1 Corinthians 12:8














Although conversion is identical in every case, yet afterwards there are spiritual gifts which vary according to individual capacity and character, but they all come from the one Spirit. There are varieties of ministration in which those spiritual gifts are employed, and the same Lord is served by these various ministries. Nature shows us the diversified forms and expressions of the common life. Science admits the diversity, and seeks to recognize the one great principle, the life, that lies within them all. The diversity lies in the expression in our human spheres. The sameness lies in the source, for all things are of God.

I. DIVERSITY IN THE CHRISTIAN CHURCH. There are:

1. Diversities in endowments, or "gifts." Meyer's division of the early Christian gifts is suggestive.

(1) Gifts which have reference to intellectual power: divided into

(a) the word of wisdom;

(b) the word of knowledge.

(2) Gifts which depend upon special energy of faith: divided into

(a) the faith itself;

(b) operating in deeds, healings, miracles;

(c) operating in words, as in prophetic utterances;

(d) operating in distinguishing true and false spirits.

(3) Gifts which relate to tongues: divided into

(a) speaking with tongues;

(b) interpreting tongues.

2. Diversities in the service required, or in "ministrations" (margin, ministeries), that is, forms in which service may be rendered to Christ and his members by his disciples.

3. Diversities in the modes of fulfilling the service, or in the ways in which individual character and ability may find expression in carrying out various Christian duties. If many Christian men are engaged in the same form of service, each one will impress his individuality upon his method of doing it. No two workmen work exactly alike. In Christ's Church there is full, free room for all kinds of diversity and variety. No man's personal peculiarities need be crushed; all may be of use; only each man must see to it that the expression of his individuality, and the use of his gift, do not become in any way a hindrance or an offence to his fellow workers. Diversity is fully compatible with harmony and unity.

II. SAMENESS IN THE CHRISTIAN CHURCH. There is one source of all Christian gifts; one president over the using of all Christian gifts; and one end to be served by the employment of all Christian gifts. "The unity of the source is strongly insisted upon, to put an end to the mutual jealousy of the Corinthians. And it is remarkable that each person in the blessed Trinity is introduced to emphasize the argument, and in contrary order (as Estius remarks), in order to lead us step by step to the one Source of all. First, the Spirit, who bestows the 'gifts' on the believer. Next, the Lord, to whom men render service in his Church. Lastly, God the Father, from whom all proceeds, whose are all the works which are done to him and in his name." The following, points may be illustrated - There is sameness

(1) in the distributer of gifts;

(2) in the purpose contemplated by the distribution;

(3) in the grace ready for those who are using the gifts;

(4) and in the dependence of every one who has a gift upon the aid and leading of the Divine Spirit.

Impress that the whole attention of the Christian should be occupied with the one motive and the one source of inspiration. All other motives and inspirations can but fulfil - can but be modes of operation for the one great motive and inspiration, which is that the Spirit of God dwelleth in us sealing us as Christ's, teaching us all truth, and leading us in all duty. - R.T.

The manifestation of the Spirit is given to every man to profit withal.
As there are diversities of gifts, so are there diversities of measures in which these gifts are bestowed. Three degrees of the power of the Spirit are mentioned in Scripture.

I. FOR SOME SPECIAL OCCASION. This is but transitory and occasional. It was granted to men in ancient times, as when Balaam prophesied and Samson displayed his strength. The phrase generally used for this is, "The Spirit of the Lord came upon him." the subject of this influence was not necessarily a man of holy life He was but used as an instrument, and for the hour brought into acquiescence with the Divine will.

II. FOR SALVATION. This is the continuous possession of the Spirit as a new life. It is described in such terms as "led by the Spirit," "walking after the Spirit," "to be spiritually minded," which "is life." The entrance into this state is regeneration — the inclination of the will to God. This is "eternal life."

III. FOR EXALTED SERVICE. This is the new life in its fulness, the flowering and fruiting of the plants of Divine grace. It is called being "filled with the Spirit." It is the development of Christian life, at times attained by a sudden influx of the Divine power, and termed the baptism of the Holy Ghost.

(J. Hunt Cooke.)

By the word "manifestation" is intended the same thing as is set forth in the phrases, "gift," "administration" and in this context, doubtless, the allusion is to miracles. By the phrase, "profit withal," is to be understood, for the advantage of others, i.e., as the context proves, of the Church in the first instance, and then, through the Church, of the world at large. The transition from the miraculous gifts of early times to the graces in which the Spirit is now more commonly manifested, is easy and. appropriate; the manifestation of the Spirit is given to every one of you to profit withal. What, then, are the manifestations of the Spirit which are peculiar to no one age of the Church? There is a manifestation of the Spirit in the miracle of a changed heart, evidenced by a holy life, and by this manifestation of the Spirit, God now speaks to men, and calls upon those thus gifted to profit the brethren. Is a man meek, gentle, longsuffering, temperate, and kind? He is so to use these graces as to profit others. Is a man blessed with joy and peace? He is, through the instrumentality of these gifts, to profit others. Has a man a strong faith? He is to exercise it to the general benefit. Has a man clever and vigorous hope, well grounded on Christ; he is to exercise himself to the general advantage. Is one full of charity? Such a one needs not to be told he is to be solicitous for his fellows. Let us see in what manner this may be done, and let us take the several particulars in the order just enumerated. Is any meek, gentle, longsuffering, temperate, and kind? Let him remember that his example is much needed in an age of retaliation, impatience, and extremes! I will pass on now to consider the case of him who is blessed with joy and peace. And let those who thus are warranted in relying on the favour of God, and who derive an awful joy, and not fear alone, from the contemplation of His holiness, let such love to recollect how they may profit the Church by speaking of their own consolation to the mourning penitent. Have you the gift of faith? It is that yon may profit others. First, by its instrumentality in keeping your spiritual life vigorous, whereby you may be an example in all things. One holy example is better than a thousand sermons. The former may convince, the latter must. But there is another way in which we are called upon to exercise our faith to the advantage of all. Faith alone can give our prayers audience in the presence chamber of Divinity. The effectual fervent prayer of a righteous man availeth much; but prayer is not, cannot be effectual unless it be the prayer of faith. Pray for the conversion of sinners, and the good estate of the Church through the guidance of her great and glorified Head, Christ Jesus. So those whose hope is strong will do well to let their conviction that they are walking humbly with their God incite them to build others up in the same reverent confidence; while those whose love comes up to the gospel's standard will be fain to benefit others; nay, in benefiting others it is that this manifestation of the Spirit is made. He who believes, and he who hopes, may forget that the Body is not one member, but; many; and so they may come to forget that the manifestation of the Spirit is given to them to profit others; but he who loves cannot forget this; hence "love is the fulfilling of the law." Hence, charity is the chiefest grace, the most valuable for time, no less than the only one needed in eternity! He who loves is using the gift of grace for the general good; he is a living member of the Body of Christ.

(A. Watson, M.A.)

In the first verse of this chapter St. Paul proposeth to himself an argument, which he prosecuteth the whole chapter through, and, after a profitable digression into the praise of charity in the next chapter, resumeth again at the fourteenth chapter, spending also that whole chapter therein; and it is concerning spiritual gifts, "Now, concerning spiritual gifts, brethren, I would not have you ignorant," etc. These gracious gifts of the Holy Spirit of God, bestowed on them for the edification of the Church, the Corinthians, by making them the fuel either of their pride in despising those that were inferior to themselves, or of their envy in malicing those that excelled therein, abused to the maintenance of schism, and faction, and emulation in the Church. For the remedying of which evils the apostle entereth upon the argument, discoursing fully of the variety of these spiritual gifts, and who is the author of them, and for what end they were given, and in what manner they should be employed, omitting nothing that was needful to be spoken anent this subject. In this part of the chapter, entreating both before and after this verse of the wondrous great, yet sweet and useful variety of these spiritual gifts, he showeth that howsoever manifold they are, either for kind or degree, so as they may differ in the material and formal, yet they do all agree both in the same efficient and the same final cause. In the same efficient cause, which is God the Lord by His Spirit (ver. 6), "Now there are diversities of gifts, but the same Spirit; and there are differences of administrations, but the same Lord; and there are diversities of operations, but it is the same God which worketh all in all" And in the same final cause, which is the advancement of God's glory, in the propagation of His gospel and the edification of His Church, in this verse, "But the manifestation of the Spirit is given to every man to profit withal." By occasion of which words we may inquire into the nature, conveyance, and use of these gifts. First, their nature in themselves and in their original; what they are, and whence. They are the works of God's Spirit in us, "the manifestation of the Spirit." Secondly, their conveyance unto us — how we come to have them, and to have property in them; it is by gift: "It is given to every man." Thirdly, their use and end; why they were given us, and what we are to do with them. They must be employed to the good of our brethren and of the Church; it is given to every man "to profit withal." Of these briefly, and in their order, and with special reference ever to us that are of the clergy. By "manifestation of the Spirit," here our apostle understandeth none other thing than he doth by the adjective word πνευματικὰ in the first, and by the substantive word χαρίσματα in the last verse of the chapter Both which, put together, do signify those spiritual gifts and graces whereby God enableth men, and especially Churchmen, to the duties of their particular callings for the general good. Such as are those particulars, which are named in the next following verses, the word of wisdom, the word knowledge, faith, the gifts of healing, working of miracles, prophecy, discerning of spirits, divers kinds of tongues, interpretation of tongues. All which, and all other of like nature and use, because they are wrought by that one and selfsame Spirit, which divideth to every one severally as He will, are therefore called πνευματικὰ, "spiritual gifts"; and here φανέρωσις τοῦ πνεύματος, "the manifestation of the Spirit." The word "Spirit," though in Scripture it have many other significations, yet in this place I conceive it to be understood directly of the Holy Ghost, the Third Person in the ever-blessed Trinity. For first, in ver. 3, that which is called the Spirit of God in the former part, is in the latter part called the Holy Ghost. "I give you to understand that no man, speaking by the Spirit of God, calleth Jesus accursed; and that no man can say that Jesus is the Lord, but by the Holy Ghost." Again that variety of gifts, which in ver. 4 is said to proceed from the same Spirit, is said likewise in ver. 5 to proceed from the same Lord, and in ver. 6 to proceed from the same God, and therefore such a Spirit is meant, as is also Lord and God, and that is only the Holy Ghost. And again, in those words in ver. 11: "All these worketh that one and the selfsame Spirit, dividing to every man severally as He will." The apostle ascribeth to this Spirit the collation and distribution of such gifts according to the free power of His own will and pleasure, which free power belongeth to none but God alone, "Who hath set the members every one in the body, as it hath pleased Him." Which yet ought not to be so understood of the Person of the Spirit; as if the Father and the Son had no part or fellowship in this business. For all the actions and operations of the Divine Persons (those only excepted which are of intrinsical and mutual relation) are the joint and undivided works of the whole three Persons, according to the common known maxim, constantly and uniformly received in the Catholic Church, Opera Trinitatis ad extra sunt indivisa. And as to this particular concerning gifts the Scriptures are clear. Wherein, as they are ascribed to God the Holy Ghost in this chapter, so they are elsewhere ascribed unto God the Father, "Every good gift and every perfect giving is from above, from the Father of Lights" (James 1.), and elsewhere to God the Son, "Unto every one of us is given grace, according to the measure of the gift of Christ" (Ephesians 4.). Yea, and it may be that for this very reason in the three verses next before my text, these three words are used: "Spirit" in ver. 4, "Lord" in ver. 5, and "God" in ver. 6, to give us intimation that these spiritual gifts proceed equally and undividedly from the whole three Persons: from God the Father, and from His Son Jesus Christ our Lord, and from the eternal Spirit of them both, the Holy Ghost, as from one entire, indivisible, and co-essential Agent. But for that we are gross of understanding, and unable to conceive the distinct Trinity of Persons in the unity of the Godhead, otherwise than by apprehending some distinction of their operations and offices to usward, it hath pleased the wisdom of God in the holy Scriptures, which being written for our sakes were to be fitted to our capacities, so far to condescend to our weakness and dulness as to attribute some of those great and common works to one person, and some to another, after a more special manner than unto the rest; although indeed and in truth none of the Three Persons had more or less to do than other in any of those great and common works. This manner of speaking Divines used to call appropriation. By which appropriation, as power is ascribed to the Father, and wisdom to the Son, so is goodness to the Holy Ghost. And therefore, as the work of creation, wherein is specially seen the mighty power of God, is appropriated to the Father; and the work of redemption, wherein is specially seen the wisdom of God, to the Son; and so the works of sanctification and the infusion of habitual graces, whereby the good things of God are communicated unto us, is appropriated unto the Holy Ghost. And for this cause the gifts thus communicated unto us from God are called πνευματικὰ, "spiritual gifts," and φανέρωσις τοῦ πνευματος, "the manifestation of the Spirit." We see now, why Spirit? but then, why manifestation? The word, as most other verbals of that form, may be understood either in the active or passive signification. And it is not material, whether of the two ways we take it in this place, both being true, and neither improper. For these spiritual gifts are the manifestation of the Spirit actively, because by these the Spirit manifesteth the will of God unto the Church, these being the instruments and means of conveying the knowledge of salvation unto the people of God. And they are the manifestation of the Spirit passively too, because where any of these gifts, especially in any eminent sort, appeared in any person, it was a manifest evidence that the Spirit of God wrought in him. As we read it (Acts 10.), that they of the circumcision were astonished "when they saw that on the Gentiles also was poured out the gifts of the Holy Ghost," if it be demanded, But how did that appear? it followeth in the next verse, "For they heard them speak with tongues," etc. The spiritual gift, then, is a manifestation of the Spirit, as every other sensible effect is a manifestation of its proper cause.We are now yet further to know that the gifts and graces wrought in us by the Holy Spirit of God are of two sorts. The Scriptures sometimes distinguish them by the different terms of χάρις and χαρίσμα; although those words are sometimes again used indifferently and promiscuously, either for other. They are commonly known in the schools and differenced by the names of Gratice gratum facientes and Grutiae gratis datae. Which terms, though they be not very proper (for the one of them may be affirmed of the other, whereas the members of every good distinction ought to be opposite), yet because they have been long received (and change of terms, though haply for the better, hath by experience been found for the most part unhappy in the event, in multiplying unnecessary book-quarrels)we may retain them profitably, and without prejudice. Those former, which they call Gratum facientes, are the graces of sanctification, whereby the person that hath them is enabled to do acceptable service to God in the duties of His general calling; these latter, which they call Gratis dates, are the graces of edification, whereby the person that hath them is enabled to do profitable service to the Church of God in the duties of His particular calling. Those are given Nobis, et Nobis, both to us and for us, that is chiefly for our own good; these Nobis, sed Nostris, to us indeed, but for others; that is, chiefly for the good of our brethren. Those are given us ad salutem, for the saving of our souls; these ad lucrurm for the winning of other men's souls. Those proceed from the special love of God to the person, and may therefore be called personal, or special; these proceed from the general love of God to His Church, or yet more general to human societies, and may therefore rather be called ecclesiastical or general gifts or graces. Of the first sort are faith, hope, charity, repentance, patience, humility, and all those other holy graces, "fruits of the Spirit," which accompany salvation. Wrought by the blessed and powerful operation of the Holy Spirit of God, after a most effectual but unconceivable manner, regenerating, and renewing, and seasoning, and sanctifying the hearts of His chosen. But yet these are not the gifts so much spoken of in this chapter; and namely in my text, every branch whereof excludeth them. Of those graces of sanctification, first, we may have indeed probable inducements to persuade us that they are, or are not, in this or that man. But hypocrisy may make such a semblance that we may think we see spirit in a man in whom yet there is nothing but flesh, and infirmities may cast such a fog that we can discern nothing but flesh in a man in whom yet there is spirit. But the gifts here spoken of do incur into the senses and give us evident and infallible assurance of the Spirit that wrought them; here is φανέρωσις, a "manifestation of the Spirit." Again, secondly, those graces of sanctification are not communicated by distribution — Alius sic, alius vero sic. Faith to one, charity to another, repentance to another; but where they are given they are given all at once and together, as it were strung upon one thread and linked into one chain. But the gifts here spoken of are distributed, as it were, by dole, and divided severally as it pleased God, shared out into several portions, and given to every man some, to none all; for "to one is given by the Spirit the word of wisdom, to another" the word of knowledge," etc. Thirdly, those graces of sanctification, though they may and ought to be exercised to the benefit of others, who by the "shining of our light" and the "sight of our good works" may be provoked to glorify God by walking in the same paths; yet that is but utilitas emergens, and not finis proprius; a good use made of them upon the bye, but not the main proper and direct end of them, for which they were chiefly given. But the gifts here spoken of were given directly for this end, and so intended by the giver to be employed for the benefit of others and for the edifying of the Church; they were given "to profit withal." It then remaineth to understand this text and chapter of that other and later kind of spiritual gifts, those graces of edification, or gratiae gratis datae, whereby men are enabled in their several callings, according to the quality and measure of the graces they have received, to be profitable members of the public body, either in Church or Commonwealth. Under which appellation (the very first natural powers and faculties of the soul only excepted, which, flowing a principiis speciei, are in all men the same and like), I comprehend all other secondary endowments and abilities whatsoever of the reasonable soul, which are capable of the degrees of more and less, and of better and worse; together with all subsidiary helps any way conducing to the exercise of any of them. Whether they be, first, supernatural graces, given by immediate and extraordinary infusion from God; such as were the gifts of tongues and of miracles, and of healings, and of prophecy properly so called, and many other like, which were frequent in the infancy of the Church, and when this Epistle was written, according as the necessity of those primitive times considered God saw it expedient for His Church. Or whether they be, secondly, such as philosophers call natural dispositions, such as are promptness of wit, quickness of conceit, fastness of memory, clearness of understanding, soundness of judgment, readiness of speech, and other like, which flow immediately a principiis individui, from the individual condition, constitution, and temper, lure of particular persons. Or whether they be, thirdly, such as philosophers call intellectual habits, which is, when those natural dispositions are so improved and perfected by education, art, industry, observation, or experience, that men become thereby skilful linguists, subtle disputers, copious orators, profound Divines, powerful preachers, expert lawyers, physicians, historians, statesmen, commanders, artisans, or excellent in any science, profession, or faculty whatsoever. To which we may add, in the fourth place, all outward subservient helps whatsoever, which may any way further or facilitate the exercise of any of the former graces, dispositions, or habits, such as are health, strength, beauty, and all those other bona corporis, as also bona fortunae, honour, wealth, nobility, reputation, and the rest. All of these, even these among them which seem most of all to have their foundation in nature, or perfection from art, may in some sort be called πνευματικὰ, "spiritual gifts"; inasmuch as the Spirit of God is the first and principal worker of them. Nature, art, industry, and all other subsidiary furtherances, being but second agents under Him, Him and as means ordained. And now we have found out the just latitude of the spiritual gifts spoken of in this chapter, and of the manifestation of the Spirit in my text. From whence not to pass without some observable inferences for our edification, we may here first behold, and admire, and magnify the singular love, and care, and providence of God for and over His Church. Those active gifts, and graces, and abilities which are to be found in the members of the mystical body of Christ, are a strong manifestation that there is a powerful Spirit of God within, that knitteth the whole body together, and worketh all in all. and all in every part of the body. Secondly, though we have just cause to lay it to heart, when men of eminent gifts and place in the Church are taken from us, yet we should sustain ourselves with this comfort, that it is the same God that still hath care over His Church. And therefore we may, not doubt but this Spirit, as He hath hitherto done from the beginning, so will still manifest Himself from time to time, unto the end of the world; in raising up instruments for the service of His Church, and furnishing them with gifts. Thirdly, where the Spirit of God hath manifested itself to any man by the distribution of gifts, it is but reason that man should manifest the Spirit that is in him, by exercising those gifts in some lawful calling.

II. Consider we next, and in the second place, THE CONVEYANCE OF THESE GIFTS OVER UNTO US; HOW WE COME TO HAVE A PROPERTY IN THEM, AND BY WHAT RIGHT WE CAN CALL THEM OURS. The conveyance is by deed of gifts; the manifestation of the Spirit "is given to every man." Understand it not to be so much intended here that every particular man hath the manifestation of the Spirit, as that every man that hath the manifestation of the Spirit hath it given him and given him withal to this end, that he may do good with it. The variety both of the gifts meet for several offices, and of the offices wherein to imply those gifts, is wonderful; and no less wonderful the distribution of both gifts and offices. But all that variety is derived from one and the same fountain, the Holy Spirit of God; all those distributions pass unto us by one and the same way, of most free and liberal donation. Possibly thou wilt allege thy excellent natural parts — these were not given, but thou broughtest them into the world with thee; or thou wilt vouch what thou hast attained to by art and industry — and these were not given thee, but thou hast won them, and therefore well deservest to wear them. Deceive not thyself. But the truth is, the difference that is in men in regard of these gifts and abilities ariseth neither from the power of nature nor from the merit of labour, otherwise than as God is pleased to use these as second causes under Him. Whatsoever spiritual abilities we have, we have them of gift and by grace. The manifestation of the Spirit is given to every man. A point of very fruitful consideration for men of all sorts, whether they be of greater or of meaner gifts. And first, all of us generally may hence take two profitable directions; the one, if we have any useful gifts, whom to thank for them; the other, if we want any needful gifts, where to seek for them. I must now turn more particularly to you to whom God hath vouchsafed the manifestation of His Spirit in a larger proportion than unto many of your brethren, giving unto you, as unto His firstborn, double portion of His Spirit, as Elisha had of Elijah's, or perhaps dealing with you yet more liberally, as Joseph did with Benjamin, whose mess, though he were the youngest, he appointed to be five times as much as any of his brethren. It is needful that you, of all others, should be put in remembrance, that those eminent manifestations of the Spirit you have, were given you. First, it will be a good help to take down that pride which is so apt to engender in the soul through abundance of knowledge, and to let out some of the corruption. It is a very hard thing to know much, and not to know it too much. Secondly, every wise and conscionable man should advisedly weigh his own gifts, and make them his rule to work by, not thinking he doth enough if he do what law compelleth him to do, or if he do as much as other neighbours do. But thirdly, though your graces must be so to yourselves, yet beware you do not make them rules to others. The manifestation of the Spirit is given to every man; let no man be so severe to his brother as to look he should manifest more of the Spirit than he hath received. Now, as for you to whom God hath dealt these spiritual gifts with a more sparing hand, the freedom of God's distribution may be a fruitful meditation for you also. First, thou hast no reason, whosoever thou art, to grudge at the scantness of thy gifts, or to repine at the Giver. How little soever God hath given thee, it is more than He owed thee. He hath done thee no wrong, may He not do as He will with His own? Secondly, since the manifestation of the Spirit is a matter of free gift, thou hast no cause to envy thy brother whose portion is greater. Thirdly, if thy gifts be mean, thou hast this comfort withal, that thy accounts will be so much the easier. Merchants that have the greatest dealings are not ever the safest men. And how happy a thing had it been for many men in the world if they had had less of other men's goods in their hands. The less thou hast received, the less thou hast to answer for. Lastly, remember what the preacher saith in Ecclesiastes 10:10: "If the iron be blunt, then he must put to the more strength." Many men that are well left by their friends and full of money, because they think they shall never see the bottom of it, take no care by any employment to increase it, but spend without either fear or wit; whereas, on the contrary, industrious men that have but little to begin withal, yet by their care and providence, and painstaking, get up wonderfully. It is almost incredible what industry, and diligence, and exercise, and holy emulation are able to effect, for the bettering and increasing of our spiritual gifts; so, though thy beginnings be but small, thy latter end shall wonderfully increase. By this means thou shalt not only profit thyself in the increase of thy gifts unto thyself, thou shalt also profit others by communicating of thy gifts unto them. Which is the proper end for which they were bestowed, and of which we are next to speak. The manifestation of the Spirit is given to every man to profit withal. To profit whom? it may be himself. It is true, "If thou art wise, thou shalt be wise for thyself," said Solomon; and Solomon knew what belonged to wisdom as well as another. He that is not good to himself, it is but a chance that he is good to anybody else. He that hath a gift, then, he should do well to look to his own, as well as to the profit of others, and as unto doctrine (1 Timothy 4:16), so as well and first to take heed unto himself, that so doing he may save himself as well as those that hear him. This, then, is to be done; but this is not all that is to be done. In wisdom we cannot do less; but in charity we are bound to do more than thus with our gifts. You see, then, what a strong obligation lieth upon every man that hath received the Spirit to call his gifts into the common treasury of the Church, to employ his good parts and spiritual graces so as they may some way or other be profitable to his brethren. It was not only for the beautifying of His Church that God gave some apostles, and some prophets, and some evangelists, and some pastors and teachers; but also, and especially, for more necessary and profitable uses; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ (Ephesians 4:11, 12). The stomach eateth, not to fill itself, but to nourish the body; the eye seeth, not to please itself, but to espy for the body; the foot moveth, not to exercise itself, but to carry the body; the hand worketh, not to help itself, but to maintain the body. Now this necessity of employing spiritual gifts to the good and profit of others, ariseth first from the will and the intent of the Giver. My text showeth plainly what that intent was. The manifestation of the Spirit was therefore given to every man, that he might profit withal. Certainly, as nature doth not, so much less doth the God of nature make anything to no purpose, or barely for show, but for use; and the use, for which all these things were made and given, is edification. He that hath an estate made over to him in trust and for uses, hath in equity therein no estate at all, if he turn the commodities of the thing some other way, and not to those special uses for which he was so estated in it. It is a just thing with the Father of Lights, when He hath lighted any man a candle by bestowing spiritual gifts upon him, and lent him a candlestick, too, whereon to set it, by providing him a stay in the Church, if that man shall then hide his candle under a bushel and envy the light and comfort of it to them that are in the house, either to remove his candlestick or to put out his candle in obscurity. As the intent of the Giver, so, secondly, the nature and quality of the gift calleth upon us for employment. It is not with these spiritual gifts, as with most other things, which, when they are imparted, are impaired, and lessened by communicating. Here is no place for that allegation of the virgins, "Lest there be not enough for you and for us." These graces are of the number of those things that communicate themselves by multiplication, as the seal maketh impression in the wax, and as fire conveyeth heat into iron, and as one candle findeth a thousand, all without loss of figure, heat, or light. Had ever any man less knowledge, or wit, or learning, by teaching of others? Had he not rather more? Thirdly, our own insufficiency to all offices, and the need we have of other men's gifts, must enforce us to lend them the help and comfort of ours. Surely, then, those men, first of all, run a course strangely exorbitant, who, instead of employing them to the profit, bend those gifts they have received, whether spiritual or temporal, to the ruin and destruction of their brethren. Abusing their power to oppression, their wealth to luxury, their strength to drunkenness, their wit to scoffing, atheism, profaneness, their learning to the maintenance of heresy, idolatry, schism, novelty. Be persuaded, in the second place, all you whom God hath made stewards over His household, and blessed your basket and your store, to "bring forth of your treasures things both new and old;" manifest the spirit God hath given you, so as may be most for the profit of your brethren. Thirdly, since the end of all gifts is to profit, aim most at those gifts that will profit most, and endeavour so to frame those you have in the exercise of them, as they may be likeliest to bring profit to those that shall partake of them. "Covet earnestly the best gifts." You cannot do more good unto the Church of God, you cannot more profit the people of God by your gifts, than by pressing effectually these two great points, faith, and good works. These are good and profitable unto men. I might here add other inferences from this point, as namely, since the manifestation of the Spirit is given to every one of us, chiefly for this end, that we may profit the people with it, that therefore, fourthly, in our preaching we should rather seek to profit our hearers, though perhaps with sharp and unwelcome reproofs, than to please them by flattering them in evil; and that, fifthly, we should more desire to bring profit unto them than to gain applause unto ourselves.

(Bishop Sanderson.)

These are —

I. PROFITABLE. Some are more showy, others are more useful.

1. For the conversion of sinners.

2. For the edification of saints.

II. DIVERSE.

1. The word of wisdom.

2. The word of knowledge.

3. Faith, such as became the confessors and martyrs (Hebrews 11.).

4. Gifts of healing (Acts 3:4).

5. Working of miracles.

6. Prophecy (1 Corinthians 14:24, 25).

7. Discerning of spirits (Acts 5:3, 4, 9).

8. Divers kinds of tongues (Acts 2:4).

9. The interpretation of tongues (1 Corinthians 14:27).

III. BESTOWED UPON EACH AND ALL BY THE SAME SPIRIT (ver. 11). Let there be no rivalry in the Churches.

IV. SHOULD UNIFY THE CHURCH INTO ONE BODY (vers. 12, 13).

V. SHOULD BE COVETED EARNESTLY (ver. 31). To him that hath shall be given, and he shall have more abundantly.

(L. O. Thompson.)

Homiletic Monthly.
Note the specific methods of the Spirit's operation —

I. IN THE CHURCH.

1. As a breath, wind. See Ezekiel's vision of the valley, Christ breathing on His disciples, and the rushing, mighty wind of Pentecost. Symbol of life, quickening inspiration.

2. Refreshment. Water the type. "If any man thirst," " I will pour water," etc. Fertilising, cleansing of the outward.

3. Inward purifying. Fire the symbol. "He shall baptize with . . . fire." "I am come to send fire on earth." Also of vital warmth, zeal, fervour.

4. Consecration. Anointing. Oil the type. Settling apart, enduing with power.

II. WITH THE WORLD.

1. A reprover (John 16:8-11).

2. Strives with men (Genesis 6:3; Acts 7:51).

3. Enlightens by revealing Christ.

4. Regenerates by awakening faith in Christ.

(Homiletic Monthly.)

I. LIBERAL. To every man.

II. WISE. Designed for the profit of —

1. The individual.

2. The whole Church.

III. SUITABLE.

1. Wisdom and knowledge contribute to enlargement of view.

2. Faith to edification and increase.

3. Gifts of healing, etc., to the confirmation of the truth.

IV. SOVEREIGN. By the Spirit — as He will — hence all glory belongs to God.

(J. Lyth, D.D.)

People
Corinthians, Paul
Places
Corinth
Topics
Accordance, Granted, Message, Spirit, Utterance, Wisdom
Outline
1. Spiritual gifts,
4. are diverse,
7. yet to profit all.
8. And to that end are diversely bestowed;
12. as the members of a natural body tend all to the mutual decency,
22. service,
26. and helpfulness of the same body;
27. so we should do for one another, to make up the body of Christ.

Dictionary of Bible Themes
1 Corinthians 12:8

     3050   Holy Spirit, wisdom
     3281   Holy Spirit, inspiration
     5028   knowledge, God source of human
     8135   knowing God, nature of
     8366   wisdom, source of

1 Corinthians 12:1-11

     5110   Paul, teaching of
     6182   ignorance, human situation

1 Corinthians 12:4-8

     8437   giving, of talents

1 Corinthians 12:4-11

     3257   Holy Spirit, gift of
     7943   ministry, in church

1 Corinthians 12:4-12

     7026   church, leadership
     7924   fellowship, in service
     7967   spiritual gifts, responsibility

1 Corinthians 12:4-13

     7032   unity, God's people

1 Corinthians 12:7-11

     1444   revelation, NT
     3263   Holy Spirit, guidance
     7028   church, life of
     8422   equipping, spiritual

1 Corinthians 12:8-9

     5333   healing

1 Corinthians 12:8-11

     1416   miracles, nature of

1 Corinthians 12:8-12

     5886   individualism

Library
Tenth Sunday after Trinity Spiritual Counsel for Church Officers.
Text: 1 Corinthians 12, 1-11. 1 Now, concerning spiritual gifts, brethren, I would not have you ignorant. 2 Ye know that when ye were Gentiles ye were led away unto those dumb idols, howsoever ye might be led. 3 Wherefore I make known unto you, that no man speaking in the Spirit of God saith, Jesus is anathema [accursed], and no man can say, Jesus is Lord, but in the Holy Spirit. 4 Now there are diversities of gifts, but the same Spirit. 5 And there are diversities of ministrations, and the same
Martin Luther—Epistle Sermons, Vol. III

List of Bible Passages
Address. Page. Genesis iv, 9 LXX 176 Exodus xx, 1-7 LXXXIII 207 Deut. xxxiii, 27 XXXIII 83 I Ks. xix, 1-13 LXXV 187 II Kings vi, 17 XC 212 Mat. ii, 1-11 XXIX 74 iv, 1-11 XLVIII 171 v, 3 XXII 58 v, 4 XXIII 60 v, 5 XXIV 62 v, 6 XXV 64 v, 7 XXVI
Francis Greenwood Peabody—Mornings in the College Chapel

May the Twenty-Ninth Many Gifts --One Spirit
1 CORINTHIANS xii. 1-13. There is no monotony in the workmanship of my God. The multitude of His thoughts is like the sound of the sea, and every thought commands a new creation. When He thinks upon me, the result is a creative touch never again to be repeated on land or sea. And so, when the Holy Spirit is given to the people, the ministry does not work in the suppression of individualities, but rather in their refinement and enrichment. Our gifts will be manifold, and we must not allow the difference
John Henry Jowett—My Daily Meditation for the Circling Year

May the Thirty-First Connection and Concord
"By one Spirit are we all baptized into one body." --1 CORINTHIANS xii. 12-19. It is only in the spirit that real union is born. Every other kind of union is artificial, and mechanical, and dead. We can dovetail many pieces of wood together and make the unity of an article of furniture, but we cannot dovetail items together and make a tree. And it is the union of a tree that we require, a union born of indwelling life. We may join many people together in a fellowship by the bonds of a formal creed,
John Henry Jowett—My Daily Meditation for the Circling Year

June the First the Beauty of Variety
1 CORINTHIANS xii. 20-31. God's glory is expressed through the harmony of variety. We do not need sameness in order to gain union. I am now looking upon a scene of surpassing loveliness. There are mountains, and sea, and grassland, and trees, and a wide-stretching sky, and white pebbles at my feet. And a white bird has just flown across a little bank of dark cloud. What variety! And when I look closer the variety is infinitely multiplied. Everything blends into everything else. Nothing is out of
John Henry Jowett—My Daily Meditation for the Circling Year

Making and Breaking Connections.
Many Experiences, but One Law. In mechanics power depends on good connections. A visit to any great machine shop makes that clear. There must be good connections in two directions--inward toward the source of power, and outward for use. The same law holds true in spiritual power as in mechanical. There must be good connections. These nights we have been together a few things have seemed clear. We have seen that from the standpoint of our lives there is need of power, as well as from the standpoint
S.D. Gordon—Quiet Talks on Power

The Universal Gift
'The manifestation of the Spirit is given to every man to profit withal.'--1 COR. xii. 7. The great fact which to-day[1] commemorates is too often regarded as if it were a transient gift, limited to those on whom it was first bestowed. We sometimes hear it said that the great need of the Christian world is a second Pentecost, a fresh outpouring of the Spirit of God and the like. Such a way of thinking and speaking misconceives the nature and significance of the first Pentecost, which had a transient
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The True Gentleman
1 Cor. xii. 31; xiii. 1. Covet earnestly the best gifts: and yet shew I unto you a more excellent way. Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. My friends, let me say a few plain words this morning to young and old, rich and poor, upon this text. Now you all, I suppose, think it a good thing to be gentlemen and ladies. All of you, I say. There is not a poor man in this church, perhaps, who has not before
Charles Kingsley—Sermons for the Times

Public Spirit
Preached at Bideford, 1855.) 1 Corinthians xii. 25, 26. That there should be no division in the body; but that the members should have the same care, one of another. And whether one member suffer, all suffer with it; or whether one member be honoured, all rejoice with it. I have been asked to preach in behalf of the Provident Society of this town. I shall begin by asking you to think over with me a matter which may seem at first sight to have very little to do with you or with a provident society,
Charles Kingsley—Sermons for the Times

Sponsorship
1 Cor. xii. 26, 27. Whether one member suffer, all the members suffer with it; or whether one member be honoured, all the members rejoice with it. Now ye are the body of Christ, and members in particular. I have to tell you that there will be a confirmation held at . . . on the . . . All persons of fit age who have not yet been confirmed ought to be ready, and I hope and trust that most of them will be ready, on that day to profess publicly their faith and loyalty to the Lord who died for them.
Charles Kingsley—Sermons for the Times

The Dispensation of the Spirit.
Preached Whitsunday, May 19, 1850. THE DISPENSATION OF THE SPIRIT. "Now there are diversities of gifts, but the same Spirit."--1 Corinthians xii, 4. According to a view which contains in it a profound truth, the ages of the world are divisible into three dispensations, presided over by the Father, the Son, and the Spirit. In the dispensation of the Father, God was known as a Creator; creation manifested His eternal power and Godhead, and the religion of mankind was the religion of Nature. In the
Frederick W. Robertson—Sermons Preached at Brighton

Sermon for the Tenth Sunday after Trinity
(From the Epistle for the day) Admonishing each man to mark what is the office to which he is called of God, and teaching us to practise works of love and virtue, and to refrain from self-will. 1 Cor. xii. 6.--"There are diversities of operations, but it is the same God which worketh all in all." ST. PAUL tells us in this Epistle that there are different kinds of works, but that they are all wrought by the same Spirit to the profit and well-being of man. For they all proceed from the same God who
Susannah Winkworth—The History and Life of the Reverend Doctor John Tauler

Antipathies
(Tenth Sunday after Trinity.) 1 Cor. xii. 3, 4, 5, 6. Wherefore, I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost. Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all. We are to come to the Communion this day in love and charity
Charles Kingsley—Town and Country Sermons

The Judgments of God.
LUKE XIII. 1-5. There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices. And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things? I tell you, Nay: but, except ye repent, ye shall all likewise perish. Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I
Charles Kingsley—Westminster Sermons

The Work of the Holy Spirit in Prophets and Apostles.
The work of the Holy Spirit in apostles and prophets is an entirely distinctive work. He imparts to apostles and prophets an especial gift for an especial purpose. We read in 1 Cor. xii. 4, 8-11, 28, 29, R. V., "Now there are diversities of gifts, but the same Spirit.... For to one is given through the Spirit wisdom; and to another the word of knowledge, according to the same Spirit; to another faith, in the same Spirit; and to another gifts of healings, in the one Spirit; and to another workings
R. A. Torrey—The Person and Work of The Holy Spirit

The Government of the Church.
"No man can say that Jesus is the Lord, but by the Holy Ghost."--1 Cor. xii. 3. The last work of the Holy Spirit in the Church has reference to government. The Church is a divine institution. It is the body of Christ, even tho manifesting itself in a most defective way; for as the man whose speech is affected by a stroke of paralysis is the same friendly person as before, in spite of the defect, so is the Church, whose speech is impaired, still the same holy body of Christ. The visible and invisible
Abraham Kuyper—The Work of the Holy Spirit

Spiritual Gifts.
"But desire earnestly the greater gifts. And a still more excellent way show I unto you." --1 Cor. xii. 31 (R.V.). The charismata or spiritual gifts are the divinely ordained means and powers whereby the King enables His Church to perform its task on the earth. The Church has a calling in the world. It is being violently attacked not only by the powers of this world, but much more by the invisible powers of Satan. No rest is allowed. Denying that Christ has conquered, Satan believes that the time
Abraham Kuyper—The Work of the Holy Spirit

Dr. Martin Luther Concerning Penitence and Indulgences.
In the desire and with the purpose of elucidating the truth, a disputation will be held on the underwritten propositions at Wittemberg, under the presidency of the Reverend Father Martin Luther, Monk of the Order of St. Augustine, Master of Arts and of Sacred Theology, and ordinary Reader of the same in that place. He therefore asks those who cannot be present and discuss the subject with us orally, to do so by letter in their absence. In the name of our Lord Jesus Christ. Amen. 1. Our Lord and Master
Martin Luther—First Principles of the Reformation

The First Wall.
Let us, in the first place, attack the first wall. It has been devised, that the Pope, bishops, priests and monks are called the Spiritual Estate; Princes, lords, artificers and peasants, are the Temporal Estate; which is a very fine, hypocritical device. But let no one be made afraid by it; and that for this reason: That all Christians are truly of the Spiritual Estate, and there is no difference among them, save of office alone. As St. Paul says (1 Cor. xii.), we are all one body, though each member
Martin Luther—First Principles of the Reformation

Continuation of the Discourse on the Holy Ghost.
1 Corinthians xii. 8 For to one is given by the Spirit the word of wisdom, &c. 1. In the preceding Lecture, according to our ability we set before you, our beloved hearers [2095] , some small portion of the testimonies concerning the Holy Ghost; and on the present occasion, we will, if it be God's pleasure, proceed to treat, as far as may be, of those which remain out of the New Testament: and as then to keep within due limit of your attention we restrained our eagerness (for there is no satiety
St. Cyril of Jerusalem—Lectures of S. Cyril of Jerusalem

On the Article, and in one Holy Ghost, the Comforter, which Spake in the Prophets.
1 Corinthians xii. 1, 4 Now concerning spiritual gifts, brethren, I would not have you ignorant....Now there are diversities of gifts, but the same Spirit, &c. 1. Spiritual in truth is the grace we need, in order to discourse concerning the Holy Spirit; not that we may speak what is worthy of Him, for this is impossible, but that by speaking the words of the divine Scriptures, we may run our course without danger. For a truly fearful thing is written in the Gospels, where Christ has plainly said,
St. Cyril of Jerusalem—Lectures of S. Cyril of Jerusalem

But this is So Great, that Certain Understand it to be the Fruit An...
46. But this is so great, that certain understand it to be the fruit an hundred-fold. [2190] For the authority of the Church bears a very conspicuous witness, in which it is known to the faithful in what place the Martyrs, in what place the holy nuns deceased, are rehearsed at the Sacraments of the Altar. [2191] But what the meaning is of that difference of fruitfulness, let them see to it, who understand these things better than we; whether the virginal life be in fruit an hundred-fold, in sixty-fold
St. Augustine—Of Holy Virginity.

Hence Too is Solved that Question, How is it that the Martyrs...
19. Hence too is solved that question, how is it that the Martyrs, by the very benefits which are given to them that pray, indicate that they take an interest in the affairs of men, if the dead know not what the quick are doing. For not only by effects of benefits, but in the very beholding of men, it is certain, [2760] that the Confessor Felix (whose denizenship among you thou piously lovest) appeared when the barbarians were attacking Nola, as we have heard not by uncertain rumors, but by sure
St. Augustine—On Care to Be Had for the Dead.

Epistle vii. To Peter, Domitian, and Elpidius.
To Peter, Domitian, and Elpidius. Gregory to Peter, Domitian, and Elpidius, Bishops [1688] . I rejoice exceedingly that you welcomed with great joy the ordination of the most holy Cyriacus, my brother and fellow-priest. And since we have learnt from the preaching of Paul the apostle that If one member rejoice, all the members rejoice with it (1 Cor. xii. 26), you must needs consider with how great exultation I rejoice with you in this thing, wherein not one member, but many members of Christ have
Saint Gregory the Great—the Epistles of Saint Gregory the Great

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