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Text -- 1 Corinthians 12:3 (NET)

Strongs On/Off
Context
12:3 So I want you to understand that no one speaking by the Spirit of God says, “Jesus is cursed,” and no one can say, “Jesus is Lord,” except by the Holy Spirit.
Parallel   Cross Reference (TSK)   ITL  
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
, Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Co 12:3 - -- Wherefore I give you to understand ( dio gnōrizō humin ). Causative idea (only in Aeschylus in old Greek) in papyri (also in sense of recognize) ...

Wherefore I give you to understand ( dio gnōrizō humin ).

Causative idea (only in Aeschylus in old Greek) in papyri (also in sense of recognize) and N.T., from root gnō in ginōskō , to know.

Robertson: 1Co 12:3 - -- Speaking in the Spirit of God ( en pneumati theou lalōn ). Either sphere or instrumentality. No great distinction here between laleō (utter sou...

Speaking in the Spirit of God ( en pneumati theou lalōn ).

Either sphere or instrumentality. No great distinction here between laleō (utter sounds) and legō (to say).

Robertson: 1Co 12:3 - -- Jesus is anathema ( anathema Iēsous ). On distinction between anathema (curse) and anathēma (offering, Luk 21:5) see discussion. In lxx anath...

Jesus is anathema ( anathema Iēsous ).

On distinction between anathema (curse) and anathēma (offering, Luk 21:5) see discussion. In lxx anathēma means a thing devoted to God without being redeemed, doomed to destruction (Leviticus 27:28f.; Joshua 6:17; 7:12). See note on 1Co 16:22; note. on Gal 1:8; note on Rom 9:3. This blasphemous language against Jesus was mainly by the Jews (Act 13:45; Act 18:6). It is even possible that Paul had once tried to make Christians say Anathema Iēsous (Act 26:11).

Robertson: 1Co 12:3 - -- Jesus is Lord ( Kurios Iēsous ). The term Kurios , as we have seen, is common in the lxx for God. The Romans used it freely for the emperor in the ...

Jesus is Lord ( Kurios Iēsous ).

The term Kurios , 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 Kurios , ‘ 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 Kurios Caesar and how each time he replied Kurios Iēsous . 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.

Vincent: 1Co 12:3 - -- Calleth Jesus accursed ( λέγει Ἁνάθεμα Ἱησοῦς ) Lit., saith Anathema Jesus . Rev., preserving the formula, sait...

Calleth Jesus accursed ( λέγει Ἁνάθεμα Ἱησοῦς )

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 ἀνάθεμα , and always in the sense of accursed .

Wesley: 1Co 12:3 - -- Since the heathen idols cannot speak themselves, much less give spiritual gifts to others, these must necessarily be among Christians only.

Since the heathen idols cannot speak themselves, much less give spiritual gifts to others, these must necessarily be among Christians only.

Wesley: 1Co 12:3 - -- That is, as none who does this, (which all the Jews and heathens did,) speaketh by the Spirit of God - Is actuated by that Spirit, so as to speak with...

That is, as none who does this, (which all the Jews and heathens did,) speaketh by the Spirit of God - Is actuated by that Spirit, so as to speak with tongues, heal diseases, or cast out devils. So no one can say, Jesus is the Lord - None can receive him as such; for, in the scripture language, to say, or to believe, implies an experimental assurance.

Wesley: 1Co 12:3 - -- The sum is, None have the Holy Spirit but Christians: all Christians have this Spirit.

The sum is, None have the Holy Spirit but Christians: all Christians have this Spirit.

JFB: 1Co 12:3 - -- The rejection or confession of Jesus as Lord [ALFORD] (1Jo 4:2; 1Jo 5:1). Paul gives a test of truth against the Gentiles; John, against the false pro...

The rejection or confession of Jesus as Lord [ALFORD] (1Jo 4:2; 1Jo 5:1). Paul gives a test of truth against the Gentiles; John, against the false prophets.

JFB: 1Co 12:3 - -- Rather, as Greek, "IN the Spirit"; that being the power pervading him, and the element in which he speaks [ALFORD], (Mat 16:17; Joh 15:26).

Rather, as Greek, "IN the Spirit"; that being the power pervading him, and the element in which he speaks [ALFORD], (Mat 16:17; Joh 15:26).

JFB: 1Co 12:3 - -- The same Spirit is called at one time "the Spirit of GOD"; at another, "the HOLY Ghost," or "Holy Spirit." Infinite Holiness is almost synonymous with...

The same Spirit is called at one time "the Spirit of GOD"; at another, "the HOLY Ghost," or "Holy Spirit." Infinite Holiness is almost synonymous with Godhead.

JFB: 1Co 12:3 - -- "Speak" implies the act of utterance; "say" refers to that which is uttered. Here, "say" means a spiritual and believing confession of Him.

"Speak" implies the act of utterance; "say" refers to that which is uttered. Here, "say" means a spiritual and believing confession of Him.

JFB: 1Co 12:3 - -- Not an abstract doctrine, but the historical, living God-man (Rom 10:9).

Not an abstract doctrine, but the historical, living God-man (Rom 10:9).

JFB: 1Co 12:3 - -- As the Jews and Gentiles treated Him (Gal 3:13). Compare "to curse Christ" in the heathen PLINY'S letter [Epistles, 10.97]. The spiritual man feels Hi...

As the Jews and Gentiles treated Him (Gal 3:13). Compare "to curse Christ" in the heathen PLINY'S letter [Epistles, 10.97]. The spiritual man feels Him to be the Source of all blessings (Eph 1:3) and to be severed from Him is to be accursed (Rom 9:3).

JFB: 1Co 12:3 - -- Acknowledging himself as His servant (Isa 26:13). "Lord" is the Septuagint translation for the incommunicable Hebrew name JEHOVAH.

Acknowledging himself as His servant (Isa 26:13). "Lord" is the Septuagint translation for the incommunicable Hebrew name JEHOVAH.

Clarke: 1Co 12:3 - -- 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, co...

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 anathema - thou art a deceiver, and a person worthy of death, etc., 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, etc

Clarke: 1Co 12:3 - -- And that no man can say that Jesus is the Lord - Nor can we demonstrate this person to be the Messiah and the Savior of men, but by the Holy Ghost, ...

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

Calvin: 1Co 12:3 - -- 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; fo...

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.)

Defender: 1Co 12:3 - -- The Greeks at Corinth were familiar with the ecstatic utterances of the oracles and other devotees of the pagan gods and goddesses. Since these messag...

The Greeks at Corinth were familiar with the ecstatic utterances of the oracles and other devotees of the pagan gods and goddesses. Since these messages were often demonically inspired (1Co 10:20), it was entirely possible that some would utter blasphemous statements concerning Christ. Some could no doubt imitate the gifts of the Spirit discussed in this chapter, especially the gift of "tongues," and Paul would warn that no Spirit-inspired message could blaspheme the Father or the Son, nor could it deny God's Word (Isa 8:19, Isa 8:20; 1Jo 4:1-3).

Defender: 1Co 12:3 - -- By the same token, only those truly indwelt by the Holy Spirit could meaningfully and truthfully make the familiar statement of faith, acknowledging t...

By the same token, only those truly indwelt by the Holy Spirit could meaningfully and truthfully make the familiar statement of faith, acknowledging that "Jesus is Lord" (compare Rom 10:9)."

TSK: 1Co 12:3 - -- 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:...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Co 12:3 - -- Wherefore I give you to understand - I make known to you. The force of this expression is, "I give you this rule to distinguish,"or by which yo...

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 οἰδεὶς 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 God’ s Spirit. and who yet anathematized and cursed the name of Jesus. Or it may be intended simply as a general rule; meaning that "if 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"( ἀνάθημα anathēma ); 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.

\caps1 (2) t\caps0 hose 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.

\caps1 (3) i\caps0 t 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.

\caps1 (4) i\caps0 f 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.

\caps1 (5) a\caps0 ll 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.

\caps1 (6) t\caps0 he 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.

Poole: 1Co 12:3 - -- The apostle proveth that they had received their spiritual gifts from the Spirit of God, because when they had not received this Spirit, they blasph...

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.

Haydock: 1Co 12:3 - -- No man, speaking by the Spirit of God, &c. He tells them, if they see a person moved in an extraordinary manner, and say anathema, curse, or speak...

No man, speaking by the Spirit of God, &c. He tells them, if they see a person moved in an extraordinary manner, and say anathema, curse, or speak ill of Jesus, such an one cannot be moved by a good spirit. And no man can say, the Lord Jesus, that is, praise Christ as he ought, but by a good spirit. (Witham)

Gill: 1Co 12:3 - -- 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 s...

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 ישו־עות, "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 ימח שמו וזכרו, "let his name and memory be blotted out"; and which they sometimes explain by שקר ותועבה "Jesu is a lie, and an abomination: they call him a strange God, and vanity" c, and often by the name of תלוי 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 חרם, "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.

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Commentary -- Verse Notes / Footnotes

Geneva Bible: 1Co 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...

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Commentary -- Verse Range Notes

TSK Synopsis: 1Co 12:1-31 - --1 Spiritual gifts,4 are diverse,7 yet all to profit withal.8 And to that end are diversely bestowed;12 that by the like proportion, as the members of ...

MHCC: 1Co 12:1-11 - --Spiritual gifts were extraordinary powers bestowed in the first ages, to convince unbelievers, and to spread the gospel. Gifts and graces greatly diff...

Matthew Henry: 1Co 12:1-11 - -- The apostle comes now to treat of spiritual gifts, which abounded in the church of Corinth, but were greatly abused. What these gifts were is at lar...

Barclay: 1Co 12:1-3 - --In the Church of Corinth the most amazing things were happening through the action of the Holy Spirit, but in an age of ecstasy and of enthusiasm the...

Constable: 1Co 7:1--16:13 - --III. Questions asked of Paul 7:1--16:12 The remainder of the body of this epistle deals with questions the Corin...

Constable: 1Co 12:1--14:40 - --E. Spiritual gifts and spiritual people chs. 12-14 Paul had been dealing with matters related to worship...

Constable: 1Co 12:1-3 - --1. The test of Spirit control 12:1-3 The apostle began his discussion by clarifying the indicators that a person is under the control of the indwellin...

College: 1Co 12:1-31 - --1 CORINTHIANS 12 VII. MISUNDERSTANDING OF SPIRITUAL GIFTS (12:1-14:40) A. SPIRITUAL GIFTS (12:1-11) 1. Influence of the Spirit (12:1-3) 1 Now abou...

McGarvey: 1Co 12:3 - --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 m...

Lapide: 1Co 12:1-31 - --CHAPTER 12 SYNOPSIS OF THE CHAPTER In this and the two following chapters S. Paul discusses Christian gifts and graces. In this chapter he points ou...

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Introduction / Outline

Robertson: 1 Corinthians (Book Introduction) First Corinthians From Ephesus a.d. 54 Or 55 By Way of Introduction It would be a hard-boiled critic today who would dare deny the genuineness o...

JFB: 1 Corinthians (Book Introduction) The AUTHENTICITY of this Epistle is attested by CLEMENT OF ROME [First Epistle to the Corinthians, 47], POLYCARP [Epistle to the Philippians, 11], and...

JFB: 1 Corinthians (Outline) THE INSCRIPTION; THANKSGIVING FOR THE SPIRITUAL STATE OF THE CORINTHIAN CHURCH; REPROOF OF PARTY DIVISIONS: HIS OWN METHOD OF PREACHING ONLY CHRIST. ...

TSK: 1 Corinthians 12 (Chapter Introduction) Overview 1Co 12:1, Spiritual gifts, 1Co 12:4, are diverse, 1Co 12:7, yet all to profit withal; 1Co 12:8, And to that end are diversely bestowed; 1...

Poole: 1 Corinthians 12 (Chapter Introduction) CORINTHIANS CHAPTER 12

MHCC: 1 Corinthians (Book Introduction) The Corinthian church contained some Jews, but more Gentiles, and the apostle had to contend with the superstition of the one, and the sinful conduct ...

MHCC: 1 Corinthians 12 (Chapter Introduction) (1Co 12:1-11) The variety of use of spiritual gifts are shown. (1Co 12:12-26) In the human body every member has its place and use. (1Co 12:27-30) T...

Matthew Henry: 1 Corinthians (Book Introduction) An Exposition, with Practical Observations, of The First Epistle of St. Paul to the Corinthians Corinth was a principal city of Greece, in that partic...

Matthew Henry: 1 Corinthians 12 (Chapter Introduction) In this chapter the apostle, I. Considers the case of spiritual gifts, which were very plentifully poured out on the Corinthian church. He conside...

Barclay: 1 Corinthians (Book Introduction) A GENERAL INTRODUCTION TO THE LETTERS OF PAUL The Letters Of Paul There is no more interesting body of documents in the New Testament than the letter...

Barclay: 1 Corinthians 12 (Chapter Introduction) The Confession Of The Spirit (1Co_12:1-3) God's Differing Gifts (1Co_12:4-11) The Body Of Christ (1Co_12:12-31)

Constable: 1 Corinthians (Book Introduction) Introduction Historical Background Corinth had a long history stretching back into the...

Constable: 1 Corinthians (Outline) Outline I. Introduction 1:1-9 A. Salutation 1:1-3 B. Thanksgiving 1:4-9 ...

Constable: 1 Corinthians 1 Corinthians Bibliography Adams, Jay. Marriage, Divorce and Remarriage in the Bible. Phillipsburg, N.J.: Presb...

Haydock: 1 Corinthians (Book Introduction) THE FIRST EPISTLE OF ST. PAUL, THE APOSTLE, TO THE CORINTHIANS. INTRODUCTION. Corinth was the capital of Achaia, a very rich and populous city...

Gill: 1 Corinthians (Book Introduction) INTRODUCTION TO 1 CORINTHIANS This was not the first epistle that was written by the apostle to the Corinthians, for we read in this of his having ...

Gill: 1 Corinthians 12 (Chapter Introduction) INTRODUCTION TO 1 CORINTHIANS 12 In this chapter the apostle discourses concerning spiritual gifts, showing the author, nature, use, and excellency...

College: 1 Corinthians (Book Introduction) FOREWORD Since the past few decades have seen an explosion in the number of books, articles, and commentaries on First Corinthians, a brief word to t...

College: 1 Corinthians (Outline) OUTLINE I. INTRODUCTION - 1:1-9 A. Salutation - 1:1-3 B. Thanksgiving - 1:4-9 II. DISUNITY AND COMMUNITY FRAGMENTATION - 1:10-4:21 A. ...

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