supposed to proceed from true faith in him; and the expression is used to import a man’s being a true Christian, because such strong temptations lay against professing Christ under that character, that they who maintained this doctrine must have been true believers, though there might have been a few exceptions. This seems as plain a proof as could be desired, that true faith is the work of the Spirit of God upon the heart. See Owen on the Spirit, p. 3 and Doddridge’s third Letter to the Author of Christianity not founded on Argument, p. 34. &c.

Fuente: Commentary on the Holy Bible by Thomas Coke

1Co 12:3 . ] therefore , because the experiences of spiritually gifted men could not be known to you in your heathen state, [1924] and you have consequently all the more need of sound instruction on the subject, therefore I give you to know : the fundamental characteristic of speaking by the Spirit is, that Jesus is not execrated, but confessed as Lord . Paul expresses this in the two parallel thoughts: that the former, the execration , comes from the lips of no inspired person; and that the latter, the confession of the Lord , can only be uttered by the power of the Holy Spirit. Both the negative and the positive marks are thereby given; and it is arbitrary to lay the whole stress, as Billroth and Rckert do, upon the second half, and to regard the first as almost superfluous and a mere foil to the second. Paul must, moreover, have had his own special reasons for placing such a general guiding rule at the head of his whole discussion in answer to the question, Who in general is to be held an inspired speaker? Among all the different forms and even perversions of the gift of speaking in the Spirit at Corinth, men may have been divided upon the question, Who was properly to be regarded as speaking by the Spirit, and who not? and against all arbitrary, envious, exclusive judgments on this point the apostle strikes all the more powerfully, the more he brings out here the width of the specific field of speaking in the Spirit, and the more simply and definitely he lays down at the same time its characteristics. To find any special reference here to the speaking with tongues and in particular to go so far in that direction as to assume (Hofmann, comp his Schriftbew. I. p. 309) that the first clause guards against anxiety in presence of the , and the second against undervaluing the comes just to this, that Paul has expressed himself in a highly unintelligible way, and arbitrarily anticipates the elucidations in detail which follow.

] so that the Holy Spirit is the element which pervades his inner life, and in which the takes place. Comp on Rom 8:15 ; Mat 22:43 .

] uttering himself, speaking ; , on the other hand, has reference to the object of the utterance. Comp on Rom 3:19 ; Joh 8:43 ; Schulz, Geistesgaben , p. 94 ff.

] sc [1928] , accursed (see on Rom 9:3 ; Gal 1:8 ), fallen into eternal perdition is Jesus ! This is the anti-Christian (especially the Jewish) confession; the Christian is: , Jesus is Lord ! Comp Phi 2:11 . Why did Paul not say ? Because, from its original appellative meaning, it would not have suited the first clause ( .); in the second, again, its appellative meaning is contained in ; and in both it was essential to name the historical Person who was the Messiah of the Christians’ faith as exalted to be the of God. It is self-evident, we may add, that Paul regarded the as the constant watchword of the believing heart, and the keynote of inspired speech. “Paulus loquitur de confessione perseveranti et in tota doctrina,” Melanchthon.

Regarding the confession itself, comp 1Jn 4:1 f., where the proposition is of substantially the same import, only still more directly aimed against false teachers.

[1924] Similarly de Wette; comp. Bengel, and, yet earlier, Luther’s gloss. Osiander drags in a contrast between the one Lord of the Christians and the many of heathenism. Moreover, widely differing statements as to the connection are to be found among interpreters. Chrysostom, Oecumenius, and Theophylact trace it back in a perfectly arbitrary way to the contrast between the unconscious mania of heathen inspiration and the conscious inspiration of Christians. Comp. Neander: “because it is now otherwise with you, and you have become free organs of the Holy Spirit.” Kling (in the Stud. u. Krit. 1838, p. 486) makes it: “that you may not suffer yourselves to be again carried away to blind worship of an unintelligible phenomenon” (?). Theodoret holds that what is referred to is the contrast between the of heathenism and the in Christianity. In like manner Rbiger: “because your heathen cultus did not rest upon a common Divine Spirit ruling in you all, I make it known to you that there is such a principle in Christianity in the .” But in this way the essential point on which the question hinges is only gained by abstraction out of what Paul actually says, and that in the interest of the assumption that he designs to secure for the glossolalia the respect due to it as against the opposition of the Pauline party. Paul is here making known to his readers the criterion of Christian inspiration as regards its confession, and that for this reason ( ), because they, as formerly serving dumb idols, had all the more need of this . The words before us yield no more than this. Ewald also imports too much into them: You will not surely wish back your former heathen days; it is in the light of that old state of things that one first really comes rightly to understand and feel the value of Christianity, and so forth. Hofmann shapes the connection in accordance with his construction of the text in ver. 2 : because Paul does not wish to leave his readers in the dark . ; and because, on the other hand, he knows what their old life had been as respects divine service, therefore he gives them the following instructions. This is logically incorrect . For the second element in this case would not be one brought forward in addition to the first ( ), but one already lying at the root of it; and Paul must therefore have written, not (as Hofmann reads), but .

[1928] c. scilicet .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 1981
NO KNOWLEDGE OF CHRIST BUT BY THE SPIRIT

1Co 12:3. I give you to understand, that .. no man can say, that Jesus is the Lord, bat by the Holy Ghost.

WE trust that amongst us there are none so hostile to the name of Christ, as to call Jesus accursed; and therefore we omit from our text that part which is inapplicable to the age in which we live. There were among the Jews many, who, whilst they rejected Christ as an impostor, pretended to be inspired by the Holy Ghost, and, either through magic or satanic influence, wrought signs and lying wonders in confirmation of their word. Amongst believers themselves also, there were some, who made a very unbecoming use of the miraculous powers with which they were endowed, priding themselves upon them, and exerting them rather for the furtherance of their own glory, than for the edification of the Church of Christ. To rectify the views of the Corinthians on these subjects, St. Paul informs them, that the unbelieving Jews, whatever they might pretend to, had not the Spirit of God; since no man, speaking by the Spirit of God, calleth Jesus accursed: nor, on the other hand, had those, who possessed the miraculous influences of the Spirit, any such ground for self-preference and self-complacency as they imagined; since every true believer enjoyed those influences which were infinitely the most important; for that no man can say that Jesus is the Lord, but by the Holy Ghost.
This is a truth of infinite importance; and St. Paul was very anxious that it should be duly weighed and considered. We will, therefore,

I.

Explain the assertion in our text

It is obvious that the text is not to be understood as denying our power to make use of that particular expression; because that form of words is as easily used as any other: but it affirms, that we cannot, without the aid of the Holy Spirit, make use of that assertion,

1.

With a full conviction of its truth

[We may easily from education give a notional assent to the whole Gospel; but when we come to reflect on the idea of our God becoming incarnate, and offering himself a sacrifice for the sins of his rebellious creatures, and reconciling them to himself through his own sufferings upon the cross, the mind revolts at the thought; and the whole plan of the Gospel appears a cunningly-devised fable. We see not any need for such an intervention of the Deity. We are ready to ask, Why could not God pardon us without such an atonement? Why could not his mercy be extended to us on our repentance and amendment, without any such devices as those which the Gospel professes to reveal? Yes: when these mysteries are more nearly contemplated, they are to the Jews a stumbling-block, and to the Greeks foolishness: and the natural man neither does, nor can, receive them [Note: 1Co 1:23; 1Co 2:11; 1Co 2:14.].]

2.

With a just sense of its importance

[Supposing the mysterious truths of Christianity to be admitted from the force of reasoning alone, the importance of them can never be felt, but from a deep consciousness of our guilt and helplessness before God. We must feel our disease, before we justly appreciate the remedy. But who can ever know the desperate wickedness of his own heart, unless he be taught of God [Note: Jer 17:9.]? Who can see the fulness that is in Christ, and his suitableness to our necessities [Note: Rev 3:17-18.], till the eyes of his understanding have been enlightened by the Spirit of the living God [Note: Eph 1:17-18.]? We must be brought out of darkness into marvellous light, before Christ can become so precious to us as he deserves to be.]

3.

With a suitable determination to act upon it

[When we truly confess Christ as our Lord and Saviour, we shall of necessity feel his love constraining us to live no longer to ourselves, but unto him who died for us and rose again [Note: 2Co 5:14-15.]. But who can thus live, unless he be aided and strengthened from on high? Are the world, the flesh, and the devil so easily vanquished, that we can by any power of our own subdue them? No: it is not by might or by power, but by the Spirit of God alone that such victories are gained [Note: Zec 4:6 and Php 2:13. 2Co 3:5.]. Grace must lay the foundation-stone; and grace must bring forth the head-stone: and to all eternity must the glory be ascribed to the grace of God alone [Note: 2Co 3:7; 2Co 3:9. 2Co 5:5. Rev 7:9-10.].]

Thus comprehensive is the assertion contained in our text. We will now,

II.

Commend it to your most attentive consideration

The Apostle evidently considered this declaration as of peculiar importance: I give you to understand this, says he; and I wish you ever to bear it in remembrance, as of singular use both for the instruction of your minds, and the regulation of your lives. This one assertion, truly understood, will shew you,

1.

What is the great office of the Holy Spirit in the economy of redemption

[Amongst the many purposes for which our blessed Lord was sent into the world, one was, to declare the Father to us [Note: Joh 1:18; Joh 17:26.]. But the chief end for which the Holy Spirit is sent, is, to testify of Christ, and to take of the things that are his, and to shew them unto us [Note: Joh 15:26; Joh 16:14.]. This then is the end for which we are to desire the gift of the Holy Ghost: we should feel sensible that we cannot know Christ, unless the Spirit reveal him in us [Note: Mat 11:27.]; or come to him, except the Spirit draw us [Note: Joh 6:44.]; or be one with him, unless the Spirit form him in our hearts [Note: Gal 4:19.]. This is a point by no means considered as it ought to be. We have an idea that the Holy Spirit is to help our infirmities; but we have no conception of the extent to which we need that help, and especially in relation to the knowledge of Christ. But we entreat you to consider fully the declaration in our text, and to take it as a clew, which, if duly followed, will guide you into all truth.]

2.

How deeply we are concerned to obtain his gracious influences

[If to know Christ be life eternal [Note: Joh 17:3.], and those who know him not must die in their sins [Note: Joh 8:24.], it is obvious, that we never can obtain salvation but through the all-powerful agency of the Holy Spirit. But we need not take this in a way of deduction; for the voice of inspiration has expressly said, If any man have not the Spirit of Christ, he is none of his [Note: Rom 8:9.]. Should it not then be a matter of serious inquiry with every one of us, Whether we have received the Holy Ghost; and whether he has performed in us that great work of discovering to us the light of the knowledge of the glory of God in the face of Jesus Christ [Note: 2Co 4:6.]? Let us not be satisfied with any views which are merely obtained from books, and which may float in the mind without any influence on the heart; but let us, by prayer and supplication, seek the gift of the Holy Spirit, that through him we may be taught what no eye hath seen, nor ear heard, nor heart conceived [Note: 1Co 2:9-10.].]

3.

How thankful we should be for the smallest measure of his influence

[If we have been taught truly and from our hearts to say that Jesus is the Lord, we then have certainly received the Holy Ghost; since it is by his gracious influence alone that we are enabled to do so. The assertion in our text establishes this truth beyond a doubt: for no man, however learned he may be, has any advantage over the poor in this respect. If any man will be wise, he must divest himself of all his fancied pre-eminence, and become a fool, that he may be wise [Note: 1Co 3:18.]. On the other hand, if any man have attained a just knowledge of Christ, he has that, in comparison of which all other things are as dung and dross [Note: Php 3:8.]. Let not any one then be cast down because he possesses a smaller measure of earthly distinctions: for there is an infinitely greater distance between the meanest believer and the most learned philosophers on earth, than can be found between any two persons that have been taught of God. The wisdom of this world is of no account in the sight of God; and at all events it benefits men only for this present life: but he to whom the Holy Spirit has imparted even the smallest measure of the knowledge of Christ, possesses the choicest gift that God himself can bestow, and is made wise unto everlasting salvation.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

3 Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.

Ver. 3. Calleth Jesus accursed ] As the wicked Jews do in this day in their daily prayers and abbreviature; and as the Gentiles did of old, and these Corinthians among the rest. But now they would rather die than do so; as Pliny writes to Trajan the emperor, that he could never force any that were Christians indeed, either to invocate the gods, or to do sacrifice before the emperor’s image, or to curse Christ, Quorum nihil cogi posse dicuntur qui sunt revera Christiani. (Plin. Epist.)

And that no man can say, &c. ] That is, no man can, with the fiducial assent of his heart, acknowledge Christ to be the only Lord, whom he is to worship by the same impulsions, by which another curses aud blasphemes him, but by such peculiar motives as are suggested and revealed unto him by the Holy Ghost.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

3. ] The negative and positive criteria of inspiration by the Spirit of God : viz. the rejection, or confession, of Jesus as the Lord .

, ‘ because ye have been hitherto in ignorance of the matter .’

. . . ] The Spirit of God, or the Holy Ghost, is the Power pervading the speaker, the Element in which he speaks. So Schttgen, on Mat 22:43 , quotes from the Rabbis, ‘ David saw, in the Holy Spirit.’

] On the difference of meaning between , ‘to discourse ,’ ‘to speak ,’ and , ‘to say ,’ the former of the act of utterance absolutely, the latter having for its object that which is uttered, see note on Joh 8:25 . In all the seeming exceptions to this, may be justified as keeping its own meaning of ‘to discourse:’ we may safely deny that it is ever ‘ to say ’ simply.

. . ] Jesus (not Christ , the Name of office , itself in some measure the object of faith , but Jesus, the personal Name, the historical Person whose life was matter of fact : the curse, and the confession, are in this way far deeper) is accursed (see ref. Rom. note). So . ., Jesus is Lord (all that is implied in , being here also implied: and we must not forget that it is the LXX verbum solenne for the Heb. JEHOVAH). By these last words the influence of the Holy Spirit is widened by the Apostle from the supernatural gifts to which perhaps it had been improperly confined, to the faith and confession of every Christian.

It is remarkable that in 1Jn 4:1-2 , where a test to try the spirits is given, the human side of this confession is brought out, , John having to deal with those who denied the reality of the Incarnation. Or also, as Bengel: “Paulus prbet criterium veri contra gentes: Johannes, contra falsos prophetas .”

Fuente: Henry Alford’s Greek Testament

1Co 12:3 . Their old experience of the spells of heathenism had not prepared the Cor [1834] to understand the workings of God’s Spirit and the notes of His presence. On this subject they had asked (1), and P. now gives instruction: “Wherefore I inform you”. They knew how men could be “carried away” by supernatural influences; they wanted a criterion for distinguishing those truly Divine. The test P. supplies is that of loyalty to Jesus Christ . “No one speaking in the Spirit of God says , and no one can say except in the Holy Spirit.” Jesus is anathema, Jesus is Lord , are the battlecries of the spirits of error and of truth contending at Cor [1835] The second watchword is obvious, its inclusiveness is the point of interest; it certificates all true Christians, with whatever (1Co 12:4 ff.), as possessors of the Holy Spirit, since He inspires the confession of their Master’s name which makes them such (see 1Co 1:2 , Rom 10:9 , Phi 2:11 , etc.). Not a mystical “tongue,” but the clear intelligent confession “Jesus is Lord” marks out the genuine ; cf. the parl [1836] cry , of Gal 4:6 . “He shall glorify Me ,” said Jesus (Joh 16:14 ) of the coming Spirit: this is the infallible proof of His indwelling. But who were those who might say at Cor [1837] , “Jesus is anathema ”? Faciebant gentes , says Bg [1838] , sed magis Judi . (see parls.) is Hebraistic in Biblical use, denoting that which is cherem, vowed to God for destruction as under His curse , like Achan in Joshua’s camp. So the High Priest and the Jewish people treated Jesus (Joh 11:49 f., Gal 3:13 ), using perhaps these very words of execration ( cf. Heb 6:6 ), which Saul of Tarsus himself had doubtless uttered in blaspheming the Nazarene (1Ti 1:13 ); this cry, so apt to Jewish lips, resounded in the Synagogue in response to apostolic preaching. Christian assemblies, in the midst of their praises of the Lord Jesus, would sometimes be startled by a fierce Jew screaming out like a man possessed, “Jesus is anathema!” for unbelievers on some occasions had access to Christian meetings (1Co 14:24 ). Such frenzied shouts, heard in moments of devotion, affected susceptible natures as with the presence of an unearthly power; hence the contrast which Paul draws. This watchword of hostile Jews would be taken up by the Gentile mobs which they roused against the Nazarenes; see Act 13:45 ; Act 18:6 , where may well include . Gd [1839] , ad loc [1840] , and W. F. Slater ( Faith and Life of the Early Church , pp. 348 f.) suppose both cries to originate in the Church; they ascribe the anathema to heretics resembling Cerinthus and the Ophites, who separated Jesus from Christ ( cf. 1Jn 2:18 ff; 1Jn 4:1-6 ); but this identification is foreign to the situation and context, and is surely an anachronism. The distinction between and is well exemplified here: is “to speak in the element and sphere of, under the influence of” the Holy Spirit.

[1834] Corinth, Corinthian or Corinthians.

[1835] Corinth, Corinthian or Corinthians.

[1836] parallel.

[1837] Corinth, Corinthian or Corinthians.

[1838] Bengel’s Gnomon Novi Testamenti.

[1839] F. Godet’s Commentaire sur la prem. p. aux Corinthiens (Eng. Trans.).

[1840] ad locum , on this passage.

Fuente: The Expositors Greek Testament by Robertson

give you to understand = make known to you. Greek. gnorizo.

no man = no one. Greek. oudeis.

speaking. App-121.

by = in. App-104.

Spirit of God. Greek. pneuma Theou. The new nature. App-101.

God. App-98.

calleth, &c. = saith “accursed Jesus”. This was probably a form of renunciation.

Jesus. App-98.

accursed. Greek. anathema. See Act 23:14.

that Jesus is the Lord. The texts read simply “Lord Jesus”.

Lord. App-98.

but = if not. Greek. ei me.

Holy Ghost. App-101. This means acknowledging Him as Lord and Master (Rom 10:9), not mere lip-service.

Fuente: Companion Bible Notes, Appendices and Graphics

3.] The negative and positive criteria of inspiration by the Spirit of God: viz. the rejection, or confession, of Jesus as the Lord.

, because ye have been hitherto in ignorance of the matter.

. – . .] The Spirit of God, or the Holy Ghost, is the Power pervading the speaker, the Element in which he speaks. So Schttgen, on Mat 22:43, quotes from the Rabbis, David saw, in the Holy Spirit.

] On the difference of meaning between , to discourse, to speak, and , to say, the former of the act of utterance absolutely, the latter having for its object that which is uttered, see note on Joh 8:25. In all the seeming exceptions to this, may be justified as keeping its own meaning of to discourse: we may safely deny that it is ever to say simply.

. .] Jesus (not Christ, the Name of office, itself in some measure the object of faith,-but Jesus, the personal Name,-the historical Person whose life was matter of fact: the curse, and the confession, are in this way far deeper) is accursed (see ref. Rom. note). So . ., Jesus is Lord (all that is implied in , being here also implied: and we must not forget that it is the LXX verbum solenne for the Heb. JEHOVAH). By these last words the influence of the Holy Spirit is widened by the Apostle from the supernatural gifts to which perhaps it had been improperly confined, to the faith and confession of every Christian.

It is remarkable that in 1Jn 4:1-2, where a test to try the spirits is given, the human side of this confession is brought out,- ,-John having to deal with those who denied the reality of the Incarnation. Or also, as Bengel: Paulus prbet criterium veri contra gentes: Johannes, contra falsos prophetas.

Fuente: The Greek Testament

1Co 12:3. , wherefore) He infers this thesis, that spiritual things are with all Christians, and with [in the possession of] them alone, i.e. with those who glorify Jesus; and that by means of those spiritual things faith in Jesus is proved; for idols bestow nothing spiritual: when the superstition of the Gentiles was overthrown, there was not the same need of miraculous gifts. This is the alternative, he who glorifies Jesus, has the Spirit of God; he who does not glorify Him, has not the Spirit of God, 1Jn 4:1-2. Paul furnishes a test of truth against the Gentiles; John, against the false prophets.- , I make known to you) Divine operations of that sort had been formerly unknown to the Corinthians. Before receiving these letters of Paul, their knowledge had been less distinct, as they had been rescued not long before from heathenism.- , by the Spirit of God) Immediately after he says, by the Holy Ghost. Godhead and sanctity1[107] are synonymous especially when speaking of the Holy Trinity.-, speaking) This expression is of very wide application; for even those, who perform cures and possess miraculous powers, are accustomed to use words. The antithesis is to the dumb idols.- , calls Him accursed) as the Gentiles did, but the Jews more so. There is a , or saying less than is intended. He does not call Him accursed, i.e. he in the highest degree pronounces Him blessed. Accursed and Lord are opposed. [It is a proof of long-suffering patience, which surpasses all comprehension, that Jesus Christ, the Lord, at the right hand of the Father does not refuse to tolerate, for so long a period of time, such a mass of blasphemy from unbelievers, and especially from the Jews, in their wretched state of blindness. That consideration ought to suppress in the Christian any indignation felt by him on account of any reproach whatever, however little deserved.-V. g.]-, to say) , in a spiritual manner.

[107] 1 Sanctitas, Holy Majesty. See note, Rom 1:4.-ED.

Fuente: Gnomon of the New Testament

1Co 12:3

1Co 12:3

Wherefore I make known unto you, that no man speaking in the Spirit of God saith, Jesus is anathema;-Because of their former ignorance and evil life, he would have them know that the Spirit of God instructs, teaches, leads out of this idolatry into the knowledge of the Son of God. So that one led by the Spirit cannot say that Jesus is anathema, or that he is the source of evil.

and no man can say, Jesus is Lord, but in the Holy Spirit. -No one can truly believe and say that Jesus is the Son of God, save as he is taught by the Holy Spirit. The Spirit came to testify concerning Jesus, and all the testimony we have of him comes through the teaching of the Holy Spirit. The word of God is the teaching given by the Spirit, and in it is contained all that man knows concerning Jesus. No man can believe that Jesus is the Christ save upon the testimony given in the word of God by the Holy Spirit.

Fuente: Old and New Testaments Restoration Commentary

no man: Mar 9:39, Joh 16:14, Joh 16:15, 1Jo 4:2, 1Jo 4:3

accursed: or, anathema, 1Co 16:22, Deu 21:23, Gal 3:13

no man: 1Co 8:6, Mat 16:16, Mat 16:17, Joh 13:13, Joh 15:26, 2Co 3:5, 2Co 11:4

Reciprocal: Job 26:4 – whose spirit Psa 109:20 – them Mat 23:34 – I send Luk 9:50 – for Joh 14:26 – Holy Ghost Act 8:37 – I believe 2Co 4:5 – Christ Gal 1:8 – accursed Phi 2:11 – is Lord 1Jo 2:22 – he that

Fuente: The Treasury of Scripture Knowledge

THE UNFOLDING OF THE DIVINE REVELATION

No man can say that Jesus is the Lord, but by the holy Ghost.

1Co 12:3

This supreme gift of knowledge of God, though given along with other gifts from the very beginning, was not given at first in perfection. All religions that are religions at all know some truth about God, but they differ very greatly from one another in what they know. We might, indeed, find it difficult to understand how the same Holy Spirit can teach men such different ideas of what God is, were it not that the explanation is plainly set down for us in the Old Testament Scriptures. There are two points in that wonderful story of the revelation of Gods nature: first, the revelation was gradual; second, that at every new revelation there was a sharp crisis, there was a controversy between those who were willing to accept the Spirits further guidance and those who refused it. And this was the consequence, that the old religion, which had once been true so far as it went, ceased to be true by rejecting the new light, and became the very enemy of the truth. It is true that all men who worship God anywhere, under whatever name they worship Him, are worshipping God in spirit; and yet it is equally true, and it may be a much more important truth, that he who, having known God as Jove, refuses to accept the revelation of God as Jehovah, if it comes to him with all the difference that the new name implies; or, again, the man who, having known God as Jehovah, refuses if it comes to him to accept the revelation that Jesus is Lord, with all the difference that the new name implies, is, by his refusal, doing despite to the same Holy Spirit which first inspired him to worship at all.

Stories from the ancient history may serve to illustrate St. Pauls meaning in the text, because the Apostles, just like the old prophets, were calling on their nation to take one new step forward as the Holy Ghost added a new revelation to what had gone before, and the temptation for religious men of their day, as in old days, was to say this: What we have is enough; we know the whole truth about God already through the prophets. We want no more revelation. This Jesus is a deceiver. It is mere blasphemy His making Himself equal to God; He is therefore anathema. No, says St. Paul. No, say all the Apostles; but the same Holy Spirit which led your fathers, even though but a remnant, to accept every revelation of God as it came hitherto will lead you to accept also this final revelation that in Jesus Christ is all the fulness of the Godhead, that He is no deceiverno, nor no prophet, but the Lord, the Incarnate God, and that with Him the revelation of God is therefore, at last, final and complete.

I. No new revelation.We have accepted that teaching; we are Christians. We believe Jesus Christ was the Incarnate God; that the revelation of God in Him was final; since then there has been no new revelation.

II. But there has begun, and there has gone forward in the Church, a process of unfolding gradually the revelation that Christ brought of the Father, of displaying it piece by piece to the world and to the Church, and that Christ foretold would be the case when He said, When He, the Spirit of truth, is come, He will guide you into all truth for He shall receive of Mine, and shall shew it unto you. Take Christs revelation and display it to the Church, and this process of displaying in the Church, in this age and in that, of sides of Christianity that the previous ages have disregarded, is a process of extraordinary interest to the students of the Christian faith. For each age seems to have found something in Jesus Christ which fitted especially the age, and its absorption in some one great idea made it more or less indifferent to others. But here, again, more often at the beginning of a new period, the new side of truth just becoming visible has had to fight for its life. It showed first in the heart of some prophet; it has made its way slowly among the few whose hearts and minds, being sincere, are open to new truth; and it has been rejected by that conservative majority of good men, slow of heart to believe the prophetic, which has so often resisted the leading of the Holy Ghost into fresh truth about Jesus Christ. Time would fail to illustrate the process through the Christian centuries.

(a) Take for one example the Reformation. The Reformation was an appeal from ideas of God which had grown up among the people in an unlearned age, and had gradually received the sanction of the Churchan appeal from that authority to Christ. And we believe that that Reformation, in its essence, was the work of the Holy Ghost. But you know at what a cost that was achieved.

(b) Take, again, a question that pressesthe criticism of the Bible documents. The Reformation, we say, won for us the liberty to read our Bible for ourselves. Well, we have that liberty, and we thank God for it, whether or no we use the privilege of reading our Bible. But even to-day, if a man happens to be a scholar, and says what he finds in his Biblepoints out, for example, that books once thought to be a single whole are composite, or that Leviticus, once thought earlier than Deuteronomy, is later, or that the four Gospels are not simply as they stand, four independent witnesses to Christ, but they incorporate in various proportions earlier documents, there still goes up from certain quarters a cry against what is called the Higher Criticism. Of course there is a bad criticism. There has been much foolish criticism as well as what is good; but, then, what is bad must be met and exposed by what is good. Criticism can only be met by criticism. There is no sense in preaching a holy war against criticism as such. And how ungrateful such a war is, as well as foolish! Consider how vastly more interesting criticism has made the Bible.

(c) In every problem of Christian affairs there is always new light to be won by those who from their heart believe Jesus to be Lord, because as they ponder the sacred record the Holy Spirit takes of the things of Christ and shows them their true meaning. The past century gained much new understanding of Christian philanthropy. I suppose that was the side on which it took hold of the religion of Christ, philanthropy, the love of the brethren. It would be quite impossible now, thank God, for a man who could write a hymn like the hymn How sweet the name of Jesus sounds, to be the captain of a slave ship, as Newton was, thinking no harm in slavery, thinking it not anti-Christian. But we have still very much to learn from the social teaching of Jesus, much that we should do well to lay to heart.

The Spirit of Jesus is a Spirit of wisdom as well as of love, is a Spirit of right judgment, and the ideal philanthropy, the true wisdom, is not to empty it of its Divinity. May the Holy Ghost convince us more and more that Jesus is Lord, and may He direct our hearts more and more into the truth as it is in Jesus.

Rev. Canon Beeching.

(SECOND OUTLINE)

THE HOLY GHOST THE INSPIRER OF FAITH

Why is it that no man can say that Jesus is the Lord, but by the Holy Ghost? The reason is twofold. It is found partly in the understanding of man and partly in his will.

I. The will has an intelligent instinct of its own.We believe, at least to a great extent, that which we wish to believe; and we wish to believe, most of us, that which will not cost us much in the way of effort or in the way of endurance. We wish this and no more, always supposing us to be left to ourselves with the average human nature and instinct which our first father has bequeathed to us. The Holy Spirit must intervene so far as to restore freedom to the human will, thereby preventing its mischievous action upon the understanding. The greater the practical demands of a given truth, the more needed is the high impartiality of the will; and therefore in no case is it more necessary than in that of believing our Lords divinity, which, when it is really believed, leads to so much and demands so much.

II. A second reason is found in the understanding.If a man was to rise above the prejudices of the timeif he was to see what those words, those acts, that character really meantif he was to understand how the Cross was as much a revelation of Divine love as the Transfiguration was a revelation of Divine glory, he must have been guided by a more than human teacher; he must have been taught by the Spirit to say, Jesus is the Lord.

Illustration

The Holy Spirit must first work in your heart before you can have truth, or any one real, spiritual thought. Yes, and every time that you have another and another and another good thought, and every time that that thought swells into a desire, or clothes itself in a word, or takes expression in an action, the Holy Ghost has been there: it is and must be all to the praise of the glory of His grace. He was beforehand with you. He was the agentyou the recipient; He was the seedyou the receiver of that seed; He was the peaceyou experienced the enjoyment of the peace bestowed. And is not this placing God the Holy Ghost where He ought to be placedto behold Him as much the first prime cause and mover in the whole spiritual world, as the Father, by His will and mandate, in the material universe? The matter you see was first in the Fathers mind: it took substance at His word, and became matter: equally so the Spirit wills into a man faith: the breathing of the Holy Ghost in the soul removes the chaos, and there is beauty, life, and order. I think it is the only place which He can occupy in the scheme of mans salvation: to be the all and in all: the Alpha and the Omega.

Fuente: Church Pulpit Commentary

1Co 12:3. There were many false teachers coming round in those days, claiming to possess supernatural knowledge. A test of their genuineness was their manner of referring to Jesus. If they pronounced any evil wish or prediction concerning Him, the Corinthians were to know that no such persons were speaking by the Spirit. No man . . . but by the Holy Ghost. The idolatrous teachers would never be induced by the dumb idols to confess Jesus; the Holy Ghost only would so inspire them.

Fuente: Combined Bible Commentary

The great difference that was then in the world, was about Jesus. Those that were led away by dumb idols, were taught by Satan to blaspheme, and say, upon the mention of our Saviour’s name, Jesus anathema, Jesus anathema; that is, let Jesus be anathema, accursed, detested and destroyed, as the common odium of their gods.

Now when the apostle says, such speak not by the Spirit of God, his meaning is, that they did it by the impulse and instinct of the devil, by the actings and instigation of the evil spirit, which ruled in those children of disobedience: on the other side, every one that believeth calleth Jesus Lord, and professeth faith in him.

Now none says the apostle, can do this but by the Holy Ghost, that is, by his help and assistance. But it may be said, we read in scripture of many who were actuated by the unclean spirit, that yet called Jesus Lord, Mar 1:23; Act 16:17.

Ans. 1. These acknowledgments of Christ to be Lord, were either wrested from the devil, and were a considerable part of his torment, or were overruled by God to advance the glory of Christ.

But, 2. The apostle here speaks of such a calling Jesus Lord, as was accompanied with faith in him, and subjection to him. There is a double saying that Jesus is Lord; the one verbal, Ore tenus, with lip and tongue only, without the consent of the heart, or obedience of the life; the other actual, when we do with our whole souls own and acknowledge him, love and embrace him, obey and serve him, as Lord, and vote for his government and dominion over us. No man thus calleth Jesus Lord, but by the Holy Ghost renewing and sanctifying him, assisting and enabling him so to do.

Fuente: Expository Notes with Practical Observations on the New Testament

1Co 12:3. Wherefore Since it was so with you once, and it is otherwise now, this is a full demonstration of the truth of the Christian religion, through your faith in, and reception of, which, you received these gifts, which none of the heathen idols, blind, and dumb, and lifeless as they were, could possibly confer upon you. I give you to understand, that no man, speaking by the Spirit of God Who is endued with these spiritual gifts, or is at all inspired by the Holy Spirit; calleth Jesus accursed Pronounces him to be an impostor, and therefore justly punished with death. It seems that some, who pretended to be inspired, did this; probably the Jewish exorcists, together with the heathen priests and priestesses, who in their enthusiastic fits reviled Jesus. Now the apostle intended here to teach the Corinthians, that if any such persons were really inspired, that is, if they spake by any supernatural impulse, it certainly proceeded from evil spirits, and not from the Spirit of God, who never would move any one to speak in that manner of Jesus. By this the apostle cuts off all who spoke blasphemously and irreverently of Christ, whether Jews or heathen, from all pretences to the possession of spiritual gifts, or of any supernatural influence from the true God. These gifts and inspirations could only be found among true Christians. On the other hand, no man can say that Jesus is the Lord Can receive him as such; can think or speak reverently of him; can make profession of his name, when that profession would expose him to imprisonment and martyrdom; can worship him aright, and heartily acknowledge his divinity and lordship, (against which there was then the greatest opposition made,) so as to subject himself sincerely and entirely to his government: but by the Holy Ghost By his directing, renewing, and purifying influences. The sum is, None have the Holy Spirit but true Christians; true believers in, and disciples of, the Lord Jesus; and all such have the Spirit, at least in his enlightening and sanctifying graces.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Vv. 3. With this diabolical, capricious, and blind impulse, Paul contrasts the new breath with which the Holy Spirit penetrates the Church, a breath which has a fixed and glorious object, the Lord Jesus, and which, acting on the depths of the consciousness, gives rise to a new utterance in him who is animated by it. Heinrici, following Griesbach and Storr, thinks that the apostle means here to defend the gift of tongues against its detractors. After alluding to the oracles and deceptions of heathen priests, in 1Co 12:2, he now passes, they hold, to the effects of Christian inspiration, which, while offering some analogy to these heathen manifestations, ought yet to be carefully distinguished from them. No doubt the discourses in tongues are unintelligible, and there might be a fear of their containing some blasphemy against Jesus Christ. But this fear may be dismissed, for the Holy Spirit can inspire with nothing which is contrary to the glory of the Lord Jesus.

It is impossible not to feel the very artificial and forced character of this connection between 1Co 12:2-3. Besides, we shall see that in this whole section, chaps. 12-14, Paul is speaking, not to exalt the gift of tongues, but, on the contrary, to combat the exaggerated value given to it. This introduction, 1Co 12:1-3, is still quite general, and has no special relation to the gift of speaking in tongues. De Wette seems to me to have apprehended the context better: As Gentiles, you acted without consciousness and without personal judgment; but now, as Christians, the time is come for your knowing how to regulate yourselves; and hence I make known to you the true principle by which you ought to judge all manifestations of this kind. But this transition is not enough. We must go more to the root of the matter, and not confine ourselves to the contrast between the blind passivity of the heathen state and the full personal consciousness of the Christian state. For this characteristic of superiority would apply only imperfectly to the gift of tongues, the exercise of which excludes the use of the faculty of the , the understanding (1Co 14:14). The real transition seems to me rather to be this: In your former heathen state you had no experience whatever similar to that which you now have in the Church. The dumb idols, to the worship of which you let yourself be carried, did not communicate powers similar to those which the Spirit now communicates to you. Consequently, novices as you are in this domain, you need a guiding thread to prevent you from going astray: This is why I instruct you…. (Comp. Meyer.)

The first thing needed by a Church so inexperienced in this domain was to know how far it extended, in other words, what was the true character of the Divine influence; who was truly inspired and who was not. The apostle answers this first question by two maxims, the one negative, exclusive; the other positive, affirmative. The character of Divine inspiration does not depend on the form which the discourse takes, but on its tendency. Whether it be a prophecy, a tongue, or a doctrine, matters little; every utterance which amounts to saying: Jesus be accursed! is not Divinely inspired; every utterance which amounts to saying: Jesus Lord! is Divinely inspired. It should be remarked that Paul here says Jesus, and not Christ. His concern is with the historical person who lived on the earth under the name of Jesus. It is with Him that all true inspiration is bound up; it is from Him that all carnal or diabolical inspiration turns away. Jesus had said: Father, all Thine is Mine, and all Mine is Thine (Joh 17:10), and The Spirit of truth shall glorify Me; He shall take of Mine and show it unto you. No utterance whatever, degrading the man who is called Jesus, however eloquent and powerful, emanates from Divine inspiration. Every utterance glorifying the man Jesus, however weak and unpretending, proceeds from the breath from on high. According to the Greco-Lats., the Byz., and the T. R., we should read: (sayeth that Jesus is accursed), and (sayeth that Jesus is the Lord). According to the Alex. and the Peschito, the word Jesus is in the nominative: and ; it is each time an exclamation: Jesus accursed! Jesus Lord! Clearly this second reading is the only possible one. Exclamation, much more than cold logical statement, is the language of inspired discourse, the characteristic of which is enthusiasm. In classical Greek the word is synonymous with , and denotes every object consecrated to deity. But in the LXX. and in the New Testament it takes a particular sense, denoting an object consecrated to God in order to its destruction, a being devoted to be cursed (Deu 7:26; Jos 7:13, etc.; Gal 1:8); while preserves the meaning of offering sensu bono; comp. Luk 21:5.

But to whom in the Christian Church can the apostle attribute the language: Jesus accursed! It has been supposedas is still done by Holstenthat the apostle here refers to discourses hostile to Jesus which were heard from the lips of Jews or even from those of unbelieving Gentiles, who treated Jesus as an impostor, and saw in His ignominious and cruel death a token of the Divine curse. Comp. 1Co 1:23 : to the Jews a stumbling-block. There might thus be found in this passage the three great religious domains of the time, heathenism (1Co 12:2), Judaism (1Co 12:3 a), and Christianity (1Co 12:3 b). But the construction of the sentence does not lend itself to such parallelism. And the question arises, How could the Church of Corinth have been tempted to ascribe such discourses to Divine inspiration? Besides, we have to do here with discourses uttered in the assemblies of the Church; and how would men have been allowed to speak publicly in the Church who were not Christians? One would rather suppose, as Heinrici seems to do, that this first purely negative rule is not meant by the apostle to apply to any real case, and that he has put it down only the better to bring out the idea of the second by way of contrast. But neither is this explanation admissible; for these two criteria are so placed in relation to one another, that the real application of the one implies also that of the other. Must we then believe that Paul admits the possibility of such discourses within the Church itself? When Heinrici declares this supposition absurd, does he transport himself adequately into the midst of the powerful fermentation of religious ideas then called forth by the gospel? In 2Co 11:3-4, the apostle speaks of teachers newly arrived at Corinth, who preached another Jesus than the one he had preached, and who raised a different spirit from that which the Church had received. It was therefore not only another doctrine, but also another breath, a new principle of inspiration, which these people brought with them. In our Epistle itself, 1Co 16:22, he speaks of certain persons who love not Jesus Christ, and whom he devotes to anathema when the Lord shall come. These utterances would appear very severe, if they were not a sort of return for the anathema which these people threw in the face of Jesus Christ. How was this possible in a Christian Church? We must observe, first of all, the term Jesus, denoting the historical and earthly person of our Lord, and bear in mind that from the earliest times there were people who, offended at the idea of the ignominious punishment of the cross, and the unheard -of abasement of the Son of God, thought they must set up a distinction between the man Jesus and the true Christ. The first had been, according to them, a pious Jew. A heavenly being, the true Christ, had chosen him to serve as His organ while He acted here below as the Saviour of humanity. But this Christ from above had parted from Jesus before the Passion, and left the latter to suffer and die alone. It is easy to see how, from this point of view, one might curse the crucified one who appeared to have been cursed of God on the cross, and that without thinking he was cursing the true Saviour and Christ, and while remaining without scruple a member of the Church. We know the name of a man who positively taught the doctrine we speak of. He was a Jew-Christian, named Cerinthus, very much attached to the law like the adversaries of Paul at Corinth; and it is curious to hear a Father of the Church, Epiphanius, affirm that the First Epistle to the Corinthians was written against this person. We shall not go so far. We would only use the example to show what strange conceptions might arise at this period when Christian doctrine was yet in process of formation, and when all the ideas awakened by the gospel were seething within the Church. To the example of Cerinthus we can add that of the Ophites, or serpent-worshippers, who existed before the end of the first century, and who, according to Origen (Contra Celsum), asked those who wished to enter their churches to curse Jesus. In stating this first negative criterion, the apostle therefore means to say to the Corinthians: However ecstatic in form, or profound in matter, may be a spiritual manifestation, tongue, prophecy, or doctrine, if it tends to degrade jesus, to make Him an impostor or a man worthy of the Divine wrath, if it does violence in any way to His holiness, you may be sure the inspiring breath of such a discourse is not that of God’s Spirit. Such is the decisive standard which the prophets, for example, are summoned to use when they sit in judgment on one another (1Co 14:29).

After drawing the line fitted to set aside all that presents itself as Christian inspiration without being so in fact, the apostle points out the characteristic common to all those manifestations to which the quality of a true inspiration can and should be accorded, whatever may be the form in which they show themselves. To proclaim Jesus as the Lord; such is the mark of every Divinely inspired Christian discourse. Such a discourse is a cry of adoration, an act of homage by which the historical person who bore the name of Jesus, notwithstanding His shame and bloody death, is raised by the inspired one to the Divine throne, and celebrated as the Being who exercises universal sovereignty; such is the force of the title , Lord; comp. Php 2:9-11. It might be objected to the apostle that there are professions of faith in Jesus Christ which are purely intellectual, orthodox sermons which are devoid of the breath of the Spirit. But this objection has no force whatever in the context, especially with the reading (nominatives), which we have adopted, and which makes these words an exclamation. Such a cry of the heart does not in the least resemble a cold logical affirmation. We might object, with more show of reason, the exclamation of the demons who cried out on seeing Jesus: Thou art the Holy One of God. But this emotion of fear and this particular insight might well be, even in those beings, an effect of the Spirit’s influence; comp. Jam 2:19. It is the Holy Spirit who gives to an intelligent spirit the discernment of the holiness of Jesus. Thus, however simple, however elementary in matter a Christian discourse may be, however calm, however sober in form, if its result is to place on the head of Jesus the crown of Lord, it is the product of the Divine Spirit, as well as the most extraordinary manifestation which can take place in a Christian assembly.

The field of Divine inspirations is thus marked off by a line of demarcation which every believer can apply. The apostle now explains the relation which those various manifestations of the Christian Spirit, that are embraced in it, sustain to one another. He first expounds the idea, that however various those manifestations may be in their outward form, they are one in their principle and end (1Co 12:4-12).

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

Wherefore I make known unto you, that no man speaking in the Spirit of God saith, Jesus is anathema [devoted to destruction, hence accursed]; and no man can say, Jesus is Lord, but in the Holy Spirit. [The previous idolatrous life of the Corinthians left them not only ignorant as to the ways of God’s Spirit, but also tended to mislead them. Paul therefore begins their instruction with the elementary principles which concern inspiration and revelation; thus: 1. An idol reveals no truth; it is dumb. 2. Idols are many, but God is one. 3. The pretended revelations and oracles of idols or idol priests and other impostors, may be tested by what their authors say of Jesus, for they will speak evil of him. 4. The true prophets and revealers may also be so tested. They will assert the claims of Jesus, which no man is moved to do save by the Holy Spirit (1Jo 4:2-3; 1Jo 2:22; 1Jo 5:1). Treating these four points in their order, we need to note that: 1. Dumb idols were often made to speak by priests concealed in or behind them, who made use of speaking-tubes which led to the parted lips of the idol. Hence, converts from paganism needed to be reminded that idols were indeed dumb, as a safeguard against such fraud. No spiritual truth came from the oracles of idols. 2. As each realm of nature had its god, idolaters were drawn about from shrine to shrine and temple to temple, seeking one blessing from one god to-day, and another blessing from another god to-morrow. Hence, saturated as they were with polytheism, diverse gifts were with them instinctively associated with diverse gods. But the diverse gifts of Christianity were not to be attributed to different deities, or even to different subordinate spiritual beings, such as angels, etc., for they were all from one God, as Paul affirms in this chapter, reasserting it ten times in the next ten verses by way of emphasis. 3. Elymas affords a picture of one pretending to speak oracles–a false prophet. 4. The conflict between Paul and Elymas shows the blasphemy of the false and the confession of the true prophet (Act 13:6-12). The oracle of Delphi was near by, and contentions between idolatry and Christianity were, we may be sure, matters of daily occurrence in Corinth, and the ideas of new converts would be easily confused. The third verse shows that the test of a teacher is not his apostolic succession, but the soundness of his doctrine–comp. Gal 1:8]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

3. Therefore I make known unto you that no one speaking in the Spirit of God can say Jesus is anathema, and no one is able to say Jesus is Lord but by the Holy Ghost. This is conclusive from the fact that the Holy Ghost is the Successor and Revelator of Christ. Lord is applied to a man that rules, hence means the humanity of Christ, the legitimate ruler of the world, as God originally gave it to man. Though the devil has usurped it from Adam the first, Adam the Second has conquered Satan and taken it back. Hence He is destined to be Lord over all, blessed for evermore. This lordship must begin in the human heart, in which the Holy Ghost enthrones Jesus in sanctification. Since He is sent into the world to reveal Jesus and enthrone Him in the heart, whenever He sanctifies a soul He reveals Jesus sitting on the throne of the heart. The regenerated man knows Jesus as Savior because He has saved him, but does not know Him as Lord, i. e., Ruler, until He is enthroned in the heart in sanctification. Hence the fearful Unitarian trend of the popular churches. Without the baptism of the Holy Ghost, the churches not only become despiritualized into dead formality, but Unitarianized into deistic infidelity. This arises from the fact that Christ must be crowned within be fore you can say, Jesus is Lord. It is the prerogative of the Holy Ghost to reveal and crown Jesus on the throne of the heart, which he always does in sanctification. Jesus sends the Holy Ghost, and He reveals Jesus. When you receive the personal Holy Ghost in sanctification, he reveals Jesus sitting on the throne of your heart. Then can you say, Jesus is Lord.

Fuente: William Godbey’s Commentary on the New Testament

12:3 {3} Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus {c} accursed: and [that] no man can say that Jesus is the Lord, but by the Holy Ghost.

(3) The conclusion: know you therefore that you cannot so much as move your lips to honour Christ at all, except by the grace of the Holy Spirit.

(c) Does curse him, or by any means whatever diminish his glory.

Fuente: Geneva Bible Notes

Enthusiasm or ecstasy or "inspired" utterance do not necessarily indicate spirituality. By "inspired" utterance I mean any utterance that the speaker claimed came from God, not necessarily a truly inspired new revelation from God. Paul’s original readers needed to pay attention to what the person speaking in such a state said.

"Not the manner but the content of ecstatic speech determines its authenticity." [Note: Barrett, p. 279. Cf. Deuteronomy 13:2-6; 18:21-22.]

What the person said about Jesus Christ was especially important. No one the Holy Spirit motivated would curse Jesus Christ. Probably no one in the Corinthian church had. In the Septuagint anathema means a thing devoted to God without being redeemed, doomed to destruction (Lev 27:28-29; Jos 6:17; Jos 7:12). [Note: Robertson, 4:167.] Anathema is an Aramaic term carried over from the church’s Jewish background. Likewise no one would sincerely acknowledge that Jesus is Lord, Savior and or Sovereign, unless the Holy Spirit had some influence over him or her. This was true regardless of whether the person was speaking in an ecstatic condition or in plain speech. Paul was not enabling his readers to test the spirits to see if they were of God (cf. 1Jn 4:1-3). His point was that "inspired" utterance as such does not indicate that the Holy Spirit is leading a person.

The Holy Spirit leads those under His control to glorify Jesus Christ, not dumb idols, with their speech (cf. 1Co 2:10-13).

"The ultimate criterion of the Spirit’s activity is the exaltation of Jesus as Lord. Whatever takes away from that, even if they be legitimate expressions of the Spirit, begins to move away from Christ to a more pagan fascination with spiritual activity as an end in itself." [Note: Fee, The First . . ., p. 582.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)