1 Coríntios 12
A.T. Robertson · Citado em PreceptAustin
1 Coríntios 12
Robertson writes "Seeing that in their heathen state they could know nothing about spiritual gifts, nor how to discern whether a person was speaking by the Spirit or not, he must tell them by what kind of spiritual power God makes revelations to man." (1 Corinthians 12 Commentary) R C H
1 Coríntios 12
Robertson - It is not improbable that Saul himself used it in his persecuting days, and strove to make others do so (Acts 26:11). Unbelievers, whether Jews or Gentiles, were admitted to Christian gatherings (1 Cor 14:24), and therefore one of these might suddenly exclaim in the middle of public worship, Ἀνάθεμα Ἰησοῦς. To the inexperienced Corinthians a mad shout of this kind, reminding them of the shrieks of frenzied worshippers of Dionysus and the Corybantes, might seem to be inspired. Paul assures them that this anti-Christian utterance is absolutely decisive: it cannot come from the Spirit. Fifty years later, those who denied that they were Christians were required to blaspheme Christ: this was the crucial test. Qui negabant esse se Christianos aut fuisse, cum praeeunte me deos appellarent et imagini tuae ture ac vino supplicarent, praeterea male dicerent Christo, quorum nihil posse cogi dicuntur qui sunt re vera Christiani, dimittendos esse putavi (Means something like "Those who denied that they were or ever had been Christians, who repeated after me with incense and wine to your image, called on the gods, and moreover cursed Christ; none of which, to be able to force those who are really Christians, it is I have thought,") Speaking (2980) laleo is the Greek verb meaning to make a sound and then to utter words. Laleo originally meant just sounds like the chatter of birds or the the prattling of children..As a result it has a broad range of meaning and import (e.g., “to say, to chatter [especially of animals], to babble, to sound [a musical instrument]” or “to chirp” [of locusts]) In classical Greek the meanings “to babble” (as an infant) and “to croon” (as a nurse) (cf. English lullaby) or “to whisper” were common. Laleo later became significant in philosophical discussions. Most authorities agree that laleō points to the external sound more than to the content of what is said. The Gospels and Acts are responsible for about two-thirds of the occurrences in the New Testament. The emphasis of laleō upon the physical nature of speech is apparent in some texts (e.g., Matthew 15:31; Luke 1:20; 7:15; Acts 2:6,11; cf. above), but the message of what was spoken is more important (e.g., Luke 24:25; Acts 3:24; 9:6). Vincent contrasts laleo with the other Greek word for speak (lego) explaining that laleo "contemplates the fact rather than the substance of speech. Hence it is used of God (Heb 1:1), the point being, not what God said, but the fact that he spoke to men. On the contrary, lego refers to the matter ("content") of speech. The verb lego originally meant to pick out, and hence to use words selected as appropriate expressions of thought, and to put such words together in orderly discourse." Laleo in 1-2 Corinthians - 1 Co. 2:6; 1 Co. 2:7; 1 Co. 2:13; 1 Co. 3:1; 1 Co. 9:8; 1 Co. 12:3; 1 Co. 12:30; 1 Co. 13:1; 1 Co. 13:11; 1 Co. 14:2; 1 Co. 14:3; 1 Co. 14:4; 1 Co. 14:5; 1 Co. 14:6; 1 Co. 14:9; 1 Co. 14:11; 1 Co. 14:13; 1 Co. 14:18; 1 Co. 14:19; 1 Co. 14:21; 1 Co. 14:23; 1 Co. 14:27; 1 Co. 14:28; 1 Co. 14:29; 1 Co. 14:34; 1 Co. 14:35; 1 Co. 14:39; 1 Co. 15:34; 2 Co. 2:17; 2 Co. 4:13; 2 Co. 7:14; 2 Co. 11:17; 2 Co. 11:23; 2 Co. 12:4; 2 Co. 12:19; 2 Co. 13:3; Make known (1107) gnorizo from ginosko = acquire information by whatever means but often with the implication of personal involvement or experience) means to cause information to be known by someone. Spoken of a teacher who unfolds divine things, communicating things before unknown or reasserting things already known (Jn 15:15, Acts 7:13). Gnorizo is used especially of something unknowable by natural means but communicated by divine initiative (Eph 1:9). No one (3762) (oudeis from ou = not + dé = but + heis = one) Literally "but absolutely not one" no one, nothing, none at all; emphasizes not even one, not the least. Oudeis is used as a negating adjective (not even one) to negate a noun, denying absolutely and objectively (e.g., Lk 4:24) Note that oudeis differs from medeís which also is often translated "no one" as the negative particle ou differs from me. Thus ou = absolutely NOT and is objective while me = conditionally NOT and is subjective. For example Paul uses oudeis twice in 1 Cor 12:3 "Therefore I make known to you that NO ONE speaking by the Spirit of God says, “Jesus is accursed”; and NO ONE can say, “Jesus is Lord,” except by the Holy Spirit." Accursed (331)(anathema from anatíthemi = to place, lay up) means strictly speaking something set up or placed so as to be kept, such as a votive [free will] offering which is "set up" in the temple (eg, see Lk 21:5 but see note below). Most of the NT uses are by Paul who uses anathema in a negative sense of delivering ("setting up" or "placing") someone under divine wrath or a curse. Related Resource: What is blasphemy? What does it mean to blaspheme? | GotQuestions.org And (absolutely) no one (present tense - continually) can say, "Jesus is Lord," except by the Holy Spirit - Of course a non-believer could simply mouth these words, but here Paul says the person uttering these words means that Jesus is in fact the Lord, the Master, the Possessor. And fallen flesh will not acknowledge Jesus as Lord unless it has been redeemed and regenerated and has a new spirit sensitive to the Holy Spirit. Obviously, simply confessing the words "Jesus as Lord" by itself does not save anyone. In fact Jesus Himself warned that many would fall into this deception declaring Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who (present tense - not perfectly but habitually) does the will of My Father who is in heaven will enter. 22 “Many (DON'T MISS THIS ADJECTIVE - NOT FEW BUT MANY!) will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your Name, and in Your Name cast out demons, and in Your Name perform many miracles?’ (NOTE JESUS DOES NOT DISPUTE THEY DID THESE THINGS) 23“ And then I will declare to them, ‘I never knew you; DEPART FROM ME, YOU WHO ((present tense - habitually) PRACTICE LAWLESSNESS (AKA "SIN" - 1 John 3:4+).’ (Mt 7:21-23+) Robertson on Jesus is Lord - This comprehensive utterance is as wide as Christendom: every loyal Christian is inspired. Those who have received special gifts, such as those which are mentioned below (1 Cor 12:4–11), must not regard those who have not received them as devoid of the Spirit. This is one of the ways in which the Spirit glorifies Jesus (John 16:14), by enabling many to confess Him as Lord. Comp. the similar double test, negative and positive, given in 1 John 4:2–4; but while St John has in view those who denied the humanity of Christ, St Paul has in view those who denied His Divinity. In Gal. 4:6 we have the parallel cry, ‘Abba, Father,’ as a mark of Christian adoption; and in Acts 8:16, 19:5 we have the formula, baptized ‘into the name of the Lord Jesus.’ Lord (master, owner)(2962) kurios rom kuros = might or power, related to kuroo = to give authority) primarily means the possessor, owner, master, the supreme one, one who is sovereign. Uses in 1-2 Corinthians - 1 Co. 1:2; 1 Co. 1:3; 1 Co. 1:7; 1 Co. 1:8; 1 Co. 1:9; 1 Co. 1:10; 1 Co. 1:31; 1 Co. 2:8; 1 Co. 2:16; 1 Co. 3:5; 1 Co. 3:20; 1 Co. 4:4; 1 Co. 4:5; 1 Co. 4:17; 1 Co. 4:19; 1 Co. 5:4; 1 Co. 5:5; 1 Co. 6:11; 1 Co. 6:13; 1 Co. 6:14; 1 Co. 6:17; 1 Co. 7:10; 1 Co. 7:12; 1 Co. 7:17; 1 Co. 7:22; 1 Co. 7:25; 1 Co. 7:32; 1 Co. 7:34; 1 Co. 7:35; 1 Co. 7:39; 1 Co. 8:5; 1 Co. 8:6; 1 Co. 9:1; 1 Co. 9:2; 1 Co. 9:5; 1 Co. 9:14; 1 Co. 10:9; 1 Co. 10:21; 1 Co. 10:22; 1 Co. 10:26; 1 Co. 11:11; 1 Co. 11:23; 1 Co. 11:26; 1 Co. 11:27; 1 Co. 11:32; 1 Co. 12:3; 1 Co. 12:5; 1 Co. 14:21; 1 Co. 14:37; 1 Co. 15:31; 1 Co. 15:57; 1 Co. 15:58; 1 Co. 16:7; 1 Co. 16:10; 1 Co. 16:19; 1 Co. 16:22; 1 Co. 16:23; 2 Co. 1:2; 2 Co. 1:3; 2 Co. 1:14; 2 Co. 2:12; 2 Co. 3:16; 2 Co. 3:17; 2 Co. 3:18; 2 Co. 4:5; 2 Co. 4:14; 2 Co. 5:6; 2 Co. 5:8; 2 Co. 5:11; 2 Co. 6:17; 2 Co. 6:18; 2 Co. 8:5; 2 Co. 8:9; 2 Co. 8:19; 2 Co. 8:21; 2 Co. 10:8; 2 Co. 10:17; 2 Co. 10:18; 2 Co. 11:17; 2 Co. 11:31; 2 Co. 12:1; 2 Co. 12:8; 2 Co. 13:10; 2 Co. 13:14; Question - What is the definition of anathema? Answer: Anathema, as used in the New Testament, comes from the Greek ana’thema, meaning “a person or thing accursed or consigned to damnation or destruction.” Used only six times in the Bible, the word anathema is usually translated as “accursed,” “cursed,” or “eternally condemned” in the more modern translations. Young’s Literal Translation, the American Standard Version, and the King James Version transliterate it as “anathema.” The NIV translates Romans 9:3 as “For I could wish that I myself were cursed and cut off from Christ for the sake of my brothers, those of my own race.” Here, the meaning conveyed has to do more with one being consigned to eternal condemnation. It carries with it the idea of complete separation from Christ and His salvation. Another example of the use of the word anathema is Galatians 1:8–9. The American Standard Version (1901) renders this passage as “But though we, or an angel from heaven, should preach unto you any gospel other than that which we preached unto you, let him be anathema. As we have said before, so say I now again, if any man preacheth unto you any gospel other than that which ye received, let him be anathema.” In the NIV, the words “eternally condemned” replace “anathema.” Another use of the word anathema has to do with placing an oath or a vow upon oneself. For example, in Acts 23:12 we read of certain Jews who had “banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul” (ASV). These Jews had determined that Paul was to be killed and believed it was their duty to put him away. As such, they “anathematized” themselves or, as the NIV renders it, “bound themselves with an oath” to fast until they had done the deed. Anathema is also used in conjunction with the word maranatha, found only in 1 Corinthians 16:22: “If anyone does not love the Lord, he is to be accursed. Maranatha” (1 Corinthians 16:22, NASB, 1995 Update). Maranatha expresses the hope of Christ’s second coming. Other modern versions translate this passage as “If anyone does not love the Lord—a curse be on him. Come, O Lord!” 1 Corinthians 16:22, NIV). The word anathema is related to the Old Testament Hebrew word haram or herem, which was often used in referencing the total annihilation of idolatrous people or nations (Numbers 21:2–3; Joshua 6:17). Haram sometimes pertained to a person or object forever devoted to God (Leviticus 27:21). Generally speaking, most Bible scholars agree that the word anathema is best understood to mean that which is to be accursed, condemned, or destroyed. When the Lord says something is “anathema,” it is a serious matter. GotQuestions.org 1 Corinthians 12:4 Now there are varieties of gifts, but the same Spirit. there: 1Co 12:8-11,28 Ro 12:4-6 Eph 4:4 Heb 2:4 1Pe 4:10 1 Corinthians 12 Resources - Multiple Sermons and Commentaries MANY GIFTS, ONE SPIRIT While Paul does not specifically state it, there is no doubt that in his 18 months in Corinth, he had taught the saints about spiritual gifts because such knowledge would have been crucial for the building up of the body by the Spirit as He worked through each believer's specific gifts. But clearly they had largely forgotten these vital truths which had resulted in much perversion and confusion. Note the key words in vv4-6 - varieties and same. Staton comments on the table below "The point is that diversity within the church comes from the same divine source. Consequently, conformity is not necessary for unity. What is necessary for unity is the Lordship of Jesus Christ." (1 Corinthians) Different Results Same Source Gifts Spirit Service Lord Working God. MacArthur reviews the context of why abuse of spiritual gifts was such a problem in the Corinthian church - Because the Corinthian Christians were behaving in response to the flesh rather than the Spirit, they quarreled, became factious, took each other to court, fell back into immoral and idolatrous practices, corrupted marriage relationships, abused their Christian liberty, and became self-centered, overconfident, and worldly. Their misunderstanding and misuse of spiritual gifts was a major result of their carnal divisiveness. (MNTC- 1 Cor) Now there are varieties of gifts, but the same Spirit - (see chart of Spiritual gifts) NLT = "the same Spirit is the source of them all." In 1 Cor 12:1 Paul used pneumatikos for Spiritual (gifts) and now uses a synonym for gifts (charismata - "gift of grace," "free gift"), pneumatikos emphasizing the Spirit as Source and charismata emphasizing the gifts were the result of grace, not merit and not earned. The gifts are each representative of the divine enablement of believers to minister in the power of the Holy Spirit and for the glory of God. But is a term of contrast which highlights the different gifts but the unified Source (and the same purpose - edification). So while there is diversity, there is also unity because all gifts are from the same Spirit Who energizes unity (Eph 4:3) and enables edification of the Body. As Paul says in Ephesians "There is one body and one Spirit" (Eph 4:4). In other words what Paul is emphasizing here with the word "varieties" (used also in the next two verses) is the fact that there is variety and diversity in the gifts, ministries, and effects, but there is only one Source, the Holy Spirit and one purpose, edification. While the Corinthians considered the more "spectacular gifts" as more important, Paul is making it clear from the outset that they are all important, for they all originate from the same Holy Spirit and all are necessary for edification. Peter summarizes the two general varieties of spiritual gifts, speaking and serving gits... As each one has received a special gift, employ it in serving one another as good stewards (NOTE: THESE GIFTS ARE "ON LOAN" SO TO SPEAK AND WE WILL BE HELD ACCOUNTABLE FOR OUR USE OF THEM!) of the manifold grace of God (NOTE: GIFTS ARE NOT FOR SELF BUT FOR SERVING OTHERS!). 11 Whoever SPEAKS, is to do so as one who is speaking the utterances of God; whoever SERVES is to do so as one who is SERVING by the strength which God supplies; so that in all things God may be glorified through Jesus Christ, to whom belongs the glory and dominion forever and ever. Amen.(1 Peter 4:10-11+) Comment - Did you see the repeated verb "serve (diakoneo)"? Our gift are to serve the body, build up the saints and bring great glory to God. And notice we do not have to exert self-effort to exercise our gifts for we serve by the "strength which God supplies," using our Spirit given spiritual gifts in the supernatural power of the Spirit. It's God from beginning to end! That way He Alone gets the glory! Amen!
1 Coríntios 12
Robertson says "In each case it is the logos which is divinely imparted, the power of communicating to others." Recall that Christ Himself is the personification of wisdom Paul writing "But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption, (1 Co. 1:30+) Of course every believer has some degree of wisdom, but this verse speaks of "inspired" wisdom, wisdom God gives, not facts believers accumulate to gain wisdom. Gotquestions (see below) - The word of wisdom – The fact that this gift is described as the “word” of wisdom indicates that it is one of the speaking gifts. This gift describes someone who can understand and speak forth biblical truth in such a way as to skillfully apply it to life situations with all discernment. The ultimate gift of wisdom by the Spirit was on the Messiah (see Isa 11:2-3+ above) Who in His matriculation on earth "kept increasing in wisdom and stature, and in favor with God and men." (Lk 2:52+). One recalls God's martyr Stephen with whom his enemies "were unable to cope with the wisdom and the Spirit with which he was speaking." (Acts 6:10+) James teaches that (in the context of trials) "if any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it will be given to him. But he must ask in faith without any doubting, for the one who doubts is like the surf of the sea, driven and tossed by the wind. 7 For that man ought not to expect that he will receive anything from the Lord, 8 being a double-minded man, unstable in all his ways. (James 1:5-8+) Kistemaker - The gift is the ability to speak divine wisdom which believers receive through the Holy Spirit (compare 1 Cor 2:6–7). Divine wisdom is contrasted with human wisdom (1 Cor 1:17, 20, 25). (1 Corinthians Commentary) Word (matter, message, news, reason, saying, statement, utterance) (3056)(logos from légō = to speak with words; English = logical) means something said and describes a communication whereby the mind finds expression in words or reasoning expressed by words. Logos is the word or outward form by which the inward thought is expressed and made known, or 'the inward thought or reason itself' Lógos means the word or outward form by which the inward thought is expressed and made known. It can also refer to the inward thought or reason itself. Logos in 1-2 Corinthians - 1 Co. 1:5; 1 Co. 1:17; 1 Co. 1:18; 1 Co. 2:1; 1 Co. 2:4; 1 Co. 2:13; 1 Co. 4:19; 1 Co. 4:20; 1 Co. 12:8; 1 Co. 14:9; 1 Co. 14:19; 1 Co. 14:36; 1 Co. 15:2; 1 Co. 15:54; 2 Co. 1:18; 2 Co. 2:17; 2 Co. 4:2; 2 Co. 5:19; 2 Co. 6:7; 2 Co. 8:7; 2 Co. 10:10; 2 Co. 10:11; 2 Co. 11:6; Wisdom (4678) sophia compare saphes = clear) is the ability to judge correctly and to follow the best course of action, based on knowledge and understanding. For the believer, sophía ("God's clarity, wisdom") conveys the Lord's solution for problem-solving, i.e. what He reveals is His preferred-will.
1 Coríntios 12
Robertson has an interesting note on relationship between wisdom and knowledge - The λόγος σοφίας (logos sophias) is discourse which expounds the mysteries of God’s counsels and makes known the means of salvation. It is a higher gift than λόγος γνώσεως (logos gnoseos) ,and hence is placed first, and is given by the instrumentality (διὰ τοῦ - dia tou) of the Spirit, whereas the latter is given in accordance with (κατὰ τό - kata to) the Spirit (NOTE: OTHERS THINK DIFFERING PREPOSITIONS ONLY REFLECT VARIETY BY PAUL). Commentators differ as to the exact differences between sophia and gnosis; but sophia is the more comprehensive term. By it we know the true value of things through seeing what they really are; it is spiritual insight and comprehension (Eph. 1:17). By gnosis. we have an intelligent grasp of the principles of the Gospel; by sophia a comprehensive survey of their relations to one another and to other things. Contrast the shallow σοφία λόγου, so valued at Corinth (1 Cor 1:17). (1 Corinthians 12 Commentary) Knowledge (1108)(gnosis from ginosko = to know especially experientially) in simple terms is the possession of information of what is known and describes the comprehension or intellectual grasp of something. Gnosis refers to knowledge gained by experience in contrast to intuitive knowledge. Stated another way gnosis is experientially known, functional ("working") knowledge gleaned from first-hand/personal experience which in turn connects theory to application. E.g., the Gnostics boasted of their "applied knowledge" gained by their personal spiritual experiences – which was (is) disastrous! Gnosis in 1-2 Corinthians - 1 Co. 1:5; 1 Co. 8:1; 1 Co. 8:7; 1 Co. 8:10; 1 Co. 8:11; 1 Co. 12:8; 1 Co. 13:2; 1 Co. 13:8; 1 Co. 14:6; 2 Co. 2:14; 2 Co. 4:6; 2 Co. 6:6; 2 Co. 8:7; 2 Co. 10:5; 2 Co. 11:6 According to the same Spirit - This emphasizes that the same Source gave diverse gifts. Kistemaker has a practical consideration concerning these two gifts - When individual Christians claim to have received either a word of wisdom, a word of knowledge, or a prophecy from the Lord, fellow believers are not always convinced. If someone declares that the Lord has told him or her what to do or what to say, this person can use a word from the Lord to silence a challenger and sway an audience. We acknowledge that the assertion of having received a word of either wisdom or knowledge is highly subjective. The reception of a word of wisdom or knowledge always occurs in the privacy of the human heart and cannot be examined objectively by others. In addition, personal messages often are influenced by human emotions. (1 Corinthians Commentary) Question: What are the spiritual gifts of the word of wisdom and the word of knowledge? Answer: There are three spiritual gifts lists in Scripture (Romans 12:6–8; 1 Corinthians 12:4–11; and 1 Corinthians 12:28), but only one of them mentions the gifts referred to as the word of wisdom and the word of knowledge (1 Corinthians 12:8). There is much confusion as to exactly what these two gifts are. Perhaps the best way to approach it is to describe what these gifts are not. Some Charismatics/Pentecostals view the word of knowledge and word of wisdom spiritual gifts as the Holy Spirit speaking from one believer to another, giving revelation regarding a decision or situation. Those who use these gifts in that way will often say something to the effect of, “I have a word from the Lord for you.” In doing so, they claim to be speaking on behalf of God and claim that their words are to be strictly obeyed. This understanding of the word of knowledge and word of wisdom gifts comes dangerously close to denying the doctrine of the sufficiency of Scripture. If God continues to reveal His will and wisdom through special revelation to individuals, then can His Word truly be sufficient to make us “complete, thoroughly equipped for every good work” (2 Timothy 3:17)? Has God truly given us everything we need for life and godliness (2 Peter 1:3), if we require other individuals to give us special revelation from God? This is not to say that God never uses another person to speak to us, but if we often need direct messages from God through other people in order to live our lives, is God’s Word truly sufficient, as it declares itself to be? So, if the word of wisdom and the word of knowledge are not prophetic/revelatory gifts, just what are they? We know one thing for sure: these gifts are given by the Spirit to build up (edify) the body of Christ, for the “common good” (1 Corinthians 12:7). The havoc that so often ensues in churches that practice the word of knowledge and word of wisdom as revelatory gifts clearly is not for the common good. Confusing, nebulous, and sometimes contradictory “words from the Lord” do not come from God, for He is not a God of confusion or disorder (1 Corinthians 14:33). Nor do they tend to bring Christians together for their edification; on the contrary, they tend to cause division and strife in the body. Often the word of knowledge and/or word of wisdom gifts are used to gain power and influence over other people, to make others dependent on the one who claims to possess those gifts. This misuse of the two gifts is clearly not of God. With that in mind, we offer these definitions of the word of knowledge and word of wisdom spiritual gifts: The word of wisdom – The fact that this gift is described as the “word” of wisdom indicates that it is one of the speaking gifts. This gift describes someone who can understand and speak forth biblical truth in such a way as to skillfully apply it to life situations with all discernment. The word of knowledge – Also a speaking gift that involves understanding truth with an insight that only comes by revelation from God. Those with the gift of knowledge understand the deep things of God and the mysteries of His Word. GotQuestions.org 1 Corinthians 12:9 to another faith by the same Spirit, and to another gifts of healing by the one Spirit, faith: 1Co 13:2 Mt 17:19,20 21:21 Mk 11:22,23 Lu 17:5,6 2Co 4:13 Eph 2:8 Heb 11:33 the gifts: Mt 10:8 Mk 6:13 16:18 Lu 9:2 10:9 Ac 3:6-8 4:29-31 5:15 10:38 Ac 19:11,12 Jas 5:14,15 1 Corinthians 12 Resources - Multiple Sermons and Commentaries SPIRIT'S GIFTS OF FAITH AND HEALING To another faith by the same Spirit - Not faith to believe in Christ, for they were already born again. And not faith to carry out progressive sanctification, for that is faith every believer must exercise to become more like Christ throughout their short time on earth. This refers to exceptional faith, but the specific object or goal is not stated. Most commentators feel it refers to faith to perform miracles such as are indicated in Matthew 17:20 or 1 Corinthians 13:2. Gotquestions - The gift of faith may be defined as the special gift whereby the Spirit provides Christians with extraordinary confidence in God’s promises, power, and presence so they can take heroic stands for the future of God’s work in the church. The spiritual gift of faith is exhibited by one with a strong and unshakeable confidence in God, His Word, and His promises. Examples of people with the gift of faith are those listed in Hebrews chapter 11.. (See below) Henry Alford on faith - This seems to be the meaning here; a faith, enabling a man to place himself beyond the region of mere moral certainty, in the actual realization of things believed, in a high and unusual manner. Charles Hodge has an interesting analysis of the gift of faith - It is generally supposed to mean the faith of miracles to which our Lord refers, Mt. 17:19, 20 and also the apostle in the following chapter, “Though I have all faith, so that I could remove mountains,” 1 Cor 13:2. But to this it is objected, that the gift of miracles is mentioned immediately afterwards as something different from the gift of faith. Others say it is that faith which manifests itself in all the forest enumerated under this class, that is, in miracles, in healing, in prophecy, and in discerning of spirits. But then it is nothing peculiar; it is a gift common to all under this head, whereas it is as much distinguished from them, as they are from each other. Besides, no degree of faith involves inspiration which is supposed in prophecy. In the absence of distinct data for determining the nature of the faith here intended, it is safest, perhaps, to adhere to the simple meaning of the word, and assume that the gift meant is a higher measure of the ordinary grace of faith. Such a faith as enabled men to become confessors and martyrs, and which is so fully illustrated in Heb. 11:33–40. This is something as truly wonderful as the gift of miracles Robertson on faith - This cannot mean the first faith of a convert’s self-surrender to the truth, nor the saving faith which is permanently possessed by every sincere Christian, but the wonder-working faith (1 Cor 13:2; Mt. 17:20) which manifests itself in ἔργα rather than in λόγος; potent faith; ardentissima et praesentissima apprehensio Dei in ipsius potissimum voluntate (In the present perception of his most ardent desire) (Beng.); πίστιν οὐ τὴν τῶν δογμάτων, ἀλλὰ τὴν τῶν σημείων (Chrys.); the faith which produces, not only miracles, but martyrs. Faith (4102) pistis s synonymous with trust or belief and is the conviction of the truth of anything, but in Scripture usually speaks of belief respecting man's relationship to God and divine things, generally with the included idea of trust and holy fervor born of faith and joined with it. 1 Co. 2:5; 1 Co. 12:9; 1 Co. 13:2; 1 Co. 13:13; 1 Co. 15:14; 1 Co. 15:17; 1 Co. 16:13; 2 Co. 1:24; 2 Co. 4:13; 2 Co. 5:7; 2 Co. 8:7; 2 Co. 10:15; 2 Co. 13:5; And to another gifts (charismata) of healing - Gifts is charismata the plural form. This word for healing is only in 1 Cor 12, each time, it occurs in the phrase “gifts of healings” but does not refer to the act of healing. This gift is not given equally to all members of the church body as we discern from the uses in (1 Cor 12:28, 30). Unfortunately the NT says nothing more about this gift (i.e., this specific word) or how it is exercised. This recalls Acts 4:29-30+ “And now, Lord, take note of their threats, and grant that Your bond-servants may speak Your word with all confidence, while You extend Your hand to heal, and signs and wonders take place through the name of Your holy servant Jesus.” Gotquestions - The spiritual gift of healing is the supernatural manifestation of the Spirit of God that miraculously brings healing and deliverance from disease and/or infirmity...the miraculous gift of healing, as a spiritual gift, does not seem to be functioning today. (See below) Healing is literally healings, the meaning of which is debated and included the idea "that different gifts are necessary to heal different kinds of sickness [Thomas Edwards, Lenske, NIC, Leon Morris]. It signifies that each gifted person has a disease or group of diseases which he or she could cure, not that one person could cure all diseases [ICC-Robertson]. The word ‘healings’ is plural to emphasize the many kinds of afflictions that needed healing [MacArthur NTC, Groscheide - New Intl IC]. (Trail - Exegetical Summary) MacArthur feels "It was a gift possessed by the apostles who instantaneously healed people with a word or with a touch." (Trail - Exegetical Summary) Gilbrant - Like the verb, it is very clear the noun is to be taken in its literal meaning of “physical healing.” But it also includes, to some extent, the figurative meaning of classical Greek and the spiritual sense of the word in the Septuagint. While the primary Biblical meaning is “healing of the body,” much more is accomplished: the entire fullness of spiritual restoration given in Christ. Each use of the word in 1 Corinthians 12 is in the plural, charismata iamaton, “gifts of healings.” The plural form of the word indicates either different kinds of healings or different gifts for the healing of each individual sick person. Taken together they are one of the nine supernatural “gifts” or manifestations of the Holy Spirit given to the Church. The healing is the power of God at work through the believer and is not related to psychic or mental powers. All nine of the spiritual gifts are distributed and operate as the Spirit wills (1 Corinthians 12:11). They are all by grace through faith (primarily the faith of the believer who is being used to minister the gift to a member of the local body, though faith should be stirred and become active in the one who is ill as well). Healing (2386)(iama from iaomai = to heal) means healing, the prevention and cure of disease. The "-ma" ending signifies that this is the result of healing or curing. Gilbrant adds that " In classical Greek the most common meaning of iama is “physical healing.” The word is also used for the remedy, the medicine or cure that brings healing. These literal uses of the word are predominant, but the word is also used figuratively and metaphorically of restoration from evil—spiritual or mental. In the Septuagint various forms of the word are used for the Hebrew rāpha’, “heal, cure.” Even if demon powers are connected with illness, in the final analysis God is the supreme ruler over sickness and health, and He alone is the true source of all healing. “I am the LORD that healeth thee” (Exodus 15:26) may also be translated, “I am the Lord your Physician.” The Hebrew participle used here draws attention to the fact that it is the Lord’s nature to heal. The healing God brings is connected with the acknowledgment and correction of sin and injustice (Isaiah 58:1,7,8). The idea of spiritual healing also underlies Jeremiah 30:17, “For I will restore health (healing) unto thee” ( iama) (cf. 33:6 [LXX 40:6]). The apocryphal Wisdom of Solomon reflects a spiritual understanding of iama, “healing.” The water from the rock in the wilderness at Rephidim was a “healing” for the thirst of the people (Wisdom of Solomon 11:4; cf. 16:9)." Iama - 3x - 1 Co. 12:9; 1 Co. 12:28; 1 Co. 12:30. Septuagint - 2 Chr. 36:16; Eccl. 10:4; Isa. 26:19; Isa. 58:8; Jer. 30:17; Jer. 33:6; Jer. 46:11; F Graber adds that "All the apostles were given gifts of healing as well as being commissioned to preach the gospel (therapeuō is used in Matt. 10:18; Mk. 6:13; Lk. 9:1; iaomai in Lk. 9:2; see also Acts, e.g. 2:43). But Paul here makes it clear that healing can also be carried out by individuals whom God has expressly endowed with a spiritual gift for this purpose. The gift of healing is one function among others, all of which are co-ordinated with one another in the church as the body of Christ." (NIDNTT) By the one Spirit - Parallels the same Spirit in 1 Cor 12:8, speaking of the same Source, again emphasizing the unity (and order) inherent in the diverse spiritual gifts. Question: What is the spiritual gift of faith? Answer: The spiritual gift of faith is found in the list of the gifts of the Spirit in 1 Corinthians 12. 1 Cor 12:9 says that some people are given the gift of faith, but the gift is not specifically explained. All believers have been given saving faith by God as the only means of salvation (Ephesians 2:8-9), but not all believers are given the spiritual gift of faith. Like all the gifts of the Holy Spirit, the spiritual gift of faith was given for the “common good,” which means the edifying of the body of Christ (1 Corinthians 12:7). The gift of faith may be defined as the special gift whereby the Spirit provides Christians with extraordinary confidence in God’s promises, power, and presence so they can take heroic stands for the future of God’s work in the church. The spiritual gift of faith is exhibited by one with a strong and unshakeable confidence in God, His Word, and His promises. Examples of people with the gift of faith are those listed in Hebrews chapter 11. This chapter, often called “the hall of faith,” describes those whose faith was extraordinary, enabling them to do extraordinary, superhuman things. Here we see Noah spending 120 years building a huge boat when, up to that time, rain was non-existent and Abraham believing he would father a child when his wife’s natural ability to do so had ended. Without the special gift of faith from God, such things would have been impossible. As with all spiritual gifts, the gift of faith is given to some Christians who then use it to edify others in the body of Christ. Those with the gift of faith are an inspiration to their fellow believers, exhibiting a simple confidence in God that shows in all they say and do. Extraordinarily faithful people show a humble godliness and reliance on God’s promises, often so much so that they are known to be quietly fearless and zealous. They are so convinced that all obstacles to the gospel and to God’s purposes will be overcome and so confident that God will secure the advancement of His cause, that they will often do far more in the promotion of His kingdom than the most talented and erudite preachers and teachers. To sum it up, God gives all Christians saving faith. The spiritual gift of faith is given to some, who exhibit extraordinary amounts of faith in their Christian walk and who, by their faith, are a joy and an encouragement to others. GotQuestions.org Question: What is the spiritual gift of healing? Answer: The spiritual gift of healing is the supernatural manifestation of the Spirit of God that miraculously brings healing and deliverance from disease and/or infirmity. It is the power of God that destroys the work of sin and/or the devil in the human body, such as the healings that Jesus and the disciples performed (Matthew 4:24; 15:30; Acts 5:15-16; 28:8-9). The gift of healing given to the church is primarily noted in 1 Corinthians 12, where the spiritual gifts are listed. Spiritual gifts are powers, skills, abilities, or knowledge given by God through the Holy Spirit to Christians. Paul tells the church that the purpose of the spiritual gifts is to edify other believers and, ultimately, to glorify God. God gives these gifts for His use, but in the Corinthian church, they were apparently a type of status symbol or being used to indicate superiority. Interestingly, 1 Corinthians 12:9 refers to “gifts” of healing in the plural, which may indicate that there are different gifts of healing. The gifts of healing could mean a very wide range of skills or abilities. This could be from the power to do miraculous or dramatic healing, like making the lame walk, or the use or understanding of medicine. It could even be the ability to empathize and show love to others to the point of healing an emotional wound. There has been much debate about the usage of the spiritual gift of healing among Christians. Some believe the gift of healing and some other sign gifts are no longer operative today, while others believe the miraculous gifts are still in use today. Of course, the power to heal was never in the gifted person himself/herself. The power to heal is from God and God alone. Although God does still heal today, we believe His healing through the gift of healing belonged primarily to the apostles of the first-century church to affirm that their message was from God (Acts 2:22; 14:3). God still performs miracles. God still heals people. There is nothing preventing God from healing one person through the ministry of another person. However, the miraculous gift of healing, as a spiritual gift, does not seem to be functioning today. God can certainly intervene in whatever manner He sees fit, whether in “normal” fashion or through a miracle. Our salvation itself is miracle. We were dead in sin, but God entered our lives and made us new creatures (2 Corinthians 5:17). That is the greatest healing of all. GotQuestions.org Related Resources: What is divine healing? | GotQuestions.org What does the Bible say about healing? | GotQuestions.org Why doesn’t God heal everyone? | GotQuestions.org What is a healing room? Are healing rooms biblical? | GotQuestions.org Is there a biblical spiritual gifts list? | GotQuestions.org 1 Corinthians 12:10 and to another the effecting of miracles, and to another prophecy, and to another the distinguishing of spirits, to another various kinds of tongues, and to another the interpretation of tongues. the working: 1Co 12:28,29 Mk 16:17,20 Lu 24:49 Joh 14:12 Ac 1:8 Ro 15:19 Ga 3:5 Heb 2:4 prophecy: 1Co 13:2 14:1,3,5,24,31,32,39 Nu 11:25-29 1Sa 10:10-13 19:20-24 2Sa 23:1,2 Joe 2:28 Joh 16:13 Ac 2:17,18,29,30 11:28 21:9,10 Ro 12:6 1Th 5:20 2Pe 1:20,21 discerning: 1Co 14:29 Ac 5:3 1Jn 4:1 Rev 2:2 divers: 1Co 12:28-30 13:1 14:2-4,23,27,39 Mk 16:17 Ac 2:4-12 10:46,47 19:6 to another the: 1Co 12:30 14:26-28 1 Corinthians 12 Resources - Multiple Sermons and Commentaries And to another the effecting of miracles - "Those in the early church who had the gift of miracles had the ability, by the Spirit, to do miraculous things of a different, more powerful kind: the casting out of demons (Acts 16), the striking of Elymas blind (Acts 13), and the raising of Tabitha from the dead (Acts 9) are possible examples." (Gotquestions) Hodge - This is more comprehensive than the preceding gift. Some had merely the gift of healing the sick, while others had the general power of working miracles. This was exemplified in the death of Ananias, in raising Dorcas, in smiting Elymas with blindness, and in many other cases. And to another prophecy - Prophecy in this context refers primarily to speaking forth the Word of God, not telling the future. Gotquestions - A pastor/preacher who declares the Bible can be considered a “prophesier” in that he is speaking forth the counsel of God. With the completion of the New Testament canon, prophesying changed from declaring new revelation to declaring the completed revelation God has already given. Jude 1:3+ speaks of “the faith which was once delivered unto the saints” (emphasis added). In other words, the faith to which we hold has been settled forever, and it does not need the addition or refinement that comes from extra-biblical revelations. (See below) Related Resource: Are there prophets in the church today? | GotQuestions.org Hodge - The nature of this gift is clearly exhibited in the 14th ch. It consisted in occasional inspiration and revelations, not merely or generally relating to the future, as in the case of Agabus, Acts 11:28, but either in some new communications relating to faith or duty, or simply an immediate impulse and aid from the Holy Spirit, in presenting truth already known, so that conviction and repentance were the effects aimed at and produced; comp. 14:25. The difference, as before stated, between the apostles and prophets, was, that the former were permanently inspired, so that their teaching was at all times infallible, whereas the prophets were infallible only occasionally. The ordinary teachers were uninspired, speaking from the resources of their own knowledge and experience. And to another the distinguishing of spirits- Gift of discernment, "the spiritual gift of discerning spirits—that is, the God-given ability to distinguish between the truth of the Word and the deceptive doctrines propagated by demons."(See below) Hodge - It appears, especially from the epistles of the apostle John, that pretenders to inspiration were numerous in the apostolic age. He therefore exhorts his readers, “to try the spirits, whether they be of God; for many false prophets are gone out into the world,” 1 John 4:1. It was therefore of importance to have a class of men with the gift of discernment, who could determine whether a man was really inspired, or spoke only from the impulse of his own mind, or from the dictation of some evil spirit. In 14:29, reference is made to the exercise of this gift. Compare also 1 Thess. 5:20, 21. To another various kinds of tongues - The ability to speak various foreign languages, "speaking in a language a person does not know in order to minister to someone who does speak that language." (See below) And to another the interpretation of tongues - Interpretation of foreign languages which one did not know. Tongues (1100)(glossa) Gotquestions - A person with the gift of interpreting tongues, then, could understand what a tongues-speaker was saying even though he did not know the language being spoken. This lack of prior knowledge of a language is what distinguishes the spiritual gift from the natural gift of being able to understand and speak a variety of languages. The tongues-interpreter would hear the tongues-speaker and then communicate the message to anyone present who could not understand the language. The goal was that all could understand and benefit from the truth being spoken. (see below) Tongues (1100)(glossa) (see another similar discussion of glossa) in the NT is used literally to refer to the tongue as a part of the body, and figuratively to refer to speech (1Jn 3:18, in Lxx of Pr 25:25, Pr 31:26) particular languages or dialect as spoken by people group (Acts 2:11 referring to the language of Cretans and Arabs, in Lxx of Ge 11:7 where God confused man's language at Babel because they had the same language Ge 11:6 and self-centered motives Ge 11:4). "Glōssa in classical Greek had basically three meanings: (1) the “tongue,” that bodily organ of taste and speech (or an animal’s tongue); (2) a “language, dialect, speech”; (3) anything tongue-shaped, such as land or the “tongue” (= “reed”) of a pipe (Liddell-Scott). Moulton-Milligan note that “tongue” figured prominently in magical documents, being an ingredient in spells." (Complete Biblical Library Greek-English Dictionary) Glossa in 1 Corinthians - 1 Co. 12:10; 1 Co. 12:28; 1 Co. 12:30; 1 Co. 13:1; 1 Co. 13:8; 1 Co. 14:2; 1 Co. 14:4; 1 Co. 14:5; 1 Co. 14:6; 1 Co. 14:9; 1 Co. 14:13; 1 Co. 14:14; 1 Co. 14:18; 1 Co. 14:19; 1 Co. 14:22; 1 Co. 14:23; 1 Co. 14:26; 1 Co. 14:27; 1 Co. 14:39; Interpretation (2058)(hermeneia from hermeneuo = to interpret) means interpretation, explanation, translation. The explanation of what is said more or less clearly by others. The capacity of doing translation. In Scripture it speaks of the Spirit Who supernaturally enables one to make words intelligible that would otherwise not be understood Only in 1 Cor 12:10 and 1 Co 14:26. In Daniel 5:1. In the Apocrypha - Sip. 1:20; Sirach 47:17 Gilbrant - This term denotes the interpretation of words in a different language. Another derivation, Hermes (see 2044), is the Greek name for the pagan god Mercury who was heralded as the messenger of the gods. It is used in 1 Corinthians 14:26 to teach the importance of disciplined interpretation of speaking in tongues. It also occurs in 1 Corinthians 12:10 as one of the manifestations of the Holy Spirit. The meaning of this word carries with it more than the cognitive task of literal translation; implicit in the “interpretation” is the idea of “explanation.” This idea can further be seen in the development of hermēneia in the modern Greek Velvendos dialect where hormēnia means “counsel, advice” (Complete Biblical Library Greek-English Dictionary) Question: What is the spiritual gift of miracles? Answer: The spiritual gift of miracles is one of the spiritual gifts listed in 1 Corinthians 12:10, where the NIV calls it “miraculous powers” and the ESV and KJV list it as “the working of miracles.” The gift of miracles, or miraculous powers, is different from the gift of healing, which is listed separately in verse 9. Those in the early church who had the gift of miracles had the ability, by the Spirit, to do miraculous things of a different, more powerful kind: the casting out of demons (Acts 16), the striking of Elymas blind (Acts 13), and the raising of Tabitha from the dead (Acts 9) are possible examples. Some in the early church, besides the apostles, who had the gift of miracles were Stephen and Philip (Acts 6:8; 8:6–7, 13). Some scholars understand the specific gift mentioned in 1 Corinthians 12:10 to be unique to the apostles, a power they used to confer the miraculous gifts of the Holy Spirit to others through the laying on of hands (see Acts 8:17 and 2 Timothy 1:6). The ability to transfer gifts, peculiar to the apostles, would have been something that set them apart from others and greatly aided in the spread the gospel everywhere. Paul speaks of his showing “the marks of a true apostle, including signs, wonders and miracles” (2 Corinthians 12:12). Miracles are supernatural events that occur outside the bounds of what is natural. By definition, they are rare and out of the ordinary. The apostles certainly had the gift of miracles as they laid the foundation of the church (Ephesians 2:20) and bore witness to the veracity of their message. The spiritual gift of miracles is mentioned again in 1 Corinthians 12:28. In this context, Paul emphasizes the fact that all gifts have the same source, the Holy Spirit, and he encourages equality and unity among the believers. Paul compares each believer to a part of a larger whole, like parts of the body (verse 12). Not every part of the body can do everything—not everyone had the gift of miracles (verse 29). We need one another. The gifts Paul mentions in 1 Corinthians 12 are as follows: apostleship, prophecy, teaching, miraculous powers (miracles), healing, guidance (messages of wisdom and knowledge), faith, prophecy, distinguishing between spirits, speaking in tongues, interpretation of tongues, and helping (1 Corinthians 12:7–10,28). Paul goes on to show in 1 Corinthians 13 how love is “the most excellent way” and the greatest gift (1 Corinthians 12:31; 13:13). The question arises as to whether or not the spiritual gift of miracles is still active today in the church. We believe that the specific gift of miracles ceased with the office of apostle. There were only twelve apostles (Revelation 21:14), and the apostolic gifts are no longer needed to verify the apostles’ message. This in no way limits God’s power or ability to work miracles as He sees fit. We absolutely believe that God still heals and works miracles today. GotQuestions.org Question - What is the spiritual gift of prophecy? Answer: The spiritual gift of prophecy is listed among the gifts of the Spirit in 1 Corinthians 12:10 and Romans 12:6. The Greek word translated “prophesying” or “prophecy” in both passages properly means to “speak forth” or declare the divine will, to interpret the purposes of God, or to make known in any way the truth of God which is designed to influence people. Many people misunderstand the gift of prophecy to be the ability to predict the future. While knowing something about the future may sometimes have been an aspect of the gift of prophecy, it was primarily a gift of proclamation (“forth-telling”), not prediction (“fore-telling”). A pastor/preacher who declares the Bible can be considered a “prophesier” in that he is speaking forth the counsel of God. With the completion of the New Testament canon, prophesying changed from declaring new revelation to declaring the completed revelation God has already given. Jude 3 speaks of “the faith which was once delivered unto the saints” (emphasis added). In other words, the faith to which we hold has been settled forever, and it does not need the addition or refinement that comes from extra-biblical revelations. Also, note the transition from prophet to teacher in 2 Peter 2:1: “There were false prophets among the people, even as there shall be false teachers among you” (emphasis added). Peter indicates that the Old Testament age had prophets, whereas the church will have teachers. The spiritual gift of prophecy, in the sense of receiving new revelations from God to be proclaimed to others, ceased with the completion of the Bible. During the time that prophecy was a revelatory gift, it was to be used for the edification, exhortation, and comfort of men (1 Corinthians 14:3). The modern gift of prophecy, which is really more akin to teaching, still declares the truth of God. What has changed is that the truth of God today has already been fully revealed in His Word, while, in the early church, it had not yet been fully revealed. Christians are to be very wary of those who claim to have a “new” message from God. It is one thing to say, “I had an interesting dream last night.” However, it is quite another matter to say, “God gave me a dream last night, and you must obey it.” No utterance of man should be considered equal to or above the written Word. We must hold to the Word that God has already given and commit ourselves to sola scriptura—Scripture alone. GotQuestions.org Question - What is the spiritual gift of discerning spirits? Answer: The gift of discerning spirits, or “distinguishing” spirits, is one of the gifts of the Holy Spirit described in 1 Corinthians 12:4-11. Like all these gifts, the gift of discerning spirits is given by the Holy Spirit, who disperses these gifts to believers for service in the body of Christ. Every believer has a spiritual enablement for a specific service, but there is no room for self-choosing. The Spirit distributes spiritual gifts according to the sovereignty of God and in accordance with His plan to edify the body of Christ. He gives His gifts “just as he determines” (1 Corinthians 12:11). When it comes to the gift of discerning spirits, every born-again believer has a certain amount of discernment, which increases as the believer matures in the Spirit. In Hebrews 5:13-14 we read that a believer who has matured beyond using the milk of the Word as a babe in Christ is able to discern both good and evil. The maturing believer is empowered by the Spirit of God through the Scriptures to tell the difference between good and evil, and, beyond that, he can also distinguish between what is good and what is better. In other words, any born-again believer who chooses to focus on the Word of God is spiritually discerning. There are certain believers, however, who have the spiritual gift of discerning spirits—that is, the God-given ability to distinguish between the truth of the Word and the deceptive doctrines propagated by demons. We are all exhorted to be spiritually discerning (Acts 17:11; 1 John 4:1), but some in the body of Christ have been given the unique ability to spot the doctrinal “forgeries” that have plagued the church since the first century. This discernment does not involve mystical, extra-biblical revelations or a voice from God. Rather, the spiritually discerning are so familiar with the Word of God that they instantly recognize what is contrary to it. They do not receive special messages from God; they use the Word of God to “test the spirits” to see which line up with God and which are in opposition to Him. The spiritually discerning are diligent to “rightly divide” (2 Timothy 2:15) the Word of God. There are diversities of gifts in equipping the body of Christ, but those diversities are meant for the edification and building of that body as a whole (Ephesians 4:12). And the success of that body is dependent upon all parts of the body faithfully fulfilling their tasks as God has enabled them. No spiritual gift should be used to domineer others or claim for oneself a special anointing from God. Rather, the love of God is to guide our use of the spiritual gifts to edify each other in the Lord.GotQuestions.org Question: What is the gift of speaking in tongues? Play Video - What is the Gift of Speaking in tongues? Answer: The first occurrence of speaking in tongues occurred on the day of Pentecost in Acts 2:1-4. The apostles went out and shared the gospel with the crowds, speaking to them in their own languages: “We hear them declaring the wonders of God in our own tongues!” (Acts 2:11). The Greek word translated tongues literally means “languages.” Therefore, the gift of tongues is speaking in a language a person does not know in order to minister to someone who does speak that language. In 1 Corinthians chapters 12–14, Paul discusses miraculous gifts, saying, “Now, brothers, if I come to you and speak in tongues, what good will I be to you, unless I bring you some revelation or knowledge or prophecy or word of instruction?” (1 Corinthians 14:6). According to the apostle Paul, and in agreement with the tongues described in Acts, speaking in tongues is valuable to the one hearing God’s message in his or her own language, but it is useless to everyone else unless it is interpreted/translated. A person with the gift of interpreting tongues (1 Corinthians 12:30) could understand what a tongues-speaker was saying even though he did not know the language that was being spoken. The tongues interpreter would then communicate the message of the tongues speaker to everyone else, so all could understand. “For this reason anyone who speaks in a tongue should pray that he may interpret what he says” (1 Corinthians 14:13). Paul’s conclusion regarding tongues that were not interpreted is powerful: “But in the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue” (1 Corinthians 14:19). Is the gift of tongues for today? First Corinthians 13:8 mentions the gift of tongues ceasing, although it connects the ceasing with the arrival of the “perfect” in 1 Corinthians 13:10. Some point to a difference in the tense of the Greek verbs referring to prophecy and knowledge “ceasing” and that of tongues “being ceased” as evidence for tongues ceasing before the arrival of the “perfect.” While possible, this is not explicitly clear from the text. Some also point to passages such as Isaiah 28:11 and Joel 2:28-29 as evidence that speaking in tongues was a sign of God’s oncoming judgment. First Corinthians 14:22 describes tongues as a “sign to unbelievers.” According to this argument, the gift of tongues was a warning to the Jews that God was going to judge Israel for rejecting Jesus Christ as Messiah. Therefore, when God did in fact judge Israel (with the destruction of Jerusalem by the Romans in A.D. 70), the gift of tongues would no longer serve its intended purpose. While this view is possible, the primary purpose of tongues being fulfilled does not necessarily demand its cessation. Scripture does not conclusively assert that the gift of speaking in tongues has ceased. At the same time, if the gift of speaking in tongues were active in the church today, it would be performed in agreement with Scripture. It would be a real and intelligible language (1 Corinthians 14:10). It would be for the purpose of communicating God’s Word with a person of another language (Acts 2:6-12). It would be in agreement with the command God gave through the apostle Paul, “If anyone speaks in a tongue, two—or at the most three—should speak, one at a time, and someone must interpret. If there is no interpreter, the speaker should keep quiet in the church and speak to himself and God” (1 Corinthians 14:27-28). It would also be in accordance with 1 Corinthians 14:33, “For God is not the author of confusion, but of peace, as in all churches of the saints.” God can most definitely give a person the gift of speaking in tongues to enable him or her to communicate with a person who speaks another language. The Holy Spirit is sovereign in the dispersion of the spiritual gifts (1 Corinthians 12:11). Just imagine how much more productive missionaries could be if they did not have to go to language school, and were instantly able to speak to people in their own language. However, God does not seem to be doing this. Tongues does not seem to occur today in the manner it did in the New Testament, despite the fact that it would be immensely useful. The vast majority of believers who claim to practice the gift of speaking in tongues do not do so in agreement with the Scriptures mentioned above. These facts lead to the conclusion that the gift of tongues has ceased or is at least a rarity in God’s plan for the church today. GotQuestions.org Question: What is the spiritual gift of interpreting tongues? Answer: Along with the gift of speaking in tongues is another spiritual gift mentioned in 1 Corinthians 12:10—the gift of interpreting tongues. The gift of interpreting tongues is the ability to translate a foreign language into the language of the hearers. The gift of interpreting tongues is a separate gift, but it seems to have been used in conjunction with the gift of speaking in tongues. The gift of tongues was the supernatural ability to speak a foreign language that the tongues-speaker had never learned. We see this gift in use in Acts 2:4–12, as the Jews in Jerusalem heard the gospel preached in a wide variety of languages. A person with the gift of interpreting tongues, then, could understand what a tongues-speaker was saying even though he did not know the language being spoken. This lack of prior knowledge of a language is what distinguishes the spiritual gift from the natural gift of being able to understand and speak a variety of languages. The tongues-interpreter would hear the tongues-speaker and then communicate the message to anyone present who could not understand the language. The goal was that all could understand and benefit from the truth being spoken. According to the apostle Paul, and in agreement with the tongues described in Acts, the gift of tongues was meant to communicate God’s message directly to another person in his or her native language. Of course, if those present could not understand the language being spoken, the tongues were useless—and that’s what made the tongues-interpreter, or tongues-translator, necessary. The goal was the edification of the church (1 Corinthians 14:5, 12). One of the problems in the church of Corinth was that tongues-speakers were speaking out in the service, exercising their gift of tongues with no interpreter and with no one present who spoke that language. The result was that the tongues-speaker was commanding attention, but his words were meaningless, since no one could understand him. Paul strongly advised that all use of tongues in the church must be interpreted: “In the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue” (1 Corinthians 14:19). There was no benefit to other church members in hearing something they could not understand. Exercising the gift of tongues in church, simply for the sake of showing everyone that you had the gift, was conceited and unprofitable. Paul told the Corinthians that, if two or three tongues-speakers wanted to speak in a meeting, then a spiritually gifted tongues-interpreter must also be present. In fact, “if there is no interpreter, the speaker should keep quiet in the church and speak to himself and to God” (1 Corinthians 14:28). The temporal nature of the gift of tongues implies that the gift of interpretation of tongues was also of a temporal nature. If the gift of speaking in tongues were active in the church today, it would be performed in agreement with Scripture. It would be a real and intelligible language (1 Corinthians 14:10). It would be for the purpose of communicating God’s Word to a person of another language (Acts 2:6–12), and it would be done “in a fitting and orderly way” (1 Corinthians 14:40), “for God is not a God of disorder but of peace—as in all the congregations of the Lord’s people” (1 Corinthians 14:33). GotQuestions.org 1 Corinthians 12:11 But one and the same Spirit works all these things, distributing to each one individually just as He wills. Amplified - All these [gifts, achievements, abilities] are inspired and brought to pass by one and the same [Holy] Spirit, Who apportions to each person individually [exactly] as He chooses. NET 1 Corinthians 12:11 It is one and the same Spirit, distributing as he decides to each person, who produces all these things. NLT 1 Corinthians 12:11 It is the one and only Spirit who distributes all these gifts. He alone decides which gift each person should have. ESV 1 Corinthians 12:11 All these are empowered by one and the same Spirit, who apportions to each one individually as he wills. NIV 1 Corinthians 12:11 All these are the work of one and the same Spirit, and he gives them to each one, just as he determines. GNT 1 Corinthians 12:11 πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ πνεῦμα διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται. KJV 1 Corinthians 12:11 But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will. YLT 1 Corinthians 12:11 and all these doth work the one and the same Spirit, dividing to each severally as he intendeth. ASV 1 Corinthians 12:11 but all these worketh the one and the same Spirit, dividing to each one severally even as he will. CSB 1 Corinthians 12:11 But one and the same Spirit is active in all these, distributing to each person as He wills. MIT 1 Corinthians 12:11 All these gifts operate by the one identical spirit, distributing to each one individually as per his discretion. NKJ 1 Corinthians 12:11 But one and the same Spirit works all these things, distributing to each one individually as He wills. NRS 1 Corinthians 12:11 All these are activated by one and the same Spirit, who allots to each one individually just as the Spirit chooses. NAB 1 Corinthians 12:11 But one and the same Spirit produces all of these, distributing them individually to each person as he wishes. NJB 1 Corinthians 12:11 But at work in all these is one and the same Spirit, distributing them at will to each individual. GWN 1 Corinthians 12:11 There is only one Spirit who does all these things by giving what God wants to give to each person. BBE 1 Corinthians 12:11 But all these are the operations of the one and the same Spirit, giving to every man separately as his pleasure is. all: 1Co 12:4 7:7,17 Joh 3:27 Ro 12:6 2Co 10:13 Eph 4:7 as: 1Co 12:6 Da 4:35 Mt 11:26 20:15 Joh 3:8 5:21 Ro 9:18 Eph 1:11 Heb 2:4 Jas 1:18 1 Corinthians 12 Resources - Multiple Sermons and Commentaries SPIRIT'S SOVEREIGN CONTROL OF SPIRITUAL GIFTS Note that verse 4 ends with "the same Spirit" and here begins with "the same Spirit," in between being sandwiched the list of gifts, thus emphasizing the same source. But one and the same Spirit (present tense - continually) works (energeo) all these things - The NAS is not the best translation for it does not reflect the order of the Greek words. The ESV is more accurate rendering it "All these are empowered by one and the same Spirit." All these things to all nine gifts listed in 1 Cor 12:8-10 which are the result of the works of the Spirit. Works speaks of the supernatural power of the Spirit put into operation. MacArthur on works all these things - Works is the same term as in verse 6, and means “energizings.” In the deepest sense a believer does not even use his gift, but allows God to work through it by the power of the Holy Spirit. The Spirit is the messenger of the Head of the church, giving and energizing the spiritual gifts as deity has designed. (MNTC- 1 Cor) Staton - While many people try to pit these gifts against one another for positions of status and superiority, the purpose of Paul’s sharing them is to show that they all come from the same Spirit. Paul’s primary purpose in this chapter is to head off the kind of competition that is going on within the body. He wants the members to know that every member is important. Nobody is a nobody in Christ’s body, and he moves to expand on that thought in the next section. (1 Corinthians)