Exegetical and Hermeneutical Commentary of 1 Corinthians 12:11
But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.
11. but all these worketh that one and the selfsame Spirit ] This consideration absolutely excludes all boasting, all possibility of setting up one gift as essentially superior to another. It is worthy of remark that what is predicated of God in 1Co 12:6, is here predicated of His Spirit. The word translated worketh is the same in both places. “The Spirit worketh, not is worked. He worketh as He will, not as He is bidden.” St Chrysostom.
dividing to every man severally as he will ] Cf. Heb 2:4.
Fuente: The Cambridge Bible for Schools and Colleges
But all these – All these various endowments.
Worketh – Produces. All these are to be traced to him.
That one and the self-same Spirit – The Holy Spirit, Acts 2. They were all, though so different in themselves, to be traced to the Holy Spirit, just as all the natural endowments of people – their strength, memory, judgment, etc. – though so various in themselves are to be traced to the same God.
Dividing to every man severally – Conferring on each one as he pleases. He confers on each one that which he sees to be best, and most wise, and proper.
As he will – As he chooses or as in his view seems best. Dr. Doddridge remarks, that this word does not so much express arbitrary pleasure, as a determination founded on wise counsel. It implies, however, that he does it as a sovereign; as he sees to be right and best. He distributes these favors as to him seems best adapted to promote the welfare of the whole church and to advance his cause. Some of the doctrines which are taught by this verse are the following:
(1) The Holy Spirit is a person. For, he acts as a person; distributes favors, confers endowments and special mercies as he will. This proves that he is, in some respects, distinguished from the Father and the Son. It would be absurd to say of an attribute of God, that it confers favors, and distributes the various endowments of speaking with tongues, and raising the dead. And if so, then the Holy Spirit is not an attribute of God.
(2) He is a sovereign. He gives to all as he pleases. In regard to spiritual endowments of the highest order, he deals with people as he does in the common endowments bestowed upon people, and as he does in temporal blessings. He does not bestow the same blessings on all, nor make all alike. He dispenses his favors by a rule which he has not made known, but which, we may be assured, is in accordance with wisdom and goodness. He wrongs no one; and he gives to all the favors which might be connected with eternal life.
(3) No man should be proud of his endowments. Whatever they may be, they are the gifts of God, bestowed by his sovereign will and mercy. But assuredly we should not be proud of that which is the mere gift of another, and which has been bestowed, not in consequence of any merit of ours, but according to his mere sovereign will.
(4) No man should be depressed, or should despise his own gifts, however humble they may be. In their own place, they may be as important as the higher endowments of others. That God has placed him where he is, or has given less splendid endowments than he has to others, is no fault of his. There is no crime in it; and he should, therefore, strive to improve his one talent, and to make himself useful in the rank where he is placed. And,
(5) No man should despise another because be is in a more bumble rank, or is less favored than himself. God has made the difference, and we should respect and honor his arrangements, and should show that respect and honor by regarding with kindness, and treating as fellow laborers with us, all who occupy a more humble rank than we do.
Fuente: Albert Barnes’ Notes on the Bible
1Co 12:11
But all these things worketh that one and the selfsame Spirit, dividing to every man severally as He will.
The work of the Spirit
I. Christ promised that He would be present with His Church unto the end of the world (Mat 28:20). And this is that which differenceth His Church from any other society. If Christ be not present there is no Church. The foundation is wanting; and where there is no foundation, the higher the building, or the more glorious its appearance, the sooner it will fall.
II. Christ is thus present with His Church principally and fundamentally by His Spirit (Joh 14:1-31; Joh 15:1-27; Joh 16:1-33). Christ hath no vicar but the Spirit. Some say that Christ is no otherwise present than by outward ordinances. I grant that these are pledges of His presence, and instruments wherewith, by His Spirit, He doth effectually work. But make them Christs whole presence, and we have no better Church state than the Jews.
III. This presence of the Spirit is promised, and given unto the Church by an everlasting covenant (Isa 59:21).
IV. It is from hence that the ministry of the gospel is the ministry of the Spirit (2Co 3:6-8).
1. There were never but two ministrations, the one the ministration of the letter and of death, the other of the Spirit and of life; the one of the law, the other of the gospel. Any other is antichrists.
2. The ministration of the Spirit must signify–
(1) That the Spirit is the efficient of the ministration, giving spiritual gifts to the ministers of the gospel, to enable them to administer all gospel ordinances to the glory of Christ and the edification of the Church.
(2) The communication of Him, and so the effect of the ministration (Gal 3:2). Then it follows that, so long as there is the preaching of the gospel, there is the communication of the Spirit.
V. The general end, why the Spirit is thus promised unto the Church. God hath promised unto Christ a kingdom and Church in the world for ever (Psa 72:17; Isa 9:7; Mat 16:18). The accomplishment of this promise must depend upon the Spirit. If He should cease as to either of His operations, either in working internal saving grace or spiritual abilities for gospel admimistrations, the Churh must cease.
VI. The Holy Ghost thus promised and given furnishes the ministers of the gospel with spiritual abilities in the discharge of their work; and without it they are no way fitted for it.
1. Read Mat 15:14-30. Note in this parable–
(1) That wherever Christ calls and appoints a minister in His house, He gives him spiritual abilities for that work by the Holy Ghost. He set none at work, but He gave them talents.
(2) For men to take upon them to serve Christ who have received none of these spiritual abilities is a high presumption, and casts reflection on Christ, as if He called to work and gave no strength, as though He called to trade and gave no stock, or required spiritual duties and gave no spiritual abilities.
(3) Those who have received talents or gifts of the Holy Ghost are to trade with them.
2. Read Rom 12:4-8. Note here–
(1) That this discourse concerns the ordinary state of the Church in all ages.
(2) That gifts are the foundation of all Church work.
(3) That not only does work depend on the administration of gifts, but the measure of work depends upon the men, sure of gifts (Eph 4:8-13).
VII. As spiritual gifts are bestowed unto this end, so they are necessary for it. The way whereby the world lost the spiritual ministrations of the gospel was by the neglect and contempt of spiritual gifts, whereby alone they can be performed.
VIII. That there is a communication of spiritual gifts in all gospel ordinances we know by experience. This is derided by scoffers, but we plead the experience of humble Christians who have a spiritual acquaintance with these things. (J. Owen, D.D.)
The operations of the Spirit are
I. Rich in their variety. Gifts–
1. Of power.
2. Of grace.
II. Free in their dispensation.
III. Sovereign in their distribution.
IV. Beneficial in their design. (J. Lyth, D.D.)
Variety in unity
I. The divine worker.
1. Every good and perfect, gift is from above. Bezaleel and Aholiab were filled with the Spirit of God even as Moses and Aaron. The tact of the man of business, the fancy of the poet, the skill of the scientist are all from Him.
2. So in the spiritual sphere. Spiritual life is His gift; that life is preserved by His renewing, and all its progressive developments must be referred to Him. All aspirations after purity, all high purposes of consecration are from Him. In whatever way we are able to strengthen the Church and bless the world, the gift is a talent entrusted to us by Him.
3. There is great comfort in this thought. Men who have done eminent service pass away, and sometimes the anxious inquiry will arise, Where shall the host of the Lord find its leaders? Fear not! His gifts never fail, and His Church can never be abandoned. Moses died, but Joshua conducted the people to the promised land. Stephen fell a martyr, but the gap in the ranks was more than filled by Saul. Our Lord told the disciples that it was good for them that even He should be taken away, that the Comforter might come.
II. The characteristic of His works. Variety in unity. Variety is everywhere a condition of strength and beauty.
1. We should soon weary of landscapes in which the same features were ever reproduced. There would have been little beauty in the firmament if star had not differed from star in glory.
2. Intellect has been able to render humanity real service because it has had diversities of gifts. We want men of science and men of action to reduce their thoughts to practice; some to give strong and noble impulses, and others to apply the check of caution and experience; some to bear us aloft to the world of fancy, others to detain us among the hard realities of life.
3. So in the highest region of all.
(1) The ages of the Churchs story have been marked by different characteristics. There have been missionary ages, ages of defence, ages of quiet building to which we owe the great works of our theology, ages of pulling down so as to reform, to purify, to revive, and ages of suffering–heroic times. Here is variety, and the wise observer will see the presence of Gods Spirit in all, and admire the wisdom that has made all contribute to the prosperity of the Church.
(2) So is it with the various sections into which the Church has been divided. Men formed with different powers and temperaments, trained amid diversified circumstances, are sure to arrive at different conclusions. As to questions of Church polity, some will be sticklers for authority, while others will be concerned to maintain the rights of the individual Christian. In ritual some will attach importance to external beauty, others will refuse to depart from primitive simplicity. Some may be moved by an irrepressible enthusiasm, others will adhere to a mere formal service. Some may state truth in a way which may be offensive to men of culture, while others may seek to present it philosophically and disgust men of earnest heart. Yet everywhere we may feel that the work of the Church is more thoroughly done as the result of the diversified agencies enlisted on its behalf.
(3) The same manifoldness is seen, too, in individual character and experience. The story of no two souls is exactly alike.
(a) There are varieties of agency. Always the same truth must be the power of God unto salvation, but there are many avenues by which it obtains admission to the soul, and gains power and dominion there. In one the conscience is awakened to agonising convictions of sins; others are led by soft and gentle hands into the ways of peace. Lydia and the jailor were converted in the same city by the agency of the same apostle; but to the one the Spirit came in the still small voice; to the other He spoke in the terrors of an earthquake. Some are brought to enter the kingdom through a great fight of afflictions, and others are drawn as by the cords of love. Here the work is instantaneous, there gradual. One is converted by the appeal of the preacher, another by solitary meditation on the truth, another by the artless words of a little child.
(b) There are diversities in the result. In all there is faith in Jesus, but with innumerable points of difference. In some there is a burning enthusiasm, in others holy quiet. One is all activity and daring; another, like Mary, loves to sit at the feet of Jesus. One is a Boanerges, another a Barnabas. These, then, are the phenomena, and they are just such as we might have expected. The wind bloweth where it listeth. Sometimes its music is soft and sweet, anon it is clear and shrill, and again it is deep, solemn, and sad.
Conclusion:
1. We have here a rebuke of intolerant exclusiveness. There is a strong tendency in most men to expect that piety should be cast in one mould, and fashioned after one pattern.
2. We have a call to earnest diligence. The manifestation of the Spirit is given to every man to profit withal. Whatever gift the Spirit bestows on any man–by whatever impulse He stirs the soul, the design is that the talent should be used for the advancement of Divine glory. (J. Guinness Rogers, B.A.)
Ethnic and Christian views of Divine influence
So much of our knowledge comes through the senses, it is not wonderful that many persons believe that all our knowledge comes through the senses. So large a part of our time is occupied with this outward world of sights and sounds, no wonder many think that this is all we have to do with. What is spirit, what is soul, but a higher development of matter? What do we know of either, except what we see through forms of material organisation? This is modern materialism, which does not deny spirit but maintains that all we know of it is what comes to us from without, through forms of matter. It is not curious that multitudes of men should have been materialists; for matter impresses itself constantly and necessarily on all. But the really curious fact is that the great majority of mankind should have always been Spiritualists; believing in spirit more than in matter–in the infinite more than the finite; believing not in evolution, but emanation; accepting as the origin of the universe a dropping downward out of the infinite, into the finite, or a creation of the world by the Gods.
I. Christianity differs from all other religions, in maintaining the universality of this influence. Other religions, so far as I know, have limited inspiration, either to a few select souls, as prophets and saints; or, secondly, to some select class; as priests; or, thirdly, to those who sought it by seclusion, by meditation, by solitary prayer, by self-denial, going apart into caves and cells to macerate the body by starvation and asceticism. But on the day of Pentecost, in the first words which Peter said, he declared that the prophecy of Joel was fulfilled–It shall come to pass, in the last days, saith the Lord, that I will pour out My Spirit on all flesh, and your sons and daughters shall prophesy. Accordingly, through the Book of Acts, and in all the Epistles, we find that wherever the gospel was preached, all were told that they were to receive the Holy Spirit. All Christians were inspired; but their inspiration showed itself in different ways. It inspired some of them with knowledge, helping them to a clear sight of truth. It inspired some of them with wisdom, helping them to see what was the best thing to be done in any emergency. It inspired some of them with faith, enabling them to feel the presence and love of God amid bereavement, loneliness, bitter disappointment, and sharp trial. It inspired some of them to be good physicians, tender and careful nurses of the sick. If they saw a man or a woman who had a gift of healing, they said, She is inspired by the Holy Ghost to heal disease, as the Apostle Paul is inspired to preach. Gifts were special, but the inspiration was universal; one and the same for all, from the lowest to the highest. God was in every heart in this happy community of brothers and sisters. This, therefore, is one of the characters of the true Christian doctrine of Divine influence, that Gods influence comes to all of us whenever we wish for it. This is what Jesus says: If a hungry child asks his father and mother for bread, will they give him a stone? No! Do you think, then, that if any of you ask God for power to do right and be right, He will not give it to you? So certain it is that God will give His Holy Spirit to them who ask Him.
II. According to the New Testament, the Divine influence is not only universal, but it is continuous, constant, a never-flowing stream, descending into every open soul. It is not only for all men, but it is at all times. Undoubtedly there are seasons when the human heart is more tender, more susceptible, more open to Divine influence, than at other times. So in this opening season of the year, the seeds and buds are more susceptible to the influence of the sun. The buds are swelling by millions on the trees; every day they become a little larger; presently they open into delicate, soft leaflets; then they hang out their pretty forms more and more unfolded. Some immense force is pushing them from within, and attracting them from without. The small plant in the sick girls window in some narrow city lane feels the same influence; the weeds and grasses over ten thousand miles of latitude feel the influence. Every twenty-four hours swells this tide of vegetable life which flows in upon us like the ocean. Thus, too, there are doubtless spring seasons in the human soul, when we are more susceptible to Divine influence than at other times. God is not necessarily nearer than at other times, but our hearts are turned more towards Him.
III. A third peculiarity of the Christian view of Divine influence is, that it considers inspiration as natural, rational and practical.
1. It is rational. It does not come to confuse she mind, but to give it more insight, deeper knowledge. Part of our knowledge comes to us from the outward world by observation; but another part, and often the best part, comes to us from within, by intuition.
2. The Divine influence, according to Christianity, is not only rational, but also practical. We have seen that one of the gifts of the Holy Spirit is the gift of healing. We also read of the gifts of helping, of governing, of discerning of spirits. One man who believes in inspiration, and looks up for it, will be filled with a Divine power of helping those in difficulty, of showing them what they ought to do, of lending a hand to a weak brother or sister. Another man will, in answer to his inward prayer, be gifted with executive ability to direct and guide and govern. We know how some persons can govern without seeming to govern. Some are born leaders, but some are also inspired leaders. They are enabled by a power not their own to guide, repress, restrain, uplift, and bring together many hearts, till they beat as one. This is also a gift of the Holy Ghost. And others are made discerners of spirits. The eye is made clear and penetrating to discern shams. The hypocrite and deceiver is unmasked in their presence. These various powers of the soul are all as much quickened and fed and vitalised by the Holy Spirit as that of the prophet who speaks with the tongue of men and angels, or the rapt devotee who wears the stones with his knees in constant prayer. It is one spirit by which all Gods servants are baptised into that one body, the invisible church of good men and women.
3. Although this influence is supernatural it is also natural. The Divine life, flowing down through human souls into the world, must be, and is in harmony with the same Divine life flowing down into the world through external nature. Consequently, wherever God sends a fuller tide of religious inspiration into any period, it is followed by a greater growth of art, science, knowledge and civilisation. What we ought to believe, therefore, is that God is always inwardly near to us, in the depths of our soul, and always ready to strengthen us, and lighten our darkness, when we turn inward to Him. But it is a mistake to speak of any irresistible influence of the Holy Spirit. God respects our freedom, and, if we choose to resist these tender attractions and illuminations, they are never forced upon us. Let us not harden ourselves against the voice within, whether it comes to give us better insight into truth, or to show us how acceptably to work: whether it open our eyes to see, our ears to hear, our hands to act, our lips to speak, or our hearts to love. (James Freeman Clarke.)
One Spirit, many gifts
But now these best gifts of God, as well as all His other gifts, are in danger of being profaned by men. And it seems that the Corinthians did profane them. They employed the power of speaking new languages, as well as other spiritual gifts, to their His glory, and not to Gods glory alone. His mystical body, the Church, is like His natural body, or any of our bodies, in respect that although it is made up of many members, each having its own office, yet it is truly, strictly, mysteriously one. What makes it one, and binds it together, is the Holy Spirit of God dwelling in each persons soul and body, to unite him truly to Jesus Christ. Thus are Christians put in mind of the one Church, to which all alike belong; and they are also put in mind of the diversity of gifts, whereby each member is made different from another. First, to the weaker and less honourable member he says, you are not to be cast down nor discontented, as if no one cared for you, because others have higher places than you. Nay, it might be said, you surely have in you the same life, the same blood, that any other limbs of the body have. The pulse which beats in you comes from the heart, the power and will which guides you from the head; you are as much a member of the Man as any of the limbs which are most precious. If you hear instead of speaking, if you move instead of ruling, if you act instead of ordering, you are not therefore the less parts of the body. And much more should we quiet with the same gracious words all discontented and envious thoughts. Are you not a member of Christ? and what is it, in comparison of so great mercies, if another man is more learned, more respected, richer; or healthier than you are? The weak then are not to envy the strong, and the strong on the other hand are not to despise the weak. The eye is not to say to the hand, I have no need of thee; neither again the head to the feet, I have no need of you. Those who are above others, either in learning or in dignity, are of course in some danger of becoming proud and contemptuous. Let this then be the lesson settled in our hearts; to believe that we are Christian brethren indeed, and to cherish in our hearts true brotherly feeling one towards another. Now, then, with this deep faith in Christs Holy Spirit, as having really been given to dwell in our hearts, let us think on any other person, whomsoever we will, as being also partakers of the same Spirit. Consider; if he were partaker of the same blood with us, if it were our brother or sister after the flesh, should we not be full of love for him? Again, because this Spirit deals not with all exactly alike, but divides to every man severally as He will, how should the remembrance of Him fail to make us content in our places, orderly and diligent in our duties? since wherever we are in Gods work, He assigned us our place. Are you then a rich and prosperous person? do not trust in your own riches: beware of thinking that you can do without the poor, that you need them not. Are you, on the contrary, a poor man? Then beware how you allow yourself to think sadly on the rich, as being better off than you are. Such thoughts are too likely to end in repining and envy. Again, are you in comparison learned? are you able to read the Scriptures? yet do not trust in your reading: do not think that you can make out your duty, and save yourself well enough: you still need the prayers of Christs afflicted and poor. Are you, on the other hand, an ignorant person, and does it mortify you to see and feel that you know much less than most others? care not for it, but turn your thoughts to the infinite and wonderful truth, which, as we all know, belongs to us and to the very wisest alike. Are you so far blameless as to have kept, by Gods mercy, your soul and body from wilful deadly sin? You know it is altogether the work of Gods Spirit: believe and think of this; it will keep you from pride and self-righteousness. (Plain Sermons by Contributors to the Tracts for the Times.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. But all these worketh that one and the self – same Spirit] All these gifts are miraculously bestowed; they cannot be acquitted by human art or industry, the different languages excepted; but they were given in such a way, and in such circumstances, as sufficiently proved that they also were miraculous gifts.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Though the Spirit of God be but one, from whom these several powers and abilities flow; yet he doth not give all this variety of gifts to all Christians, but one to this man, another to another, as the same Holy Spirit pleaseth, for the glory of God, or the good of the church.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. as he will (1Co 12:18;Heb 2:4).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But all these worketh that one and the selfsame Spirit,…. Though these gifts, ministrations, and operations, are so different in themselves, and are bestowed upon different persons, yet they are all wrought by one and the same Spirit of God, who is the true Jehovah, and properly God, as these his works declare; for who, but the most high God, could ever communicate such gifts to men?
Dividing to every man severally as he will; giving one man this gift, and another that; imparting such a measure to one, and such a portion to another, just as seems good in his sight. For as his special grace in regeneration is dispensed when and where, and to whom he pleases, signified by the blowing of the wind where it listeth, Joh 3:8 so his gifts, ordinary and extraordinary, are severally distributed, according to his sovereign will and pleasure. This is a clear and full proof of the personality of the Spirit, who is not only distinguished from his gifts, and the distribution of them, which is a personal act described to him; but this is said to be done according to his will, which supposes him an intelligent agent, capable of choosing and willing; and whose will agrees with the Father’s, and with the Son’s.
Fuente: John Gill’s Exposition of the Entire Bible
Worketh (). The same word that was used in verse 6 of God.
Severally (). Separately.
Even as he will ( ). Hence there is no occasion for conceit, pride, or faction (4:7).
Fuente: Robertson’s Word Pictures in the New Testament
1) But all these worketh” (panta de tauta energei) “And all these things (these nine spiritual gifts) operate” or “each operates.” These spiritual gifts were energetically and dynamically to be used in witnessing and working for God.
2) “That one and selfsame Spirit.” (to en kai to auto pneuma) “The one and same Spirit.” As 1Co 12:9. There is unity in diversity. Though all nine charismatic demonstrations of the spirit vary in manifestations, each works to the edifying of the church, and to the glory of God.
3) “Dividing to every man as he will.” (diairoun idia hekasto kathos bouletai) “distributing separately or personally to each one as he (the Holy Spirit) wills.” The Spirit, as a person, was here declared to have had and exercised His judgment or discerning will in parceling gifts out to each Corinth church member, according to need. His will is always Holy, Heb 4:7; Rev 22:17.
Fuente: Garner-Howes Baptist Commentary
11. One and the same spirit distributing. Hence it follows that those act amiss who, having no concern as to participation, break asunder that holy harmony, that is fitly adjusted in all its parts, only when under the guidance of the same Spirit, all conspire toward one and the same object. He again calls the Corinthians to unity, by reminding them that all have derived from one fountain whatever they possess, while he instructs them, at the same time, that no one has so much as to have enough within himself, so as not to require help from others. For this is what he means by these words — distributing to every one severally as he willeth The Spirit of God, therefore, distributes them among us, in order that we may make all contribute to the common advantage. To no one does he give all, lest any one, satisfied with his particular portion, should separate himself from others, and live solely for himself. The same idea is intended in the adverb severally, as it is of great importance to understand accurately that diversity by which God unites us mutually to one another. (746) Now, when will is ascribed to the Spirit, and that, too, in connection with power, we may conclude from this, that the Spirit is truly and properly God.
(746) “ Par laquelle Dieu nou conioint et oblige mutuellement les uns aux autres;” — “By which God connects and binds us mutually to one another.”
Fuente: Calvin’s Complete Commentary
(11) But all these.Again, in striking contrast to the great varieties of gifts, the common source of them all is emphatically repeated. The Corinthians estimated these gifts variously, according to their variety in operation. The Apostle estimates their common value as proceeding from the One Spirit, distributed according to His will. Those who valued men more or less according to the kind of gift they possessed were really, if unconsciously, criticising the giver.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. One Spirit Let there be no strife or rivalry between the possessors of different gifts; but let all in unison trace them up to one source, and exercise them in harmony.
Dividing It was not that these exercises were a spontaneous welling up of religious excitement, and assuming these forms, but a definite, divine assignment to each individual of his particular charism.
As he will Wills.
‘But all these works the one and the same Spirit, dividing to each one severally even as he will.’
Paul again emphasises that the one Spirit, the same Spirit, is responsible for all. This stresses that there are no other good spirits that speak through humans. Whatever ministry angels and spirits may have (Heb 1:14) it is not one of enlightening God’s people through the workings of mind and heart. That is the work of the Holy Spirit and He alone, working through men of God. And He gives the gifts to each one as He will, so that we can be sure that the gifts will be there in the church. Yet none given such gifts can boast and feel proud, for they are not chosen because they are special, but because He has willed it. And what He gives He can take away. All are therefore to use their gifts for the wellbeing of the whole church, recognising the Spirit’s sovereignty.
‘Even as He will.’ Note the emphasis on the will of the Spirit bringing out that He acts personally in what He does.
1Co 12:11. But all these worketh, &c. But one and the same Spirit effecteth all these things, distributing to each man in particular, according to his will. Heylin.
1Co 12:11 . Amid all this diversity, however, what unity of the operative principle!
] namely, as the divine power endowing the different individuals differently. See what follows. , , Theodoret.
] seorsim, severally . See Bernhardy, p. 185. Comp Plato, Menex. p. 249 B: . Pind. Nem. iii. 42; and very often in classical writers. Elsewhere in the N. T.: .
] not: arbitrarily , but (comp on Mat 1:19 ): in accordance with the determination of His will , which by no means precludes this divine self-determining action of the Holy Spirit from proceeding in a manner corresponding to the natural and general Christian capacity, and to the peculiar disposition and tendency of the minds, of men. Hence, on the one hand, the possibility that, from the human side, particular charismata may be obtained by effort , 1Co 12:31 ; 1Co 14:1 ; and also, on the other hand, the duty of not estimating slightly the gifts of others. Observe, further, in , the personality of the Spirit.
DISCOURSE: 1982 1Co 12:11. All these worketh that one and the self-same Spirit, dividing to every man severally as he will.
THE Corinthian Church was richly endowed with gifts: but the persons so endowed were not pro-portionably enriched with grace. Hence their gifts in too many instances administered only to strife and disorder; creating pride in some, who gratified themselves with an ostentatious display of their preternatural powers; and calling forth envy in others, whose powers were only of an inferior order. To counteract and rectify these disorders, St. Paul directed the peoples attention to the origin and use of all these gifts which had been conferred upon them. He shewed that they were all imparted by the Spirit of God according to his own sovereign will and pleasure, without any reference to the merits or attainments of the people themselves; and that they were bestowed on them, not for the aggrandisement of the favoured individuals, but for the benefit of the whole Church. This is the precise import of the whole chapter, as it is also of the fourteenth chapter, wherein the subject is still further prosecuted: it is confined, I say, to the gifts of the Spirit, without referring to the graces. Yet we shall take occasion from our text to notice also the graces of the Spirit, because they will be treated of with peculiar advantage in this connexion.
We will consider then the work of the Holy Spirit generally; and notice,
I.
His miraculous operations
The powers communicated by him to the Church were extremely various By him also all the gifts were bestowed according to his own sovereign will and pleasure In connexion with the miraculous operations of the Spirit, we have proposed to consider also,
II.
His spiritual influences
These also are greatly diversified They are given too according to his own sovereign will and pleasure Let us learn from hence What we are to think of this great Agent
[Volition is inseparable from personality: and such actions, as are here ascribed to the Holy Spirit, proceed from none other than God. The enabling of men to work all kinds of miracles is beyond the power of any finite and created intelligence to effect. Here then we have a demonstration of the personality and divinity of the Holy Spirit. This passage alone establishes this doctrine beyond a doubt. And when we recollect, that all our hope is from Him; that, as our justification is altogether from the Lord Jesus Christ, so our sanctification is altogether from the Holy Spirit; it is of infinite importance that our minds be rightly instructed in reference to this point: for as, if Christ be not God, we can have no hope from his death, so, if the Holy Spirit be not God, we can have no hope from his agency. Let this truth then be settled in our minds; that He who, in the economy of redemption, has engaged to supply the place of Christ on earth [Note: Joh 16:7.], is very God [Note: See Act 5:3-4.] and able to effect for us, and in us, the whole work which he has undertaken.]
2.
Whither we are to look for all needful assistance
[To this Divine Agent must we look, and not in any respect to ourselves. He it was who wrought the whole work in the days of the Apostles, and has continued to work in the Church even to the present hour. To him therefore must we look. Let us suppose the present assembly to be in the very state in which that assembly was on the day of Pentecost; our eyes as blind, our hearts as hard, yea, our hands yet reeking with the Saviours blood: must we despair? No: He, who converted thousands of them in one single day, can work effectually on us also, and accomplish in us all that our necessities require Let us pray then that the Spirit may be poured out upon us as he was upon them: and then may we expect the same moral change on our hearts as was wrought on theirs. Let but the word come to us in demonstration of the Spirit and of power, and all will be done for us that shall be necessary for our sanctification and our complete salvation.]
3.
To whom we must give the glory of all that is good in us
[He that hath wrought us to the self-same thing, is God: and he must be acknowledged as the sole author of all good. As in the miraculous powers that were imparted, he was all in all; and as in the faculties which our different members possess, he is all in all; so must he be in all that is wrought in our souls [Note: ver. 6.]. Whatever then be our faculties of mind or body, they must be improved for him, that he may be glorified in all: and, whatever graces we possess, they must be exercised, not for our own honour, but for his, that God in all things may be glorified through Christ Jesus.
11 But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.
Ver. 11. One and the self-same Spirit ] Who yet is called the seven spirits of God, Rev 1:4 , for his manifold and various operations.
Dividing to every man severally, as he will ] It is reported that in Luther’s house was found written, Res et verba Philippus. Res sine verbis Lutherus. Verba sine re Erasmus. Everyone hath his own share; all are not alike gifted; yet by “one and the self-same Spirit,” that one and that self-same Spirit, as the Greek text runs, repeating the article, very elegantly and emphatically, ..
11. ] The Spirit is the universal worker in men of all these powers, and that according to His own pleasure: see above on 1Co 12:4-6 .
, ‘ seorsim ,’ respectively , or ‘ severally ,’ as E. V. This unity of the source of all spiritual gifts, in the midst of their variety, he presses as against those who valued some and undervalued others, or who depreciated them all.
1Co 12:11 sums up the last par. (1Co 12:4-10 ), impressing on the Cor [1869] with redoubled emphasis the variety in unity of the “gifts,” and vindicating the sanctity of each: “But all these things worketh the one and the same Spirit” ( cf. 1Co 12:9 ). In the qualifying clause, “dividing separately ( seorsim ) as He wills,” takes up the of 1Co 12:4-6 ; is resumed from 1Co 12:7 ; adds the thought that the Spirit deals with each recipient by himself, individually and appropriately ( cf. 1Co 7:7 , 1Co 3:8 , 1Co 15:23 ); while signifies that He acts in the distribution upon His choice and judgment , where lies the hidden reason for the giving or withholding of each particular gift. For , see parls.; and for its difference from , cf. 1Co 12:18 ; also 1Co 4:19 ; 1Co 4:21 , and parls. Eurip., Hippol ., 1329 f., supplies a good example of the distinction, , : “None of us likes to cross the purpose of one that is bent on anything, but we always stand aside”. No predicate could more strongly imply personality than does .
[1869] Corinth, Corinthian or Corinthians.
selfsame = same.
dividing = distributing. Greek. diaireo. Only here and Luk 15:12. Compare the noun diairesis, verses: 4-6.
severally = in His own way.
will. App-102.
11.] The Spirit is the universal worker in men of all these powers, and that according to His own pleasure: see above on 1Co 12:4-6.
, seorsim, respectively, or severally, as E. V. This unity of the source of all spiritual gifts, in the midst of their variety, he presses as against those who valued some and undervalued others, or who depreciated them all.
1Co 12:11. , wills) the Spirit. So, as God willed, 1Co 12:18, He gives the several gifts, or some gifts, in various measures, to the several individuals.
1Co 12:11
1Co 12:11
but all these worketh the one and the same Spirit, dividing to each one severally even as he will.-This unity of the source of all spiritual gifts, in the midst of their variety, he presses as against those who valued some and undervalued others, or who deprecated them all.
all: 1Co 12:4, 1Co 7:7, 1Co 7:17, Joh 3:27, Rom 12:6, 2Co 10:13, Eph 4:7
as: 1Co 12:6, Dan 4:35, Mat 11:26, Mat 20:15, Joh 3:8, Joh 5:21, Rom 9:18, Eph 1:11, Heb 2:4, Jam 1:18
Reciprocal: Gen 40:8 – Do not Exo 35:30 – See 1Ch 6:32 – according to their order Luk 8:10 – Unto Joh 14:12 – the Act 8:29 – General Act 10:19 – the Spirit Act 13:2 – the Holy Act 16:6 – forbidden 1Co 12:18 – as it Col 1:29 – his 1Ti 4:1 – the Spirit
1Co 12:11. This is virtually the same as verse 7. As he will denotes as the Lord willed in directing the Spirit as it delivered the various gifts.
1Co 12:11. but all these worketh the one and the same Spirit, dividing to each one severally even as he willand if so, to set one gift above another, in a spirit of rivalry among their possessors, how offensive must that be! Now follows a graphic illustration of this.
Vv. 11. But all these worketh that one and the selfsame Spirit, dividing to every man severally as He will.
That one: in opposition to the plurality of believers; the same: in opposition to the diversity of gifts.
The partic. , dividing, has no expressed object; the emphasis is on the act of dividing. With the adj. , we must understand the subst. .
By the words: as He will, the apostle does not ascribe to the Spirit a capricious and fantastic mode of procedure. The good pleasure of God is never exercised except in perfect harmony with all the perfections of His character, His wisdom, goodness, righteousness. The analogous phrase, 1Co 15:38, shows how entirely the notion of arbitrariness is excluded, in the apostle’s view, from the idea of the Divine pleasure. One may compare in some respects Mat 25:15. The deliberate will (), here ascribed to the Holy Spirit, seems to me to imply His personality, as the act of giving supposes His Divinity. The words: to every man as He will, are undoubtedly intended to sweep away, from the more gifted of the Corinthians, every feeling of self-merit, and, from the less favoured, every tendency to discontentment. It will be seen that this double intention is precisely what inspires the following passage (1Co 12:13-30). But, first of all, 1Co 12:12 serves by a figure to bring out again the fundamental thought of the passage, 1Co 12:4-11.
but all these worketh the one and the same Spirit, dividing to each one severally even as he will. [Paul here sets forth fully the diversity of the gifts, but checks any tendency to boastful comparison by showing that the gifts emanate from a common source, and are operated by a common will, and are bestowed according to the pleasure of the Spirit, and not because of any inferiority or superiority on the part of the recipients. The nine gifts spoken of may be described as follows: 1. The “word of wisdom” was the ability to reveal divine truth which was possessed by the apostles and partially by prophets. 2. The “word of knowledge” was the ability to teach the truth thus revealed. Paul emphasizes that the second gift was as much a work of the Spirit as the first. 3. Faith, in this connection, is more than that which comes by hearing. It is that energy of faith which carries with it divine power (Mat 17:19-20; 1Co 13:2). 4. “Gifts of healing” was the power to supernaturally restore the sick (Act 5:15-16; Jam 5:14-15). This gift may have been separated from the one next named, because some had their miraculous power limited to this field. 5. “Workings of miracles” was larger than the one which preceded it, for it included acts of judgment as well as mercy. It was exercised by Paul in striking Elymas blind, and by Peter in the punishment of Ananias and Sapphira. Paul here names healing first, possibly because those who are called upon to exercise God’s mercy stand higher in his esteem than those who execute his judgment, for pagans and unbelievers have often been used by him to mete out punishment. But in 1Co 12:28 he reverses the order, for the greater includes the less. 6. The “gift of prophecy” enabled one to speak the truth under the unerring guidance of the Holy Spirit. In the Old Testament this gift was a very important one; but in the New, the “word of wisdom,” which embraced all the larger scope of prophecy, seems to have been mainly confined to the apostles, and so we find New Testament prophets merely foretelling things of a temporary or personal nature, as in the case of Agabus (Act 11:28; Act 21:9-11). 7. “Discernings of spirits” was the power to recognize the difference between the utterances of genuine inspiration and those of a demoniacal or an unaided human spirit. 8. There has been much dispute as to what is meant by “kinds of tongues.” Some modern commentators have attempted to show that the gift of tongues mentioned in the Epistles was entirely different from the ability to speak foreign languages manifested on the day of Pentecost. The weakness of those who take this position is fully exposed by Hodge in loco. Speaking with tongues was not an incoherent, meaningless jargon uttered by the speaker in ecstatic rhapsody, nor was it “spiritual language unknown to man, uttered in ecstasy.” The second chapter of the Book of Acts shows us clearly what it was, and the New Testament never explains it as being anything less or different. 9. “Interpretation of tongues” was the ability to interpret what was said by the one who spoke with tongues. The gifts of speaking and interpreting were sometimes given to the same person (1Co 14:13), and sometimes to different persons.]
THE HOLY GHOST HIMSELF NOT ONLY THE DISPENSER, BUT THE CUSTODIAN, OF HIS OWN GIFTS
11. But all these things worketh in you one and the same Spirit, dispensing unto each one severally as He willeth. In this verse you have the golden key which unlocks the mystery and solves the problem. The Holy Ghost Himself possesses the gifts perpetually, and is the custodian of the same. But do not forget that He has them on hand, not for Himself, for He does not need them, but for you. Consequently you may rest assured that you can have them as you need them, remembering that He commands you to earnestly seek them (1Co 12:31). A military general, approaching a city, first needs the cannons, to burst up the citadels and oust the enemy from their fortifications. Then, when they meet him in the open plain, he needs the rifle and plenty of ammunition. Finally, when the collision comes, he needs bayonets, swords and revolvers, for the hand-to-hand combat of man with man. So, when you need a cannon to fire on the devil, it is your privilege to enjoy such an attitude to the Holy Ghost that, responsive to your humility, faith and obedience, He puts the cannon in your hand. So also with the rifle, the bayonet, the sword and the revolver. N. B. The Holy Ghost Himself is your Armor-Bearer, carrying these nine invincible weapons of the Christian warfare, and ready every minute to give you the very one you need in so quick succession as to impress you that you just have them all on hand simultaneously. The reason why Jonathan could stampede a whole army when he went out alone with an armor-bearer was a verification of the grand symbolic truth that his armor bearer represented the Holy Ghost. So you go out accompanied by the Holy Ghost alone, and you can put to flight a whole army of devils. Hence you see that these gifts are not constant. You have one today, another tomorrow, and still another the next day, or you may enjoy them all in very quick and rapid succession. These gifts constitute the grand panoply of the Christian warrior, and are indispensable to his full efficiency on the Lords battlefield, while they are not at all necessary to personal salvation. The reason why so many sanctified people manifest such little spiritual power is because they do not utilize this wonderful spiritual panoply as it is their privilege. I give glory to God that He permits me to be a personal witness of all these gifts, some of them predominating at one time and others at another. I pray God, reader, that you may receive and enjoy them all in greater and more efficient manifestation than your humble servant. This is an open door to illimitable efficiency for God and souls. N. B. The availability of these gifts is simply illimitable, the proportion in which you participate in them constituting the measure of your efficiency as a soul- saver. If it were only possible to convince the people touching this interest, it would move three worlds and bring on the Millennium. Perfect humility, consecration, faith and obedience are the conditions of utilizations of these gifts. We should go forth constantly on the battlefield, accompanied by the Holy Ghost, our omnipotent Armor-Bearer, who has all of those gifts ready to bestow as we need them.
Verse 11
All these worketh, &c. The meaning is, that one and the self-same Spirit worketh all these; that is, it produces them.
12:11 But all these worketh that one and the selfsame Spirit, dividing to every man severally {6} as he will.
(6) He adds moreover somewhat else, that is, that although these gifts are unequal, yet they are most wisely divided, because the will of the Spirit of God is the rule of this distribution.
This section concludes with another reminder that though these manifestations of the Spirit vary they all indicate the presence and working of the Spirit of God. Paul also stressed again the Spirit’s sovereignty in distributing the gifts (cf. Joh 3:8). The Corinthians should not try to manipulate the Spirit but accept and submit to His distribution of the gifts as He saw fit.
There is a general progression in this list from the more common to the more uncommon and esoteric gifts (cf. 1Co 12:28). The more unusual gifts that appear toward the end of this list attracted the Corinthians. Some gifts were probably more common at one place and in one church than were others depending on the Spirit’s sovereign distribution (cf. 1Co 1:4-5). Some were probably more common at some times than at others, too, as the Spirit bestowed them.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
THE OPERATIONS OF THE HOLY SPIRIT
[At this time it is not easy to say what was the precise difference between some of the powers specified in the preceding context, though doubtless, when the epistle was written, they were well understood. The word of wisdom, probably refers to a large and comprehensive view of the great mysteries of redemption: and the word of knowledge, to a more particular insight into the types and prophecies, with an ability to explain them for the edification of others. The faith, there mentioned, was such a confidence in God, as emboldened a person to go forward in the midst of all dangers undaunted and undismayed. The gift of healing, was a power merely confined to the healing of disorders; whilst the working of miracles was operative on a larger scale. The gift of prophecy, was a power of foretelling future and contingent events: the power of discerning spirits, enabled a person to estimate with certainty and precision the motives by which others were actuated: the gift of divers tongues, qualified a person to speak in languages which he had never learned: and the interpretation of tongues, was a power of instantly interpreting such discourses to other persons in a language which they understood: so that, whilst some of the audience were addressed in a language familiar to them, the rest might also have the benefit of the discourse, by having it interpreted to them in their vernacular tongue; by which means, a mixed assembly, belonging to different countries, might all be instructed and edified by the same discourse.
If in this brief attempt to assign to each word its proper import we should not have exactly marked the precise meaning of each, it will be of little consequence; our object being, not so much to enter into a critical examination of doubtful points, as to mark that in which all are agreed; namely, that all the miraculous gifts, of whatever kind they were, proceeded from that one and the self-same Spirit, the Third Person in the ever-blessed Trinity. And here we wish it to be distinctly noticed, how repeatedly that adorable Person is mentioned as the author of all the gifts: To one is given, by the Spirit, the word of wisdom; to another, the word of knowledge, by the same Spirit; to another, faith, by the same Spirit; to another, the gifts of healing, by the same Spirit; and then, after the mention of many other gifts, All these worketh that one and the self-same Spirit. This shews what a holy jealousy the Apostle felt for the honour of that Divine Agent; and how anxious he was that the people might not for a single moment forget, to whom, and to whom alone, they were indebted for every gift that they enjoyed.]
[Doubtless whatever God does is founded, not in a mere arbitrary will, but in the inscrutable counsels of his own wisdom: still however, as far as we are concerned, the effect is the same as if his will alone were the ground of his actions; because the counsels by which they are regulated are known to himself alone. He has no respect to any thing in us as the ground of his preference: he is not influenced either by our merits, or our attainments; but dispenses his gifts to whomsoever he will, and in the measure that he sees fit: bestowing on some the higher gifts; on others, the lower; and on others, none at all. This is beautifully illustrated by a reference to the natural body [Note: ver. 1227.]. The body consists of different members, to each of which is assigned some peculiar office, together with appropriate powers for the discharge of it. The eye, the ear, the hands, the feet, have all their own peculiar structure, fitted for the uses for which they were designed by God himself. The different powers were not given to any one of them on account of its own superior goodness, or for its own use alone: but all were given for the use of the whole; God having set every one of them in the body as it hath pleased him [Note: ver. 18.]. In relation to these, every one sees plainly, that God alone determined what powers to create, and where to place them in the body, and what measure of influence every member should possess: and, in the whole of it, nothing is for a moment contemplated but the wisdom, the power, and the goodness of the Creator. Never does any one entertain a thought that any one member has the least reason to glory over another, since all owe their respective powers to the same Divine Author; and all are mutually dependent on each other for such aid as they are severally fitted to impart. A more apt illustration could not have entered into the mind of man. The members of the Corinthian Church composed all one body in Christ: and their respective talents, whether of a higher or inferior order, were committed to them by the Spirit of God, not for their own use or honour, but for the good of the whole: God himself in the whole of the dispensation, having consulted only his own wisdom, and acted only according to his own sovereign will [Note: Heb 2:4.].]
[We have several mentioned by St. Paul: The fruit of the Spirit is love, peace, joy, long-suffering, gentleness, goodness, faith, meekness, temperance [Note: Gal 5:22-23.]. In truth, every holy disposition is from him, even from that self-same Spirit, from whom cometh every good and perfect gift. The illumination of the mind is from him; for it is he whom the Father of our Lord Jesus Christ gives to us, as the Spirit of wisdom and revelation in the knowledge of him [Note: Eph 1:17.]. The sanctification of the soul is from him: for God has chosen us through sanctification of the Spirit unto obedience [Note: 2Th 2:13 and 1Pe 1:2.]. From him also is all spiritual consolation: for it is on this very account that He is called The Comforter [Note: Joh 14:16-17.]. From the very beginning to the end of our salvation, it is He who worketh all in all. Are we born again? it is of the Spirit [Note: Joh 3:5.]. Are we helped in our infirmities? it is by the same Spirit [Note: Rom 8:26.]. Are we progressively changed into the Divine image from one degree of glory to another? it is by the same Spirit [Note: 2Co 3:18.]. Have we in our souls a sure testimony of our adoption into Gods family? it is from the same Spirit [Note: Rom 8:15-16.]. Are we sealed unto the day of redemption [Note: Eph 1:13-14.]? it is by the same Spirit, who alone worketh all our works in us [Note: Isa 26:12.].]
[We are expressly told, that he worketh all things after the counsel of his own will [Note: Eph 1:5-6; Eph 1:9; Eph 1:11.]; and that he worketh in us both to will and to do of his good pleasure [Note: Php 1:13.]. We see how sovereignly he dispensed his blessings in the days of old, giving to Abraham, faith; to Moses, meekness; to Job, patience; to Daniel, wisdom; to Paul, zeal and love. Whence was it that these were so eminent for those particular graces by which they were severally distinguished? Whence was it that a few poor fishermen were chosen to be the depositaries of divine knowledge in preference to any of the Scribes and Pharisees, or any of the philosophers of Greece and Rome? Whence in every age has God revealed to babes and suck-lings the things which he has hid from the wise and prudent? There is but one answer to be given to it all; Even so, Father, for so it seemed good in thy sight [Note: Mat 11:25-26.]. Gods grace is his own [Note: Mat 20:15.]; and he imparts it to whomsoever he will, according to the measure of the gift of Christ [Note: Eph 4:7.]; that is, in the time, and manner, and measure that he sees fit. From the whole of his work human merit is absolutely excluded as the procuring cause [Note: Tit 3:5-6.], as human strength is as the efficient cause [Note: 1Co 15:10.], that no flesh should glory in his presence, but all the glory be given to God alone [Note: 1Co 4:7.].]
1.
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: William Godbey’s Commentary on the New Testament
Fuente: Abbott’s Illustrated New Testament
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)