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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Предварительное замечание. С ХІІ-й и по ХІV-ю главу Ап. говорит о так называемых духовных дарованиях (carismata pneumatika), которые проявлялись преимущественно при богослужении. Отсюда связь ХІІ-й главы с ХІ-й, где также шла речь о богослужении, ясна. Но что такое были эти духовные дарования? Выражение дарование(carisma) обозначает такую способность человека, какая подана ему божественною благодатью (cariV). Таким образом, этот термин указывает более на происхождение дарования. Что касается выражения духовный(pneumatikoV от pneuma), то этот термин обозначает рассматриваемое явление более со стороны его сущности, показывая, что оно идет от Духа Святого и сосредоточивается в духе человека. Церковь есть тело Христово (см. ст. 27), т. е. орган, чрез который Христос, после Своего вознесения на небо, осуществляет на земле план Свой, подобно тому, как прежде Он приводил в исполнение Свои намерения посредством Своего собственного тела. Вознесшийся Христос живет в верующих чрез Своего Духа, и верующие чрез это становятся деятельными членами тела Христова. Но деятельность их основывается на чрезвычайных силах, какие Христос им сообщает. При этом, однако, имеют значение и собственные способности человека: они усиливаются под действием Духа Христова и направляются на служение целям Божиим. Но пока духовный человек не достиг совершенной святости, до тех пор он не может быть всецело предан Богу и служить Ему, как должно. Эгоизм, гордость, суетность, лицемерие, ложь, зависть и ненависть значительно изменяют характер духовных дарований (ср. 2Кор. VII:1). В Коринфе такое влияние страстей и предрассудков было особенно сильно. Люди, владевшие духовными дарованиями, старались только о том, как бы им блеснуть перед другими. Ценились поэтому такие дарования, которые проявлялись в особенно поразительных формах, и презирались такие, которые хотя и приносили большую пользу Церкви, но не отличались внешнею эффектностью. Главное же заблуждение коринфян состояло в том, что они полагали, будто человек чрез воздействие Духа Божия должен терять самосознание, что в этой то потере самосознания и оказывается сила действия Св. Духа. Так сложился взгляд, что учитель стоит гораздо ниже пророка, а пророк - ниже говорящего языками. Можно сказать, что коринфяне ставили такое правило: чем больше духа (pneuma), тем меньше разума (nouV). Так и Платон говорил в своем "Федре":"Безумию мы обязаны высшими благами", и в "Тимее":"Никто из находящихся в полном обладании разумом, не имеет истинного, божественного вдохновения". К такому воззрению могли подать повод и некоторые места из Ветхого Завета (напр., Чис XXIV:4; Ам III:8; Ос IX:7). Против такого направления и приходилось бороться Ап. Павлу, - ему нужно было ввести в русло могучий, разбушевавшийся поток, и это требовало с его стороны чрезвычайной энергии и мудрости. Однако он удачно разрешил стоявший пред ним трудный вопрос и сначала - в гл. ХІІ-й - рассмотрел дело с принципиальной стороны, затем - в гл. ХІІІ-й - указал коринфянам на благодетельного гения, под защитою которого должны с пользою действовать духовные дарования - именно на любовь, и наконец - в гл. ХІV-й - дал некоторые практические указания, которые должны были соблюдать христиане, имевшие духовные дарования.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter the apostle, I. Considers the case of spiritual gifts, which were very plentifully poured out on the Corinthian church. He considers their original, that they are from God; their variety and use, that they were all intended for one and the same general end, the advancement of Christianity and the church's edification, ver. 1-11. II. He illustrates this by an allusion to a human body, in which all the members have a mutual relation and subserviency, and each has its proper place and use, ver. 12-26. III. He tells us that the church is the body of Christ, and the members are variously gifted for the benefit of the whole body, and each particular member, ver. 27-30. And them, IV. Closes with an exhortation to seek somewhat more beneficial than these gifts, ver. 31.
Adam Clarke: Commentary on the Bible - 1831
The apostle proceeds to the question of the Corinthians concerning spiritual gifts, Co1 12:1. He calls to their remembrance their former state, and how they were brought out of it, Co1 12:2, Co1 12:3. Shows that there are diversities of gifts which proceed from the Spirit, Co1 12:4. Diversities of administrations which proceed from the Lord Jesus, Co1 12:5. And diversities of operations which proceed from God, Co1 12:6. What these gifts are, and how they are dispensed, Co1 12:7-11. Christ is the Head, and the Church his members; and this is pointed out under the similitude of the human body, Co1 12:12, Co1 12:13. The relation which the members of the body have to each other; and how necessary their mutual support, Co1 12:14-26. The members in the Church, or spiritual body, and their respective offices, Co1 12:27-30. We should earnestly covet the best gifts, Co1 12:31.
Albert Barnes: Notes on the Bible - 1834
12:0: This chapter commences a new subject, the discussion of which continues to the close of the 1 Cor. 14. The general subject is that of spiritual endowments, or the right mode of exercising their spiritual gifts, and the degree of honor which was due to those who had been distinguished by God by the special influences of his Spirit. It is evident that many in the church at Corinth had been thus favored; and it is evident that they had greatly abused these endowments, and that those who were thus favored had claimed a precedency of honor above those who had been less distinguished. It is not improbable that they had in their letter to Paul (see the note at Co1 7:1), requested his counsel on this subject, and asked him to teach them what measure of honor should be given to those who had been thus endowed. This subject, as it was of importance not only for them, but for the church at large in all future times, he proceeds to discuss in this, and the two following chapters; and this discussion closes the second part of the Epistle; see the Introduction. The general scope of these chapters is this:
(1) He shows that all those endowments were conferred by the Holy Spirit, and were all for the use of the church; that the church was one, but that there was a necessity for diversified operations in that church; and that, therefore, no one should value himself on that gift above his brother, and no one should feel himself dishonored because he had not been thus favored. All filled important places in the church, just as the various members and parts of the human system were necessary for its symmetry, action and health; and all therefore, should be willing to occupy the place which God had assigned them, 1 Cor. 12.
(2) in Co1 13:1-13 he recommends love, or charity, as of more value than all other spiritual gifts put together, and therefore recommends that that should be especially the object of their desire.
(3) in 1 Cor. 14 he gives particular rules about the proper exercise of spiritual gifts in their public assemblies.
This chapter, therefore, is occupied in stating and illustrating the position that all spiritual gifts are conferred by the Holy Spirit, and that no one should so value himself on this gift as to despise those who had not been thus endowed; and that no one who had not thus been favored should be dejected, or regard himself as dishonored. This statement is illustrated in the following manner:
(1) Paul states the importance of the subject, Co1 12:1.
(2) he reminds them that they were formerly in a state of ignorance, sin, and idolatry, Co1 12:2.
(3) he states one mark of being under the influence of the Spirit of God - that is, that it would lead them to acknowledge and honor Jesus Christ. If the Spirit by which they were influenced led them to this, it was proof that it was the Holy Spirit, Co1 12:3. If any "pretenders" to inspiration were in the habit of speaking disrespectfully of Jesus Christ, or of calling him "accursed," it proved that they were not under the influence of the Holy Spirit.
(4) there were "diversities" in the operations of the Spirit, but however various were these operations, they all proceeded from the same agent, Co1 12:4-11. All were not, therefore, to expect precisely the same influences or operations; nor were they to suppose that because there were various operations, that therefore they were not influenced by the Spirit of God.
(5) Paul states and illustrates the truth that the church is one, 1Co. 12:12-27. As the body is one, yet has many members, so is it with the church, Co1 12:12. The body has many members, and no members in the body are useless, but all perform important parts, however unimportant they may seem to be; and no one member can say that it has no need of the others. So it is in the church, Co1 12:13-27.
(6) this beautiful allegory, drawn from the functions of the various parts of the human body, Paul applies now to the church, and shows Co1 12:28-30 that the same thing should be expected in the church of Christ. It followed, therefore, that those who were not as highly favored as others should not regard themselves as useless, and decline their station in the church. It followed also, that those who were in inferior stations should not envy those who had been more highly favored; and that those who were in more elevated stations, and who had been more signally favored, should not look down on those beneath them with contempt. It followed also, that they should regard themselves as one body; and love and cherish each other with constant Christian affection.
(7) Paul tells them that it was not improper to desire the highest endowments, but says that he will propose an object of desire to be preferred to these gifts - and that is love, Co1 12:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Co1 12:1, Spiritual gifts, Co1 12:4, are diverse, Co1 12:7, yet all to profit withal; Co1 12:8, And to that end are diversely bestowed; Co1 12:12, that by the like proportion, as the members of a natural body tend all to the mutual decency, Co1 12:22. service, Co1 12:26. and succour of the same body; Co1 12:27, so we should do for one another, to make up the mystical body of Christ.
Geneva 1599
Now (1) concerning spiritual [gifts], brethren, I would not have you (a) ignorant.
(1) Now he enters into the third part of this treatise touching the right use of spiritual gifts, in which he gives the Corinthians plainly to understand that they abused them. For they that excelled bragged ambitiously of them, and so robbed God of the praise of his gifts: and having no consideration of their brethren, abused them to a vain display, and so robbed the church of the use of those gifts. On the other side the inferior sort envied the better, and went about to make a departure, so that all the body was as it were scatted and rent in pieces. So then, going about to remedy these abuses he wills them first to consider diligently that they have not these gifts of themselves, but from the free grace and liberality of God, to whose glory they ought to bestow them all.
(a) Ignorant to what purpose these gifts are given to you.
John Gill
INTRODUCTION TO 1 CORINTHIANS 12
In this chapter the apostle discourses concerning spiritual gifts, showing the author, nature, use, and excellency of them; compares the church to an human body, and in a beautiful manner sets forth the symmetry and subserviency of the members of it to one another, being set in different places, and having different gifts; and enumerates the several offices and gifts in the church, and yet suggests there is something more excellent than them. He intimates, that spiritual gifts are valuable things, and should be taken notice of; nor would he have the saints ignorant of them, and therefore gives the following account, 1Cor 12:1 and yet he would not have those that have them be proud of them, and lifted up with them; for which reason he puts them in mind of their former state in Heathenism, to make and keep them humble, 1Cor 12:2 and points out such who have the Spirit of God, the author of all gifts and grace; not such who call Jesus accursed, but they that call him Lord, 1Cor 12:3 which Holy Ghost, who is called Spirit, Lord, and God, is the author of the different gifts bestowed upon men, 1Cor 12:4 the end of bestowing which gifts is the profit of others, 1Cor 12:7 of which gifts there is an enumeration in nine particulars, 1Cor 12:8 of each of which the Spirit of God is the worker and giver, according to his sovereign will and pleasure, 1Cor 12:11 and which are all for the good of the whole community; which is illustrated by the simile of an human body, which as it consists of many members, and is but one, so Christ mystical, or the church, though it consists of divers persons, yet they are all one in Christ, and all their gifts are for the service of each other, 1Cor 12:12 which unity is proved and confirmed by the saints being baptized by one Spirit into one body, the church, and by drinking of him, or partaking of the same grace, 1Cor 12:13 and in order to show the usefulness and profit of every spiritual gift, even the meanest, to the churches of Christ, and that none might be despised, he enlarges upon the metaphor of the human body he had compared the church to, and by it illustrates the unity of the church, and the members of it, 1Cor 12:14 and shows that the inferior members should not envy the superior ones, or be dejected because they have not the same gifts: and conclude from hence, that they are not, or deserve not, to be of the same body, 1Cor 12:15 seeing it is convenient and absolutely necessary that there should be many members, and these set in different places, and have different gifts and usefulness; and particularly what should make them easy is, that God has placed them according to his will and pleasure, 1Cor 12:17. And, on the other hand, he shows, that the more noble, and excellent, and useful members, ought not to despise the lower, meaner, and more ignoble ones, partly because of the usefulness and necessity of them, they cannot do without them, 1Cor 12:21 and partly because of the honour put upon them, 1Cor 12:23, and all this is so ordered, that there be no schism, but that there should be a mutual care of one member for another, and that they should sympathize with each other, 1Cor 12:25. This simile the apostle more plainly and particularly accommodates and applies to the church, the body of Christ, and the members of it, and of one another, 1Cor 12:27 and gives an enumeration of the several officers and offices in the church, set there by God himself; and there are no less than eight of them, some greater than others, most of them proper and peculiar to the primitive church, though some perpetual, and which still continue, 1Cor 12:28 but in the times in which they were all of them in being and use, every member of the church was not possessed of them, only some, though all had more or less the advantage of them, 1Cor 12:29. Wherefore, he concludes with an exhortation to the saints to covet the best of those gifts; and yet observes that there was something more excellent than them, and preferable to them, which he was about to show them, 1Cor 12:31 and hereby he makes an easy transition to the next chapter, in which he recommends charity, and prefers it to gifts.
John Wesley
Now concerning spiritual gifts - The abundance of these in the churches of Greece strongly refuted the idle learning of the Greek philosophers. But the Corinthians did not use them wisely, which occasioned St. Paul's writing concerning them. He describes, The unity of the body, 1Co. 12:1-27. The variety of members and offices, 1Cor 12:27-30. The way of exercising gifts rightly, namely, by love, 1Cor 12:31, 1Cor 13:1. throughout: and adds, A comparison of several gifts with each other, in the fourteenth chapter.
Robert Jamieson, A. R. Fausset and David Brown
THE USE AND THE ABUSE OF SPIRITUAL GIFTS, ESPECIALLY PROPHESYING AND TONGUES. (1Co. 12:1-31)
spiritual gifts--the signs of the Spirit's continued efficacious presence in the Church, which is Christ's body, the complement of His incarnation, as the body is the complement of the head. By the love which pervades the whole, the gifts of the several members, forming reciprocal complements to each other, tend to the one object of perfecting the body of Christ. The ordinary and permanent gifts are comprehended together with the extraordinary, without distinction specified, as both alike flow from the divine indwelling Spirit of life. The extraordinary gifts, so far from making professors more peculiarly saints than in our day, did not always even prove that such persons were in a safe state at all (Mt 7:22). They were needed at first in the Church: (1) as a pledge to Christians themselves who had just passed over from Judaism or heathendom, that God was in the Church; (2) for the propagation of Christianity in the world; (3) for the edification of the Church. Now that we have the whole written New Testament (which they had not) and Christianity established as the result of the miracles, we need no further miracle to attest the truth. So the pillar of cloud which guided the Israelites was withdrawn when they were sufficiently assured of the Divine Presence, the manifestation of God's glory being thenceforward enclosed in the Most Holy Place [ARCHBISHOP WHATELY]. Paul sets forth in order: (1). The unity of the body (1Co. 12:1-27). (2). The variety of its members and functions (1Cor 12:27-30). (3). The grand principle for the right exercise of the gifts, namely, love (1Cor 12:31; 1Cor 13:1-13). (4) The comparison of the gifts with one another (1Co. 14:1-40).
I would not have you ignorant--with all your boasts of "knowledge" at Corinth. If ignorant now, it will be your own fault, not mine (1Cor 14:38).
12:112:1: Այլ վասն հոգեւորացն ե՛ղբարք՝ ո՛չ կամիմ եթէ տգէտք իցէք։
1 Գալով հոգեւոր շնորհներին, եղբայրնե՛ր, չեմ ուզում, որ չգիտենաք:
12 Հոգեւոր պարգեւներուն վրայով չեմ ուզեր, ե՛ղբայրներ, որ չգիտցող ըլլաք։
Այլ վասն հոգեւորացն, եղբարք, ոչ կամիմ եթէ տգէտք իցէք:

12:1: Այլ վասն հոգեւորացն ե՛ղբարք՝ ո՛չ կամիմ եթէ տգէտք իցէք։
1 Գալով հոգեւոր շնորհներին, եղբայրնե՛ր, չեմ ուզում, որ չգիտենաք:
12 Հոգեւոր պարգեւներուն վրայով չեմ ուզեր, ե՛ղբայրներ, որ չգիտցող ըլլաք։
zohrab-1805▾ eastern-1994▾ western am▾
12:11: Не хочу оставить вас, братия, в неведении и о [дарах] духовных.
12:1  περὶ δὲ τῶν πνευματικῶν, ἀδελφοί, οὐ θέλω ὑμᾶς ἀγνοεῖν.
12:1. Περὶ (About) δὲ (moreover) τῶν (of-the-ones) πνευματικῶν , ( of-currenting-to-belonged ," ἀδελφοί , ( Brethrened ,"οὐ (not) θέλω (I-determine) ὑμᾶς (to-ye) ἀγνοεῖν. (to-un-consider-unto)
12:1. de spiritalibus autem nolo vos ignorare fratresNow concerning spiritual things, my brethren, I would not have you ignorant.
1. Now concerning spiritual , brethren, I would not have you ignorant.
Now concerning spiritual [gifts], brethren, I would not have you ignorant:

1: Не хочу оставить вас, братия, в неведении и о [дарах] духовных.
12:1  περὶ δὲ τῶν πνευματικῶν, ἀδελφοί, οὐ θέλω ὑμᾶς ἀγνοεῖν.
12:1. de spiritalibus autem nolo vos ignorare fratres
Now concerning spiritual things, my brethren, I would not have you ignorant.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: Здесь находится приступ к речи о духовных дарованиях. Ап. проводит ясную разграничительную линию между действительными духовными дарованиями и похожими на них явлениями религиозного восторга и указывает общий признак, по которому можно узнать истинное христианское вдохновение: - это благоговейное отношение говорящего в духе к Иисусу. 1: Не хочу - правильнее: "но не хочу". Это но имеет смысл противоположения последним словам ХІ-й главы. Ап. откладывает речь о прочем до личного свидания, но вопрос о духовных дарованиях он считает настолько важным, что теперь же приступает к его решению. - О дарах духовных - по греч. просто: о духовном или o духовных(peri twn pneumatikwn). Одни толкователи видят здесь отношение к духовным людям, другие - к духовным дарованиям. Последнее мнение, которого держится, вслед за древними толкователями, и русский перевод, представляется более естественным (свящ. Фивейский(цит. выше соч., стр. 26) видить здесь указание на духовное вообще, т. е. и на дарования, и на духовных мужей, и на духовное состояние коринфян и т. д. Но, судя по контексту речи, Ап. не имел в виду здесь говорить вообще о явлениях духовной жизни).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
On Spiritual Gifts.A. D. 57.
1 Now concerning spiritual gifts, brethren, I would not have you ignorant. 2 Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led. 3 Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost. 4 Now there are diversities of gifts, but the same Spirit. 5 And there are differences of administrations, but the same Lord. 6 And there are diversities of operations, but it is the same God which worketh all in all. 7 But the manifestation of the Spirit is given to every man to profit withal. 8 For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; 9 To another faith by the same Spirit; to another the gifts of healing by the same Spirit; 10 To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: 11 But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.

The apostle comes now to treat of spiritual gifts, which abounded in the church of Corinth, but were greatly abused. What these gifts were is at large told us in the body of the chapter; namely, extraordinary offices and powers, bestowed on ministers and Christians in the first ages, for conviction of unbelievers, and propagation of the gospel. Gifts and graces, charismata and charis, greatly differ. Both indeed were freely given of God. But where grace is given it is for the salvation of those who have it. Gifts are bestowed for the advantage and salvation of others. And there may be great gifts where there is not a dram of grace, but persons possessed of them are utterly out of the divine favour. They are great instances of divine benignity to men, but do not by themselves prove those who have them to be the objects of divine complacency. This church was rich in gifts, but there were many things scandalously out of order in it. Now concerning these spiritual gifts, that is, the extraordinary powers they had received from the Spirit,

I. The apostle tells them he would not have them ignorant either of their original or use. They came from God, and were to be used for him. It would lead them far astray if they were ignorant of one or the other of these. Note, Right information is of great use as to all religious practice. It is wretched work which gifted men make who either do not know or do not advert to the nature and right use of the gifts with which they are endowed.

II. He puts them in the mind of the sad state out of which they had been recovered: You were Gentiles, carried away to dumb idols, even as you were led, v. 2. While they were so, they could have no pretensions to be spiritual men, nor to have spiritual gifts. While they were under the conduct of the spirit of Gentilism, they could not be influenced by the Spirit of Christ. If they well understood their former condition, they could not but know that all true spiritual gifts were from God. Now concerning this observe, 1. Their former character: they were Gentiles. Not God's peculiar people, but of the nations whom he had in a manner abandoned. The Jews were, before, his chosen people, distinguished from the rest of the world by his favour. To them the knowledge and worship of the true God were in a manner confined. The rest of the world were strangers to the covenant of promise, aliens from the commonwealth of Israel, and in a manner without God, Eph. ii. 12. Such Gentiles were the body of the Corinthians, before their conversion to Christianity. What a change was here! Christian Corinthians were once Gentiles. Note, It is of great use to the Christian, and a proper consideration to stir him up both to duty and thankfulness, to think what once he was: You were Gentiles. 2. The conduct they were under: Carried away to these dumb idols, even as you were led. They were hurried upon the grossest idolatry, the worship even of stocks and stones, through the force of a vain imagination, and the fraud of their priests practising on their ignorance, for, whatever were the sentiments of their philosophers, this was the practice of the herd. The body of the people paid their homage and worship to dumb idols, that had ears but could not hear, and mouths but could not speak, Ps. cxv. 5, 6. Miserable abjectness of mind! And those who despised these gross conceptions of the vulgar yet countenanced them by their practice. O dismal state of Gentilism! Could the Spirit of God be among such stupid idolators, or they be influenced by it? How did the prince of this world triumph in the blindness of mankind! How thick a mist had he cast over their minds!

III. He shows them how they might discern those gifts that were from the Spirit of God, true spiritual gifts: No man, speaking by the Spirit, calls Jesus accursed. Thus did both Jews and Gentiles: they blasphemed him as an impostor, and execrated his name, and deemed it abominable. And yet many Jews, who were exorcists and magicians, went about, pretending to work wonders by the Spirit of God (vid. Lightfoot's Horæ in loc.), and many among the Gentiles pretended to inspiration. Now the apostle tells them none could act under the influence, nor by the power, of the Spirit of God, who disowned and blasphemed Christ: for the Spirit of God bore uncontrollable witness to Christ by prophecy, miracles, his resurrection from the dead, the success of his doctrine among men, and its effect upon them; and could never so far contradict itself as to declare him accursed. And on the other hand no man could say Jesus was the Lord (that is, live by this faith, and work miracles to prove it), but it must be by the Holy Ghost. To own this truth before men, and maintain it to the death, and live under the influence of it, could not be done without the sanctification of the Holy Ghost. No man can call Christ Lord, with a believing subjection to him and dependence upon him, unless that faith be wrought by the Holy Ghost. No man can confess this truth in the day of trial but by the Holy Ghost animating and encouraging him. Note, We have as necessary a dependence on the Spirit's operation and influence for our sanctification and perseverance as on the mediation of Christ for our reconciliation and acceptance with God: and no man could confirm this truth with a miracle but by the Holy Ghost. No evil spirit would lend assistance, if it were in his power, to spread a doctrine and religion so ruinous to the devil's kingdom. The substance of what the apostle asserts and argues here is that whatever pretences there were to inspiration or miracles, among those who were enemies to Christianity, they could not be from the Spirit of God; but no man could believe this with his heart, nor prove with a miracle that Jesus was Christ, but by the Holy Ghost: so that the extraordinary operations and powers among them did all proceed from the Spirit of God. He adds,

IV. These spiritual gifts, though proceeding from the same Spirit, are yet various. They have one author and original, but are themselves of various kinds. A free cause may produce variety of effects; and the same giver may bestow various gifts, v. 4. There are diversities of gifts, such as revelations, tongues, prophecy, interpretations of tongues; but the same Spirit. There are differences of administrations, or different offices, and officers to discharge them, different ordinances and institutions (see v. 28-30), but the same Lord, who appointed all, v. 6. There are diversities of operations, or miraculous powers, called energemata dynameon (v. 10), as here energemata, but it is the same God that worketh all in all. There are various gifts, administrations, and operations, but all proceed from one God, one Lord, one Spirit; that is, from Father, Son, and Holy Ghost, the spring and origin of all spiritual blessings and bequests: all issue from the same fountain; all have the same author. However different they may be in themselves, in this they agree; all are from God. And several of the kinds are here specified, v. 8-10. Several persons had their several gifts, some one, some another, all from and by the same Spirit. To one was given the word of wisdom; that is, say some, a knowledge of the mysteries of the gospel, and ability to explain them, an exact understanding of the design, nature, and doctrines, of the Christian religion. Others say an uttering of grave sentences, like Solomon's proverbs. Some confine this word of wisdom to the revelations made to and by the apostles.--To another the word of knowledge, by the same Spirit; that is, say some, the knowledge of mysteries (ch. ii. 13): wrapped up in the prophecies, types, and histories of the Old Testament: say others, a skill and readiness to give advice and counsel in perplexed cases.--To another faith, by the same Spirit; that is, the faith of miracles, or a faith in the divine power and promise, whereby they were enabled to trust God in any emergency, and go on in the way of their duty, and own and profess the truths of Christ, whatever was the difficulty or danger.--To another the gift of healing, by the same Spirit; that is, healing the sick, either by laying on of hands, or anointing with oil, or with a bare word.--To another the working of miracles; the efficacies of powers, energemata dynameon, such as raising the dead, restoring the blind to sight, giving speech to the dumb, hearing to the deaf, and the use of limbs to the lame.--To another prophecy, that is, ability to foretel future events, which is the more usual sense of prophecy; or to explain scripture by a peculiar gift of the Spirit. See ch. xiv. 24.-- To another the discerning of Spirits, power to distinguish between true and false prophets, or to discern the real and internal qualifications of any person for an office, or to discover the inward workings of the mind by the Holy Ghost, as Peter did those of Ananias, Acts v. 3.-- To another divers kinds of tongues, or ability to speak languages by inspiration.--To another the interpretation of tongues, or ability to render foreign languages readily and properly into their own. With such variety of spiritual gifts were the first ministers and churches blessed.

V. The end for which these gifts were bestowed: The manifestation of the Spirit is given to every man to profit withal, v. 7. The Spirit was manifested by the exercise of these gifts; his influence and interest appeared in them. But they were not distributed for the mere honour and advantage of those who had them, but for the benefit of the church, to edify the body, and spread and advance the gospel. Note, Whatever gifts God confers on any man, he confers them that he may do good with them, whether they be common or spiritual. The outward gifts of his bounty are to be improved for his glory, and employed in doing good to others. No man has them merely for himself. They are a trust put into his hands, to profit withal; and the more he profits others with them, the more abundantly will they turn to his account in the end, Phil. iv. 17. Spiritual gifts are bestowed, that men may with them profit the church and promote Christianity. They are not given for show, but for service; not for pomp and ostentation, but for edification; not to magnify those that have them, but to edify others.

VI. The measure and proportion in which they are given: All these worketh one and the same Spirit, dividing to every man as he will. It is according to the sovereign pleasure of the donor. What more free than a gift? And shall not the Spirit of God do what he will with his own? May he not give to what persons he pleases, and in what proportion he pleases; one gift to one man, and another to another; to one more, and another fewer, as he thinks fit? Is he not the best judge how his own purpose shall be served, and his own donatives bestowed? It is not as men will, nor as they may think fit, but as the Spirit pleases. Note, The Holy Ghost is a divine person. He works divine effects and divides divine gifts a he will, by his own power, and according to his own pleasure, without dependence or control. But though he distributes these gifts freely and uncontrollably, they are intended by him, not for private honour and advantage, but for public benefit, for the edification of the body, the church.
Adam Clarke: Commentary on the Bible - 1831
12:1: Now concerning spiritual gifts - This was a subject about which they appear to have written to the apostle, and concerning which there were probably some contentions among them. The words περι των πνευματικων may as well be translated concerning spiritual persons, as spiritual gifts; and indeed the former agrees much better with the context.
I would not have you ignorant - I wish you fully to know whence all such gifts come, and for what end they are given, that each person may serve the Church in the capacity in which God has placed him, that there may be no misunderstandings and no schism in the body.
Albert Barnes: Notes on the Bible - 1834
12:1: Now concerning - it is now time that I should speak of spiritual endowments. He had no doubt been consulted in regard to them, and probably various questions had been proposed, which he now proceeded to answer.
Spiritual gifts - The word "gifts" is not in the original. The Greek refers to "spiritual" things in general, or to anything that is of a spiritual nature. The whole discussion, however, shows that he refers to the various endowments, gifts, or graces that had been bestowed in different degrees on the members of the church - including the distinctions in graces, and in degrees of office and rank, which had been made in the Christian church in general 1 Cor. 12, as well as the extraordinary endowments of the gift of tongues which had been bestowed upon many, 1 Cor. 14.
I would not have you ignorant - The subject is of so much importance that it demands particular attention and special care; compare the note at Co1 10:1. I would not have you ignorant in regard to the nature of those endowments; the spirit with which they should be received; the rules to which they who are thus favored should be subjected; and the feelings and views which should be cherished in all the members of the church in regard to them. Nothing is of more importance in the church than the doctrine respecting the influences and endowments of the Holy Spirit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:1: spiritual: Co1 12:4-11, Co1 14:1-18, Co1 14:37; Eph 4:11
I would not: Co1 10:1; Co2 1:8; Th1 4:13; Pe2 3:8
John Gill
Now concerning spiritual gifts,.... Though the word "gifts" is not in the original text, it is rightly supplied by our translators, as it is in the Arabic version: for the apostle does not mean spiritual graces, nor spiritual words, or doctrines, nor spiritual meats and drinks, nor spiritual men, each of which are mentioned before in this epistle; though the latter is thought by some to be here intended, and that the apostle's view is to show the difference between those that are spiritual, and those that are not; but as spiritual gifts are the subject of the apostle's discourse throughout this chapter, and the two following, they seem very manifestly to be designed here. The apostle having gone through various heads of discourse, which he either of himself, or at the request of others, wrote upon, proceeds to a new subject, that of spiritual gifts, which he seems to have been desired to give his thoughts upon, and advice about; since there were some in this church who were discouraged, because they had not the gifts which some had; and others that had them were elated and puffed up with them, and treated those below them with neglect and contempt; and with a view to both these the apostle writes as follows,
brethren, I would not have you ignorant; neither of the author of these gifts, who is the Spirit of God, who dispenses them according to his sovereign will and pleasure, and not according to the deserts of men, and are not acquired by the industry, or through the merit of any, but are his free grace gifts; nor of the nature of them, for there are differences and diversities of them, some have one, and some another, but no man all; nor of the design and use of them, which is the edification of the whole body; and every gift, though ever so mean, is of service; and therefore as, on the one hand, none ought to be discouraged, so, on the other hand, none should be lifted up with pride, or give way to a boasting spirit.
12:212:2: Գիտէ՛ք իսկ, զի մինչ հեթանոսքն էիք, առ կուռս անմռունչս որպէս երթայիք եւ գայիք[3840]։ [3840] Ոմանք. Հեթանոսք էիք՝ առ կուռսն։
2 Գիտէք, որ, մինչ հեթանոսներ էիք, ինչպէ՜ս էիք գնում-գալիս անխօս կուռքերի մօտ:
2 Դուք գիտէք թէ՝ երբ հեթանոս էիք, մունջ կուռքերուն կը տարուէիք ինչպէս կ’առաջնորդուէիք։
Գիտէք իսկ զի մինչ հեթանոսքն էիք, առ կուռսն անմռունչս որպէս երթայիք, եւ գայիք:

12:2: Գիտէ՛ք իսկ, զի մինչ հեթանոսքն էիք, առ կուռս անմռունչս որպէս երթայիք եւ գայիք[3840]։
[3840] Ոմանք. Հեթանոսք էիք՝ առ կուռսն։
2 Գիտէք, որ, մինչ հեթանոսներ էիք, ինչպէ՜ս էիք գնում-գալիս անխօս կուռքերի մօտ:
2 Դուք գիտէք թէ՝ երբ հեթանոս էիք, մունջ կուռքերուն կը տարուէիք ինչպէս կ’առաջնորդուէիք։
zohrab-1805▾ eastern-1994▾ western am▾
12:22: Знаете, что когда вы были язычниками, то ходили к безгласным идолам, так, как бы вели вас.
12:2  οἴδατε ὅτι ὅτε ἔθνη ἦτε πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε ἀπαγόμενοι.
12:2. Οἴδατε (Ye-had-come-to-see) ὅτι (to-which-a-one) ὅτε (which-also) ἔθνη (nations) ἦτε (ye-were) πρὸς (toward) τὰ (to-the-ones) εἴδωλα (to-images) τὰ (to-the-ones) ἄφωνα ( to-un-sounded ) ὡς (as) ἂν (ever) ἤγεσθε (ye-were-being-led) ἀπαγόμενοι . ( being-led-off )
12:2. scitis quoniam cum gentes essetis ad simulacra muta prout ducebamini euntesYou know that when you were heathens, you went to dumb idols, according as you were led.
2. Ye know that when ye were Gentiles led away unto those dumb idols, howsoever ye might be led.
Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led:

2: Знаете, что когда вы были язычниками, то ходили к безгласным идолам, так, как бы вели вас.
12:2  οἴδατε ὅτι ὅτε ἔθνη ἦτε πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε ἀπαγόμενοι.
12:2. scitis quoniam cum gentes essetis ad simulacra muta prout ducebamini euntes
You know that when you were heathens, you went to dumb idols, according as you were led.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Смысл этого стиха можно передать так: "когда вы были язычниками, то ходили на поклонение безгласным истуканам, которые ничего не могли сказать вам на ваши мольбы. Это хождение, однако, продолжалось - вас что-то тянуло к этим идолам, вы чувствовали себя стоящими в их власти". Состояние язычников в отношении к идолам было состоянием полной пассивности, и потому язычники, и прежде всего языческие прорицатели, говорившие под влиянием особого восторга, легко становились орудием темных, бесовских сил, которые стояли за этими идолами.
Adam Clarke: Commentary on the Bible - 1831
12:2: Ye were Gentiles - Previously to your conversion to the Christian faith; ye were heathens, carried away, not guided by reason or truth, but hurried by your passions into a senseless worship, the chief part of which was calculated only to excite and gratify animal propensities.
Dumb idols - Though often supplicated, could never return an answer; so that not only the image could not speak, but the god or demon pretended to be represented by it could not speak: a full proof that an idol was nothing in the world.
Albert Barnes: Notes on the Bible - 1834
12:2: Ye know ... - This verse is regarded by many as a parenthesis. But it is not necessary to suppose that it is so, or that it does not cohere with that which follows. The design seems to be to remind them of their former miserable condition as idolaters, in order to make them more sensible of their advantages as Christians, and that they might be led more highly to appreciate their present condition. Paul often refers Christians to their former condition, to excite in them gratitude for the mercies that God has conferred on them in the gospel; see the note at Co1 6:11, compare Rom 6:17; Eph 2:11-12; Tit 3:3.
That ye were Gentiles - Heathen; worshippers of idols. The idea is, that they were pagans; that they had no knowledge of the true God, but were sunk in miserable superstition and idolatry.
Carried away - Led along; that is, deluded by your passions, deluded by your priests, deluded by your vain and splendid rites of worship. The whole system made an appeal to the senses, and "bore along" its votaries as if by a foreign and irresistible impulse. The word which is used ἀπαγόμενοι apagomenoi conveys properly the idea of being carried into bondage, or being led to punishment, and refers here doubtless to the strong means which had been used by crafty politicians and priests in their former state to delude and deceive them.
Unto these dumb idols - These idols which could not speak - an attribute which is often given to them, to show the folly of worshipping them; Psa 115:5; Psa 135:15; Hab 2:18-19. The ancient priests and politicians deluded the people with the notion that oracles were uttered by the idols whom they worshipped, and thus they maintained the belief in their divinity. The idea of Patti here seems to be:
(1) That their idols never could have uttered the oracles which were ascribed to them, and consequently that they had been deluded.
(2) that these idols could never have endowed them with such spiritual privileges as they now had, and consequently that their present state was far preferable to their former condition.
Even as ye were led - Were led by the priests in the temples of the idols. They were under strong delusions and the arts of cunning and unprincipled people. The idea is, that they had been under a strong infatuation, and were entirely at the control of their spiritual leaders - a description remarkably applicable now to all forms of imposture in the world, No system of paganism consults the freedom and independence of the mind of man; but it is everywhere characterized as a system of "power," and not of "thought;" and all its arrangements are made to secure that power without an intelligent assent of the understanding and the heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:2: that: Co1 6:11; Gal 4:8; Eph 2:11, Eph 2:12, Eph 4:17, Eph 4:18; Th1 1:9; Tit 3:3; Pe1 4:3
dumb: Psa 115:5, Psa 115:7, Psa 135:16; Hab 2:18, Hab 2:19
even: Mat 15:14; Pe1 1:18
Geneva 1599
(2) Ye know that ye were (b) Gentiles, carried away unto these dumb idols, even as ye were led.
(2) He reproves the same by comparing their former state with that in which they were at this time, being endued with those excellent gifts.
(b) As touching God's service and the covenant, mere strangers.
John Gill
Ye know that ye were Gentiles,.... That is, by religion; hence the Syriac version renders it "profane" persons, given up to wickedness, bigotry, and superstition; for by nation they were Gentiles still; and which must be understood of one part of this church only; for some of them were Jews, as is clear from many passages in the epistle to this church, and practices referred to. This the apostle observes to humble them, by putting them in mind of what they had been formerly; they were born and brought up in the Heathen religion, when they knew not the true God, much less had any knowledge of Christ, and still less of the Spirit of God; and therefore if they were favoured with any of his gifts, these must be owing to his grace, and not to their deserts, and therefore they ought not to glory: he adds, with the same view,
carried away unto these dumb idols; to idols that were nothing in the world, had no divinity in them, as he had before asserted; to dumb ones, that had mouths, but could not speak, the oracles that were delivered from them, being spoken not by them, but were either satanical delusions, or the jugglings of a priest; to these they were carried by the power of Satan, the influence of their priests, and the orders of their magistrates, to consult them as oracles, to pay their devotions to them, and do them service:
even as ye were led; that is, to these dumb idols; the Syriac adds, , "without any difference", not being able to distinguish between these and the true God; and to whom they were led as brute beasts were, that were sacrificed unto them, or as blind men are led by the blind, as they were by their blind and ignorant priests; and therefore, if they had now received the Spirit, and his gifts, they ought to ascribe the whole to the free grace of God, and be humble under a sense of their unworthiness.
John Wesley
Ye were heathens - Therefore, whatever gifts ye have received, it is from the free grace of God. Carried away - By a blind credulity. After dumb idols - The blind to the dumb; idols of wood and stone, unable to speak themselves, and much more to open your mouths, as God has done. As ye were led - By the subtlety of your priests.
Robert Jamieson, A. R. Fausset and David Brown
(Eph 2:11).
that ye were--The best manuscripts read, "That WHEN ye were"; thus "ye were" must be supplied before "carried away"--Ye were blindly transported hither and thither at the will of your false guides.
these dumb idols--Greek, "the idols which are dumb"; contrasted with the living God who "speaks" in the believer by His Spirit (1Cor 12:3, &c.). This gives the reason why the Corinthians needed instruction as to spiritual gifts, namely, their past heathen state, wherein they had no experience of intelligent spiritual powers. When blind, ye went to the dumb.
as ye were led--The Greek is, rather, "as ye might (happen to) be led," namely, on different occasions. The heathen oracles led their votaries at random, without any definite principle.
12:312:3: Վասն որոյ ցուցանե՛մ ձեզ. զի ո՛չ ոք Հոգւով Աստուծոյ խօսի, եւ ասիցէ թէ նզովեալ Յիսուս. եւ ո՛չ ոք կարէ ասել՝ Տէր զՅիսուս, եթէ ո՛չ Հոգւո՛վն Սրբով[3841]։ [3841] Օրինակ մի. ՚Ի Հոգի Աստուծոյ խօսի... եւ ոչ ոք ասիցէ Տէր զՅիսուս, եթէ ոչ ՚ի Հոգի Սուրբ։
3 Ուստի յայտնում եմ ձեզ, որ ոչ ոք, ով Աստծու Հոգով է խօսում, չի ասի, թէ՝ «Նզովեալ է Յիսուս». եւ ոչ ոք չի կարող ասել՝ «Յիսուս Տէր է», եթէ ոչ՝ Սուրբ Հոգով:
3 Ուստի այս ձեզի կ’իմացնեմ թէ մէկը չկայ որ Աստուծոյ Հոգիովը խօսի ու Յիսուսին նզովեալ ըսէ։ Եւ մէկն ալ չի կրնար Յիսուսը Տէր կոչել՝ եթէ ոչ Սուրբ Հոգիով։
Վասն որոյ ցուցանեմ ձեզ, զի ոչ ոք Հոգւով Աստուծոյ խօսի` եւ ասիցէ թէ նզովեալ Յիսուս. եւ ոչ ոք կարէ ասել Տէր զՅիսուս, եթէ ոչ Հոգւովն Սրբով:

12:3: Վասն որոյ ցուցանե՛մ ձեզ. զի ո՛չ ոք Հոգւով Աստուծոյ խօսի, եւ ասիցէ թէ նզովեալ Յիսուս. եւ ո՛չ ոք կարէ ասել՝ Տէր զՅիսուս, եթէ ո՛չ Հոգւո՛վն Սրբով[3841]։
[3841] Օրինակ մի. ՚Ի Հոգի Աստուծոյ խօսի... եւ ոչ ոք ասիցէ Տէր զՅիսուս, եթէ ոչ ՚ի Հոգի Սուրբ։
3 Ուստի յայտնում եմ ձեզ, որ ոչ ոք, ով Աստծու Հոգով է խօսում, չի ասի, թէ՝ «Նզովեալ է Յիսուս». եւ ոչ ոք չի կարող ասել՝ «Յիսուս Տէր է», եթէ ոչ՝ Սուրբ Հոգով:
3 Ուստի այս ձեզի կ’իմացնեմ թէ մէկը չկայ որ Աստուծոյ Հոգիովը խօսի ու Յիսուսին նզովեալ ըսէ։ Եւ մէկն ալ չի կրնար Յիսուսը Տէր կոչել՝ եթէ ոչ Սուրբ Հոգիով։
zohrab-1805▾ eastern-1994▾ western am▾
12:33: Потому сказываю вам, что никто, говорящий Духом Божиим, не произнесет анафемы на Иисуса, и никто не может назвать Иисуса Господом, как только Духом Святым.
12:3  διὸ γνωρίζω ὑμῖν ὅτι οὐδεὶς ἐν πνεύματι θεοῦ λαλῶν λέγει, ἀνάθεμα ἰησοῦς, καὶ οὐδεὶς δύναται εἰπεῖν, κύριος ἰησοῦς, εἰ μὴ ἐν πνεύματι ἁγίῳ.
12:3. διὸ (Through-which) γνωρίζω (I-acquaint-to) ὑμῖν (unto-ye) ὅτι (to-which-a-one) οὐδεὶς (not-moreover-one) ἐν (in) πνεύματι (unto-a-currenting-to) θεοῦ (of-a-Deity) λαλῶν (speaking-unto) λέγει (it-fortheth,"ΑΝΑΘΕΜΑ (A-placing-up-to) ΙΗΣΟΥΣ, (an-Iesous,"καὶ (and) οὐδεὶς (not-moreover-one) δύναται ( it-ableth ) εἰπεῖν (to-have-had-said,"ΚΥΡΙΟΣ (Authority-belonged) ΙΗΣΟΥΣ (an-Iesous,"εἰ (if) μὴ (lest) ἐν (in) πνεύματι (unto-a-currenting-to) ἁγίῳ. (unto-hallow-belonged)
12:3. ideo notum vobis facio quod nemo in Spiritu Dei loquens dicit anathema Iesu et nemo potest dicere Dominus Iesus nisi in Spiritu SanctoWherefore, I give you to understand that no man, speaking by the Spirit of God, saith Anathema to Jesus. And no man can say The Lord Jesus, but by the Holy Ghost.
3. Wherefore I give you to understand, that no man speaking in the Spirit of God saith, Jesus is anathema; and no man can say, Jesus is Lord, but in the Holy Spirit.
Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and [that] no man can say that Jesus is the Lord, but by the Holy Ghost:

3: Потому сказываю вам, что никто, говорящий Духом Божиим, не произнесет анафемы на Иисуса, и никто не может назвать Иисуса Господом, как только Духом Святым.
12:3  διὸ γνωρίζω ὑμῖν ὅτι οὐδεὶς ἐν πνεύματι θεοῦ λαλῶν λέγει, ἀνάθεμα ἰησοῦς, καὶ οὐδεὶς δύναται εἰπεῖν, κύριος ἰησοῦς, εἰ μὴ ἐν πνεύματι ἁγίῳ.
12:3. ideo notum vobis facio quod nemo in Spiritu Dei loquens dicit anathema Iesu et nemo potest dicere Dominus Iesus nisi in Spiritu Sancto
Wherefore, I give you to understand that no man, speaking by the Spirit of God, saith Anathema to Jesus. And no man can say The Lord Jesus, but by the Holy Ghost.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Теперь, в христианстве, нечего бояться этого бесовского влияния. Нельзя думать, чтобы христиане, восторженное состояние которых могло напоминать коринфянам о восторге языческих прорицателей, сделались игрушкой в руках бесовской силы. Никто, ведь, из говорящих в Духе Божием в богослужебном собрании, не произнесет анафемы на Иисуса - нечего бояться, что бесовская сила побудить к этому говорящего в Духе Божием. С другой стороны не следует презирать тех учителей веры, которые в простых словах исповедуют в Церкви Божественное достоинство Иисуса Христа. Хотя они и не находятся в таком восторженном состоянии, в каком находились говорившие в Духе Божием разными языками, однако и они побуждаются к этому исповеданию Духом Святым. Таким образом коринфяне могут быть спокойны, видя такой сильный приток духовных дарований в Церкви, а с другой стороны, они должны научиться ценить всякое исповедание Христа, даже и не облеченное в те блестящие формы, в какие была облечена речь говоривших в Духе Божием разными языками. - Потому, т. е. в виду, сопряженных с появлением духовных дарований в Церкви, воспоминаний о речах языческих прорицателей. - Говорящий в Духе Божием, т. е. находящийся в состоянии духовного восторга, когда утрачивается почти воля и самосознание. - Анафемы на Иисуса, т. е. не скажет, что имя Иисуса должно изгладиться из памяти человечества. Слово anaqema у LXX и в Новом Завете обозначает предмет, который Богом обречен на уничтожение. (Втор VII:25: Гал I:8). Ап. говорит об анафеме на Иисуса, а не на Христа - потому, что имеет здесь в виду возможную напр. в собраниях иудеев речь какого-нибудь фанатика-еврея о Христе. Такой фанатик, конечно, называл Христа просто Иисусом. - Назвать - в смысле: исповедать - исповедать от всего сердца и с полным убеждением, подобно диакону-первомученику Стефану, исповедавшему Иисуса - Господом. (Деян VII:59).
Adam Clarke: Commentary on the Bible - 1831
12:3: No man speaking by the Spirit of God - It was granted on all hands that there could be no religion without Divine inspiration, because God alone, could make his will known to men: hence heathenism pretended to this inspiration; Judaism had it in the law and the prophets; and it was the very essence of the Christian religion. The heathen priests and priestesses pretended to receive, by inspiration from their god, the answers which they gave to their votaries. And as far as the people believed their pretensions, so far they were led by their teaching.
Both Judaism and heathenism were full of expectations of a future teacher and deliverer; and to this person, especially among the Jews, the Spirit in all the prophets gave witness. This was the Anointed One, the Messiah who was manifested in the person of Jesus of Nazareth; and him the Jews rejected, though he proved his Divine mission both by his doctrines and his miracles. But as he did not come as they fancied he would - as a mighty secular conqueror, they not only rejected but blasphemed him; and persons among them professing to be spiritual men, and under the influence of the Spirit of God, did so. But as the Holy Spirit, through all the law and the prophets gave Testimony to the Messiah, and as Jesus proved himself to be the Christ both by his miracles and doctrines, no man under the inspiration of the Divine Spirit could say to him anathema - thou art a deceiver, and a person worthy of death, etc., as the Jews did: therefore the Jews were no longer under the inspiration of the Spirit of God. This appears to be the meaning of the apostle in this place. No man speaking by the Spirit, etc.
And that no man can say that Jesus is the Lord - Nor can we demonstrate this person to be the Messiah and the Savior of men, but by the Holy Ghost, enabling us to speak with divers tongues, to work miracles; he attesting the truth of our doctrines to them that hear, by enlightening their minds, changing their hearts, and filling them with the peace and love of God.
Albert Barnes: Notes on the Bible - 1834
12:3: Wherefore I give you to understand - I make known to you. The force of this expression is, "I give you this rule to distinguish," or by which you may know what influences and operations are from God. The design of the passage is, to give them some simple general guide by which they could at once recognize the operations of the Spirit of God, and determine whether they who claimed to be under that operation were really so. That rule was, that all who were truly influenced by the Holy Spirit would be disposed to acknowledge and to know Jesus Christ; and where this disposition existed, it was of itself a clear demonstration that it was the operation of the Spirit of God. The same rule substantially is given by John Jo1 4:2, by which to test the nature of the spirit by which people profess to be influenced. "Hereby know ye the Spirit of God: Every spirit that confesses that Jesus Christ is come in the flesh is of God," compare also the note to Mat 16:17.
That no man - No one οἰδεὶς oideis. It may refer to a man, or to demons, or to those who pretended to be under inspiration of any kind. And it may refer to the Jews who may have pretended to be under the influence of God's Spirit. and who yet anathematized and cursed the name of Jesus. Or it may be intended simply as a general rule; meaning that "if anyone," whoever he might be, should blaspheme the name of Jesus, whatever were his pretensions, whether professing to be under the influence of the Holy Spirit among the Jews, or to be inspired among the Gentiles, it was full proof that he was an impostor. The argument is, that the Holy Spirit in all instances would do honor to Jesus Christ, and would prompt all who were under his influence to love and Rev_erence his name.
Speaking by the Spirit of God - Under the influence of inspiration.
Calleth - Says, or would say; that is, no such one would use the language of anathema in regard to him.
Accursed - Margin, "Anathema" (ἀνάθημα anathē ma); see the Act 23:14 note; Rom 9:3 note; compare Co1 16:22; Gal 1:8-9. The word is one of execration, or cursing; and means, that no one under the influence of the Holy Spirit could curse the name of Jesus, or denounce him as execrable and as an impostor. The effect of the influences of the Spirit would be in all instances to inspire Rev_erence for his name and work. It is probable that the Jews were here principally intended, since there is a bitterness and severity in the language which accords with all their expressions of feeling toward Jesus of Nazareth. It is possible, also, and indeed probable, that the priests and priestesses of the pagan gods who pretended to be under the influence of inspiration might denounce the name of Jesus, because they would all be opposed to the purity of his religion.
And that no man can say ... - That is, that it cannot occur, or even happen, that anyone will acknowledge Jesus as the Messiah who is not influenced by the Holy Spirit. The meaning is, not that no one has physical ability to say that Jesus is Lord unless aided by the Holy Spirit, since all people can say this; but that no one will be disposed heartily to say it; no one will acknowledge him as their Lord; it can never happen that anyone will confess him as the true Messiah who has not been brought to this state by the agency of the Holy Spirit.
Is the Lord - Is the Messiah; or shall acknowledge him as their Lord.
But by the Holy Ghost - Unless he is influenced by the Holy Spirit. This is a very important verse, not only in regard to the particular subject under consideration in the time of Paul, but also in its practical bearing at present. We may learn from it:
(1) That it is a proof that any man is under the influence of the Holy Spirit who is heartily disposed to honor the name and work of Jesus Christ.
(2) those forms and modes of religion; those religious opinions and practices, will be most in accordance with the designs of the Spirit of God, which do most to honor the name and work of Jesus Christ.
(3) it is true that no man will ever cherish a proper regard for Jesus Christ, nor love his name and work, unless he is influenced by the Holy Spirit. No man loves the name and work of the Redeemer by following simply the inclinations of his own corrupt heart. In all instances of those who have been brought to a willingness to honor him, it has been by the agency of the Holy Spirit.
(4) if any man, in any way, is disposed to disparage the work of Christ, to speak lightly of his person or his name; or holds doctrines that infringe on the fulness of the truth respecting his divine nature, his purity, his atonement, it is proof that he is not under the influence of the Spirit of God. Just in proportion as he shall disparage that work or name, just in that proportion does he give evidence that he is not influenced by the Divine Spirit; but by proud reason, or by imagination, or by a heart that is not reconciled to God.
(5) all true religion is the production of the Holy Spirit. For religion consists essentially in a willingness to honor, and love, and serve the Lord Jesus Christ; and where that exists, it is produced by the Holy Spirit.
(6) the influence of the Holy Spirit should be cherished. To grieve away that Spirit is to drive all proper knowledge of the Redeemer from the soul; to do this is to leave the heart to coldness, and darkness, and barrenness, and spiritual death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:3: no man: Mar 9:39; Joh 16:14, Joh 16:15; Jo1 4:2, Jo1 4:3
accursed: or, anathema, Co1 16:22; Deu 21:23; Gal 3:13
no man: Co1 8:6; Mat 16:16, Mat 16:17; Joh 13:13, Joh 15:26; Co2 3:5, Co2 11:4
Geneva 1599
(3) Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus (c) accursed: and [that] no man can say that Jesus is the Lord, but by the Holy Ghost.
(3) The conclusion: know you therefore that you cannot so much as move your lips to honour Christ at all, except by the grace of the Holy Spirit.
(c) Does curse him, or by any means whatever diminish his glory.
John Gill
Wherefore I give you to understand,.... Or "I make known unto you"; what I am about to say are certain truths, and to be depended on,
that no man speaking by the Spirit of God calleth Jesus accursed; or "anathema", as did the unconverted Gentiles, who knew nothing of Jesus but by report; which report they had from the Jews, his enemies; and by that report he appeared to them to be a very wicked and detestable person, who was put to death by the means of his own countrymen, was hanged upon a tree, and so to be counted and called accursed: the apostle seems to have reference to the sense these Corinthians had of Jesus, and what they called him before their conversion; whence it appeared that they spoke not by, nor were they possessed of the Spirit of God then, and therefore their having of him now was an instance of pure grace; or else respect is had to the Jews, who not only, whilst Jesus was living, blasphemed him, but continued to call him accursed after his death, whilst they were in their own land; and after the destruction of their city and temple, they continued, as Justin Martyr observes (a) to Trypho the Jew, to "curse" Christ, and them that believed in him; and to this day privately call him by such names as will hardly bear to be mentioned, were it not for the explanation of such a passage: thus they (b) call him "Jesus the perverse", or he that perverteth the law of God; and "Jesu", the name they commonly give him, they say is the abbreviation of , "let his name and memory be blotted out"; and which they sometimes explain by "Jesu is a lie, and an abomination: they call him a strange God, and vanity" (c), and often by the name of (d), "one that was hanged", and so with them accursed; and which seems to be the name the Jews, in the apostle's time, gave him, and to which he here refers. Now, as in the former verse he may have regard to the Gentiles, so in this to the Jews in this church, who, before conversion, had so called Christ, when it was plain they had not the Spirit of God then, or they could not have so called him; and therefore if they were partakers of him now, they ought to admire divine grace, and not glory in themselves, and over others. Dr. Lightfoot thinks, that Jewish exorcists who strolled about, and pretended to do miracles by the Holy Ghost, and yet called Jesus "anathema", are meant, of whom the Corinthians might assure themselves that they did not speak, nor act, nor were acted by the Spirit of God. The words may be applied to all such as detest and deny the doctrines of Christ, respecting his person and office; as that he is come in the flesh, is the true Messiah, the Son of God, truly and properly God; that his death is a proper sacrifice, and full satisfaction for sin; and that justification is by his imputed righteousness: without any breach of charity it may be said, such persons do in effect call Jesus accursed, nullifying his person, sufferings, and death, as to the dignity and efficacy of them; and cannot be thought to have, and speak by, the Spirit of God, who if they had him, would teach them otherwise. Moreover, as the word "anathema" here used answers to "Cherem", a form of excommunication among the Jews; it may be truly said that such call Jesus accursed, or "anathema", who, if I may be allowed the expression, excommunicate him out of their sermons and faith; these crucify him afresh, trample him under foot, count his blood as a common thing, and do malice to his Spirit; and therefore cannot be thought to have him, and speak by him.
And that no man can say that Jesus is the Lord, but by the Holy Ghost; or Jehovah; which, with the Jews, was a name ineffable, to which the apostle might have respect. Christ is Lord of all, of angels, good and bad; of men, righteous and wicked; of the chief among men, the kings, princes, and lords of the earth; as he is God by right of nature, and as Creator of them by virtue of that; and because of his providential power and influence in the government of the universe; he is Lord of his church and people, by the Father's gift of them to him; by his espousal of them to himself; by the purchase of his blood; and by the conquests of his grace; and as appears by the various relations he stands in to them, as father, husband, head, King, and master. Now, though a man may historically say all this, as the devils may, and hypocritically, as formal professors and foolish virgins do now, and will at the last day; and as all men then will by force, whether they will or not, confess that Jesus is Lord, who have not the Spirit of God; yet no man can call him his Lord, can appropriate him to himself truly and really, as his Lord, Saviour, and Redeemer, as David, Thomas, the Apostle Paul, and others have done; but by the Spirit; since such an appropriation includes spiritual knowledge of Christ, strong affection to him; faith of interest in him, an hearty profession of him, and sincere subjection to him; all which cannot be without the Spirit of God: for he is the spirit of wisdom and revelation in the knowledge of him; and true love to Christ is a genuine fruit of his; faith in Christ, is entirely of his operation; and a subjection to the righteousness of Christ, and to his ordinances, is through the influence of his grace; and it is owing to his witnessings that any can truly, and in faith, claim their interest in him. Upon the whole, the apostle's sense is, let a man pretend to what he will, if he does not love Jesus Christ, and believe in him, he is destitute of his Spirit; and whoever loves Christ, and believes in him, and can call him his Lord in faith and fear, however mean otherwise his gifts may be, he is a partaker of the Spirit of God.
(a) Dialog. cum Tryph. p. 335. (b) Buxtorf. Abbrev. p. 10. (c) Buxtorf. Abbrev. p. 101, 102, 103. (d) Ib. Lex. Talmud. col. 2596.
John Wesley
Therefore - Since the heathen idols cannot speak themselves, much less give spiritual gifts to others, these must necessarily be among Christians only. As no one speaking by the Spirit of God calleth Jesus accursed - That is, as none who does this, (which all the Jews and heathens did,) speaketh by the Spirit of God - Is actuated by that Spirit, so as to speak with tongues, heal diseases, or cast out devils. So no one can say, Jesus is the Lord - None can receive him as such; for, in the scripture language, to say, or to believe, implies an experimental assurance. But by the Holy Ghost - The sum is, None have the Holy Spirit but Christians: all Christians have this Spirit.
Robert Jamieson, A. R. Fausset and David Brown
The negative and positive criteria of inspiration by the Spirit--the rejection or confession of Jesus as Lord [ALFORD] (1Jn 4:2; 1Jn 5:1). Paul gives a test of truth against the Gentiles; John, against the false prophets.
by the Spirit--rather, as Greek, "IN the Spirit"; that being the power pervading him, and the element in which he speaks [ALFORD], (Mt 16:17; Jn 15:26).
of God . . . Holy--The same Spirit is called at one time "the Spirit of GOD"; at another, "the HOLY Ghost," or "Holy Spirit." Infinite Holiness is almost synonymous with Godhead.
speaking . . . say--"Speak" implies the act of utterance; "say" refers to that which is uttered. Here, "say" means a spiritual and believing confession of Him.
Jesus--not an abstract doctrine, but the historical, living God-man (Rom 10:9).
accursed--as the Jews and Gentiles treated Him (Gal 3:13). Compare "to curse Christ" in the heathen PLINY'S letter [Epistles, 10.97]. The spiritual man feels Him to be the Source of all blessings (Eph 1:3) and to be severed from Him is to be accursed (Rom 9:3).
Lord--acknowledging himself as His servant (Is 26:13). "Lord" is the Septuagint translation for the incommunicable Hebrew name JEHOVAH.
12:412:4: Թէպէտ եւ բաժինք շնորհաց են՝ այլ Հոգի նո՛յն է։
4 Թէեւ կան շնորհների զանազանութիւններ, բայց պարգեւող Հոգին նոյնն է:
4 Պարգեւները զանազան են, բայց տուողը նոյն Հոգին է։
Թէպէտ եւ բաժինք շնորհաց են, այլ Հոգի նոյն է:

12:4: Թէպէտ եւ բաժինք շնորհաց են՝ այլ Հոգի նո՛յն է։
4 Թէեւ կան շնորհների զանազանութիւններ, բայց պարգեւող Հոգին նոյնն է:
4 Պարգեւները զանազան են, բայց տուողը նոյն Հոգին է։
zohrab-1805▾ eastern-1994▾ western am▾
12:44: Дары различны, но Дух один и тот же;
12:4  διαιρέσεις δὲ χαρισμάτων εἰσίν, τὸ δὲ αὐτὸ πνεῦμα·
12:4. Διαιρέσεις (Liftings-through) δὲ (moreover) χαρισμάτων (of-grantings-to) εἰσίν, (they-be,"τὸ (the-one) δὲ (moreover) αὐτὸ (it) πνεῦμα: (a-currenting-to)
12:4. divisiones vero gratiarum sunt idem autem SpiritusNow there are diversities of graces, but the same Spirit.
4. Now there are diversities of gifts, but the same Spirit.
Now there are diversities of gifts, but the same Spirit:

4: Дары различны, но Дух один и тот же;
12:4  διαιρέσεις δὲ χαρισμάτων εἰσίν, τὸ δὲ αὐτὸ πνεῦμα·
12:4. divisiones vero gratiarum sunt idem autem Spiritus
Now there are diversities of graces, but the same Spirit.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-13: Духовные дарования в христианской Церкви чрезвычайно разнообразны: есть, прежде всего, большое различие между дарами, служениями и божественными действиями. Даже еще больше: в каждой из этих форм можно приметить известные виды и роды. Но при всем этом разнообразии все они имеют одно и тоже начало и одну и ту же цель: они имеют начало - в Боге, а цель их - благо Церкви. Затем, что касается в частности даров(или дарований), то Ап. перечисляет девять их видов и замечает, что все они также происходят от Духа Святаго и должны действовать в одинаковом направлении. 4-6: Ап. в 3-м ст. обратил внимание читателей только на два дарования - говорение в Духе(глоссолалия) и исповедание Христа учителями веры. Но кроме этих даров - говорит он здесь - есть и много других дарований, есть служения и действия. О том, что такое дарования - сказано выше (предв. замечание). Главные из этих дарований перечисляются в 8-10: стихах. Дух, их объединяющий, - это Дух Святый. Служения (diakoniai) - это второй класс чрезвычайных явлений, стоящих под особым действием Божественного Промышления о Церкви. Сюда относятся имеющие значение для всей христианской Церкви служения апостолов и евангелистов (миссионеров), затем служения более ограниченного объема напр. епископское, диаконское в какой-либо из отдельных церквей. Высшие из этих служений, вероятно, также имели свою основу в особом духовном облагодатствовании их носителей, что признавалось за ними и Церковью, другие же, низшие, состояли в исправлении некоторых обязанностей, какие поручались некоторым христианам по уполномочию Церкви. Как есть дары, которые не могли служить основою для принятия на себя человеком того иди другого служения (напр. дар языков или пророчества), тогда как другие удобно могли сделаться постоянною функцией (дар учительства), так и между служениями - одни имели внешний характер (напр. надзор за внешним положением Церкви), другие требовали известной внутренней силы, какая подавалась только особою благодатью Св. Духа (напр. апостольство). Однако и все служения объединялись между собою единством цели, какую они пред собою имели: все они именно были направлены к осуществлению воли Господа, т. е. Иисуса Христа. - Третий класс проявлений силы Духа Божия в Церкви представляют собою различные действия, которые исходили из этих даров и служений (energhmata). Это, собственно говоря, те же силы, какие были и в дарах и служениях, но уже претворившиеся в известные определенные факты или действия. Вот напр. Дух Святой дает силу раскрыться в каком-нибудь христианине дару проповедническому. Церковь признает за этим христианином такой дар и поручает ему служение проповедника. Последний начинает исправлять свою обязанность и говорить назидательные проповеди, которые и будут представлять собою его действие(energhma). Другой христианин имеет дар исцелений, но этот дар не может стать регулярным служением, принять характер чего-то постоянно совершаемого. Его назначение - проявляться по особым экстренным случаям. Действием этого дара будет напр. восстановленное здоровье того или другого члена христианской общины. Все эти действия опять объединяются единством своего начала: Бог, Который чрез Дух Свой подает дары и установляет служения для исполнения плана Христа Спасителя, дает также силу некоторым христианам совершать указанные выше действия. Он производит все, - т. е. и дары, и служения, и действия, - во всех, т. е. в тех, которые совершают действия, и в тех, над которыми эти действия совершаются. - Нет сомнения, что в 4-6: ст. у Апостола ясно указано на различие лиц во Св. Троице - на Отца, Сына и Св. Духа. Впрочем, как видно из выражения 6-го ст., Бог один и тот же..., Ап. едва ли имел в виду ограничивать деятельность каждого из лиц Св. Троицы только подаянием известного класса благодатных сил. "Что совершает Дух, то совершает и Господь Своим господством и Бог Своим божеством. При подобной деятельности Духа присутствуют и господство Сына и божество Отца" (Фотий). Поэтому дарования, служения и действия можно считать проявлениями одной и той же благодати Божией.
Adam Clarke: Commentary on the Bible - 1831
12:4: There are diversities of gifts - Χαρισματων· Gracious endowments, leading to miraculous results; such as the gift of prophecy, speaking different tongues, etc. And these all came by the extraordinary influences of the Holy Spirit.
Albert Barnes: Notes on the Bible - 1834
12:4: Now there are diversities of gifts - There are different endowments conferred on Christians. For the meaning of the word "gifts," see the note at Rom 1:11; compare Rom 5:15-16; Rom 6:23; Rom 11:29; Rom 12:6; Co1 1:7; Co1 7:7.
But the same Spirit - Produced by the same Spirit - the Holy Spirit. What those diversities of gifts are, the apostle enumerates in Co1 12:8-11. The design for which he refers to these various endowments is evidently to show those whom he addressed, that since they are all produced by the same Holy Spirit, have all the same divine origin, and are all intended to answer some important purpose and end in the Christian church, that, therefore, none are to be despised; nor is one man to regard himself as authorized to treat another with contempt. The Spirit has divided and conferred those gifts according to his sovereign will; and his arrangements should be regarded with submission, and the favors which he confers should be received with thankfulness. That the Holy Spirit - the third person of the adorable Trinity - is here intended by the word "Spirit," seems to be manifest on the face of the passage, and has been the received interpretation of the church until it was called in question by some recent German commentators, at the head of whom was Eichhorn. It is not the design of these notes to go into an examination of questions of criticism, such as an inquiry like this would involve. Nor is it necessary. Some of the arguments by which the common interpretation is defended are the following:
(1) It is the obvious interpretation. It is that which occurs to the great mass of readers, as the true and correct exposition.
(2) it accords with the usual meaning of the word Spirit. No other intelligible sense can be given to the word here. To say, with Eichhorn, that it means "nature," that there are the same natural endowments, though cultivated in various measures by art and education, makes manifest nonsense, and is contrary to the whole structure and scope of the passage.
(3) it accords with all the other statements in the New Testament, where the endowments here referred to "wisdom," "knowledge," "faith," "working of miracles," etc., are traced to the Holy Spirit, and are regarded as his gift.
(4) the harmony, the concinnity of the passage is destroyed by supposing that it refers to anything else than the Holy Spirit. In this verse the agency of the Spirit is recognized, and his operations on the mind referred to; in the next verse the agency of the Son of God (see the note on the verse) is referred to; and in the following verse, the agency of God - evidently the Father - is brought into view; and thus the entire passage Co1 12:4-6 presents a connected view of the operations performed by the Father, Son, and Holy Spirit in the work of redemption. To deny that this verse refers to the Holy Spirit is to break up the harmony of the whole passage, and to render it in no small degree unmeaning. But if this refers to the Holy Spirit, then it is an unanswerable argument for his personality, and for his being on an equality with the Father and the Son.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:4: there: Co1 12:8-11, Co1 12:28; Rom 12:4-6; Eph 4:4; Heb 2:4; Pe1 4:10
Geneva 1599
(4) Now there are diversities of gifts, but the (d) same Spirit.
(4) In the second place, he lays another foundation, that is, that these gifts are different, as the functions also are different and their offices different, but that one self same Spirit, Lord, and God is the giver of all these gifts, and that to one end, that is, for the profit of all.
(d) The Spirit is plainly distinguished from the gifts.
John Gill
Now there are diversities of gifts,.... Of spiritual ones, as in 1Cor 12:1 which spring from the free grace, and good will and pleasure of God, and are not owing to the merits of men; and therefore such who have the largest share of them should not boast of them as acquired by themselves, or be puffed up on account of them; and those who have the smallest measure should be content and thankful; for though the gifts are different, some have greater, and others lesser, none have all, but all have some, yet not alike:
but the same Spirit; is the author and giver of all as he pleases; the lesser gifts, and the smallest degree of them, come from the Spirit of God, as well as the greater. Gifts here seem to be the general name for all that follow; and
administrations and
operations are the two species of them; and of these a particular account is afterwards given.
John Wesley
There are diversities of gifts, but the same Spirit - Divers streams, but all from one fountain. This verse speaks of the Holy Ghost, the next of Christ, the sixth of God the Father. The apostle treats of the Spirit, 1Cor 12:7, &c.; of Christ, 1Cor 12:12, &c.; of God, 1Cor 12:28, &c.
Robert Jamieson, A. R. Fausset and David Brown
diversities of gifts--that is, varieties of spiritual endowments peculiar to the several members of the Church: compare "dividing to every man severally" (1Cor 12:11).
same Spirit--The Holy Trinity appears here: the Holy Spirit in this verse; Christ in 1Cor 12:5; and the Father in 1Cor 12:6. The terms "gifts," "administrations," and "operations," respectively correspond to the Divine Three. The Spirit is treated of in 1Cor 12:7, &c.; the Lord, in 1Cor 12:12, &c.; God, in 1Cor 12:28. (Compare Eph 4:4-6).
12:512:5: Եթէ բաժինք պաշտամանց են, այլ Տէր նո՛յն է։
5 Թէեւ կան զանազան պաշտօններ, բայց բոլորն էլ Տիրոջն են ծառայում:
5 Նաեւ պաշտօնները զանազան են, բայց նոյն Տէրը կու տայ։
Եթէ բաժինք պաշտամանց են, այլ Տէր նոյն է:

12:5: Եթէ բաժինք պաշտամանց են, այլ Տէր նո՛յն է։
5 Թէեւ կան զանազան պաշտօններ, բայց բոլորն էլ Տիրոջն են ծառայում:
5 Նաեւ պաշտօնները զանազան են, բայց նոյն Տէրը կու տայ։
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12:55: и служения различны, а Господь один и тот же;
12:5  καὶ διαιρέσεις διακονιῶν εἰσιν, καὶ ὁ αὐτὸς κύριος·
12:5. καὶ (and) διαιρέσεις (liftings-through) διακονιῶν (of-raisings-through-unto) εἰσίν, (they-be,"καὶ (and) ὁ (the-one) αὐτὸς (it) κύριος: (Authority-belonged)
12:5. et divisiones ministrationum sunt idem autem DominusAnd there are diversities of ministries. but the same Lord.
5. And there are diversities of ministrations, and the same Lord.
And there are differences of administrations, but the same Lord:

5: и служения различны, а Господь один и тот же;
12:5  καὶ διαιρέσεις διακονιῶν εἰσιν, καὶ ὁ αὐτὸς κύριος·
12:5. et divisiones ministrationum sunt idem autem Dominus
And there are diversities of ministries. but the same Lord.
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Adam Clarke: Commentary on the Bible - 1831
12:5: Differences of administrations - Διακονιων· Various offices in the Church, such as apostle, prophet, and teacher; under which were probably included bishop or presbyter, pastor, deacon, etc.; the qualifications for such offices, as well as the appointments themselves, coming immediately from the one Lord Jesus Christ.
Albert Barnes: Notes on the Bible - 1834
12:5: Of administrations - Margin, "Ministries." The word properly denotes "ministries;" so that there are different ranks and grades in the ministries which Christ has appointed, to wit, those specified in Co1 12:9-10, Co1 12:28.
But the same Lord - This refers evidently to the Lord Jesus, by whom these various orders of ministers were appointed, and under whose control they are; see the note at Act 1:24; compare Eph 4:5. The term "Lord," when it stands by itself in the New Testament, usually refers to the Lord Jesus, the name by which he was commonly known by the disciples; see Joh 20:25. The fact also that this stands between the mention of the work of the Spirit Co1 12:4 and the work of God Co1 12:6, and the fact that to the Lord Jesus appertained the appointment of these various grades of officers in the church (compare Mat 10:1 ff, and Luk 10:1 ff), is further proof that this refers to him. The design of the verse is, to show that all these offices had their appointment from him; and that since all were his appointment, and all were necessary, no one should be proud of an elevated station; no one should be depressed, or feel himself degraded, because he had been designated to a more humble office.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:5: administrations: or, ministries, Co1 12:28, Co1 12:29; Rom 12:6-8; Eph 4:11, Eph 4:12
but: Co1 8:6; Mat 23:10; Act 10:36; Rom 14:8, Rom 14:9; Phi 2:11
John Gill
And there are differences of administrations,.... Or ministries; offices in the church, ministered in by different persons, as apostles, prophets, pastors, or teachers and deacons; who were employed in planting and forming of churches, ordaining elders, preaching the word, administering ordinances, and taking care of the poor; for which different gifts were bestowed on them, they not all having the same office.
But the same Lord; meaning either Jesus Christ, whom the believer, by the Holy Ghost, says is Lord; who, as the ascended King of saints, and Lord and head of the church, appoints different offices and officers in it; and having received, gives gifts unto them, qualifying them for the same; all which comes through the same hand, and not another's; or rather the Lord, the Spirit, who calls men to these several ministrations, separates and fits them for them, and constitutes and installs them into them, and assists them in the discharge of them; since he only, and all along, is spoken of in the context as the efficient of these several things.
John Wesley
Administrations - Offices. But the same Lord appoints them all.
Robert Jamieson, A. R. Fausset and David Brown
"Gifts" (1Cor 12:4), "administrations" (the various functions and services performed by those having the gifts, compare 1Cor 12:28), and "operations" (the actual effects resulting from both the former, through the universally operative power of the one Father who is "above all, through all, and in us all"), form an ascending climax [HENDERSON, Inspiration].
same Lord--whom the Spirit glorifies by these ministrations [BENGEL].
12:612:6: Եթէ բաժինք յաջողութեանց են, այլ Աստուած նո՛յն է՝ որ աջողէ զամենայն յամենայնի[3842]։ [3842] Ոմանք. Աջողութեանց են... որ յաջողէ։
6 Թէեւ կան գործելու զանազան կարողութիւններ, բայց նոյնն է Աստուած, որ գործում է ամէն բան ամենքի մէջ:
6 Նոյնպէս ներգործութիւնները զանազան են, բայց նոյն Աստուածն է՝ որ կը ներգործէ ամէնքը ամէն բանի մէջ։
Եթէ բաժինք յաջողութեանց են, այլ Աստուած նոյն է որ յաջողէ զամենայն յամենայնի:

12:6: Եթէ բաժինք յաջողութեանց են, այլ Աստուած նո՛յն է՝ որ աջողէ զամենայն յամենայնի[3842]։
[3842] Ոմանք. Աջողութեանց են... որ յաջողէ։
6 Թէեւ կան գործելու զանազան կարողութիւններ, բայց նոյնն է Աստուած, որ գործում է ամէն բան ամենքի մէջ:
6 Նոյնպէս ներգործութիւնները զանազան են, բայց նոյն Աստուածն է՝ որ կը ներգործէ ամէնքը ամէն բանի մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
12:66: и действия различны, а Бог один и тот же, производящий все во всех.
12:6  καὶ διαιρέσεις ἐνεργημάτων εἰσίν, ὁ δὲ αὐτὸς θεός, ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν.
12:6. καὶ (and) διαιρέσεις (liftings-through) ἐνεργημάτων (of-workings-in-to) εἰσίν, (they-be,"καὶ (and) ὁ (the-one) αὐτὸς (it) θεός, (a-Deity,"ὁ (the-one) ἐνεργῶν (working-in-unto) τὰ (to-the-ones) πάντα ( to-all ) ἐν (in) πᾶσιν . ( unto-all )
12:6. et divisiones operationum sunt idem vero Deus qui operatur omnia in omnibusAnd there are diversities of operations, but the same God, who worketh all in all.
6. And there are diversities of workings, but the same God, who worketh all things in all.
And there are diversities of operations, but it is the same God which worketh all in all:

6: и действия различны, а Бог один и тот же, производящий все во всех.
12:6  καὶ διαιρέσεις ἐνεργημάτων εἰσίν, ὁ δὲ αὐτὸς θεός, ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν.
12:6. et divisiones operationum sunt idem vero Deus qui operatur omnia in omnibus
And there are diversities of operations, but the same God, who worketh all in all.
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Adam Clarke: Commentary on the Bible - 1831
12:6: Diversities of operations - Ενεργηματων· Miraculous influences exerted on others; such as the expulsion of demons, inflicting extraordinary punishments, as in the case of Ananias and Sapphira, Elymas the sorcerer, etc., the healing of different diseases, raising the dead, etc.: all these proceeded from God the Father, as the fountain of all goodness and power, and the immediate dispenser of every good and perfect gift.
In the three preceding verses we find more than an indirect reference to the doctrine of the sacred Trinity.
Gifts are attributed to the Holy Spirit, Co1 12:4.
Administrations to the Lord Jesus, Co1 12:5.
Operations to God the Father, Co1 12:6.
He who may think this fanciful must account for the very evident distinctions here in some more satisfactory way.
Albert Barnes: Notes on the Bible - 1834
12:6: Of operations - Of works; to wit, of miracles, such as God produces in the church, in the establishment and defense of his religion. There are different operations on the mind and heart; and different powers given to man, or different qualifications in building up and defending his cause. Or it may be, possibly, that Paul here refers to the works of God mainly for mere "illustration," and by the word "operations" means the works which God has performed in creation and providence. His works are various. They are not all alike, though they come from the same hand. The sun, the moon, the stars, the earth are different; the trees of the forest, the beasts of the field, the fowls of the air, the inhabitants of the deep are different; the flowers, and shrubs, and herbs are different from each other; yet. however much they may vary, they are formed by the same hand. are the productions of the same God, are to be regarded as proofs of the same wisdom and power. The same thing should be expected in his church; and we should anticipate that the endowments of its members would be various.
But it is the same God - The same Father; all these operations are produced by the same God. They should not, therefore, be undervalued or despised; nor should anyone be unduly elated, or pride himself on what has been conferred by God alone.
All in all - All these operations are to be traced to him. His agency is everywhere. It is as really seen in the insect's wing as in the limbs of the mammoth; as really in the humblest violet as in the loftiest oak of the forest. All, therefore, should regard themselves as under his direction, and should submit to his arrangements. If people regard their endowments as the gift of God, they will be thankful for them, and they will not be disposed to despise or undervalue others who have been placed in a more humble condition and rank in the church.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:6: worketh: Co1 12:11, Co1 3:7; Job 33:29; Joh 5:17; Eph 1:19-22; Col 1:29; Phi 2:13; Heb 13:21
all: Co1 15:28; Eph 1:23; Col 3:11
Geneva 1599
And there are diversities of (e) operations, but it is the same God which worketh all in all.
(e) So Paul calls that inward power which comes from the Holy Spirit, and makes men fit for wonderful things.
John Gill
And there are diversities of operations, There are some that are ordinary, as the good work of grace, and the several parts of it, the work of faith, the labour of love, and patience of hope, which the Spirit of God begins, carries on, and finishes in all the elect of God, and members of Christ; and there are others which are extraordinary, and are here meant, and hereafter specified.
But it is the same God which worketh all in all. Interpreters in general understand by God here, God the Father; as by the Lord in the preceding verse, the Lord Jesus Christ, as distinct from the Spirit in 1Cor 12:4 and apprehend that this furnishes out a considerable proof of a trinity of persons in the Godhead, which I will not deny; but I rather think that the Holy Ghost is designed in each verse, by Spirit, Lord, and God; since the various gifts, administrations, and operations, are particularly and peculiarly ascribed to him in the following verses; and the distribution of them is said to be the effect of his sovereign will; and so we have a most illustrious testimony of his proper deity and personality; who is the only true "Jehovah" with the Father and Son, to which the word "Lord" in the New Testament generally answers, and who is the omnipotent God, "which worketh all in all"; all the works of nature throughout the universe, and all the, works of grace in the hearts of all his people, and all the extraordinary operations effected by any of them.
John Wesley
Operations - Effects produced. This word is of a larger extent than either of the former. But it is the same God who worketh all these effects in all the persons concerned.
Robert Jamieson, A. R. Fausset and David Brown
operations--(Compare 1Cor 12:10).
same God . . . worketh--by His Spirit working (1Cor 12:11).
all in all--all of them (the "gifts") in all the persons (who possess them).
12:712:7: Բայց իւրաքանչիւր ումեք տուեա՛լ է յայտնութիւն Հոգւոյն՝ առ իւրաքանչի՛ւր օգո՛ւտ։
7 Բայց իւրաքանչիւրին տրուած է Հոգու յայտնութիւն՝ իւրաքանչիւրի օգուտի համար:
7 Բայց ամէն մէկուն Հոգիին յայտնութիւնը տրուած է բոլորին շահուն համար։
Բայց իւրաքանչիւր ումեք տուեալ է յայտնութիւն Հոգւոյն` [61]առ իւրաքանչիւր օգուտ:

12:7: Բայց իւրաքանչիւր ումեք տուեա՛լ է յայտնութիւն Հոգւոյն՝ առ իւրաքանչի՛ւր օգո՛ւտ։
7 Բայց իւրաքանչիւրին տրուած է Հոգու յայտնութիւն՝ իւրաքանչիւրի օգուտի համար:
7 Բայց ամէն մէկուն Հոգիին յայտնութիւնը տրուած է բոլորին շահուն համար։
zohrab-1805▾ eastern-1994▾ western am▾
12:77: Но каждому дается проявление Духа на пользу.
12:7  ἑκάστῳ δὲ δίδοται ἡ φανέρωσις τοῦ πνεύματος πρὸς τὸ συμφέρον.
12:7. ἑκάστῳ (Unto-each) δὲ (moreover) δίδοται (it-be-given) ἡ (the-one) φανέρωσις (an-en-manifesting) τοῦ (of-the-one) πνεύματος (of-a-currenting-to) πρὸς (toward) τὸ (to-the-one) συμφέρον. (to-bearing-together)
12:7. unicuique autem datur manifestatio Spiritus ad utilitatemAnd the manifestation of the Spirit is given to every man unto profit.
7. But to each one is given the manifestation of the Spirit to profit withal.
But the manifestation of the Spirit is given to every man to profit withal:

7: Но каждому дается проявление Духа на пользу.
12:7  ἑκάστῳ δὲ δίδοται ἡ φανέρωσις τοῦ πνεύματος πρὸς τὸ συμφέρον.
12:7. unicuique autem datur manifestatio Spiritus ad utilitatem
And the manifestation of the Spirit is given to every man unto profit.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Приступая к рассуждению о дарах, Ап. говорит, что эти дары даются не для каких-либо мелких суетных целей человеческого тщеславия, а для истинной пользы Церкви. - Каждому. Всякий член Церкви, как бы ни был он незначителен, имеет свой особый дар от Бога. - Проявление Духа, т. е. внешнее, видимое явление, источником которого бывает Дух Св. (Духа - pneumatoV - genitiv. subjectiv. ).
Adam Clarke: Commentary on the Bible - 1831
12:7: The manifestation of the Spirit - Φανερωσις του Πνευματος. This is variably understood by the fathers; some of them rendering φανερωσις by illumination, others demonstration, and others operation. The apostle's meaning seems to be this: Whatever gifts God has bestowed, or in what various ways soever the Spirit of God may have manifested himself, it is all for the common benefit of the Church. God has given no gift to any man for his own private advantage, or exclusive profit. He has it for the benefit of others as well as for his own salvation.
Albert Barnes: Notes on the Bible - 1834
12:7: But the manifestation of the Spirit - The word "manifestation" (φανέρωτις fanerō tis) means properly that which makes manifest, conspicuous, or plain; that which illustrates, or makes any thing seen or known. Thus, conduct manifests the state of the heart; and the actions are a manifestation, or "showing forth" of the real feelings. The idea here is, that there is given to those referred to, such gifts. endowments, or graces as shall "manifest" the work and nature of the Spirit's operations on the mind; such endowments as the Spirit makes himself known by to people. All that he produces in the mind is a manifestation of his character and work, in the same way as the works of God in the visible creation are a manifestation of his perfections.
Is given to every man - To every man whose case is here under consideration. The idea is not at all that the manifestation of the Spirit is given to all people indiscriminately, to pagans, and infidels, and scoffers as well as to Christians. The apostle is discoursing only of those who are Christians, and his declaration should be confined to them alone. Whatever may be true of other people, this statement should be confined wholly to Christians, and means simply that the Spirit of God gives to each Christian such graces and endowments as he pleases; that he distributes his gifts to all, not equally, but in a manner which he shall choose; and that the design of this is, that all Christians should use his endowments for the common good. This passage, therefore, is very improperly adduced to prove that the gifts and graces of the Holy Spirit are conferred alike on all people, and that pagans, and blasphemers, and sinners in general are under his enlightening influences. It has no reference to any such doctrine, but should be interpreted as referring solely to Christians, and the various endowments which are conferred on them.
To profit withal - (πρὸς τὸ συμθέρον pros to sumtheron). Unto profit; that is, for utility, or use; or to be an advantage to the church; for the common good of all. This does not mean that each one must cultivate and improve his graces and gifts, however true that may be, but that they are to be used for the common good of the church; they are bestowed "for utility," or "profit;" they are conferred in such measures and in such a manner as are best adapted to be useful, and to do good. They are bestowed not on all equally, but in such a manner as shall best subserve the interests of piety and the church, and as shall tend harmoniously to carry on the great interests of religion, and further the welfare of the whole Christian body. The doctrine of this verse is, therefore:
(1) That the Holy Spirit bestows such endowments on all Christians as he pleases; and,
(2) That the design is, in the best manner to promote the common welfare - the peace and edification of the whole church.
It follows from this:
(1) That no Christian should be unduly elated, as if he were more worthy than others, since his endowments are the simple gift of God;
(2) That no Christian should be depressed and disheartened, as if he occupied an inferior or unimportant station, since his place has also been assigned him by God;
(3) That all should be contented, and satisfied with their allotments in the church, and should strive only to make the best use of their talents and endowments; and,
(4) That all should employ their time and talents for the common utility; for the furtherance of the common welfare, and the advancement of the kingdom of Christ on earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:7: Co1 14:5, Co1 14:12, Co1 14:17, Co1 14:19, Co1 14:22-26; mat 25:14-30; Rom 12:6-8; Eph 4:7-12; Pe1 4:10, Pe1 4:11
Geneva 1599
But the manifestation of the Spirit is (f) given to every man to (g) profit withal.
(f) The Holy Spirit opens and shows himself freely in the giving of these gifts.
(g) To the use and benefit of the church.
John Gill
But the manifestation of the Spirit,.... Not that which the Spirit manifests, as the grace and love of God, an interest in Christ, the doctrines of the Gospel, and the things of another world; for he is a spirit of revelation, more or less, in the knowledge of these things; but that which manifests that a man has the Spirit of God; or rather the gifts of the Spirit, as the fruits and graces of the Spirit, the least measure of which, as being able to say that Jesus is Lord, shows that a man has the Spirit of God; or rather the gifts of the Spirit, ordinary or extraordinary, which are such as manifestly declare their author:
is given to every man; not that the special grace of the Spirit is given to every individual man in the world, nor to every member of a visible church, for some are sensual, not having the Spirit; but as the same graces of the Spirit are given to every regenerate man, for all receive the same spirit of faith, so the gifts of the Spirit, more or less, either ordinary or extraordinary, are given to all such persons;
to profit withal; not to make gain of, as Simon Magus intended, could he have been possessed of them; nor to encourage pride or envy, or to form and foment divisions and parties; but for profit and advantage, and that not merely private, or a man's own, but public, the good of the whole community or church, to which the least grace or gift, rightly used, may contribute.
John Wesley
The manifestation - The gift whereby the Spirit manifests itself. Is given to each - For the profit of the whole body.
Robert Jamieson, A. R. Fausset and David Brown
But--Though all the gifts flow from the one God, Lord, and Spirit, the "manifestation" by which the Spirit acts (as He is hidden in Himself), varies in each individual.
to every man--to each of the members of the Church severally.
to profit withal--with a view to the profit of the whole body.
12:812:8: Ումեմն ՚ի Հոգւոյն տուեալ է բա՛ն իմաստութեան. այլում բա՛ն գիտութեան ըստ նմին Հոգւոյ.
8 Մէկին Հոգուց տրուած է իմաստութեան խօսք, միւսին՝ գիտութեան խօսք՝ նոյն Հոգուց,
8 Մէկուն՝ Հոգիով իմաստութեան խօսք տրուած է, ուրիշին՝ գիտութեան խօսք, նոյն Հոգիին տուած չափովը.
Ումեմն ի Հոգւոյն տուեալ է բան իմաստութեան. այլում` բան գիտութեան ըստ նմին Հոգւոյ:

12:8: Ումեմն ՚ի Հոգւոյն տուեալ է բա՛ն իմաստութեան. այլում բա՛ն գիտութեան ըստ նմին Հոգւոյ.
8 Մէկին Հոգուց տրուած է իմաստութեան խօսք, միւսին՝ գիտութեան խօսք՝ նոյն Հոգուց,
8 Մէկուն՝ Հոգիով իմաստութեան խօսք տրուած է, ուրիշին՝ գիտութեան խօսք, նոյն Հոգիին տուած չափովը.
zohrab-1805▾ eastern-1994▾ western am▾
12:88: Одному дается Духом слово мудрости, другому слово знания, тем же Духом;
12:8  ᾧ μὲν γὰρ διὰ τοῦ πνεύματος δίδοται λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ πνεῦμα,
12:8. ᾧ (Unto-which) μὲν (indeed) γὰρ (therefore) διὰ (through) τοῦ (of-the-one) πνεύματος (of-a-currenting-to) δίδοται (it-be-given) λόγος (a-forthee) σοφίας, (of-a-wisdoming-unto,"ἄλλῳ (unto-other) δὲ (moreover) λόγος (a-forthee) γνώσεως (of-an-acquainting) κατὰ (down) τὸ (to-the-one) αὐτὸ (to-it) πνεῦμα, (to-a-currenting-to,"
12:8. alii quidem per Spiritum datur sermo sapientiae alii autem sermo scientiae secundum eundem SpiritumTo one indeed, by the Spirit, is given the word of wisdom: and to another, the word of knowledge, according to the same Spirit:
8. For to one is given through the Spirit the word of wisdom; and to another the word of knowledge, according to the same Spirit:
For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit:

8: Одному дается Духом слово мудрости, другому слово знания, тем же Духом;
12:8  ᾧ μὲν γὰρ διὰ τοῦ πνεύματος δίδοται λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ πνεῦμα,
12:8. alii quidem per Spiritum datur sermo sapientiae alii autem sermo scientiae secundum eundem Spiritum
To one indeed, by the Spirit, is given the word of wisdom: and to another, the word of knowledge, according to the same Spirit:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Ап. перечисляет различные дарования Св. Духа, - очень может быть, впрочем, не все (свящ. Фивейский). На первом месте он ставит слово мудрости(logoV sofiaV). Этим выражением Ап. обозначает речь, которая глубоко и широко освещает и теоретические и практические учения христианства, причем изложение ее стоит на уровне лучших ораторских произведений. Рядом с этим даром Св. Духа находится слово знания (lognwsewV). Если мудрость обозначает нечто данное, постоянное в человеке, то знание будет заключать в себе идею собственного искания, особенного напряжения умственных способностей человека. Все-таки, нужно заметить, и знание приобретается человеком при содействии Св. Духа. Предмет знания - тот же, что и предмет мудрости. Ап. берет этот дар в тот момент, когда он применяется для назидания Церкви. Поэтому он говорит о слове знания [Некоторые толкователи стараются приписать особые значения выражениям en pneum., dia pneum., kata pneum., (в Духе, Духом, по Духу), но все их объяснения страдают крайней искусственностью; едва ли можно сомневаться в том, что все эти предлоги здесь у Ап. Павла не имеют между собою различия...].
Adam Clarke: Commentary on the Bible - 1831
12:8: Word of wisdom - In all these places I consider that the proper translation of λογος is doctrine, as in many other places of the New Testament. It is very difficult to say what is intended here by the different kinds of gifts mentioned by the apostle: they were probably all supernatural, and were necessary at that time only for the benefit of the Church. On the 8th, 9th, and 10th verses (Co1 12:8-10), much may be seen in Lightfoot, Whitby, Pearce, and others.
1. By doctrine of wisdom we may understand, as Bp. Pearce and Dr. Whitby observe, the mystery of our redemption, in which the wisdom of God was most eminently conspicuous: see Co1 2:7, Co1 2:10; and which is called the manifold wisdom of God, Eph 3:10. Christ, the great teacher of it, is called the wisdom of God, Co1 1:24; and in him are said to be contained all the treasures of wisdom and knowledge, Col 2:3. The apostles to whom this doctrine was committed are called σοφοι, wise men; (Mat 23:34); and they are said to teach this Gospel according to the wisdom given them, Pe2 3:15.
2. By the doctrine of knowledge we may understand either a knowledge of the types, etc., in the Old Testament; or what are termed mysteries; the calling of the Gentiles, the recalling of the Jews, the mystery of iniquity, of the beast, etc., and especially the mystical sense or meaning of the Old Testament, with all its types, rites, ceremonies, etc., etc.
3. By faith, Co1 12:9, we are to understand that miraculous faith by which they could remove mountains, Co1 13:2; or a peculiar impulse, as Dr: Whitby calls it, that came upon the apostles when any difficult matter was to be performed, which inwardly assured them that God's power would assist them in the performance of it. Others think that justifying faith, received by means of Gospel teaching, is what is intended.
4. Gifts of healing simply refers to the power which at particular times the apostles received from the Holy Spirit to cure diseases; a power which was not always resident in them; for Paul could not cure Timothy, nor remove his own thorn in the flesh; because it was given only on extraordinary occasions, though perhaps more generally than many others.
5. The working of miracles, ενεργηματα δυναμεων, Co1 12:10. This seems to refer to the same class as the operations, ενεργηματων, Co1 12:6, as the words are the same; and to signify those powers by which they were enabled at particular times to work miraculously on others; ejecting demons, inflicting punishments or judgments, as in the cases mentioned under Co1 12:6. It is a hendyadis for mighty operations.
6. Prophecy. This seems to import two things:
1st, the predicting future events, such as then particularly concerned the state of the Church and the apostles; as the dearth foretold by Agabus, Act 11:28; and the binding of St. Paul, and delivering him to the Romans, Act 21:10, etc.; and St. Paul's foretelling his own shipwreck on Malta, Act 27:25, etc. And
2ndly, as implying the faculty of teaching or expounding the Scriptures, which is also a common acceptation of the word.
7. Discerning of spirits. A gift by which the person so privileged could discern a false miracle from a true one; or a pretender to inspiration from him who was made really partaker of the Holy Ghost. It probably extended also to the discernment of false professors from true ones, as appears in Peter in the case of Ananias and his wife.
8. Divers kinds of tongues. Γενη γλωσσων, Different languages, which they had never learned, and which God gave them for the immediate instruction of people of different countries who attended their ministry.
9. Interpretation of tongues. It was necessary that while one was speaking the deep things of God in a company where several were present who did not understand, though the majority did, there should be a person who could immediately interpret what was said to that part of the congregation that did not understand the language. This power to interpret was also an immediate gift of God's Spirit, and is classed here among the miracles.
Albert Barnes: Notes on the Bible - 1834
12:8: For to one is given - In order to show what endowments he refers to, the apostle here particularizes the various gifts which the Holy Spirit imparts in the church.
By the Spirit - By the Holy Spirit; by his agency on the mind and heart.
The word of wisdom - One he has endowed with wisdom, or has made distinguished for wise, and prudent, and comprehensive views of the scheme of redemption, and with a faculty of clearly explaining it to the apprehension of people. It is not certain that the apostle meant to say that this was the most important or most elevated endowment because he places it first in order. His design does not seem to be to observe the order of importance and value, but to state, as it occurred to him, the fact that these various endowments had been conferred on different people in the church. The sense is, that one man would be prominent and distinguished as a wise man - a prudent counsellor, instructor, and adviser.
To another the word of knowledge - Another would be distinguished for knowledge. He would be learned; would have a clear view of the plan of salvation, and of the doctrines and duties of religion. The same variety is observed in the ministry at all times. One man is eminent as a wise man; another as a man of intelligence and knowledge; and both may be equally useful in their place in the church.
By the same Spirit - All is to be traced to the same Spirit; all, therefore, may be really useful and necessary; and the one should not pride himself in his endowments above the other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:8: is given: Co1 1:5, Co1 1:30, Co1 2:6-10, Co1 13:2, Co1 13:8; Gen 41:38, Gen 41:39; Exo 31:3; Kg1 3:5-12; Neh 9:20; Job 32:8; Psa 143:10; Pro 2:6; Isa 11:2, Isa 11:3, Isa 50:4, Isa 59:21; Dan 2:21; Mat 13:11; Act 6:3; Co2 8:7; Eph 1:17, Eph 1:18
Geneva 1599
(5) For to one is given by the Spirit the word of (h) wisdom; to another the word of knowledge by the same Spirit;
(5) He declares this manifold diversity, and reckons up the principal gifts, beating that into their heads which he said before, that is, that all these things proceeded from one and the very same Spirit.
(h) Wisdom is a most excellent gift, and very needed, not only for those who teach, but also for those that exhort and comfort. And this thing is proper to the pastor's office, as the word of knowledge agrees to the teachers.
John Gill
For to one is given by the Spirit,.... Now follows a distinct and particular enumeration of the operations of the Spirit, though not all of them, yet as many as the apostle thought necessary; and which are called the manifestation of him, and which most clearly show him to be the author of them to different persons;
the word of wisdom: by which is meant "the manifold wisdom of God"; the wonderful scheme of salvation through the incarnation, sufferings, and death of Christ, in which God has "abounded in all wisdom and prudence"; together with all other deep, mysterious, and sublime doctrines of the Gospel, the knowledge of which were peculiarly given to the apostles in the first place, who have the first office or ministry in the church, by "the spirit of wisdom"; and which they had a faculty, a gift of declaring, opening, and explaining unto others.
To another the word of knowledge by the same Spirit; meaning either knowledge of future events; or an universal knowledge of the Scriptures of truth, and the doctrines contained in them, of the whole mind and will of God therein, which is a distinct thing from saving grace: see 1Cor 13:2 and is what was given to the prophets, the second office in the church, by him who is the spirit of prophecy, and by whom the prophetical writings were dictated; and therefore he is the best interpreter of them, and who only can lead into the true knowledge thereof.
John Wesley
The word of wisdom - A power of understanding and explaining the manifold wisdom of God in the grand scheme of gospel salvation. The word of knowledge - Perhaps an extraordinary ability to understand and explain the Old Testament types and prophecies.
Robert Jamieson, A. R. Fausset and David Brown
Three classes of gifts are distinguished by a distinct Greek word for "another" (a distinct class), marking the three several genera: allo marks the species, hetero the genera (compare Greek, 1Cor 15:39-41). I. Gifts of intellect, namely, (1) wisdom; (2) knowledge. II. Gifts dependent on a special faith, namely, that of miracles (Mt 17:20): (1) healings; (2) workings of miracles; (3) prophecy of future events; (4) discerning of spirits, or the divinely given faculty of distinguishing between those really inspired, and those who pretended to inspiration. III. Gifts referring to the tongues: (1) diverse kinds of tongues; (2) interpretation of tongues. The catalogue in 1Cor 12:28 is not meant strictly to harmonize with the one here, though there are some particulars in which they correspond. The three genera are summarily referred to by single instances of each in 1Cor 13:8. The first genus refers more to believers; the second, to unbelievers.
by . . . by . . . by--The first in Greek is, "By means of," or "through the operation of"; the second is, "according to" the disposing of (compare 1Cor 12:11); the third is, "in," that is, under the influence of (so the Greek, Mt 22:43; Lk 2:27).
word of wisdom--the ready utterance of (for imparting to others, Eph 6:19) wisdom, namely, new revelations of the divine wisdom in redemption, as contrasted with human philosophy (1Cor 1:24; 1Cor 2:6-7; Eph 1:8; Eph 3:10; Col 2:3).
word of knowledge--ready utterance supernaturally imparted of truths ALREADY REVEALED (in this it is distinguished from "the word of wisdom," which related to NEW revelations). Compare 1Cor 14:6, where "revelation" (answering to "wisdom" here) is distinguished from "knowledge" [HENDERSON]. Wisdom or revelation belonged to the "prophets"; knowledge, to the "teachers." Wisdom penetrates deeper than knowledge. Knowledge relates to things that are to be done. Wisdom, to things eternal: hence, wisdom is not, like knowledge, said to "pass away" (1Cor 13:8), [BENGEL].
12:912:9: միւսումն հաւա՛տք՝ նովին Հոգւով. այլում շնո՛րհս բժշկութեանց նովին Հոգւով[3843]. [3843] Ոմանք. Շնորհք բժշկութեան նովին։
9 միւսին՝ հաւատ՝ նոյն Հոգով, միւսին՝ բժշկումների շնորհ՝ նոյն Հոգով[48],[48] Լաւագոյն յուն. բն. նոյն Հոգով բառերի փոխարէն ունեն միակ Հոգով:
9 Միւսին՝ հաւատք՝ նոյն Հոգիով. ուրիշին՝ բժշկութեան պարգեւներ նոյն Հոգիով.
միւսումն հաւատք` նովին Հոգւով. այլում շնորհս բժշկութեանց` նովին Հոգւով:

12:9: միւսումն հաւա՛տք՝ նովին Հոգւով. այլում շնո՛րհս բժշկութեանց նովին Հոգւով[3843].
[3843] Ոմանք. Շնորհք բժշկութեան նովին։
9 միւսին՝ հաւատ՝ նոյն Հոգով, միւսին՝ բժշկումների շնորհ՝ նոյն Հոգով[48],
[48] Լաւագոյն յուն. բն. նոյն Հոգով բառերի փոխարէն ունեն միակ Հոգով:
9 Միւսին՝ հաւատք՝ նոյն Հոգիով. ուրիշին՝ բժշկութեան պարգեւներ նոյն Հոգիով.
zohrab-1805▾ eastern-1994▾ western am▾
12:99: иному вера, тем же Духом; иному дары исцелений, тем же Духом;
12:9  ἑτέρῳ πίστις ἐν τῶ αὐτῶ πνεύματι, ἄλλῳ δὲ χαρίσματα ἰαμάτων ἐν τῶ ἑνὶ πνεύματι,
12:9. ἑτέρῳ (unto-different) πίστις (a-trust) ἐν (in) τῷ (unto-the-one) αὐτῷ (unto-it) πνεύματι, (unto-a-currenting-to,"ἄλλῳ (unto-other) δὲ (moreover) χαρίσματα (grantings-to) ἰαμάτων (of-curings-to) ἐν (in) τῷ (unto-the-one) ἑνὶ (unto-one) πνεύματι, (unto-a-currenting-to,"
12:9. alteri fides in eodem Spiritu alii gratia sanitatum in uno SpirituTo another, faith in the same spirit: to another, the grace of healing in one Spirit:
9. to another faith, in the same Spirit; and to another gifts of healings, in the one Spirit;
To another faith by the same Spirit; to another the gifts of healing by the same Spirit:

9: иному вера, тем же Духом; иному дары исцелений, тем же Духом;
12:9  ἑτέρῳ πίστις ἐν τῶ αὐτῶ πνεύματι, ἄλλῳ δὲ χαρίσματα ἰαμάτων ἐν τῶ ἑνὶ πνεύματι,
12:9. alteri fides in eodem Spiritu alii gratia sanitatum in uno Spiritu
To another, faith in the same spirit: to another, the grace of healing in one Spirit:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Вера - не та, которая свойственна всем христианам, не вера в догматы христианства, а вера чудодейственная (ср. Мф XVII:20; XXI:21), когда человек до того уверен в своем общении с Богом, что во имя Божие, - конечно, в экстренных случаях, - решается идти на борьбу со всеми препятствиями, какие ставит ему на пути обычный закон жизни природы, и совершает чудеса. - Дары исцеления(caрismata iamatwn). Это - вид чудодейственной веры и притом не один, а много видов, как показывает употребление обоих существительных во множ. числе. Были разные болезни, были и разные целители, владевшие даром исцеления от одной болезни и не владевшие даром исцелять другие.
Albert Barnes: Notes on the Bible - 1834
12:9: To another faith - Another shall he distinguished for simple confidence in God; and his endowment is also given by the same Spirit. Many of the most useful people in the church are distinguished mainly for their simple confidence in the promises of God; and often accomplish more by prayer and by their faith in God than others do who are distinguished for their wisdom and learning. Humble piety and reliance in the divine promises, and that measure of ardor, fearlessness, and zeal which result from such confidence; that belief that all obstacles must be and will be overcome that oppose the gospel; and that God will secure the advancement of his cause, will often do infinitely more in the promotion of his kingdom than the most splendid endowments of learning and talent. Indeed, if a man were disposed to do good on the widest scale possible, to do the utmost that he possibly could in saving people, he would best accomplish it by seeking simple "faith" in God's aid and promises, and then under the influence of this, engage with ardor in doing what he could. Faith is one of the highest endowments of the Christian life; and yet, though all may obtain it, it is one of the rarest endowments. Perhaps by many it is despised, because it may be obtained by all; because it is a grace in which the poor and the humble may be as much distinguished as the man of splendid talents and profound learning.
To another the gifts of healing - See Mar 16:18. This was promised to the disciples of the Saviour; and in the early church was conferred on many; compare Act 5:12, Act 5:15-16; Act 19:12. It would seem from this passage that the gift of healing was conferred on some in a more eminent degree than on others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:9: faith: Co1 13:2; Mat 17:19, Mat 17:20, Mat 21:21; Mar 11:22, Mar 11:23; Luk 17:5, Luk 17:6; Co2 4:13; Eph 2:8; Heb 11:33
the gifts: Mat 10:8; Mar 6:13, Mar 16:18; Luk 9:2, Luk 10:9; Act 3:6-8, Act 4:29-31, Act 5:15, Act 10:38; Act 19:11, Act 19:12; Jam 5:14, Jam 5:15
John Gill
To another faith by the same Spirit,.... Not the grace of faith, which is common to all believers, though given by the same Spirit: but rather the doctrine of faith, and ability to preach it, and boldness and intrepidity of spirit to assert and defend it in the face of all opposition; all which are from the Spirit of God, and are more or less given to pastors and teachers, the third office in the church. Though generally this is understood of a faith of working miracles, as in 1Cor 13:2 but the working of miracles is mentioned afterwards as distinct, unless it can be thought that this is the general name for miracles, and the rest that follow the particulars of them.
To another the gifts of healing by the same Spirit; of healing all manner of sicknesses and diseases: this power Christ gave his disciples, when he first sent them out to preach the Gospel, and which he repeated when he renewed and enlarged their commission after his resurrection; and which was exercised with effect, sometimes only by overshadowing the sick with their shadows, as by Peter, Acts 5:15 sometimes by, laying hands on them, as the father of Publius, and others, were healed by Paul, Acts 28:8 and sometimes by anointing with oil, Jas 5:14. Now these gifts were bestowed in common, by the Spirit, on apostles, prophets, and pastors, or elders of the church, in those early times: the Alexandrian copy, and the Vulgate Latin version, read, "by one Spirit".
John Wesley
Faith may here mean an extraordinary trust in God under the most difficult or dangerous circumstances. The gift of healing need not be wholly confined to the healing diseases with a word or a touch. It may exert itself also, though in a lower degree, where natural remedies are applied; and it may often be this, not superior skill, which makes some physicians more successful than others. And thus it may be with regard to other gifts likewise. As, after the golden shields were lost, the king of Judah put brazen in their place, so, after the pure gifts were lost, the power of God exerts itself in a more covert manner, under human studies and helps; and that the more plentifully, according as there is the more room given for it.
Robert Jamieson, A. R. Fausset and David Brown
faith--not of doctrines, but of miracles: confidence in God, by the impulse of His Spirit, that He would enable them to perform any required miracle (compare 1Cor 13:2; Mk 11:23; Jas 5:15). Its nature, or principle, is the same as that of saving faith, namely, reliance on God; the producing cause, also, in the same,' namely, a power altogether supernatural (Eph 1:19-20). But the objects of faith differ respectively. Hence, we see, saving faith does not save by its instrinsic merit, but by the merits of Him who is the object of it.
healing--Greek plural, "healings"; referring to different kinds of disease which need different kinds of healing (Mt 10:1).
12:1012:10: այլում աջողութիւնք զօրութեանց. այլում մարգարէութի՛ւն. այլում ընտրութի՛ւն հոգւոյ. այլում ա՛զգք լեզուաց. այլում թարգմանութիւնք լեզուաց[3844]։ [3844] Ոմանք. Յաջողութիւնք զօ՛՛... մարգարէութիւնք... ընտրութիւնք հոգւոց, այլում ազգս լեզուաց... թարգմանութիւն լեզ՛՛։
10 միւսին՝ զօրաւոր գործերի կարողութիւններ, միւսին՝ մարգարէութիւն, միւսին՝ հոգիները զանազանելու շնորհ, միւսին՝ տեսակ-տեսակ լեզուներով խօսելու շնորհ, միւսին՝ լեզուների թարգմանութեան շնորհ:
10 Ուրիշին՝ հրաշագործութիւններ, ուրիշին՝ մարգարէութիւն, ուրիշին՝ հոգիներու ընտրութիւն, ուրիշին՝ զանազան լեզուներ, ուրիշին՝ լեզուներու թարգմանութիւն։
այլում` յաջողութիւնք զօրութեանց, այլում` մարգարէութիւն, այլում` ընտրութիւն հոգւոց. այլում` ազգք լեզուաց, այլում` թարգմանութիւն լեզուաց:

12:10: այլում աջողութիւնք զօրութեանց. այլում մարգարէութի՛ւն. այլում ընտրութի՛ւն հոգւոյ. այլում ա՛զգք լեզուաց. այլում թարգմանութիւնք լեզուաց[3844]։
[3844] Ոմանք. Յաջողութիւնք զօ՛՛... մարգարէութիւնք... ընտրութիւնք հոգւոց, այլում ազգս լեզուաց... թարգմանութիւն լեզ՛՛։
10 միւսին՝ զօրաւոր գործերի կարողութիւններ, միւսին՝ մարգարէութիւն, միւսին՝ հոգիները զանազանելու շնորհ, միւսին՝ տեսակ-տեսակ լեզուներով խօսելու շնորհ, միւսին՝ լեզուների թարգմանութեան շնորհ:
10 Ուրիշին՝ հրաշագործութիւններ, ուրիշին՝ մարգարէութիւն, ուրիշին՝ հոգիներու ընտրութիւն, ուրիշին՝ զանազան լեզուներ, ուրիշին՝ լեզուներու թարգմանութիւն։
zohrab-1805▾ eastern-1994▾ western am▾
12:1010: иному чудотворения, иному пророчество, иному различение духов, иному разные языки, иному истолкование языков.
12:10  ἄλλῳ δὲ ἐνεργήματα δυνάμεων, ἄλλῳ [δὲ] προφητεία, ἄλλῳ [δὲ] διακρίσεις πνευμάτων, ἑτέρῳ γένη γλωσσῶν, ἄλλῳ δὲ ἑρμηνεία γλωσσῶν·
12:10. ἄλλῳ (unto-other) δὲ (moreover) ἐνεργήματα (workings-in-to) δυνάμεων, (of-abilities,"ἄλλῳ (unto-other) [δὲ] "[moreover]"προφητεία, (a-declaring-before-of,"ἄλλῳ (unto-other) [δὲ] "[moreover]"διακρίσεις (separatings-through) πνευμάτων, (of-currentings-to,"ἑτέρῳ (unto-different) γένη (kindreds) γλωσσῶν, (of-tongues,"ἄλλῳ (unto-other) δὲ (moreover) ἑρμηνία (an-explaining-unto) γλωσσῶν: (of-tongues)
12:10. alii operatio virtutum alii prophetatio alii discretio spirituum alii genera linguarum alii interpretatio sermonumTo another the working of miracles: to another, prophecy: to another, the discerning of spirits: to another, diverse kinds of tongues: to another, interpretation of speeches.
10. and to another workings of miracles; and to another prophecy; and to another discernings of spirits: to another kinds of tongues; and to another the interpretation of tongues:
To another the working of miracles; to another prophecy; to another discerning of spirits; to another [divers] kinds of tongues; to another the interpretation of tongues:

10: иному чудотворения, иному пророчество, иному различение духов, иному разные языки, иному истолкование языков.
12:10  ἄλλῳ δὲ ἐνεργήματα δυνάμεων, ἄλλῳ [δὲ] προφητεία, ἄλλῳ [δὲ] διακρίσεις πνευμάτων, ἑτέρῳ γένη γλωσσῶν, ἄλλῳ δὲ ἑρμηνεία γλωσσῶν·
12:10. alii operatio virtutum alii prophetatio alii discretio spirituum alii genera linguarum alii interpretatio sermonum
To another the working of miracles: to another, prophecy: to another, the discerning of spirits: to another, diverse kinds of tongues: to another, interpretation of speeches.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Чудотворения(energhmata dunamewn). Здесь Ап. разумеет более широкое дарование, именно способность совершать всякие чудесные действия на пользу Церкви - воскрешать мертвых, изгонять бесов, карать чудесными наказаниями неверующих, спасать находящихся в смертной опасности. - Иному пророчество(profhteia). Это не иное что как речь, в которой вдохновенный христианин, для назидания Церкви, говорит об открытых ему Св. Духом тайнах прошедшего и будущего Церкви Христовой, в тоже время выясняя и многое из явлений современной ему жизни. Такими речами пророков жизнь церковная оживлялась и возвышалась. Многие члены Церкви находили в этих речах успокоение от тревог и утешение в печалях (Ср. XIV:3). - Различение духов(diakrisiV pneumatwn). Под духами здесь Ап. разумеет вообще людей, находящихся в состоянии восторга, вдохновения, которое могло быть результатом воздействия на дух человеческий Духа Св., но могло иногда возникнуть и из других причин (напр., из самовнушения или под влиянием бесовской силы). Поэтому духи или вдохновенные люди, выступавшие в богослужебных собраниях, нуждались в особом контроле; этот контроль, конечно, могли производить все христиане, пользуясь признаками истинного вдохновения, указанными Апостолом в ст. 3-м, но в затруднительных случаях распознавать духов могли только люди, получившие для этого особую благодать Св. Духа. - Разные языки - точнее: роды языков(genh glwsswn). Этот дар доселе возбуждает недоумение в толкователях Св. Писания, которые употребляют все усилия к тому, чтобы разгадать его сущность. 1) Одни понимают выражение: роды языков в смысле указания на устарелые, необычные выражения, которыми пользовался в своей речи человек вдохновенный; 2) другие видят в этих родах разные говоры одного и того же греческого языка; 3) иные - преимущественно древнецерковные-толкователи объясняли это выражение как обозначение дара говорить на одном или нескольких иностранных языках. Этот дар - говорили означенные толкователи - был особенно полезен в те времена, когда проповедникам Евангелия приходилось выступать с своею проповедью пред разными иноплеменными народами. Таким образом этот дар, отожествляют с тем, какой все верующие, собравшиеся в сионской горнице, получили в день сошествия на них Св. Духа, когда они стали говорить разными языками(Деян II:2). Но с таким мнением едва ли можно согласиться. К чему, прежде всего, было бы даже проповедникам Евангелия иметь такой дар? С двумя языками - греческим и латинским - они смело могли идти в любую провинцию римской империи, не опасаясь того, что они останутся непонятыми. Потом, какую пользу принес бы этот дар Церкви коринфской, где, по-видимому, он проявлялся с особою силою и очень часто на богослужебных собраниях христиан? Поняли ли бы коринфяне, если бы кто-нибудь из их сограждан вдруг заговорил на китайском или индийском языке? Затем, при таком предположении было бы невозможно объяснить, почему Ап. не сказал просто: языки, а употребил выражение: роды языков. Еще более неубедительным является первое мнение, потому что в церковной общине г. Коринфа, состоявшей преимущественно из людей необразованных, едва ли можно предполагать знакомство с архаизмами и провинциализмами. Да и мог ли вдохновенный христианин, не отдававший сам себе ясного отчета в том, что он говорит (XIV:14), подбирать намеренно, в речи своей, такие вышедшие из употребления выражения? То же самое можно сказать и по поводу второго мнения. - Из новейших взглядов на этот дар заслуживают внимания два: первый взгляд (Godet) видит в родах языков речь, созданную непосредственно Самим Духом Святым. В этой речи выражал говоривший свои чувства, охватившие его душу, когда в нем утвердилось сознание своего усыновления Богу, когда он почувствовал себя спасенным. Эта речь представляла собою нечто среднее между пением и разговором, была похожа на так называемый речитатив... Но и этот взгляд не объясняет нам, каким образом такая речь могла служить знамением для неверующих (XIV:22), и потом, зачем бы при такой речи понадобился для слушателей ее истолкователь? (XIV:13). По другому взгляду (свящ. Фивейский), выражение роды языков имеет значение гимнологическое. Слово род есть музыкально-гимнологический технический термин, равно как и слово язык в В. и Н. Завете имело гимнологическое значение и употребление. Таким образом Ап. указывает здесь на способность воспевать хвалы Богу в самых разнообразных тонах и формах... С таким взглядом едва ли можно согласиться опять в силу того соображения, что он не объясняет, почему дар языков был знамением для неверующих и почему гимны, псалмы и прочие музыкальные произведения, если таковые здесь разумеются, получили это странное название языков(glwsswn). Из всего сказанного видно, что ни одно из существующих объяснений рассматриваемого дара не имеет убедительности [Некоторые пояснения об этом даре - см. примечание в конце ХІІ-й главы]. Точно также нельзя с большею или меньшею вероятностью сказать, что такое был дар истолкования языков(ermhneia glesswn). Несомненно только, что истолкователь, благодаря воздействию Духа Св., мог проникать в тайны, о коих говорил обладавший даром языков, и передавать содержание его речи слушателям. - Что касается того вопроса, под какие классы можно подвести все упомянутые в 8-10: стихах девять духовных дарований, то и этот вопрос разрешить едва ли возможно. Все попытки толкователей, сделанные в этом направлении, не дают удовлетворительного объяснения. Замечается только, что сходные дары у Апостола поставлены рядом, а именно: 1) слово мудрости и слово знания; 2) вера, дары исцелений, чудотворения; 3) пророчество, различение духов; 4) разные языки, истолкование языков.
Albert Barnes: Notes on the Bible - 1834
12:10: To another the working of miracles - Commentators have felt some perplexity in distinguishing this from what is mentioned in Co1 12:9, of the gift of healing. it is evident that the apostle there refers to the power of working miracles in healing inveterate and violent diseases. The expression used here, "working of miracles" (ἐνεργήματα δυναμέων energē mata dunameō n) refers probably to the more "extraordinary" and "unusual" kinds of miracles; to those which were regarded as in advance of the power of healing diseases. It is possible that it may denote what the Saviour had reference to in Mar 16:18, where he said they should take up serpents, and if they drank any deadly thing it should not hurt them; and possibly also to the power of raising up the dead. That this power was possessed by the apostles is well known; and it is possible that it was possessed by others also of the early Christians. It is clear from all this that there was a difference even among those who had the power of working miracles, and that this power was conferred in a more eminent degree on some than on others. Indeed, the "extraordinary" endowments conferred on the apostles and the early Christians, seem to have been regulated to a remarkable degree in accordance with the rule by which "ordinary" endowments are conferred upon people. Though all people have understanding, memory, imagination, bodily strength, etc., yet one has these in a more eminent degree than others; and one is characterized for the possession of one of those qualities more than for another. Yet all are bestowed by the same God. So it was in regard to the extraordinary endowments conferred on the early Christians; compare 1 Cor. 14, especially Co1 14:32.
To another prophecy; - See the note at Rom 12:6.
To another discerning of spirits - compare Jo1 4:1. This must refer to some power of searching into the secrets of the heart; of knowing what were a man's purposes. views, and feelings. It may relate either to the power of determining by what spirit a man spoke who pretended to be inspired, whether he was truly inspired or whether he was an impostor; or it may refer to the power of seeing whether a man was sincere or not in his Christian profession That the apostles had this power, is apparent from the case of Ananias and Sapphira, Act 5:1-10, and from the case of Elymas, Act 13:9-11. It is evident that where the gift of prophecy and inspiration was possessed, and where it would confer such advantages on those who possessed it, there would be many pretenders to it; and that it would be of vast importance to the infant church, in order to pRev_ent imposition, that there should be a power in the church of detecting the imposture.
To another divers kinds of tongues - The power of speaking various languages; see Act 2:4, Act 2:7-11. This passage also seems to imply that the extraordinary endowments of the Holy Spirit were not conferred on all alike.
To another the interpretation of tongues - The power of interpreting foreign languages; or of interpreting the language which might be used by the "prophets" in their communications; see the note at Co1 14:27. This was evidently a faculty different from the power of speaking a foreign language; and yet it might be equally useful. It would appear possible that some might have had the power of speaking foreign languages who were not themselves apprized of the meaning, and that interpreters were needful in order to express the sense to the hearers. Or it may have been that in a promiscuous assembly, or in an assembly made up of those who spoke different languages, a part might have understood what was uttered, and it was needful that an interpreter should explain it to the other portion; see the notes on Co1 14:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:10: the working: Co1 12:28, Co1 12:29; Mar 16:17, Mar 16:20; Luk 24:49; Joh 14:12; Act 1:8; Rom 15:19; Gal 3:5; Heb 2:4
prophecy: Co1 13:2, Co1 14:1, Co1 14:3, Co1 14:5, Co1 14:24, Co1 14:31, Co1 14:32, Co1 14:39; Num 11:25-29; Sa1 10:10-13, Sa1 19:20-24; Sa2 23:1, Sa2 23:2; Joe 2:28; Joh 16:13; Act 2:17, Act 2:18, Act 2:29, Act 2:30, Act 11:28, Act 21:9, Act 21:10; Rom 12:6; Th1 5:20; Pe2 1:20, Pe2 1:21
discerning: Co1 14:29; Act 5:3; Jo1 4:1; Rev 2:2
divers: Co1 12:28-30, Co1 13:1, Co1 14:2-4, Co1 14:23, Co1 14:27, Co1 14:39; Mar 16:17; Act 2:4-12, Act 10:46, Act 10:47, Act 19:6
to another the: Co1 12:30, Co1 14:26-28
Geneva 1599
To another the (i) working of miracles; to another (k) prophecy; to another (l) discerning of spirits; to another [divers] kinds of tongues; to another the interpretation of tongues:
(i) By "working" he means those great workings of God's mighty power, which pass and excel among his miracles, as the delivery of his people by the hand of Moses: that which he did by Elijah against the priests of Baal, in sending down fire from heaven to consume his sacrifice: and that which he did by Peter, in the matter of Ananias and Sapphira.
(k) Foretelling of things to come.
(l) By which false prophets are know from true, in which Peter surpassed Philip in exposing Simon Magus; (Acts 8:20).
John Gill
To another the working of miracles,.... Or "powers": mighty deeds, wonderful works, such as are apparently above, and out of the reach of nature, and beyond the compass of human power and skill; such as raising the dead, causing the blind to see, the deaf to hear, the dumb to speak, the lame to walk, and the like; of which, see some instances in Acts 3:6. Though others understand by these the extraordinary powers the apostles had of punishing offenders; of which the striking Ananias and Sapphira dead, by Peter, the smiting Elymas the sorcerer with blindness, by Paul, and the delivering the incestuous person, and Hymenaeus, and Alexander, to Satan, by the same apostle, are instances.
To another prophecy: either foretelling of future events, as was given to Agabus, and the four daughters of Philip, and others, Acts 11:27 or a gift of understanding the prophecies of the Old Testament, and of preaching the Gospel, which is in this epistle frequently called "prophesying", particularly in the two following chapters; and those endowed with it are called prophets, Acts 13:1.
To another discerning of spirits; by which gift such that were possessed of it could, in some measure, discern the hearts of men, their thoughts, purposes, and designs, their secret dissimulation and hypocrisy; as Peter, by this gift, discerned the dissimulation and lying of Ananias and Sapphira; and by it they could also tell whether a man that made a profession of religion had the truth of grace in him, or not; so Peter knew hereby that Simon Magus was in the gall of bitterness, and bond of iniquity, notwithstanding his specious pretences to faith and holiness, whereby he imposed upon Philip the evangelist, who might not have this gift of discerning spirits; by which also they could distinguish the Spirit of God from the lying spirits in men; of which there is an instance, Acts 15:17.
To another divers kinds of tongues; whereby such could speak all manner of languages, which they had never learned, understood, and been used to: this Christ promised his disciples, when he sent them into all the world to preach the Gospel, Mk 16:16 and so anticipates an objection they otherwise might have made, how they should be able to preach it to all, so as to be understood, when they were not acquainted with the languages of all nations; an instance of which we have in the apostles on the day of Pentecost, Acts 2:4 and which continued many years after with them, and other persons in the churches; see 1Cor 13:2.
To another the interpretation of tongues; one that had this gift, when a discourse was delivered in an unknown tongue, used to stand up and interpret it to the people, without which it could be of no use to them; and sometimes a person was gifted to speak in an unknown tongue, and yet was not capable of interpreting his discourse truly and distinctly in that the people understood: see 1Cor 14:13. The rules to be observed in such cases, and by such persons, see in 1Cor 14:27.
John Wesley
The working of other miracles. Prophecy - Foretelling things to come. The discerning - Whether men be of an upright spirit or no; whether they have natural or supernatural gifts for offices in the church; and whether they who profess to speak by inspiration speak from a divine, a natural, or a diabolical spirit.
Robert Jamieson, A. R. Fausset and David Brown
working of miracles--As "healings" are miracles, those here meant must refer to miracles of special and extraordinary POWER (so the Greek for "miracles" means); for example, healings might be effected by human skill in course of time; but the raising of the dead, the infliction of death by a word, the innocuous use of poisons, &c., are miracles of special power. Compare Mk 6:5; Acts 19:11.
prophecy--Here, probably, not in the wider sense of public teaching by the Spirit (1Cor 11:4-5; 1Cor 14:1-5, 1Co. 14:22-39); but, as its position between "miracles" and a "discerning of spirits" implies, the inspired disclosure of the future (Acts 11:27-28; Acts 21:11; Ti1 1:18), [HENDERSON]. It depends on "faith" (1Cor 12:9; Rom 12:6). The prophets ranked next to the apostles (1Cor 12:28; Eph 3:5; Eph 4:11). As prophecy is part of the whole scheme of redemption, an inspired insight into the obscurer parts of the existing Scriptures, was the necessary preparation for the miraculous foresight of the future.
discerning of spirits--discerning between the operation of God's Spirit, and the evil spirit, or unaided human spirit (1Cor 14:29; compare Ti1 4:1; 1Jn 4:1).
kinds of tongues--the power of speaking various languages: also a spiritual language unknown to man, uttered in ecstasy (1Cor 14:2-12). This is marked as a distinct genus in the Greek, "To another and a different class."
interpretation of tongues-- (1Cor 14:13, 1Cor 14:26-27).
12:1112:11: Այլ զայս ամենայն աջողէ մի եւ նո՛յն Հոգի, եւ բաժանէ՛ իւրաքանչիւր որպէս եւ կամի[3845]։ եդ [3845] Ոմանք. Յաջողէ մի եւ։
11 Բայց այս ամէնը միեւնոյն Հոգին է առաջացնում եւ բաժանում իւրաքանչիւրին՝ ինչպէս որ կամենում է:
11 Այս ամէնը միեւնոյն Հոգին կը ներգործէ եւ ամէն մէկուն զատ զատ կը բաժնէ՝ ինչպէս ուզէ։
Այլ զայս ամենայն յաջողէ մի եւ նոյն Հոգի, եւ բաժանէ իւրաքանչիւր որպէս եւ կամի:

12:11: Այլ զայս ամենայն աջողէ մի եւ նո՛յն Հոգի, եւ բաժանէ՛ իւրաքանչիւր որպէս եւ կամի[3845]։ եդ
[3845] Ոմանք. Յաջողէ մի եւ։
11 Բայց այս ամէնը միեւնոյն Հոգին է առաջացնում եւ բաժանում իւրաքանչիւրին՝ ինչպէս որ կամենում է:
11 Այս ամէնը միեւնոյն Հոգին կը ներգործէ եւ ամէն մէկուն զատ զատ կը բաժնէ՝ ինչպէս ուզէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1111: Все же сие производит один и тот же Дух, разделяя каждому особо, как Ему угодно.
12:11  πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται.
12:11. πάντα ( to-all ) δὲ (moreover) ταῦτα (to-the-ones-these) ἐνεργεῖ (it-worketh-in-unto,"τὸ (the-one) ἓν (one,"καὶ (and) τὸ (the-one) αὐτὸ (it) πνεῦμα, (a-currenting-to,"διαιροῦν (lifting-through-unto) ἰδίᾳ (unto-private-belonged) ἑκάστῳ (unto-each) καθὼς (down-as) βούλεται . ( it-purposeth )
12:11. haec autem omnia operatur unus atque idem Spiritus dividens singulis prout vultBut all these things, one and the same Spirit worketh, dividing to every one according as he will.
11. but all these worketh the one and the same Spirit, dividing to each one severally even as he will.
But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will:

11: Все же сие производит один и тот же Дух, разделяя каждому особо, как Ему угодно.
12:11  πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται.
12:11. haec autem omnia operatur unus atque idem Spiritus dividens singulis prout vult
But all these things, one and the same Spirit worketh, dividing to every one according as he will.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Особую важность Ап. придает тому обстоятельству, что при всем разнообразии даров между ними существует единство по их происхождению от Единого Св. Духа. - Разделяя (diairoun), т. е. раздавая дары с разбором, соответственно способностям каждого получающего. Но часто и способный от природы человек не удостаивается получить духовного дара, потому что Дух Св. действует, как Ему угодно, т. е. согласно с основными свойствами Своего существа: премудростью, благостью и справедливостью.
Adam Clarke: Commentary on the Bible - 1831
12:11: But all these worketh that one and the self-same Spirit - All these gifts are miraculously bestowed; they cannot be acquitted by human art or industry, the different languages excepted; but they were given in such a way, and in such circumstances, as sufficiently proved that they also were miraculous gifts.
Albert Barnes: Notes on the Bible - 1834
12:11: But all these - All these various endowments.
Worketh - Produces. All these are to be traced to him.
That one and the self-same Spirit - The Holy Spirit, Acts 2. They were all, though so different in themselves, to be traced to the Holy Spirit, just as all the natural endowments of people - their strength, memory, judgment, etc. - though so various in themselves are to be traced to the same God.
Dividing to every man severally - Conferring on each one as he pleases. He confers on each one that which he sees to be best, and most wise, and proper.
As he will - As he chooses or as in his view seems best. Dr. Doddridge remarks, that this word does "not so much express arbitrary pleasure, as a determination founded on "wise" counsel." It implies, however, that he does it as a sovereign; as he sees to be right and best. He distributes these favors as to him seems best adapted to promote the welfare of the whole church and to advance his cause. Some of the doctrines which are taught by this verse are the following:
(1) The Holy Spirit is a "person." For, he acts as a person; distributes favors, confers endowments and special mercies "as he will." This proves that he is, in some respects, distinguished from the Father and the Son. It would be absurd to say of an "attribute" of God, that it confers favors, and distributes the various endowments of speaking with tongues, and raising the dead. And if so, then the Holy Spirit is "not" an attribute of God.
(2) he is a sovereign. He gives to all as he pleases. In regard to spiritual endowments of the highest order, he deals with people as he does in the common endowments bestowed upon people, and as he does in temporal blessings. He does not bestow the same blessings on all, nor make all alike. He dispenses his favors by a rule which he has not made known, but which, we may be assured, is in accordance with wisdom and goodness. He wrongs no one; and he gives to all the favors which might be connected with eternal life.
(3) no man should be proud of his endowments. Whatever they may be, they are the gifts of God, bestowed by his sovereign will and mercy. But assuredly we should not be proud of that which is the mere "gift" of another, and which has been bestowed, not in consequence of any merit of ours, but according to his mere sovereign will.
(4) no man should be depressed, or should despise his own gifts, however humble they may be. In their own place, they may be as important as the higher endowments of others. That God has placed him where he is, or has given less splendid endowments than he has to others, is no fault of his. There is no crime in it; and he should, therefore, strive to improve his "one talent," and to make himself useful in the rank where he is placed. And,
(5) No man should despise another because be is in a more bumble rank, or is less favored than himself. God has made the difference, and we should respect and honor his arrangements, and should show that "respect" and "honor" by regarding with kindness, and treating as fellow laborers with us, all who occupy a more humble rank than we do.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:11: all: Co1 12:4, Co1 7:7, Co1 7:17; Joh 3:27; Rom 12:6; Co2 10:13; Eph 4:7
as: Co1 12:6; Dan 4:35; Mat 11:26, Mat 20:15; Joh 3:8, Joh 5:21; Rom 9:18; Eph 1:11; Heb 2:4; Jam 1:18
Geneva 1599
But all these worketh that one and the selfsame Spirit, dividing to every man severally (6) as he will.
(6) He adds moreover somewhat else, that is, that although these gifts are unequal, yet they are most wisely divided, because the will of the Spirit of God is the rule of this distribution.
John Gill
But all these worketh that one and the selfsame Spirit,.... Though these gifts, ministrations, and operations, are so different in themselves, and are bestowed upon different persons, yet they are all wrought by one and the same Spirit of God, who is the true Jehovah, and properly God, as these his works declare; for who, but the most high God, could ever communicate such gifts to men?
Dividing to every man severally as he will; giving one man this gift, and another that; imparting such a measure to one, and such a portion to another, just as seems good in his sight. For as his special grace in regeneration is dispensed when and where, and to whom he pleases, signified by the blowing of the wind where it listeth, Jn 3:8 so his gifts, ordinary and extraordinary, are severally distributed, according to his sovereign will and pleasure. This is a clear and full proof of the personality of the Spirit, who is not only distinguished from his gifts, and the distribution of them, which is a personal act described to him; but this is said to be done according to his will, which supposes him an intelligent agent, capable of choosing and willing; and whose will agrees with the Father's, and with the Son's.
John Wesley
As he willeth - The Greek word does not so much imply arbitrary pleasure, as a determination founded on wise counsel.
Robert Jamieson, A. R. Fausset and David Brown
as he will-- (1Cor 12:18; Heb 2:4).
12:1212:12: Որպէս մարմին մի է, եւ անդամս բազումս ունի. եւ ամենայն բազում անդամք մարմնոյն՝ մի մարմին է. նոյնպէս եւ Քրիստոս[3846]։ [3846] Ոսկան. Մի մարմին են։
12 Ինչպէս մէկ է մարմինը եւ ունի բազում անդամներ, եւ մարմնի այդ բազում անդամները բոլորը մէկ մարմին են, այնպէս էլ՝ Քրիստոս.
12 Քանզի ինչպէս մարմինը մէկ է եւ շատ անդամներ ունի եւ այն* մարմնին բոլոր անդամները, թէեւ շատ են, բայց մէկ մարմին են, նոյնպէս Քրիստոս ալ։
Որպէս մարմին մի է եւ անդամս բազումս ունի, եւ ամենայն բազում անդամք մարմնոյն մի մարմին է. նոյնպէս եւ Քրիստոս:

12:12: Որպէս մարմին մի է, եւ անդամս բազումս ունի. եւ ամենայն բազում անդամք մարմնոյն՝ մի մարմին է. նոյնպէս եւ Քրիստոս[3846]։
[3846] Ոսկան. Մի մարմին են։
12 Ինչպէս մէկ է մարմինը եւ ունի բազում անդամներ, եւ մարմնի այդ բազում անդամները բոլորը մէկ մարմին են, այնպէս էլ՝ Քրիստոս.
12 Քանզի ինչպէս մարմինը մէկ է եւ շատ անդամներ ունի եւ այն* մարմնին բոլոր անդամները, թէեւ շատ են, բայց մէկ մարմին են, նոյնպէս Քրիստոս ալ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1212: Ибо, как тело одно, но имеет многие члены, и все члены одного тела, хотя их и много, составляют одно тело, --так и Христос.
12:12  καθάπερ γὰρ τὸ σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔχει, πάντα δὲ τὰ μέλη τοῦ σώματος πολλὰ ὄντα ἕν ἐστιν σῶμα, οὕτως καὶ ὁ χριστός·
12:12. Καθάπερ (Down-to-which-very) γὰρ (therefore) τὸ (the-one) σῶμα (a-body) ἕν (one) ἐστιν (it-be) καὶ (and) μέλη (to-members) πολλὰ ( to-much ) ἔχει, (it-holdeth," πάντα ( all ) δὲ (moreover) τὰ (the-ones) μέλη (members) τοῦ (of-the-one) σώματος (of-a-body) πολλὰ ( much ) ὄντα ( being ) ἕν (one) ἐστιν (it-be) σῶμα, (a-body,"οὕτως (unto-the-one-this) καὶ (and) ὁ (the-one) χριστός: (Anointed)
12:12. sicut enim corpus unum est et membra habet multa omnia autem membra corporis cum sint multa unum corpus sunt ita et ChristusFor as the body is one and hath many members; and all the members of the body, whereas they are many, yet are one body: So also is Christ.
12. For as the body is one, and hath many members, and all the members of the body, being many, are one body; so also is Christ.
For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also [is] Christ:

12: Ибо, как тело одно, но имеет многие члены, и все члены одного тела, хотя их и много, составляют одно тело, --так и Христос.
12:12  καθάπερ γὰρ τὸ σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔχει, πάντα δὲ τὰ μέλη τοῦ σώματος πολλὰ ὄντα ἕν ἐστιν σῶμα, οὕτως καὶ ὁ χριστός·
12:12. sicut enim corpus unum est et membra habet multa omnia autem membra corporis cum sint multa unum corpus sunt ita et Christus
For as the body is one and hath many members; and all the members of the body, whereas they are many, yet are one body: So also is Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13: Ап. переходит к сравнению между телом человеческим и Церковью. Тело с его членами служит здесь примером для раскрытия мысли о духовных отношениях, в которых должны находиться между собою члены Церкви, снабженные различными дарами. Именно все они должны пребывать в единении между собою, хотя их много и хотя дарования их различны. - Так и Христос. Здесь слово "Христос" поставлено вместо слова "Церковь" (Злат. ). По Апостолу (Еф I:23), Церковь есть тело Христово, и эту мысль он выражает и здесь, заменяя последнее выражение более кратким: "Христос". - Ибо все мы одним Духом крестились в одно тело. Здесь несомненно Ап. указывает на крещение, которое, как можно заключать и на основании этого места, было первоначальным христианским установлением. Важно, что в крещении все верующие получили одного и того же Духа Святаго - это основание для их единения, побуждение к тому, чтобы они действительно держали себя как члены одного тела. - Иудеи или Еллины, рабы или свободные. Крещение уравнивает в Церкви даже всякие социальные различия и племенные особенности. Тем более крещенные не должны разъединяться из-за некоторого различия в духовных дарованиях. - И все напоены одним Духом. Здесь разумеется, по всей вероятности, таинство миропомазания. - Напоены - поставлено в греч. тексте аорист, что обозначает однократное действие, и притом прибавлено слово "все" указывающее, что речь идет не об особых благодатных духовных дарованиях, а о таких, какие сообщены каждому верующему, подобно тому, как каждому верующему сообщена и благодать крещения. Образ "напоения" духом встречается еще у пророков (Ис XLIV:3; Иоил II:29) и в речах Господа Иисуса Христа (Ин VII:37). Ясно, что Ап. упоминает об этом таинстве для того, чтобы опять побудить верующих поддерживать единение между собою, как получивших необходимые для христиан дары Духа - одинаковые.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Union Recommended.A. D. 57.
12 For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. 13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. 14 For the body is not one member, but many. 15 If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? 16 And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? 17 If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? 18 But now hath God set the members every one of them in the body, as it hath pleased him. 19 And if they were all one member, where were the body? 20 But now are they many members, yet but one body. 21 And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you. 22 Nay, much more those members of the body, which seem to be more feeble, are necessary: 23 And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness. 24 For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked: 25 That there should be no schism in the body; but that the members should have the same care one for another. 26 And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.

The apostle here makes out the truth of what was above asserted, and puts the gifted men among the Corinthians in mind of their duty, by comparing the church of Christ to a human body.

I. By telling us that one body may have many members, and that the many members of the same body make but one body (v. 12): As the body is one, and hath many members, and all members of that one body, being many, are one body, so also is Christ; that is, Christ mystical, as divines commonly speak. Christ and his church making one body, as head and members, this body is made up of many parts or members, yet but one body; for all the members are baptized into the same body, and made to drink of the same Spirit, v. 13. Jews and Gentiles, bond and free, are upon a level in this: all are baptized into the same body, and made partakers of the same Spirit. Christians become members of this body by baptism: they are baptized into one body. The outward rite is of divine institution, significant of the new birth, called therefore the washing of regeneration, Tit. iii. 5. But it is by the Spirit, by the renewing of the Holy Ghost, that we are made members of Christ's body. It is the Spirit's operation, signified by the outward administration, that makes us members. And by communion at the other ordinance we are sustained; but then it is not merely by drinking the wine, but by drinking into one Spirit. The outward administration is a means appointed of God for our participation in this great benefit; but it is baptism by the Spirit, it is internal renovation and drinking into one Spirit, partaking of his sanctifying influence from time to time, that makes us true members of Christ's body, and maintains our union with him. Being animated by one Spirit makes Christians one body. Note, All who have the spirit of Christ, without difference, are the members of Christ, whether Jew or Gentile, bond or free; and none but such. And all the members of Christ make up one body; the members many, but the body one. They are one body, because they have one principle of life; all are quickened and animated by the same Spirit.

II. Each member has its particular form, place, and use. 1. The meanest member makes a part of the body. The foot and ear are less useful, perhaps, than the hand and eye; but because one is not a hand, and the other an eye, shall they say, therefore, that they do not belong to the body? v. 15, 16. So every member of the body mystical cannot have the same place and office; but what then? Shall it hereupon disown relation to the body? Because it is not fixed in the same station, or favoured with the same gifts as others, shall it say, "I do not belong to Christ?" No, the meanest member of his body is as much a member as the noblest, and as truly regarded by him. All his members are dear to him. 2. There must be a distinction of members in the body: Were the whole body eye, where were the hearing? Were the whole ear, where were the smelling? v. 17. If all were one member, where were the body? v. 19. They are many members, and for that reason must have distinction among them, and yet are but one body, v. 20. One member of a body is not a body; this is made up of many; and among these many there must be a distinction, difference of situation, shape, use, &c. So it is in the body of Christ; its members must have different uses, and therefore have different powers, and be in different places, some having one gift, and others a different one. Variety in the members of the body contributes to the beauty of it. What a monster would a body be if it were all ear, or eye, or arm! So it is for the beauty and good appearance of the church that there should be diversity of gifts and offices in it. 3. The disposal of members in a natural body, and their situation, are as God pleases: But now hath God set the members, every one of them, in the body, as it hath pleased him, v. 18. We may plainly perceive the divine wisdom in the distribution of the members; but it was made according to the counsel of his will; he distinguished and distributed them as he pleased. So is it also in the members of Christ's body: they are chosen out to such stations, and endued with such gifts, as God pleases. He who is sovereign Lord of all disposes his favours and gifts as he will. And who should gainsay his pleasure? What foundation is here for repining in ourselves, or envying others? We should be doing the duties of our own place, and not murmuring in ourselves, nor quarrelling with others, that we are not in theirs. 4. All the members of the body are, in some respect, useful and necessary to each other: The eye cannot say to the hand, I have no need of thee; nor the head to the feet, I have no need of your: nay, those members of the body which seem to be more feeble (the bowels, &c.) are necessary (v. 21, 22); God has so fitted and tempered them together that they are all necessary to one another, and to the whole body; there is no part redundant and unnecessary. Every member serves some good purpose or other: it is useful to its fellow-members, and necessary to the good state of the whole body. Nor is there a member of the body of Christ but may and ought to be useful to his fellow-members, and at some times, and in some cases, is needful to them. None should despise and envy another, seeing God has made the distinction between them as he pleased, yet so as to keep them all in some degree of mutual dependence, and make them valuable to each other, and concerned for each other, because of their mutual usefulness. Those who excel in any gift cannot say that they have no need of those who in that gift are their inferiors, while perhaps, in other gifts, they exceed them. Nay, the lowest members of all have their use, and the highest cannot do well without them. The eye has need of the hand, and the head of the feet. 5. Such is the man's concern for his whole body that on the less honourable members more abundant honour is bestowed, and our uncomely parts have more abundant comeliness. Those parts which are not fit, like the rest, to be exposed to view, which are either deformed or shameful, we most carefully clothe and cover; whereas the comely parts have no such need. The wisdom of Providence has so contrived and tempered things that the most abundant regard and honour should be paid to that which most wanted it, v. 24. So should the members of Christ's body behave towards their fellow-members: instead of despising them, or reproaching them, for their infirmities, they should endeavour to cover and conceal them, and put the best face upon them that they can. 6. Divine wisdom has contrived and ordered things in this manner that the members of the body should not be schismatics, divided from each other and acting upon separate interests, but well affected to each other, tenderly concerned for each other, having a fellow-feeling of each other's griefs and a communion in each other's pleasures and joys, v. 25, 26. God has tempered the members of the body natural in the manner mentioned, that there might be no schism in the body (v. 25), no rupture nor disunion among the members, nor so much as the least mutual disregard. This should be avoided also in the spiritual body of Christ. There should be no schism in this body, but the members should be closely united by the strongest bonds of love. All decays of this affection are the seeds of schism. Where Christians grow cold towards each other, they will be careless and unconcerned for each other. And this mutual disregard is a schism begun. The members of the natural body are made to have a care and concern for each other, to prevent a schism in it. So should it be in Christ's body; the members should sympathize with each other. As in the natural body the pain of the one part afflicts the whole, the ease and pleasure of one part affects the whole, so should Christians reckon themselves honoured in the honours of their fellow-christians, and should suffer in their sufferings. Note, Christian sympathy is a great branch of Christian duty. We should be so far from slighting our brethren's sufferings that we should suffer with them, so far from envying their honours that we should rejoice with them and reckon ourselves honoured in them.
Adam Clarke: Commentary on the Bible - 1831
12:12: For as the body is one - Though the human body have many members, and though it be composed of a great variety of parts, yet it is but one entire system; every part and member being necessary to the integrity or completeness of the whole.
So also is Christ - That is, So is the Church the body of Christ, being composed of the different officers already mentioned, and especially those enumerated, Co1 12:28, apostles, prophets, teachers, etc. It cannot be supposed that Christ is composed of many members, etc., and therefore the term Church must be understood, unless we suppose, which is not improbable, that the term Ὁ Χριστος, Christ, is used to express the Church, or whole body of Christian believers.
Albert Barnes: Notes on the Bible - 1834
12:12: For as the body is one - The general sentiment which the apostle had been illustrating and enforcing was, that all the endowments which were possessed in the church were the work of the same Holy Spirit, and that they ought to be appropriately cherished and prized, as being all useful and valuable in their places. This sentiment he now illustrates 1Co. 12:12-27 by a beautiful similitude taken from the mutual dependence of the various parts of the human body. The human body is one, and yet is composed of various members and parts that all unite harmoniously in one whole.
Being many - Or, although they are many; or while they are in some respects separate, and perform distinct and different functions, yet they all unite in one harmonious whole.
So also is Christ - The church is represented as the body of Christ Co1 12:27, meaning that it is one, and that he sustains to it the relation of Head; compare Eph 1:22-23. As the "head" is the most important part of the body, it may be put for the whole body; and the name "Christ" here, the head of the church, is put for the whole body of which he is the head; and means here the Christian society, or the church. This figure, of a part for the whole, is one that is common in all languages; see the note at Rom 12:4-5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:12: as: Co1 10:17; Rom 12:4, Rom 12:5; Eph 1:23, Eph 4:4, Eph 4:12, Eph 4:15, Eph 4:16, Eph 5:23, Eph 5:30; Col 1:18, Col 1:24, Col 2:19; Col 3:15
so: Co1 12:27; Gal 3:16
Geneva 1599
(7) For as the body is one, and hath many members, and all the members of that one body, being many, are one body: (8) so also [is] (m) Christ.
(7) He sets forth his former saying by a similitude taken from the body: this, he says, is manifestly seen in the body, whose members are different, but yet so joined together, that they make but one body. (8) The applying of the similitude. So must we also think, he says, of the mystical body of Christ: for all we who believe, whether we are Jews or Gentiles, are by one person by the same baptism, joined together with our head, that by that means, there may be framed one body compact of many members. And we have drunk one self same spirit, that is to say, a spiritual feeling, perseverance and motion common to us all out of one cup.
(m) Christ joined together with his Church.
John Gill
For as the body is one,.... That is, an human body; for of this the apostle speaks, and takes a simile, and forms a comparison from, showing the union among saints, and their mutual participation of the various gifts of the Spirit; for an human body is but one body, and not more.
And hath many members; as eyes, ears, hands, feet, &c.
And all the members of that one body being many are one body; as numerous as they may be, they all belong to, and make up but one body; performing different offices, for which they are naturally fitted for the good of the whole:
so also to Christ; not personal, but mystical; not the head alone, or the members by themselves, but head and members as constituting one body, the church. The church, in union with Christ, the head, is but one general assembly, and church of the firstborn written in heaven, though consisting of the various persons of God's elect, who are closely united one to another, and their head Christ; and therefore are denominated from him, and called by his name; see Rom 9:3.
John Wesley
So is Christ - That is, the body of Christ, the church.
Robert Jamieson, A. R. Fausset and David Brown
Unity, not unvarying uniformity, is the law of God in the world of grace, as in that of nature. As the many members of the body compose an organic whole and none can be dispensed with as needless, so those variously gifted by the Spirit, compose a spiritual organic whole, the body of Christ, into which all are baptized by the one Spirit.
of that one body--Most of the oldest manuscripts omit "one."
so also is Christ--that is, the whole Christ, the head and body. So Ps 18:50, "His anointed (Messiah or Christ), David (the antitypical David) and His seed."
12:1312:13: Քանզի միով Հոգւով մեք ամենեքեան ՚ի մի՛ մարմին մկրտեցաք. եթէ Հրեա՛յք, եթէ հեթանո՛սք, եթէ ծառա՛յք, եթէ ազատք, ամենեքին զմի՛ Հոգի արբաք[3847]։ [3847] Ոմանք. Մեք ամենեքին։
13 քանզի մէ՛կ Հոգով մէ՛կ մարմին լինելու համար մկրտուեցինք մենք ամէնքս՝ թէ՛ հրեաներ, թէ՛ հեթանոսներ, թէ՛ ծառաներ, թէ՛ ազատներ. եւ բոլորս էլ այդ մէ՛կ Հոգին խմեցինք:
13 Վասն զի մենք ամէնքս մէ՛կ Հոգիով մէ՛կ մարմին ըլլալու մկրտուեցանք, թէ՛ Հրեաներ, թէ՛ հեթանոսներ, թէ՛ ծառաներ, թէ՛ ազատներ եւ ամէնքս ալ մէ՛կ Հոգիէ խմեցինք։
Քանզի միով Հոգւով մեք ամենեքեան ի մի մարմին մկրտեցաք, եթէ Հրեայք, եթէ հեթանոսք, եթէ ծառայք, եթէ ազատք, ամենեքին զմի Հոգի արբաք:

12:13: Քանզի միով Հոգւով մեք ամենեքեան ՚ի մի՛ մարմին մկրտեցաք. եթէ Հրեա՛յք, եթէ հեթանո՛սք, եթէ ծառա՛յք, եթէ ազատք, ամենեքին զմի՛ Հոգի արբաք[3847]։
[3847] Ոմանք. Մեք ամենեքին։
13 քանզի մէ՛կ Հոգով մէ՛կ մարմին լինելու համար մկրտուեցինք մենք ամէնքս՝ թէ՛ հրեաներ, թէ՛ հեթանոսներ, թէ՛ ծառաներ, թէ՛ ազատներ. եւ բոլորս էլ այդ մէ՛կ Հոգին խմեցինք:
13 Վասն զի մենք ամէնքս մէ՛կ Հոգիով մէ՛կ մարմին ըլլալու մկրտուեցանք, թէ՛ Հրեաներ, թէ՛ հեթանոսներ, թէ՛ ծառաներ, թէ՛ ազատներ եւ ամէնքս ալ մէ՛կ Հոգիէ խմեցինք։
zohrab-1805▾ eastern-1994▾ western am▾
12:1313: Ибо все мы одним Духом крестились в одно тело, Иудеи или Еллины, рабы или свободные, и все напоены одним Духом.
12:13  καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε ἰουδαῖοι εἴτε ἕλληνες, εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες ἓν πνεῦμα ἐποτίσθημεν.
12:13. καὶ (and) γὰρ (therefore) ἐν (in) ἑνὶ (unto-one) πνεύματι (unto-a-currenting-to) ἡμεῖς (we) πάντες ( all ) εἰς (into) ἓν (to-one) σῶμα (to-a-body) ἐβαπτίσθημεν, (we-were-immersed-to,"εἴτε (if-also) Ἰουδαῖοι ( Iouda-belonged ) εἴτε (if-also) Ἕλληνες, (Hellians,"εἴτε (if-also) δοῦλοι (bondees) εἴτε (if-also) ἐλεύθεροι , ( en-freed ,"καὶ (and) πάντες ( all ) ἓν (to-one) πνεῦμα (to-a-currenting-to) ἐποτίσθημεν. (we-were-drinkeed-to)
12:13. etenim in uno Spiritu omnes nos in unum corpus baptizati sumus sive Iudaei sive gentiles sive servi sive liberi et omnes unum Spiritum potati sumusFor in one Spirit were we all baptized into one body, whether Jews or Gentiles, whether bond or free: and in one Spirit we have all been made to drink.
13. For in one Spirit were we all baptized into one body, whether Jews or Greeks, whether bond or free; and were all made to drink of one Spirit.
For by one Spirit are we all baptized into one body, whether [we be] Jews or Gentiles, whether [we be] bond or free; and have been all made to drink into one Spirit:

13: Ибо все мы одним Духом крестились в одно тело, Иудеи или Еллины, рабы или свободные, и все напоены одним Духом.
12:13  καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε ἰουδαῖοι εἴτε ἕλληνες, εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες ἓν πνεῦμα ἐποτίσθημεν.
12:13. etenim in uno Spiritu omnes nos in unum corpus baptizati sumus sive Iudaei sive gentiles sive servi sive liberi et omnes unum Spiritum potati sumus
For in one Spirit were we all baptized into one body, whether Jews or Gentiles, whether bond or free: and in one Spirit we have all been made to drink.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:13: For by one Spirit are we all baptized, etc. - As the body of man, though composed of many members, is informed and influenced by one soul; so the Church of Christ, which is his body, though composed of many members, is informed and influenced by one Spirit, the Holy Ghost; actuating and working by his spiritual body, as the human soul does in the body of man.
To drink into one Spirit - We are to understand being made partakers of the gifts and graces of the Holy Ghost agreeably to the words of our Lord, Joh 7:37, etc.: If any man thirst, let him come unto me and drink: this he spake of the Spirit which they that believed on him should receive.
On this verse there is a great profusion of various readings, which may be found in Griesbach, but cannot be conveniently noticed here.
Albert Barnes: Notes on the Bible - 1834
12:13: For by one Spirit - That is, by the agency or operation of the same Spirit, the Holy Spirit, we have been united into one body. The idea here is the same as that presented above Co1 12:7, Co1 12:11, by which all the endowments of Christians are traced to the same Spirit. Paul here says, that that Spirit had so endowed them as to fit them to constitute one body, or to be united in one, and to perform the various duties which resulted from their union in the same Christian church. The idea of its having been done by one and the same Spirit is kept up and often presented, in order that the endowments conferred on them might be duly appreciated.
Are we all - Every member of the church, whatever may be his rank or talents, has received his endowments from the same Spirit.
Baptized into one body - Many suppose that there is reference here to the ordinance of baptism by water. But the connection seems rather to require us to understand it of the baptism of the Holy Spirit Mat 3:11; and if so, it means, that by the agency of the Holy Spirit, they had all been suited, each to his appropriate place, to constitute the body of Christ - the church. If, however, it refers to the ordinance of baptism, as Bloomfield, Calvin, Doddridge, etc. suppose, then it means, that by the very profession of religion as made at baptism, by there being but one baptism Eph 4:5, they had all professedly become members of one and the same body. The former interpretation, however, seems to me best to suit the connection.
Whether we be Jews or Gentiles - There is no difference. All are on a level. In regard to the grand point, no distinction is made, whatever may have been our former condition of life.
Bond or free - It is evident that many who were slaves were converted to the Christian faith. Religion, however, regarded all as on a level; and conferred no favors on the free which it did not on the slave. It was one of the happy lessons of Christianity, that it taught people that in the great matters pertaining to their eternal interests they were on the same level. This doctrine would tend to secure, more than anything else could, the proper treatment of those who were in bondage, and of those who were in humble ranks of life. At the same time it would not diminish, but would increase their real respect for their masters, and for those who were above them, if they regarded them as fellow Christians, and destined to the same heaven; see the note at Co1 7:22.
And have been all made to drink ... - This probably refers to their partaking together of the cup in the Lord's Supper. The sense is, that by their drinking of the same cup commemorating the death of Christ, they had partaken of the same influences of the Holy Spirit, which descend alike on all who observe that ordinance in a proper manner. They had shown also, that they belonged to the same body, and were all united together; and that however various might be their graces and endowments, yet they all belonged to the same great family.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:13: by: Co1 10:2; Isa 44:3-5; Eze 36:25-27; Mat 3:11; Luk 3:16; Joh 1:16, Joh 1:33, Joh 3:5; Act 1:5; Rom 6:3-6, Rom 8:9-11; Eph 4:5, Eph 5:26; Col 2:11, Col 2:12; Tit 3:4-6; Pe1 3:21
whether we be Jews: Rom 3:29, Rom 4:11; Gal 3:23, Gal 3:28; Eph 2:11-16, Eph 2:19-22, Eph 3:6; Col 1:27, Col 3:11
Gentiles: Gr. Greeks
bond: Co1 7:21, Co1 7:22; Eph 6:8
to drink: Sol 5:1; Isa 41:17, Isa 41:18, Isa 55:1; Zac 9:15-17; Joh 4:10, Joh 4:14, Joh 6:63, Joh 7:37-39
Geneva 1599
For by one Spirit are we all baptized into (n) one body, whether [we be] Jews or Gentiles, whether [we be] bond or free; and have been all made to (o) drink into one Spirit.
(n) To become one body with Christ.
(o) By one quickening drink of the Lord's blood, we are made partakers of his Spirit alone.
John Gill
For by one Spirit are we all baptized,.... This is to be understood not of water baptism; for the apostle says not in one, and the same water, but "by", or "in" one Spirit, are we all baptized; the baptism of water, and of the Spirit, are two different things; see Mt 3:11. Besides, all that are baptized in water, are not baptized in or by the Spirit, as the case of Simon Magus, and that of others, show; nor does water baptism incorporate persons into the church of Christ; neither into the invisible church, which is the body of Christ, and here meant; nor into a visible Gospel church state; they being indeed true believers, and baptized, are proper persons to be received into a church; but baptism itself does not put them into it, or make them members of it: persons may be baptized in water, and yet may never be joined to a church. There is indeed an allusion made to water baptism, but it is the grace of the Spirit in regeneration and sanctification which is here intended; which grace, both in the Old and in the New Testament, is frequently signified by water, and called a baptism, or a being baptized, because of the plenty, abundance, and superabundance of it, then bestowed; and is expressed by floods and rivers, and a well of living water; and is what qualifies and fits persons for the ordinance of water baptism. Now this is wrought by the Spirit of God, and is owing to his divine power and energy; not to water baptism, which has no regenerating virtue in it; nor to carnal regeneration, or a being born of blood, or of the best of men; nor to the will of any man; nor to the will of the flesh, or the power of man's freewill; but to God, to the Spirit, who is Lord and God, and the only sanctifier of the sons of men; by which spiritual baptism, or by whose grace in regeneration and conversion they are brought into one body: the mystical body of Christ, the universal and invisible church; that is, openly and manifestatively; for otherwise it is the grace of God in election, and in the everlasting covenant, choosing them in Christ, as members in their head, and constituting them such, that puts them among that number; but spiritual baptism, or the sanctifying grace of the Spirit, makes them appear to belong to that body, and makes them meet for, and gives them a right unto, a particular Gospel church, and the privileges of it, which the Spirit of God directs and brings them to. Whether we be Jews or Gentiles, whether we be bond or free; it matters not of what nation, or of what state and condition of life persons be; if they are regenerated and sanctified, they appear equally to belong to Christ, to be of his body, and have an equal propriety in all immunities and blessings belonging to his people; see Col 3:11
and have been all made to drink into one Spirit; are all partakers of the same graces of the Spirit, as faith, hope, love, &c. and daily receive under his guidance, direction, and influence, out of the same fulness of grace in Christ, from whence they draw and drink this water with joy; and all drink the same spiritual drink, the blood of Christ, whose blood is drink indeed: and there may be in this clause an allusion to the ordinance of the supper, as in the former to the ordinance of baptism. Moreover, all new born babes, as they desire the sincere milk of the word, so they drink of it, and are refreshed with it, and are nourished by the words of faith, and sound doctrine, under the application, of the Spirit; and being trees of righteousness, and the planting of the Lord, the Spirit, they are watered by his grace, under the ministrations of the Gospel; and as they become one body under Christ, the head, so they are made to drink into one Spirit, or to become of one heart and soul with one another, being knit together in love, the bond of perfectness.
John Wesley
For by that one Spirit, which we received in baptism, we are all united in one body. Whether Jews or gentiles - Who are at the greatest distance from each other by nature. Whether slaves or freemen - Who are at the greatest distance by law and custom. We have all drank of one Spirit - In that cup, received by faith, we all imbibed one Spirit, who first inspired, and still preserves, the life of God in our souls.
Robert Jamieson, A. R. Fausset and David Brown
by . . . Spirit . . . baptized--literally, "in"; in virtue of; through. The designed effect of baptism, which is realized when not frustrated by the unfaithfulness of man.
Gentiles--literally, "Greeks."
all made to drink into one Spirit--The oldest manuscripts read, "Made to drink of one Spirit," omitting "into" (Jn 7:37). There is an indirect allusion to the Lord's Supper, as there is a direct allusion to baptism in the beginning of the verse. So the "Spirit, the water, and the blood" (1Jn 5:8), similarly combine the two outward signs with the inward things signified, the Spirit's grace.
are . . . have been--rather as Greek, "were . . . were" (the past tense).
12:1412:14: Քանզի մարմին ո՛չ մի անդամ է, այլ բազո՛ւմ։
14 Այսպէս, մարմինը մէկ անդամ չէ, այլ՝ բազում:
14 Վասն զի մարմինը մէկ անդամ չէ, հապա շատ։
Քանզի մարմին ոչ մի անդամ է, այլ բազում:

12:14: Քանզի մարմին ո՛չ մի անդամ է, այլ բազո՛ւմ։
14 Այսպէս, մարմինը մէկ անդամ չէ, այլ՝ բազում:
14 Վասն զի մարմինը մէկ անդամ չէ, հապա շատ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1414: Тело же не из одного члена, но из многих.
12:14  καὶ γὰρ τὸ σῶμα οὐκ ἔστιν ἓν μέλος ἀλλὰ πολλά.
12:14. καὶ (And) γὰρ (therefore) τὸ (the-one) σῶμα (a-body) οὐκ (not) ἔστιν (it-be) ἓν (one) μέλος (a-member,"ἀλλὰ (other) πολλά . ( much )
12:14. nam et corpus non est unum membrum sed multaFor the body also is not one member, but many.
14. For the body is not one member, but many.
For the body is not one member, but many:

14: Тело же не из одного члена, но из многих.
12:14  καὶ γὰρ τὸ σῶμα οὐκ ἔστιν ἓν μέλος ἀλλὰ πολλά.
12:14. nam et corpus non est unum membrum sed multa
For the body also is not one member, but many.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-31: Хотя тело имеет много членов, но все они принадлежать, не смотря на свое различие, к одному телу. Что касается их различия, то оно необходимо и установлено Самим Творцом. При этом даже нужнейшими оказываются более слабые члены и неблаговидные из членов более, так сказать, почитаются от нас особым уходом за ними (покрытием их одеждою). Так и Церковь Коринфская представляет собою тело Христово - в ней есть различные члены, различной важности служения, из которых каждое имеет в виду свою задачу, не входя в чужую сферу. 14: Ап. снова берет образ тела как живого организма. Только этот образ служит ему теперь уже не для того, чтобы выяснить единство различных даров духовных, а для того чтобы разъяснить необходимость их разнообразия.
Adam Clarke: Commentary on the Bible - 1831
12:14: For the body is not one member - The mystical body, the Church, as well as the natural body, is composed of many members.
Albert Barnes: Notes on the Bible - 1834
12:14: For the body ... - The body is made up of many members, which have various offices. So it is in the church. We are to expect the same variety there; and we are not to presume either that all will be alike, or that any member that God has placed there will be useless.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:14: Co1 12:12, Co1 12:19, Co1 12:27, Co1 12:28; Eph 4:25
Geneva 1599
(9) For the body is not one member, but many.
(9) He amplifies that which followed of the similitude, as if he should say, "The unity of the body is not prevented by this diversity of members, and furthermore it could not be a body if it did not consist of many members, and those being different."
John Gill
For the body is not one member,.... Not only one; nor is anyone member the body, though ever so eminent, as the head or eye: thus the church of Christ is not one person only, or does not consist of one sort of persons; as only of Jews, or only of Gentiles, or only of rich and freemen, or only of men of extraordinary gifts and abilities, or greatly eminent for grace and spiritual knowledge:
but many; members, as the Arabic version adds; as eyes, ears, hands, feet, &c. so in the mystical body of Christ, the church, there are many members, some in a higher station, others in a lower; some of greater gifts, grace, and usefulness, others of lesser; some Jews, other Gentiles; some bond, others free; yet all one in Christ the head, and all related to each other.
Robert Jamieson, A. R. Fausset and David Brown
Translate, "For the body also." The analogy of the body, not consisting exclusively of one, but of many members, illustrates the mutual dependence of the various members in the one body, the Church. The well-known fable of the belly and the other members, spoken by Menenius Agrippa, to the seceding commons [LIVY, 2.32], was probably before Paul's mind, stored as it was with classical literature.
12:1512:15: Եթէ ասիցէ ոտն. Զի չեմ ձեռն՝ չե՛մ ՚ի մարմնոյ անտի, ո՛չ այնու չիցէ ՚ի մարմնոյ անտի[3848]։ [3848] Աստանօր թէպէտ օրինակս մեր՝ ըստ նախնի եղանակի գրութեան ոմանց, ունէր երկիցս եդեալ. ոչ այնըւ չիցէ, այլ մեք ըստ սովորականին եդաք եւ աստէն՝ այնու։
15 Եթէ ոտքն ասի՝ քանի որ ձեռք չեմ, այդ մարմնից չե՛մ, դրանով չի դադարում նոյն մարմնից լինելուց:
15 Եթէ ոտքը ըսէ՝ «Որովհետեւ ես ձեռք չեմ՝ մարմինէն չեմ», ատիկա պատճառ մը չէ, որ ալ մարմինէն չըլլայ։
Եթէ ասիցէ ոտն. Զի չեմ ձեռն, չեմ ի մարմնոյ անտի, ոչ այնու չիցէ ի մարմնոյ անտի:

12:15: Եթէ ասիցէ ոտն. Զի չեմ ձեռն՝ չե՛մ ՚ի մարմնոյ անտի, ո՛չ այնու չիցէ ՚ի մարմնոյ անտի[3848]։
[3848] Աստանօր թէպէտ օրինակս մեր՝ ըստ նախնի եղանակի գրութեան ոմանց, ունէր երկիցս եդեալ. ոչ այնըւ չիցէ, այլ մեք ըստ սովորականին եդաք եւ աստէն՝ այնու։
15 Եթէ ոտքն ասի՝ քանի որ ձեռք չեմ, այդ մարմնից չե՛մ, դրանով չի դադարում նոյն մարմնից լինելուց:
15 Եթէ ոտքը ըսէ՝ «Որովհետեւ ես ձեռք չեմ՝ մարմինէն չեմ», ատիկա պատճառ մը չէ, որ ալ մարմինէն չըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1515: Если нога скажет: я не принадлежу к телу, потому что я не рука, то неужели она потому не принадлежит к телу?
12:15  ἐὰν εἴπῃ ὁ πούς, ὅτι οὐκ εἰμὶ χείρ, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος·
12:15. ἐὰν (If-ever) εἴπῃ (it-might-have-had-said,"ὁ (the-one) πούς (a-foot,"Ὅτι (To-which-a-one) οὐκ (not) εἰμὶ (I-be) χείρ, (a-hand,"οὐκ (not) εἰμὶ (I-be) ἐκ (out) τοῦ (of-the-one) σώματος, (of-a-body,"οὐ (not) παρὰ (beside) τοῦτο (to-the-one-this) οὐκ (not) ἔστιν (it-be) ἐκ (out) τοῦ (of-the-one) σώματος: (of-a-body)
12:15. si dixerit pes quoniam non sum manus non sum de corpore non ideo non est de corporeIf the foot should say: Because I am not the hand, I am not of the body: Is it therefore not of the Body?
15. If the foot shall say, Because I am not the hand, I am not of the body; it is not therefore not of the body.
If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body:

15: Если нога скажет: я не принадлежу к телу, потому что я не рука, то неужели она потому не принадлежит к телу?
12:15  ἐὰν εἴπῃ ὁ πούς, ὅτι οὐκ εἰμὶ χείρ, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος·
12:15. si dixerit pes quoniam non sum manus non sum de corpore non ideo non est de corpore
If the foot should say: Because I am not the hand, I am not of the body: Is it therefore not of the Body?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-17: Все, что здесь говорится членами человеческого тела, - только метафоры. На самом деле, эти мысли были высказываемы коринфскими христианами. Некоторые из них, в досаде на то, что были лишены наиболее блестящих дарований, не хотели уже ничего делать, ничем не хотели послужить Церкви. - Потому т. е. в силу того, что она занимает подчиненное положение. - Где слух? Для совершенства тела необходимо, чтобы в нем действовали и зрение, и слух, и др. отправления. Тело, лишенное разнообразия членов, было бы страшно однообразным.
Adam Clarke: Commentary on the Bible - 1831
12:15: If the foot shall say, etc. - As all the members of the body are necessarily dependent on each other, and minister to the general support of the system, so is it in the Church. All the private members are intimately connected among themselves, and also with their pastors; without which union no Church can subsist.
Albert Barnes: Notes on the Bible - 1834
12:15: If the foot shall say ... - The same figure and illustration which Paul here uses occurs also in pagan writers. It occurs in the apologue which was used by Menenius Agrippa, as related by Livy (lib. 2: cap. 32), in which he attempted to repress a rebellion which had been excited against the nobles and senators, as useless and cumbersome to the state. Menenius, in order to show the folly of this, represents the different members of the body as conspiring against the stomach, as being inactive, and as refusing to labor, and consuming everything. The consequence of the conspiracy which the feet, and hands, and mouth entered into, was a universal wasting away of the whole frame for lack of the nutriment which would have been supplied from the stomach. Thus, he argued it would be by the conspiracy against the nobles, as being inactive, and as consuming all things. The representation had the desired effect, and quelled the rebellion. The same figure is used also by Aesop. The idea here is, that as the foot and the ear could not pretend that they were not parts of the body, and even not important, because they were not the eye, etc.; that is, were not more honorable parts of the body; so no Christian, however humble his endowments, could pretend that he was useless because he was not more highly gifted and did not occupy a more elevated rank.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:15: Jdg 9:8-15; Kg2 14:9
Geneva 1599
(10) If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?
(10) Now he builds his doctrine upon the foundations which he has laid: and first of all he continues in his purposed similitude, and afterward he goes to the matter plainly and simply. And first of all he speaks unto those who would have separated themselves from those whom they envied, because they had not such excellent gifts as they. Now this is, he says, as if the foot should say it were not of the body, because it is not the hand, or the ear, because it is not the eye. Therefore all parts ought rather to defend the unity of the body, being coupled together to serve one another.
John Gill
If the foot shall say,.... The lowest member of the body, which is nearest the earth, treads upon it, sustains the whole weight of the body, and performs the more drudging and fatiguing exercises of standing and walking; and may represent one that is in the lowest station in the church, a doorkeeper in the house of God; one that is really the least of saints, as well as thinks himself so; and has the smallest degree of heavenly affection, and knowledge of spiritual light and understanding;
because I am not the hand; the instrument of communication and of action; and may signify such an one, that liberally imparts to the necessities of others, who has it both in his hand and heart, and is ready to communicate; one that is full of good works, of charity towards men, and piety towards God; who does all things, Christ strengthening him, natural, civil, moral, and evangelical; yea, even miracles and mighty deeds are done by his hand:
I am not of the body; have no part in it, am no member of it, do not belong to it:
is it therefore not of the body? or "it is not therefore not of the body", as the Syriac version renders it; that is, it is not "for this word", as the Arabic, or so saying, as the Ethiopic, not of the body; it nevertheless belongs to it, and is a member of it, nor can it be otherwise: thus the meanest person in the mystical body, the church, though he should say, that because he is not so handy and useful as another, cannot give so largely, nor do so much as another, therefore he is no proper member of the church; it does not follow that so it is, for Christ, the head of the church, regards such as members; he admires the "beauty" of his church's "feet", and has provided for the covering, ornament, and security of them, being himself clothed with "a garment down to the feet", which equally covers and adorns that part of the body as the rest; he does not break the bruised reed, nor quench the smoking flax, or despise the day of small things; he regards their prayers, and takes notice and accepts of their meanest services; and they are, and should be considered as members of the body, by the rest and by themselves, the mystical body, the church, though he should say, that because he is not so handy and useful as another, cannot give so largely, nor do so much as another, therefore he is no proper member of the church; it does not follow that so it is, for Christ, the head of the church, regards such as members; he admires the "beauty" of his church's "feet", and has provided for the covering, ornament, and security of them, being himself clothed with "a garment down to the feet", which equally covers and adorns that part of the body as the rest; he does not break the bruised reed, nor quench the smoking flax, or despise the day of small things; he regards their prayers, and takes notice and accepts of their meanest services; and they are, and should be considered as members of the body, by the rest and by themselves.
John Wesley
The foot is elegantly introduced as speaking of the hand; the ear, of the eye; each, of a part that has some resemblance to it. So among men each is apt to compare himself with those whose gifts some way resemble his own, rather than with those who are at a distance, either above or beneath him. Is it therefore not of the body - Is the inference good? Perhaps the foot may represent private Christians; the hand, officers in the church; the eye, teachers; the ear, hearers.
Robert Jamieson, A. R. Fausset and David Brown
The humbler members ought not to disparage themselves, or to be disparaged by others more noble (1Cor 12:21-22).
foot . . . hand--The humble speaks of the more honorable member which most nearly resembles itself: so the "ear" of the "eye" (the nobler and more commanding member, Num 10:31), (1Cor 12:16). As in life each compares himself with those whom he approaches nearest in gifts, not those far superior. The foot and hand represent men of active life; the ear and eye, those of contemplative life.
12:1612:16: Եւ եթէ ասիցէ ունկն. Վասն զի չեմ ակն՝ չեմ ՚ի մարմնոյ անտի, ո՛չ այնու չիցէ ՚ի մարմնոյ անտի։
16 Եւ եթէ ականջն ասի՝ քանի որ աչք չեմ, այդ մարմնից չե՛մ, դրանով չի դադարում նոյն մարմնից լինելուց.
16 Եթէ ականջը ըսէ. «Որովհետեւ ես աչք չեմ՝ մարմինէն չեմ», ատով չի դադրիր մարմինէն ըլլալէ։
Եւ եթէ ասիցէ ունկն. Վասն զի չեմ ակն, չեմ ի մարմնոյ անտի, ոչ այնու չիցէ ի մարմնոյ անտի:

12:16: Եւ եթէ ասիցէ ունկն. Վասն զի չեմ ակն՝ չեմ ՚ի մարմնոյ անտի, ո՛չ այնու չիցէ ՚ի մարմնոյ անտի։
16 Եւ եթէ ականջն ասի՝ քանի որ աչք չեմ, այդ մարմնից չե՛մ, դրանով չի դադարում նոյն մարմնից լինելուց.
16 Եթէ ականջը ըսէ. «Որովհետեւ ես աչք չեմ՝ մարմինէն չեմ», ատով չի դադրիր մարմինէն ըլլալէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:1616: И если ухо скажет: я не принадлежу к телу, потому что я не глаз, то неужели оно потому не принадлежит к телу?
12:16  καὶ ἐὰν εἴπῃ τὸ οὗς, ὅτι οὐκ εἰμὶ ὀφθαλμός, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος·
12:16. καὶ (and) ἐὰν (if-ever) εἴπῃ (it-might-have-had-said) τὸ (the-one) οὖς (an-ear,"Ὅτι (To-which-a-one) οὐκ (not) εἰμὶ (I-be) ὀφθαλμός, (an-eye,"οὐκ (not) εἰμὶ (I-be) ἐκ (out) τοῦ (of-the-one) σώματος, (of-a-body,"οὐ (not) παρὰ (beside) τοῦτο (to-the-one-this) οὐκ (not) ἔστιν (it-be) ἐκ (out) τοῦ (of-the-one) σώματος: (of-a-body)
12:16. et si dixerit auris quia non sum oculus non sum de corpore non ideo non est de corporeAnd if the ear should say: Because I am not the eye, I am not of the body: Is it therefore not of the body?
16. And if the ear shall say, Because I am not the eye, I am not of the body; it is not therefore not of the body.
And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body:

16: И если ухо скажет: я не принадлежу к телу, потому что я не глаз, то неужели оно потому не принадлежит к телу?
12:16  καὶ ἐὰν εἴπῃ τὸ οὗς, ὅτι οὐκ εἰμὶ ὀφθαλμός, οὐκ εἰμὶ ἐκ τοῦ σώματος, οὐ παρὰ τοῦτο οὐκ ἔστιν ἐκ τοῦ σώματος·
12:16. et si dixerit auris quia non sum oculus non sum de corpore non ideo non est de corpore
And if the ear should say: Because I am not the eye, I am not of the body: Is it therefore not of the body?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:16: is it: Co1 12:16, Co1 12:22; Rom 12:3, Rom 12:10; Phi 2:3
John Gill
And if the ear shall say,.... The organ that receives sounds, and can distinguish them, and in which member is placed the sense of hearing; and may design such as are hearers of the word of God, not merely externally, but internally; who hear so as to love, savour, and relish it; so as to understand and believe it, and to act in compliance with it; and distinguish it for themselves, though they may not be able to give a distinct account of it to others, or instruct others in it:
because I am not the eye: the organ of seeing, in which is seated the visive faculty, and which receives light, and uses it for the good of the body, whose superintendent it is; and may be expressive of the ministers of the Gospel, who are that to the church, as eyes are to the body; they are the light of the world, have a clear insight into the doctrines of the Gospel, and communicate their light to others; they are set in the highest place in the church, and as watchmen and overseers there, to instruct; guide, and direct the members of it:
I am not of the body, is it therefore not of the body? it certainly is; and so such as are only hearers of the Gospel, being affectionate, believing, understanding and fruitful hearers; though they have not such large knowledge and clear light, so as to be capable of overseeing and instructing others, yet are true and useful members of the church, are highly respected by Christ the head, and to be had in esteem by their fellow members, who may be superior to them.
John Wesley
The ear - A less noble part. The eye - The most noble.
12:1712:17: Եթէ ամենայն մարմինն ա՛կն էր, ո՞ւր էր ունկն. եւ եթէ ամենայն լսելիք էին, ո՞ւր էին հոտոտելիք[3849]։ [3849] Ոմանք. Ամենայն մարմին ակն... ունկնն... լսելիք էր, ո՛ւր էր։
17 եթէ ամբողջ մարմինը աչք լինէր, ո՞ւր կը մնար ականջը. եւ եթէ ամբողջ մարմինը ականջ լինէր, ո՞ւր կը մնար հոտոտելիքը:
17 Եթէ բոլոր մարմինը աչք ըլլար, լսելիքը ո՞ւր պիտի ըլլար եւ եթէ բոլորը լսելիք ըլլար, ո՞ւր պիտի ըլլար հոտոտելիքը։
Եթէ ամենայն մարմինն ակն էր. ո՞ւր էր ունկն. եւ եթէ ամենայն լսելիք էին, ո՞ւր էին հոտոտելիք:

12:17: Եթէ ամենայն մարմինն ա՛կն էր, ո՞ւր էր ունկն. եւ եթէ ամենայն լսելիք էին, ո՞ւր էին հոտոտելիք[3849]։
[3849] Ոմանք. Ամենայն մարմին ակն... ունկնն... լսելիք էր, ո՛ւր էր։
17 եթէ ամբողջ մարմինը աչք լինէր, ո՞ւր կը մնար ականջը. եւ եթէ ամբողջ մարմինը ականջ լինէր, ո՞ւր կը մնար հոտոտելիքը:
17 Եթէ բոլոր մարմինը աչք ըլլար, լսելիքը ո՞ւր պիտի ըլլար եւ եթէ բոլորը լսելիք ըլլար, ո՞ւր պիտի ըլլար հոտոտելիքը։
zohrab-1805▾ eastern-1994▾ western am▾
12:1717: Если все тело глаз, то где слух? Если все слух, то где обоняние?
12:17  εἰ ὅλον τὸ σῶμα ὀφθαλμός, ποῦ ἡ ἀκοή; εἰ ὅλον ἀκοή, ποῦ ἡ ὄσφρησις;
12:17. εἰ (if) ὅλον (whole) τὸ (the-one) σῶμα (a-body) ὀφθαλμός, (an-eye,"ποῦ (of-whither) ἡ (the-one) ἀκοή; (a-hearing?"εἰ (If) ὅλον (whole) ἀκοή, (a-hearing,"ποῦ (of-whither) ἡ (the-one) ὄσφρησις; (an-odor-centering?"
12:17. si totum corpus oculus ubi auditus si totum auditus ubi odoratusIf the whole body were the eye, where would be the hearing? If the whole were hearing, where would be the smelling?
17. If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?
If the whole body [were] an eye, where [were] the hearing? If the whole [were] hearing, where [were] the smelling:

17: Если все тело глаз, то где слух? Если все слух, то где обоняние?
12:17  εἰ ὅλον τὸ σῶμα ὀφθαλμός, ποῦ ἡ ἀκοή; εἰ ὅλον ἀκοή, ποῦ ἡ ὄσφρησις;
12:17. si totum corpus oculus ubi auditus si totum auditus ubi odoratus
If the whole body were the eye, where would be the hearing? If the whole were hearing, where would be the smelling?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
12:17: If the whole body ... - The idea in this verse is, that all the parts of the body are useful in their proper place, and that it would be as absurd to require or expect that all the members of the church should have the same endowments, as it would be to attempt to make the body "all eye." If all were the same; if all had the same endowments, important offices which are now secured by the other members would be unknown. All, therefore, are to be satisfied with their allotment; all are to be honored in their appropriate place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:17: Co1 12:21, Co1 12:29; Sa1 9:9; Psa 94:9, Psa 139:13-16; Pro 20:12
Geneva 1599
(11) If the whole body [were] an eye, where [were] the hearing? If the whole [were] hearing, where [were] the smelling?
(11) Again speaking to them, he shows them that if that should come to pass which they desire, that is, that all should be equal one to another, there would follow a destruction of the whole body, indeed and of themselves. For it could not be a body unless it were made of many members knit together, and different from one another. And that no man might find fault with this division as unequal, he adds that God himself has joined all these together. Therefore all must remain joined together, that the body may remain in safety.
John Gill
If the whole body were an eye,.... And nothing else,
where were the hearing? there would be no ear, and so no sense of hearing: and if the whole were hearing: or only consisted of a member capable of the sense of hearing,
where were the smelling? there would be no nose, the organ of smelling, and that sense would be wanting: thus if the church only consisted of ministers of the Gospel, of men of eminent light and knowledge, qualified for the preaching of the word to others, there would be no hearers; and on the other hand, if it only consisted of hearers, of such who only could hear the word to their own advantage, there would be none of a quick understanding, or of a quick smell to discern perverse things, to distinguish truth from error, to discern spirits, and direct the rest of the members to wholesome and savoury food, and preserve them from what would be hurtful and pernicious to them.
Robert Jamieson, A. R. Fausset and David Brown
Superior as the eye is, it would not do if it were the sole member to the exclusion of the rest.
12:1812:18: Բայց արդ՝ Աստուած եդ զանդամսն՝ զմի՛ մի՛ իւրաքանչի՛ւր ՚ի նոցանէն ՚ի մարմին՝ որպէս եւ կամեցաւ[3850]։ [3850] Ոմանք. ՚Ի նոցանէ ՚ի մարմնին։
18 Բայց արդ, Աստուած դրեց անդամները, նրանցից ամէն մէկը՝ մարմնի մէջ, ինչպէս որ կամեցաւ:
18 Բայց Աստուած անդամներ դրաւ՝ մէկ մարմնի մէջ, ինչպէս ինքը ուզեց։
Բայց արդ Աստուած եդ զանդամսն, զմի մի իւրաքանչիւր ի նոցանէ ի մարմին, որպէս եւ կամեցաւ:

12:18: Բայց արդ՝ Աստուած եդ զանդամսն՝ զմի՛ մի՛ իւրաքանչի՛ւր ՚ի նոցանէն ՚ի մարմին՝ որպէս եւ կամեցաւ[3850]։
[3850] Ոմանք. ՚Ի նոցանէ ՚ի մարմնին։
18 Բայց արդ, Աստուած դրեց անդամները, նրանցից ամէն մէկը՝ մարմնի մէջ, ինչպէս որ կամեցաւ:
18 Բայց Աստուած անդամներ դրաւ՝ մէկ մարմնի մէջ, ինչպէս ինքը ուզեց։
zohrab-1805▾ eastern-1994▾ western am▾
12:1818: Но Бог расположил члены, каждый в [составе] тела, как Ему было угодно.
12:18  νυνὶ δὲ ὁ θεὸς ἔθετο τὰ μέλη, ἓν ἕκαστον αὐτῶν, ἐν τῶ σώματι καθὼς ἠθέλησεν.
12:18. νῦν (Now) δὲ (moreover) ὁ (the-one) θεὸς (a-Deity) ἔθετο ( it-had-placed ) τὰ (to-the-ones) μέλη, (to-members,"ἓν (to-one) ἕκαστον (to-each) αὐτῶν, (of-them,"ἐν (in) τῷ (unto-the-one) σώματι (unto-a-body) καθὼς (down-as) ἠθέλησεν. (it-determined)
12:18. nunc autem posuit Deus membra unumquodque eorum in corpore sicut voluitBut now God hath set the members, every one of them, in the body as it hath pleased him.
18. But now hath God set the members each one of them in the body, even as it pleased him.
But now hath God set the members every one of them in the body, as it hath pleased him:

18: Но Бог расположил члены, каждый в [составе] тела, как Ему было угодно.
12:18  νυνὶ δὲ ὁ θεὸς ἔθετο τὰ μέλη, ἓν ἕκαστον αὐτῶν, ἐν τῶ σώματι καθὼς ἠθέλησεν.
12:18. nunc autem posuit Deus membra unumquodque eorum in corpore sicut voluit
But now God hath set the members, every one of them, in the body as it hath pleased him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-20: Здесь Ап. внушает христианам, не получившим известного, им желательного, дара, что в этом случае, как и в расположении членов тела - одних выше, других - ниже, проявилась премудрая воля Божия. При этом Ап. опять повторяет в 19-м стихе мысль стиха 17-го о том, что сведение всех духовных дарований к одному лишило бы церковную жизнь желательного разнообразия, какое и служит признаком ее совершенства. Ап., впрочем, говорит здесь даже еще сильнее: самое тело прекратило бы в этом случае свое существование - или, что тоже, церковная жизнь впала бы в состояние страшной односторонности, кончилось бы взаимодействие разных дарований, в совместной и параллельной деятельности которых и заключается жизнь Церкви. К счастью - заключает Ап. в 20-м ст. - этого не случилось: Бог установил в Церкви разные служения, хотя чрез это Церковь, как и тело, не потеряла своего единства. - Вывод, какой отсюда должны были сделать коринфяне, совершенно ясен: как бы ни были незначительны их дары, они не должны пренебрегать ими и закапывать в землю, подобно приточному ленивому рабу, получившему один талант.
Albert Barnes: Notes on the Bible - 1834
12:18: Hath God set the members ... - God has formed the body, with its various members, as he saw would best conduce to the harmony and usefulness of all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:18: hath: Co1 12:24, Co1 12:28
as it: Co1 12:11, Co1 3:5, Co1 15:38; Psa 110:3, Psa 135:6; Isa 46:10; Jon 1:14; Luk 10:21, Luk 12:32; Rom 12:3; Eph 1:5, Eph 1:9; Rev 4:11
John Gill
But now hath God set the members,.... The members of a natural body, as they are all made and fashioned by God in the form they be, so they are each of them set by him in the place they are:
everyone of them in the body as it hath pleased him; according to his sovereign will, without consulting any; and each stands in the best situation and position they could be put, and for the greatest service and usefulness to the whole: so God, and not man, hath set every member in the mystical body, the church, in such a place and part of it, as he himself thought fit; some in a higher, others in a lower station, but all for the good of the body; and therefore each member ought to be content with his place, gift, and usefulness, be they what they will; since it is the wise counsel and sovereign pleasure of God, who works all things after the counsel of his own will, that so it should be.
John Wesley
As it hath pleased him - With the most exquisite wisdom and goodness.
Robert Jamieson, A. R. Fausset and David Brown
now--as the case really is.
every one--each severally.
12:1912:19: Ապա թէ էր ամենայն մի անդամ, ո՞ւր էր մարմին[3851]։ [3851] Ոմանք. Ապա եթէ էր... ուր էր մարմինն։
19 Իսկ եթէ ամբողջը մէկ անդամ լինէր, ո՞ւր կը մնար մարմինը:
19 Բայց եթէ ամէնքը միայն մէկ անդամ ըլլային, մարմինը ո՞ւր պիտի ըլլար։
Ապա թէ էր ամենայն մի անդամ, ո՞ւր էր մարմին:

12:19: Ապա թէ էր ամենայն մի անդամ, ո՞ւր էր մարմին[3851]։
[3851] Ոմանք. Ապա եթէ էր... ուր էր մարմինն։
19 Իսկ եթէ ամբողջը մէկ անդամ լինէր, ո՞ւր կը մնար մարմինը:
19 Բայց եթէ ամէնքը միայն մէկ անդամ ըլլային, մարմինը ո՞ւր պիտի ըլլար։
zohrab-1805▾ eastern-1994▾ western am▾
12:1919: А если бы все были один член, то где [было бы] тело?
12:19  εἰ δὲ ἦν τὰ πάντα ἓν μέλος, ποῦ τὸ σῶμα;
12:19. εἰ (If) δὲ (moreover) ἦν (it-was) [τὰ] "[the-ones]" πάντα ( all ) ἓν (one) μέλος, (a-member,"ποῦ (of-whither) τὸ (the-one) σῶμα; (a-body?"
12:19. quod si essent omnia unum membrum ubi corpusAnd if they all were one member, where would be the body?
19. And if they were all one member, where were the body?
And if they were all one member, where [were] the body:

19: А если бы все были один член, то где [было бы] тело?
12:19  εἰ δὲ ἦν τὰ πάντα ἓν μέλος, ποῦ τὸ σῶμα;
12:19. quod si essent omnia unum membrum ubi corpus
And if they all were one member, where would be the body?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
12:19: And if all were one member - If there were nothing but an eye, an ear, or a limb, there would be no body The idea which this seems intended to illustrate is, that if there was not variety of talent and endowment in the church, the church could not itself exist. If, for example, there were nothing but apostles, or prophets, or teachers; if there were none but those who spoke with tongues or could interpret them, the church could not exist. A variety of talents and attainments in their proper places is as useful as are the various members of the human body.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:19: Co1 12:14
John Gill
And if they were all one member,.... As all eye, or all ear, or all hand, or all foot:
where were the body? where would be the body? it would not be a body consisting of such proper and suitable members, as now it is: so if the community of the saints were either all ministers, or all hearers, &c. there would be no body, consisting of different persons, to receive any benefit or usefulness from either; the church of Christ would not be that uniform, useful, and consistent community it is.
Robert Jamieson, A. R. Fausset and David Brown
where were the body--which, by its very idea, "hath many members" (1Cor 12:12, 1Cor 12:14), [ALFORD].
12:2012:20: Բայց արդ՝ անդամք բազումք են, եւ մարմին մի՛[3852]։ [3852] Ոմանք. Բազում են։
20 Բայց արդ, բազում անդամներ կան, սակայն՝ մէկ մարմին:
20 Բայց հիմա անդամները շատ են, իսկ մարմինը՝ մէկ։
Բայց արդ անդամք բազումք են, եւ մարմին մի:

12:20: Բայց արդ՝ անդամք բազումք են, եւ մարմին մի՛[3852]։
[3852] Ոմանք. Բազում են։
20 Բայց արդ, բազում անդամներ կան, սակայն՝ մէկ մարմին:
20 Բայց հիմա անդամները շատ են, իսկ մարմինը՝ մէկ։
zohrab-1805▾ eastern-1994▾ western am▾
12:2020: Но теперь членов много, а тело одно.
12:20  νῦν δὲ πολλὰ μὲν μέλη, ἓν δὲ σῶμα.
12:20. νῦν (Now) δὲ (moreover) πολλὰ ( much ) μέλη, (members,"ἓν (one) δὲ (moreover) σῶμα. (a-body)
12:20. nunc autem multa quidem membra unum autem corpusBut now there are many members indeed, yet one body.
20. But now they are many members, but one body.
But now [are they] many members, yet but one body:

20: Но теперь членов много, а тело одно.
12:20  νῦν δὲ πολλὰ μὲν μέλη, ἓν δὲ σῶμα.
12:20. nunc autem multa quidem membra unum autem corpus
But now there are many members indeed, yet one body.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ all ▾
John Gill
But now are they many members,.... Of different make and shape, in different parts and places, and of different use and service:
yet but one body; all are united together, and make up one complete body, and which without each of them would not be perfect: so there are many members in the body of Christ, the church; some are teachers, others are hearers; some give, and others receive; but all make up but one church, of which Christ is the head; nor can anyone of them be spared; was anyone wanting, even the meanest, there would be a deficiency, and the church would not be the fulness of him that filleth all in all.
John Wesley
But one body - And it is a necessary consequence of this unity, that the several members need one another.
Robert Jamieson, A. R. Fausset and David Brown
now--as the case really is: in contrast to the supposition (1Cor 12:19; compare 1Cor 12:18).
many members--mutually dependent.
12:2112:21: Ոչ կարէ ակն ասել ցձեռն, թէ չե՛ս ինձ պիտոյ, եւ կամ դարձեալ գլուխն ցոտսն՝ թէ չէ՛ք ինձ պիտոյ[3853]։ [3853] Ոմանք. Եթէ չես... գլուխ ցոտս, եթէ։
21 Աչքը չի կարող ասել ձեռքին, թէ՝ ինձ պէտք չես. եւ կամ նոյն ձեւով գլուխը՝ ոտքերին, թէ՝ ինձ պէտք չէք:
21 Չի կրնար աչքը ըսել ձեռքին թէ՝ «Դուն ինծի պէտք չես», եւ ոչ ալ գլուխը՝ ոտքերուն՝ թէ «Դուք ինծի պէտք չէք»։
Ոչ կարէ ակն ասել ցձեռն, թէ` չես ինձ պիտոյ, եւ կամ դարձեալ գլուխ ցոտսն թէ` չէք ինձ պիտոյ:

12:21: Ոչ կարէ ակն ասել ցձեռն, թէ չե՛ս ինձ պիտոյ, եւ կամ դարձեալ գլուխն ցոտսն՝ թէ չէ՛ք ինձ պիտոյ[3853]։
[3853] Ոմանք. Եթէ չես... գլուխ ցոտս, եթէ։
21 Աչքը չի կարող ասել ձեռքին, թէ՝ ինձ պէտք չես. եւ կամ նոյն ձեւով գլուխը՝ ոտքերին, թէ՝ ինձ պէտք չէք:
21 Չի կրնար աչքը ըսել ձեռքին թէ՝ «Դուն ինծի պէտք չես», եւ ոչ ալ գլուխը՝ ոտքերուն՝ թէ «Դուք ինծի պէտք չէք»։
zohrab-1805▾ eastern-1994▾ western am▾
12:2121: Не может глаз сказать руке: ты мне не надобна; или также голова ногам: вы мне не нужны.
12:21  οὐ δύναται δὲ ὁ ὀφθαλμὸς εἰπεῖν τῇ χειρί, χρείαν σου οὐκ ἔχω, ἢ πάλιν ἡ κεφαλὴ τοῖς ποσίν, χρείαν ὑμῶν οὐκ ἔχω·
12:21. οὐ (Not) δύναται ( it-ableth ) [δὲ] "[moreover]"ὁ (the-one) ὀφθαλμὸς (an-eye) εἰπεῖν (to-have-had-said) τῇ (unto-the-one) χειρί (unto-a-hand,"Χρείαν (To-an-affording-of) σου (of-thee) οὐκ (not) ἔχω, (I-hold,"ἢ (or) πάλιν (unto-furthered) ἡ (the-one) κεφαλὴ (a-head) τοῖς (unto-the-ones) ποσίν (unto-feet,"Χρείαν (To-an-affording-of) ὑμῶν (of-ye) οὐκ (not) ἔχω: (I-hold)
12:21. non potest dicere oculus manui opera tua non indigeo aut iterum caput pedibus non estis mihi necessariiAnd the eye cannot say to the hand: I need not thy help. Nor again the head to the feet: I have no need of you.
21. And the eye cannot say to the hand, I have no need of thee: or again the head to the feet, I have no need of you.
And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you:

21: Не может глаз сказать руке: ты мне не надобна; или также голова ногам: вы мне не нужны.
12:21  οὐ δύναται δὲ ὁ ὀφθαλμὸς εἰπεῖν τῇ χειρί, χρείαν σου οὐκ ἔχω, ἢ πάλιν ἡ κεφαλὴ τοῖς ποσίν, χρείαν ὑμῶν οὐκ ἔχω·
12:21. non potest dicere oculus manui opera tua non indigeo aut iterum caput pedibus non estis mihi necessarii
And the eye cannot say to the hand: I need not thy help. Nor again the head to the feet: I have no need of you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-22: Отсюда Ап. начинает говорить к тем коринфянам, которые получили высшие дары. Он научает их не презирать низших себя по духовному одарению. - Гораздо нужнее. Этот перевод не может быть признан правильным, потому что дает мысль, будто бы слабые члены для Церкви необходимее, чем сильные. Выражение: гораздо или, лучше, гораздо более нужно поставить в начале 22-го ст. и весь стих перевести так: "но, гораздо более (или: лучше сказать) - члены тела, считающиеся более слабыми, бывают необходимы".
Adam Clarke: Commentary on the Bible - 1831
12:21: And the eye cannot say unto the hand, I have no need of thee - The apostle goes on, with his principal object in view, to show that the gifts and graces with which their different teachers were endowed were all necessary for their salvation, and should be collectively used; for not one of them was unnecessary, nor could they dispense with the least of them; the body of Christ needed the whole for its nourishment and support. The famous apologue of Menenius Agrippa, related by Livy, will serve to illustrate the apostle's reasoning: the Roman people, getting into a state of insurrection and rebellion against the nobility, under pretext that the great men not only had all the honors but all the emoluments of the nation, while they were obliged to bear all the burdens, and suffer all the privations; they then in riotous assemblage left their homes and went to Mount Aventine. Matters were at last brought to such an issue, that the senators and great men were obliged to fly from the city, and the public peace was on the point of being utterly ruined: it was then thought expedient to send Menenius Agrippa to them, who was high in their esteem, having vanquished the Sabines and Samnites, and had the first triumph at Rome. This great general, who was as eloquent as he was valiant, went to the Mons Sacer, to which the insurgents had retired, and thus addressed them:
Tempore, quo in homine non, ut nunc emnia in unum consentiebant, sed singulis membris suum cuique consilium, suus sermo fuerat, indignatas reliquas partes, sua cura, suo labore ac ministerio ventri omnia quaeri; ventrem, in medio quietum, nihil aliud, quam datis voluptatibus frui. Conspirasse inde, ne manus ad os cibum ferrent, nec os acciperet datum, nec dentes conficerent. Hac ira, dum ventrem fame domare vellent, ipsa una membra totumque corpus ad extremam tabem venisse. lnde apparuisse, ventris quoque haud segne ministerium esse: nec magis ali, quam alere eum, reddentem in omnes corporis partes hunc, quo vivimus vigemusque, divisum pariter in venas maturum, confecto cibo, sanquinem. T. Livii, Histor. lib. ii. cap. 32.
"In that time in which the different parts of the human body were not in a state of unity as they now are, but each member had its separate office and distinct language, they all became discontented, because whatever was procured by their care, labor, and industry, was spent on the belly; while this, lying at ease in the midst of the body, did nothing but enjoy whatever was provided for it. They therefore conspired among themselves, and agreed that the hands should not convey food to the mouth, that the mouth should not receive what was offered to it, and that the teeth should not masticate whatever was brought to the mouth. Acting on this principle of revenge, and hoping to reduce the belly by famine, all the members, and the whole body itself, were at length brought into the last stage of a consumption. It then plainly appeared that the belly itself did no small service; that it contributed not less to their nourishment than they did to its support, distributing to every part that from which they derived life and vigor; for by properly concocting the food, the pure blood derived from it was conveyed by the arteries to every member."
This sensible comparison produced the desired effect; the people were persuaded that the senators were as necessary to their existence as they were to that of the senators, and that it required the strictest union and mutual support of high and low to preserve the body politic. This transaction took place about 500 years before the Christian era, and was handed down by unbroken tradition to the time of Titus Livius, from whom I have taken it, who died in the year of our Lord 17, about forty years before St. Paul wrote this epistle. As his works were well known and universally read among the Romans in the time of the apostle, it is very probable that St. Paul had this famous apologue in view when he wrote from the 14th verse to the end of the chapter.
Albert Barnes: Notes on the Bible - 1834
12:21: And the eye cannot say unto the hand ... - The hand in its place is as needful as the eye; and the feet as the head. Nay, the eye and the head could not perform their appropriate functions, or would be in a great measure useless but for the aid of the hands and feet. Each is useful in its proper place. So in the church. Those that are most talented and most richly endowed with gifts, cannot say to those less so, that there is no need of their aid. All are useful in their place. Nay, those who are most richly endowed could very imperfectly perform their duties without the aid and cooperation of those of more humble attainments.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:21: Num 10:31, Num 10:32; Sa1 25:32; Ezr 10:1-5; Neh 4:16-21; Job 29:11
Geneva 1599
(12) And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you.
(12) Now on the other hand, he speaks to those who were endued with more excellent gifts, exhorting them not to despise the inferiors as unprofitable, and as though they served to no use. For God, he says, has in such sort tempered this inequality, that the more excellent and beautiful members can in no wise lack the more abject and such as we are ashamed of, and that they should have more care to see to them and to cover them: that by this means the necessity which is on both parts, might keep the whole body in peace and harmony. And that even though if each part is considered apart, they are of different degrees and conditions, yet because they are joined together, they have a community both in prosperity and affliction.
John Gill
And the eye cannot say unto the hand,.... Every member of the natural body is useful and necessary. The eye, the seat of the sense of seeing, cannot say to the communicating and working hand,
I have no need of thee: I can do without thee: so the seers and overseers of the church, the ministers of the Gospel, cannot say to the liberal and munificent hands, we have no need of you; for as the one stand in need of the light, instruction, comfort, advice, and direction of the other, so the other stand in need of communication from them; and as God has made it a duty, that he that is taught in the word should communicate to him that teacheth in all good things; and as it is his ordinance that they which preach the Gospel should live of it; so he has generally ordered it in his providence, that they that teach should need such assistance:
nor again the head to the feet, I have no need of you. The head, which is the seat of the senses, and is superior to, and has the command and government of all the members of the body, cannot say to the lowest and most distant parts of it, the feet, you are needless and useless; so those that are set in the first place in the church, are over others in the Lord, and have the rule over them, cannot say to those that are under them, and submit unto them, even the lowest and meanest of them, that they are of no use and service to them; they can no more be without them, than the head can be without the feet, or than princes can do without subjects, or magistrates without citizens, or generals without soldiers.
John Wesley
Nor the head - The highest part of all. To the foot - The very lowest.
Robert Jamieson, A. R. Fausset and David Brown
The higher cannot dispense with the lower members.
12:2212:22: Այլ առաւել որ թուին անդամք մարմնոյն՝ թէ տկարագոյնք իցեն, կարեւո՛րք են.
22 Եւս առաւել, մարմնի այն անդամները, որ թւում է, թէ աւելի տկար են, կարեւորնե՛րն են.
22 Մասնաւորաբար մարմնին այն անդամները որոնք շատ տկար կ’երեւնան, աւելի հարկաւոր են.
Այլ առաւել որ թուին անդամք մարմնոյն թէ տկարագոյնք իցեն, կարեւորք են:

12:22: Այլ առաւել որ թուին անդամք մարմնոյն՝ թէ տկարագոյնք իցեն, կարեւո՛րք են.
22 Եւս առաւել, մարմնի այն անդամները, որ թւում է, թէ աւելի տկար են, կարեւորնե՛րն են.
22 Մասնաւորաբար մարմնին այն անդամները որոնք շատ տկար կ’երեւնան, աւելի հարկաւոր են.
zohrab-1805▾ eastern-1994▾ western am▾
12:2222: Напротив, члены тела, которые кажутся слабейшими, гораздо нужнее,
12:22  ἀλλὰ πολλῶ μᾶλλον τὰ δοκοῦντα μέλη τοῦ σώματος ἀσθενέστερα ὑπάρχειν ἀναγκαῖά ἐστιν,
12:22. ἀλλὰ (other) πολλῷ (unto-much) μᾶλλον (more-such) τὰ (the-ones) δοκοῦντα ( thinking-unto ,"μέλη (members) τοῦ (of-the-one) σώματος (of-a-body," ἀσθενέστερα ( to-more-un-vigored ) ὑπάρχειν (to-first-under," ἀναγκαῖά ( up-arm-belonged ) ἐστιν, (it-be,"
12:22. sed multo magis quae videntur membra corporis infirmiora esse necessariora suntYea, much, more those that seem to be the more feeble members of the body are more necessary
22. Nay, much rather, those members of the body which seem to be more feeble are necessary:
Nay, much more those members of the body, which seem to be more feeble, are necessary:

22: Напротив, члены тела, которые кажутся слабейшими, гораздо нужнее,
12:22  ἀλλὰ πολλῶ μᾶλλον τὰ δοκοῦντα μέλη τοῦ σώματος ἀσθενέστερα ὑπάρχειν ἀναγκαῖά ἐστιν,
12:22. sed multo magis quae videntur membra corporis infirmiora esse necessariora sunt
Yea, much, more those that seem to be the more feeble members of the body are more necessary
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Adam Clarke: Commentary on the Bible - 1831
12:22: Those members - which seem to be more feeble - These, and the less honorable and uncomely, mentioned in the next verses, seem to mean the principal viscera, such as the heart, lungs, stomach, and intestinal canal. These, when compared with the arms and limbs, are comparatively weak; and some of them, considered in themselves, uncomely and less honorable; yet these are more essential to life than any of the others. A man may lose an eye by accident, and an arm or a leg may be amputated, and yet the body live and be vigorous; but let the stomach, heart, lungs, or any of the viscera be removed, and life becomes necessarily extinct. Hence these parts are not only covered, but the parts in which they are lodged are surrounded, ornamented, and fortified for their preservation and defense, on the proper performance of whose functions life so immediately depends.
Albert Barnes: Notes on the Bible - 1834
12:22: Which seem to be more feeble - Weaker than the rest; which seem less able to bear fatigue and to encounter difficulties; which are more easily injured, and which become more easily affected with disease. It is possible that Paul may here refer to the brain, the lungs, the heart, etc., as more feeble in their structure, and more liable to disease than the hands and the feet, etc., and in reference to which disease is more dangerous and fatal.
Are more necessary - The sense seems to be this. A man can live though the parts and members of his body which are more strong were removed; but not if those parts which are more feeble. A man can live if his arm or his leg be amputated; but not if his brain, his lungs or his heart be removed. So that, although these parts are more feeble, and more easily injured, they are really more necessary to life, and therefore more useful than the more vigorous portions of the frame. Perhaps the idea is - and it is a beautiful thought - that those members of the church which are most retiring and feeble apparently which are concealed from public view, unnoticed and unknown - the humble. the meek, the peaceful, and the prayerful - are often more necessary to the true welfare of the church than those who are eminent for their talent and learning. And it is so. The church can better spare many a man, even in the ministry, who is learned, and eloquent, and popular, than some obscure and humble Christian, that is to the church what the heart and the lungs are to the life. the one is strong. vigorous, active, like the hands or the feet, and the church often depends on them; the other is feeble, concealed, yet vital, like the heart or the lungs. The vitality of the church could be continued though the man of talent and learning should be removed; as the body may live when the arm or the leg is amputated; but that vitality could not continue if the saint of humble and retiring piety, and of fervent prayerfulness, were removed, any more than the body can live when there is no heart and no lungs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:22: Pro 14:28; Ecc 4:9-12, Ecc 5:9, Ecc 9:14, Ecc 9:15; Co2 1:11; Tit 2:9, Tit 2:10
Geneva 1599
Nay, much more those members of the body, which seem to be (p) more feeble, are necessary:
(p) Of the smallest and vilest offices, and therefore mentioned last among the rest.
John Gill
Nay, much more those members of the body,.... The apostle, in a beautiful gradation, proceeds to take notice of such parts of the body as are more weak, dishonourable, and uncomely, showing the necessity and usefulness of them:
which seem to be more feeble; than others, do not consist of a strong bony substance, and are not fenced with sinews, as the belly and its intestines: yet these
are necessary; nor could the body be sustained, nourished, and refreshed, without them; so the more weak and feeble saints, whose hearts and hands are to be strengthened, whose infirmities are to be bore, have their usefulness; and the effectual working in the measure of every part, even of the feeble and tender, maketh increase of the body, to the edifying of itself in love: and these God has seen fit, as necessary to call by his grace, and place in the body, that his strength may be made perfect in their weakness, and to confound the mighty; and out of the mouths even of babes and sucklings to ordain strength and praise.
John Wesley
The members which appear to be weaker - Being of a more delicate and tender structure; perhaps the brains and bowels, or the veins, arteries, and other minute channels in the body.
Robert Jamieson, A. R. Fausset and David Brown
more feeble--more susceptible of injury: for example, the brain, the belly, the eye. Their very feebleness, so far from doing away with the need for them, calls forth our greater care for their preservation, as being felt "necessary."
12:2312:23: եւ որ թուինն թէ անարգագոյնք իցեն մարմնոյն, այնց առաւելագո՛յն պատիւ առնեմք. եւ ամօթոյքն մեր առաւե՛լ եւս պարկեշտութիւն ունին[3854]։ [3854] Ոմանք. Թէ անարգագոյնք են... պարկեշտութիւն ունիցին։
23 եւ նրանք, որ թւում է, թէ մարմնի համար աւելի անարգ են, առաւելագո՛յն պատիւ ենք անում նրանց. եւ մեր ամօթոյքները առաւել եւս անհրաժեշտ է պարկեշտութեամբ ծածկել:
23 Մարմնին այն անդամները որոնք յաւէտ անպատիւ կը սեպենք, անոնց աւելի պատիւ կու տանք ու այսպէս մեր անվայելուչ անդամները աւելի վայելչութիւն ունին։
եւ որ թուինն թէ անարգագոյնք իցեն մարմնոյն, այնց առաւելագոյն պատիւ առնեմք. եւ ամօթոյքն մեր առաւել եւս պարկեշտութիւն ունին:

12:23: եւ որ թուինն թէ անարգագոյնք իցեն մարմնոյն, այնց առաւելագո՛յն պատիւ առնեմք. եւ ամօթոյքն մեր առաւե՛լ եւս պարկեշտութիւն ունին[3854]։
[3854] Ոմանք. Թէ անարգագոյնք են... պարկեշտութիւն ունիցին։
23 եւ նրանք, որ թւում է, թէ մարմնի համար աւելի անարգ են, առաւելագո՛յն պատիւ ենք անում նրանց. եւ մեր ամօթոյքները առաւել եւս անհրաժեշտ է պարկեշտութեամբ ծածկել:
23 Մարմնին այն անդամները որոնք յաւէտ անպատիւ կը սեպենք, անոնց աւելի պատիւ կու տանք ու այսպէս մեր անվայելուչ անդամները աւելի վայելչութիւն ունին։
zohrab-1805▾ eastern-1994▾ western am▾
12:2323: и которые нам кажутся менее благородными в теле, о тех более прилагаем попечения;
12:23  καὶ ἃ δοκοῦμεν ἀτιμότερα εἶναι τοῦ σώματος, τούτοις τιμὴν περισσοτέραν περιτίθεμεν, καὶ τὰ ἀσχήμονα ἡμῶν εὐσχημοσύνην περισσοτέραν ἔχει,
12:23. καὶ (and) ἃ ( to-which ) δοκοῦμεν (we-think-unto) ἀτιμότερα ( to-more-un-valued ) εἶναι (to-be) τοῦ (of-the-one) σώματος, (of-a-body,"τούτοις (unto-the-ones-these) τιμὴν (to-a-valuation) περισσοτέραν (to-more-abouted) περιτίθεμεν, (we-place-about,"καὶ (and) τὰ (the-ones) ἀσχήμονα ( un-holdened-of ) ἡμῶν (of-us) εὐσχημοσύνην (to-a-goodly-holdenedess) περισσοτέραν (to-more-abouted) ἔχει, (it-holdeth,"
12:23. et quae putamus ignobiliora membra esse corporis his honorem abundantiorem circumdamus et quae inhonesta sunt nostra abundantiorem honestatem habentAnd such as we think to be the less houourable members of the body, about these we put more abundant honour: and those that are our uncomely parts have more abundant comeliness.
23. and those of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely have more abundant comeliness;
And those [members] of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely [parts] have more abundant comeliness:

23: и которые нам кажутся менее благородными в теле, о тех более прилагаем попечения;
12:23  καὶ ἃ δοκοῦμεν ἀτιμότερα εἶναι τοῦ σώματος, τούτοις τιμὴν περισσοτέραν περιτίθεμεν, καὶ τὰ ἀσχήμονα ἡμῶν εὐσχημοσύνην περισσοτέραν ἔχει,
12:23. et quae putamus ignobiliora membra esse corporis his honorem abundantiorem circumdamus et quae inhonesta sunt nostra abundantiorem honestatem habent
And such as we think to be the less houourable members of the body, about these we put more abundant honour: and those that are our uncomely parts have more abundant comeliness.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-24: Здесь Ап. указывает на инстинкт, в силу которого мы стараемся прикрыть и согреть такие органы нашего тела, которые кажутся нам неблагообразными. Таков, напр., желудок и кишечный канал, которые мы держим в тепле, не заботясь в то же время о согревании глаз или лба. Такая мысль содержится в русском переводе рассматриваемых стихов. Но вместо выражения: "прилагаем попечение", нужно точнее перевести с греч. так: "облекаем честью", или, просто, "почитаем". Точно также выражение 24-го стиха: "не имеют в том(т. е. в прикрытии) нужды" лучше заменять выражением: "не нуждаются в особом почтении". Слово "внушив" также следует заменить словом: "сообщив, предоставив" (douV), а слово: "менее совершенном" - словом: "менее авторитетный". Наконец выражение: "большее попечение" нужно заменить выражением: "больший почет". Таким образом, 23-24: ст. следовало бы перевести так: "И те, которые мы считаем непочетными в теле, - их облекаем особенною честью, и неблагообразные наши члены находят себе особый почет, а благообразные не нуждаются в таком с нашей стороны почете. Но Бог соединил искусно тело, лишенному (чести) дав изобильную часть". Под неблагообразными или лишенными(чести) членами тела можно разуметь христиан, лишенных внешнего блеска, представительности, терпящих разные лишения, но все это переносящих терпеливо ради Христа. Таков был и сам Ап. Павел (ср. 1Кор.I:27-29; 2Кор. XI:5, 8; XII:11; Флп IV:12; Рим III:23).
Albert Barnes: Notes on the Bible - 1834
12:23: We bestow more abundant honour - Margin, "Put on." The words rendered "abundant honor" here, refer to clothing. We bestow upon them more attention and honor then we do on the face that is deemed comely, and that is not covered and adorned as the other parts of the body are.
More abundant comeliness - We adorn and decorate the body with frivilous apparel. Those parts which decency requires us to conceal we not only cover, but we endeavor as far as we can to adorn them. The face in the mean time we leave uncovered. The idea is, that, in like manner, we should not despise or disregard those members of the church who are of lower rank, or who are less favored than others with spiritual endowments.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:23: bestow: or, put on, Gen 3:7, Gen 3:21
Geneva 1599
And those [members] of the body, which we think to be less honourable, upon these we bestow more abundant (q) honour; and our uncomely [parts] have more abundant comeliness.
(q) We more carefully cover them.
John Gill
And those members of the body,.... As the back parts of it:
which we think to be less honourable; though greatly useful,
upon these we bestow more abundant honour; by clothing them, for a man's garments are his honour and glory; See Gill on Mt 6:29, so the poor members of Christ's church, who are thought to be, though they really are not, the less honourable, have the more abundant honour conferred on them by God and Christ: God has chosen the poor of this world; Christ has sent his Gospel to them; these the Spirit calls and sanctifies, and makes them all glorious within; these Christ has given his churches a particular charge to take care of now, and will own them as his brethren at the great day, before angels and men; as he now greatly honours them with his presence, a large experience of his grace, and the supply of his Spirit:
and our uncomely parts; which distinguish sexes, and are appointed for generation;
have more abundant comeliness; by an external covering and ornament, to preserve decency and modesty. I do not know who should be designed by these, unless backsliding believers, who have been suffered to fall into great sins; these are the uncomely parts of the church, who, when made sensible of their evils, are restored again, and received into the church; and a mantle of love is cast over all their failings; and all possible care taken that their faults may not be exposed to the world, that so the name of God, and ways of Christ, may not be blasphemed and evil spoken of.
John Wesley
We surround with more abundant honour - By so carefully covering them. More abundant comeliness - By the help of dress.
Robert Jamieson, A. R. Fausset and David Brown
less honourable--"We think" the feet and the belly "less honorable," though not really so in the nature of things.
bestow . . . honour--putting shoes on (Margin) the feet, and clothes to cover the belly.
uncomely parts--the secret parts: the poorest, though unclad in the rest of the body, cover these.
12:2412:24: Եւ պարկեշտիցն մերոց չէ՛ ինչ պիտոյ. քանզի Աստուած խառնեաց զմարմինն, եւ նուազին առաւել եւս պատիւ ետ[3855]. [3855] Ոմանք. Եւ պարկեշտիցն մեր չեն ինչ պիտոյ։
24 Բայց մեր պարկեշտ անդամները այդ չեն պահանջում: Որովհետեւ Աստուած կազմեց մարմինը եւ նուազ պատուաւորին առաւել պատիւ տուեց,
24 Ու մեր վայելուչ անդամներուն բան մը պէտք չէ. բայց Աստուած մարմինը բարեխառնեց ու պակասութիւն ունեցողին աւելի պատիւ տուաւ,
Եւ պարկեշտիցն մերոց չէ ինչ պիտոյ. քանզի Աստուած խառնեաց զմարմինն. եւ նուազին առաւել եւս պատիւ ետ:

12:24: Եւ պարկեշտիցն մերոց չէ՛ ինչ պիտոյ. քանզի Աստուած խառնեաց զմարմինն, եւ նուազին առաւել եւս պատիւ ետ[3855].
[3855] Ոմանք. Եւ պարկեշտիցն մեր չեն ինչ պիտոյ։
24 Բայց մեր պարկեշտ անդամները այդ չեն պահանջում: Որովհետեւ Աստուած կազմեց մարմինը եւ նուազ պատուաւորին առաւել պատիւ տուեց,
24 Ու մեր վայելուչ անդամներուն բան մը պէտք չէ. բայց Աստուած մարմինը բարեխառնեց ու պակասութիւն ունեցողին աւելի պատիւ տուաւ,
zohrab-1805▾ eastern-1994▾ western am▾
12:2424: и неблагообразные наши более благовидно покрываются, а благообразные наши не имеют [в том] нужды. Но Бог соразмерил тело, внушив о менее совершенном большее попечение,
12:24  τὰ δὲ εὐσχήμονα ἡμῶν οὐ χρείαν ἔχει. ἀλλὰ ὁ θεὸς συνεκέρασεν τὸ σῶμα, τῶ ὑστερουμένῳ περισσοτέραν δοὺς τιμήν,
12:24. τὰ (the-ones) δὲ (moreover) εὐσχήμονα ( goodly-holdened ) ἡμῶν (of-us) οὐ (not) χρείαν (to-an-affording-of) ἔχει. (it-holdeth) ἀλλὰ (Other) ὁ (the-one) θεὸς (a-Deity) συνεκέρασεν (it-en-mixed-together) τὸ (to-the-one) σῶμα, (to-a-body,"τῷ (unto-the-one) ὑστερουμένῳ (unto-being-lattered-unto) περισσοτέραν (to-more-abouted) δοὺς (having-had-given) τιμήν, (to-a-valuation,"
12:24. honesta autem nostra nullius egent sed Deus temperavit corpus ei cui deerat abundantiorem tribuendo honoremBut our comely parts have no need: but God hath tempered the body together, giving to that which wanted the more abundant honour.
24. whereas our comely have no need: but God tempered the body together, giving more abundant honour to that which lacked;
For our comely [parts] have no need: but God hath tempered the body together, having given more abundant honour to that [part] which lacked:

24: и неблагообразные наши более благовидно покрываются, а благообразные наши не имеют [в том] нужды. Но Бог соразмерил тело, внушив о менее совершенном большее попечение,
12:24  τὰ δὲ εὐσχήμονα ἡμῶν οὐ χρείαν ἔχει. ἀλλὰ ὁ θεὸς συνεκέρασεν τὸ σῶμα, τῶ ὑστερουμένῳ περισσοτέραν δοὺς τιμήν,
12:24. honesta autem nostra nullius egent sed Deus temperavit corpus ei cui deerat abundantiorem tribuendo honorem
But our comely parts have no need: but God hath tempered the body together, giving to that which wanted the more abundant honour.
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Adam Clarke: Commentary on the Bible - 1831
12:24: For our comely parts have no need - It would be easy to go into great detail in giving an anatomical description of the different members and parts to which the apostle refers, but it would not probably answer the end of general edification; and to explain every allusion made by the apostle, would require a minuteness of description which would not be tolerated except in a treatise on the anatomy of the human body. My readers will therefore excuse my entering into this detail.
Albert Barnes: Notes on the Bible - 1834
12:24: For our comely parts - The face, etc. "Have no need." No need of clothing or ornament.
But God hath tempered the body together - Literally, "mingled" or mixed; that is, has made to coalesce, or strictly and closely joined. He has formed a strict union; he has made one part dependent on another, and necessary to the harmony and proper action of another. Every part is useful, and all are suited to the harmonious action of the whole. God has so arranged it, in order to produce harmony and equality in the body, that those parts which are less comely by nature should be more adorned and guarded by apparel.
Having given more abundant honour ... - By making it necessary that we should labor in order to procure for it the needful clothing; thus making it more the object of our attention and care. We thus bestow more abundant honor upon those parts of the body which a suitable protection from cold, and heat, and storms, and the sense of comeliness, requires us to clothe and conceal. The "more abundant honor," therefore, refers to the greater attention, labor, and care which we bestow on those parts of the body.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:24: Gen 2:25, Gen 3:11
John Gill
For our comely parts have no need,.... As the face, eyes, nose, lips, cheeks, &c. which stand in no need of an external covering, of any outward ornament: so such as are blessed with the bounties of nature and providence, with the gifts of the Holy Spirit, and are eminent for grace and holiness, and are enabled to walk worthy of their calling, and to have their conversations as become the Gospel of Christ, holding the mystery of the faith in a pure conscience, these have no need of such a covering, as the former have, to hide and conceal them from the world:
but God hath tempered the body together; he hath composed it in such a forth, constituted it in such an order, mixed and united all its parts in such a manner, as that they are all beneficial to each other; and such is the harmonious contexture of the whole, that it is a most beautiful structure:
having given more abundant honour to that part which lacked; or, as the Syriac version renders it, "which is the least"; and such is the temperament and constitution of the church, having mixed rich and poor persons, of greater and lesser gifts, together, for mutual good.
John Wesley
Giving more abundant honour to that which lacked - As being cared for and served by the noblest parts.
Robert Jamieson, A. R. Fausset and David Brown
tempered . . . together--on the principle of mutual compensation.
to that part which lacked--to the deficient part [ALFORD], (1Cor 12:23).
12:2512:25: զի մի իցեն հերձուածք ՚ի մարմնի անդ, այլ զի նո՛յնք զմիմեանց հոգայցեն անդամքն[3856]։ [3856] Ոմանք. Հոգասցեն ան՛՛։
25 որպէսզի մարմնի մէջ բաժանումներ չլինեն, այլ որպէսզի այդ անդամները նոյն հոգը տանեն միմեանց նկատմամբ:
25 Որպէս զի մարմնին մէջ երկպառակութիւն չըլլայ, հապա անդամները միեւնոյն խնամքը ունենան իրարու վրայ։
զի մի՛ իցեն հերձուածք ի մարմնի անդ, այլ զի նոյնք զմիմեանց հոգայցեն անդամքն:

12:25: զի մի իցեն հերձուածք ՚ի մարմնի անդ, այլ զի նո՛յնք զմիմեանց հոգայցեն անդամքն[3856]։
[3856] Ոմանք. Հոգասցեն ան՛՛։
25 որպէսզի մարմնի մէջ բաժանումներ չլինեն, այլ որպէսզի այդ անդամները նոյն հոգը տանեն միմեանց նկատմամբ:
25 Որպէս զի մարմնին մէջ երկպառակութիւն չըլլայ, հապա անդամները միեւնոյն խնամքը ունենան իրարու վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
12:2525: дабы не было разделения в теле, а все члены одинаково заботились друг о друге.
12:25  ἵνα μὴ ᾖ σχίσμα ἐν τῶ σώματι, ἀλλὰ τὸ αὐτὸ ὑπὲρ ἀλλήλων μεριμνῶσιν τὰ μέλη.
12:25. ἵνα (so) μὴ (lest) ᾖ (it-might-be) σχίσμα (a-severing-to) ἐν (in) τῷ (unto-the-one) σώματι, (unto-a-body,"ἀλλὰ (other) τὸ (to-the-one) αὐτὸ (to-it) ὑπὲρ (over) ἀλλήλων ( of-one-to-other ) μεριμνῶσι (they-might-worry-unto,"τὰ (the-ones) μέλη. (members)
12:25. ut non sit scisma in corpore sed id ipsum pro invicem sollicita sint membraThat there might be no schism in the body: but the members might be mutually careful one for another.
25. that there should be no schism in the body; but the members should have the same care one for another.
That there should be no schism in the body; but [that] the members should have the same care one for another:

25: дабы не было разделения в теле, а все члены одинаково заботились друг о друге.
12:25  ἵνα μὴ ᾖ σχίσμα ἐν τῶ σώματι, ἀλλὰ τὸ αὐτὸ ὑπὲρ ἀλλήλων μεριμνῶσιν τὰ μέλη.
12:25. ut non sit scisma in corpore sed id ipsum pro invicem sollicita sint membra
That there might be no schism in the body: but the members might be mutually careful one for another.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-26: В виду партийности, какая проявилась в коринфской Церкви по отношению к учителям веры, Ап. здесь считает нужным упомянуть о том, что Богу вообще противны всякие разделения, распри. Бог и тело человеческое устроил так, а не иначе, для того, чтобы в нем не было разделений между членами и чтобы, напротив, всякий член заботился о благополучии других членов. Их здоровье и страдания, с другой стороны, должны отзываться и на других членах. Так и члены Церкви должны, избегая разделений, жить в единении и все, что случается с их братьями, принимать как такое, что имеет самое живое и непосредственное соприкосновение с их собственными интересами.
Adam Clarke: Commentary on the Bible - 1831
12:25: That there should be no schism in the body - That there should be no unnecessary and independent part in the whole human machine, and that every part should contribute something to the general proportion, symmetry, and beauty of the body. So completely has God tempered the whole together, that not the smallest visible part can be removed from the body without not only injuring its proportions, but producing deformity. Hence the members have the same care one for another. The eyes and ears watch for the general safety of the whole; and they are placed in the head, like sentinels in a tower, that they may perceive the first approach of a foe, and give warning. The hands immediately on an attack exert themselves to defend the head and the body; and the limbs are swift to carry off the body from dangers against which resistance would be vain. Even the heart takes alarm from both the eyes and the ears; and when an attack is made on the body, every external muscle becomes inflated and contracts itself, that, by thus collecting and concentrating its force, it may the more effectually resist the assailants, and contribute to the defense of the system.
Albert Barnes: Notes on the Bible - 1834
12:25: That there should be no schism - Margin, "Division;" see note on Co1 11:18. The sense here is, that the body might be united, and be one harmonious whole; that there should be no separate interests; and that all the parts should be equally necessary, and truly dependent on each other; and that no member should be regarded as separated from the others, or as needless to the welfare of all. The sense to be illustrated by this is, that no member of the church, however feeble, or illiterate, or obscure, should be despised or regarded as unnecessary or valueless; that all are needful in their places; and that it should not be supposed that they belonged to different bodies, or that they could not associate together, any more than the less honorable and comely parts of the body should be regarded as unworthy or unfit to be united to the parts that were deemed to be more beautiful or honorable.
Should have the same care - Should care for the same thing; should equally regard the interests of all, as we feel an equal interest in all the members and parts of the body, and desire the preservation, the healthy action, and the harmonious and regular movement of the whole. Whatever part of the body is affected with disease or pain, we feel a deep interest in its preservation and cure. The idea is, that no member of the church should be overlooked or despised; but that the whole church should feel a deep interest for, and exercise a constant solicitude over, all its members.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:25: there: Co1 1:10-12, Co1 3:3; Joh 17:21-26; Co2 13:11
schism: or, division
the same: Co2 7:12, Co2 8:16
Geneva 1599
That there should be no schism in the body; but [that] the members should have the same (r) care one for another.
(r) Should bestow their operations and offices to the profit and preservation of the whole body.
John Gill
That there should be no schism in the body..... No complaint of one member against another, as useless and unnecessary; no murmuring on that account; no tumults and rioting; no rebellion and insurrection of one against another; no dissension, no division. The use Menenius (e) Agrippa made of this simile, applying it to the body politic, as the apostle here does to the spiritual body, for the appeasing of a sedition among the people; is well known, and usually mentioned by interpreters on this place:
but that the members should have the same care one for another; that is, they are so tempered and mixed together, are in such close union with, and have such a dependence on each other, that they are necessarily obliged to take care of each other's good and welfare, because they cannot do one without another; and so God has ordered it in the church, that persons should be so placed in it, and gifts disposed of among them in such a manner, that every man is obliged, not only to look on, and be concerned for his own things, that he takes care of himself, and performs his office, but that he looks every man on the things of others, his good and safety being involved in theirs.
(e) Liv. Hist. l. p. 43.
Robert Jamieson, A. R. Fausset and David Brown
no schism--(compare 1Cor 12:21) --no disunion; referring to the "divisions" noticed (1Cor 11:18).
care one for another--that is, in behalf of one another.
12:2612:26: Եւ եթէ վշտանայ ինչ մի անդամն, վշտանա՛ն ամենայն անդամքն ընդ նմա. եւ եթէ փառաւորի մի անդամն, խնդա՛ն ամենայն անդամքն ընդ նմա[3857]։ [3857] Ոմանք. Փառաւորի ինչ մի։
26 Եւ եթէ մի որեւէ անդամ ցաւ է զգում, նրա հետ ցաւ են զգում բոլոր անդամները. եւ եթէ մի անդամը փառաւորւում է, նրա հետ ուրախանում են բոլոր անդամները:
26 Եւ եթէ մէկ անդամը նեղութիւն կրէ, բոլոր անդամները կը նեղուին անոր հետ եւ եթէ մէկ անդամը փառաւորուի, բոլոր անդամները կ’ուրախանան անոր հետ։
Եւ եթէ վշտանայ ինչ մի անդամն, վշտանան ամենայն անդամքն ընդ նմա. եւ եթէ փառաւորի մի անդամն, խնդան ամենայն անդամքն ընդ նմա:

12:26: Եւ եթէ վշտանայ ինչ մի անդամն, վշտանա՛ն ամենայն անդամքն ընդ նմա. եւ եթէ փառաւորի մի անդամն, խնդա՛ն ամենայն անդամքն ընդ նմա[3857]։
[3857] Ոմանք. Փառաւորի ինչ մի։
26 Եւ եթէ մի որեւէ անդամ ցաւ է զգում, նրա հետ ցաւ են զգում բոլոր անդամները. եւ եթէ մի անդամը փառաւորւում է, նրա հետ ուրախանում են բոլոր անդամները:
26 Եւ եթէ մէկ անդամը նեղութիւն կրէ, բոլոր անդամները կը նեղուին անոր հետ եւ եթէ մէկ անդամը փառաւորուի, բոլոր անդամները կ’ուրախանան անոր հետ։
zohrab-1805▾ eastern-1994▾ western am▾
12:2626: Посему, страдает ли один член, страдают с ним все члены; славится ли один член, с ним радуются все члены.
12:26  καὶ εἴτε πάσχει ἓν μέλος, συμπάσχει πάντα τὰ μέλη· εἴτε δοξάζεται [ἓν] μέλος, συγχαίρει πάντα τὰ μέλη.
12:26. καὶ (And) εἴτε (if-also) πάσχει (it-experienceth,"ἓν (one) μέλος, (a-member,"συνπάσχει (it-experienceth-together," πάντα ( all ) τὰ (the-ones) μέλη: (members) εἴτε (if-also) δοξάζεται (it-be-reckoned-to,"μέλος, (a-member,"συνχαίρει (it-joyeth-together," πάντα ( all ) τὰ (the-ones) μέλη. (members)
12:26. et si quid patitur unum membrum conpatiuntur omnia membra sive gloriatur unum membrum congaudent omnia membraAnd if one member suffer any thing, all the members suffer with it: or if one member glory, all the members rejoice with it.
26. And whether one member suffereth, all the members suffer with it; or member is honoured, all the members rejoice with it.
And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it:

26: Посему, страдает ли один член, страдают с ним все члены; славится ли один член, с ним радуются все члены.
12:26  καὶ εἴτε πάσχει ἓν μέλος, συμπάσχει πάντα τὰ μέλη· εἴτε δοξάζεται [ἓν] μέλος, συγχαίρει πάντα τὰ μέλη.
12:26. et si quid patitur unum membrum conpatiuntur omnia membra sive gloriatur unum membrum congaudent omnia membra
And if one member suffer any thing, all the members suffer with it: or if one member glory, all the members rejoice with it.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
12:26: And whether one member suffer - As there is a mutual exertion for the general defense, so there is a mutual sympathy. If the eye, the hand, the foot, etc., be injured, the whole man grieves; and if by clothing, or any thing else, any particular member or part is adorned, strengthened, or better secured, it gives a general pleasure to the whole man.
Albert Barnes: Notes on the Bible - 1834
12:26: And whether one member suffer - One member, or part of the body.
All the members suffer with it - This, we all know, is the case with the body. A pain in the foot, the hand, or the head excites deep solicitude. The interest is not confined to the part affected; but we feel that we ourselves are affected, and that our body, as a whole, demands our care. The word "suffer" here refers to disease, or sickness. It is true also that not only we feel an "interest" in the part that is affected, but that disease in any one part tends to diffuse itself through, and to affect the whole frame. If not arrested, it is conveyed by the blood through all the members until life itself is destroyed. It is not by mere interest, then, or sympathy, but it is by the natural connection and the inevitable result that a diseased member tends to affect the whole frame. There is not, indeed, in the church the same "physical" connection and "physical" effect, but the union is really not less close and important, nor is it the less certain that the conduct of one member will affect all. It is implied here also, that we should feel a deep interest in the welfare of all the members of the body of Christ. If one is tempted or afflicted, the other members of the church should feel it, and "bear one another's burdens, and so fulfil his law." If one is poor, the others should aid him, and supply his needs; if one is persecuted and opposed for righteousness' sake, the others should sympathize with him, and make common cause with him. In all things pertaining to religion and to their mutual welfare, they should feel that they have a common cause, and regard it as a privilege to aid one another. Nor should a man regard it as any more a burden and hardship to aid a poor or afflicted brother in the church, than it should be deemed a hardship that the head, and the heart, and the hands should sympathize when any other member of the body is diseased.
Or one member be honoured - If applied to the body, this means, if one member or part be regarded and treated with special care; be deemed honorable; or be in a sound, healthy, and vigorous condition. If applied to the church, it means, if one of its members should be favored with extraordinary endowments; or be raised to a station of honor and influence above his brethren.
All the members rejoice with it - That is, in the body, all the other members partake of the benefit and honor. If one member be sound and healthy, the benefit extends to all. If the hands, the feet, the heart, the lungs, the brain be in a healthy condition, the advantage is felt by all the members, and all derive advantage from it. So in the church. If one member is favored with remarkable talent, or is raised to a station of influence, and exerts his influence in the cause of Christ, all the members of the church partake of the benefit. It is for the common good; and all should rejoice in it. This consideration should repress envy at the elevation of others, and should lead all the members of a church to rejoice when God, by his direct agency, or by the arrangements of his providence, confers extraordinary endowments, or gives opportunity for extended usefulness to others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:26: Rom 12:15; Co2 11:28, Co2 11:29; Gal 6:2; Heb 13:3; Pe1 3:8 *Gr.
Geneva 1599
(13) And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.
(13) Now he applies this same doctrine to the Corinthians without any allegory, warning them that as there are different functions and different gifts, it is their duty not to offend one another, either by envy or ambition. Instead, in being joined together in love and charity with one another, every one of them should bestow to the profit of all that which he has received, according as his ministry requires.
John Gill
And whether one member suffer,.... Pain; even the meanest, lowest, and most distant, as the foot or hand, toe or finger:
all the members suffer with it; are more or less affected therewith, and bear part of the distress; as is easily discerned, by their different forms and motions on such an occasion: so when anyone member of the mystical body is in affliction, whether inward or outward, of body or mind, the rest are, or should be, affected with it, condole, sympathize, help, and assist; and remember them that are in bonds, as bound with them, as if they themselves were in bonds, and them that suffer adversity, whether spiritual or temporal, as being in the body, not only in the flesh, but as being part of the body, the church; and therefore should weep with them that weep, and bear a part with them in their sorrows. The Jews have a saying (f), that
"if one brother dies, all the brethren grieve; and if one of a society dies, , "the whole society grieves";''
and also another (g),
"that everyone that afflicts himself, , "with the congregations", is worthy to see or enjoy the comfort of the congregation or church;''
or one member be honoured; by being set in the highest place, and employed to the greatest usefulness, or by being most richly and beautifully clothed and adorned:
all the members rejoice with it; as sharing in the honour, Or benefit of it: so if one member of the church of Christ is honoured with an high office, with great gifts, with a large measure of grace, spiritual light, knowledge, and experience, with great discoveries of the love of God, with the presence of Christ, and the communion of the Holy Ghost, or with the good things of this life, and an heart to make use of them for the interest of religion, the other members rejoice at it; for so it becomes the saints to rejoice with them that rejoice, and be glad, both at the temporal and spiritual prosperity of each other: and upon the whole it is clear, that the meanest have no reason to be discouraged, nor the highest and greatest to be proud and elated.
(f) T. Bab. Sabbat, fol. 105. 2. & 106. 1. Vid. Maimon. Hilch. Ebel, c. 13. sect. 12. & Seder Olam Rabba, p. 9. (g) T. Bab. Taanith. fol. 11. 1.
Robert Jamieson, A. R. Fausset and David Brown
And--Accordingly.
all . . . suffer with it--"When a thorn enters the heel, the whole body feels it, and is concerned: the back bends, the belly and thighs contract themselves, the hands come forward and draw out the thorn, the head stoops, and the eyes regard the affected member with intense gaze" [CHRYSOSTOM].
rejoice with it--"When the head is crowned, the whole man feels honored, the mouth expresses, and the eyes look, gladness" [CHRYSOSTOM].
12:2712:27: Այլ դուք մարմինք Քրիստոսի էք, եւ անդամք յանդամոց նորա[3858]։ վջ [3858] Ոմանք. Մարմին Քրիստոսի էք... անդամոց նորա։
27 Արդ, դուք մարմինն էք Քրիստոսի եւ անդամներ՝ նրա անդամներից:
27 Արդ՝ դուք Քրիստոսին մարմինն էք եւ իւրաքանչիւրը մաս կը կազմէ անոր մարմնին։
Այլ դուք մարմինք Քրիստոսի էք եւ անդամք [62]յանդամոց նորա:

12:27: Այլ դուք մարմինք Քրիստոսի էք, եւ անդամք յանդամոց նորա[3858]։ վջ
[3858] Ոմանք. Մարմին Քրիստոսի էք... անդամոց նորա։
27 Արդ, դուք մարմինն էք Քրիստոսի եւ անդամներ՝ նրա անդամներից:
27 Արդ՝ դուք Քրիստոսին մարմինն էք եւ իւրաքանչիւրը մաս կը կազմէ անոր մարմնին։
zohrab-1805▾ eastern-1994▾ western am▾
12:2727: И вы--тело Христово, а порознь--члены.
12:27  ὑμεῖς δέ ἐστε σῶμα χριστοῦ καὶ μέλη ἐκ μέρους.
12:27. ὑμεῖς (Ye) δέ (moreover) ἐστε (ye-be) σῶμα (a-body) Χριστοῦ (of-Anointed) καὶ (and) μέλη (members) ἐκ (out) μέρους. (of-a-portion)
12:27. vos autem estis corpus Christi et membra de membroNow you are the body of Christ and members of member.
27. Now ye are the body of Christ, and severally members thereof.
Now ye are the body of Christ, and members in particular:

27: И вы--тело Христово, а порознь--члены.
12:27  ὑμεῖς δέ ἐστε σῶμα χριστοῦ καὶ μέλη ἐκ μέρους.
12:27. vos autem estis corpus Christi et membra de membro
Now you are the body of Christ and members of member.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: Здесь Ап. указывает на основание того, почему он может сказанное выше о человеческом теле приложить к читателям послания. Они - тело Христово (swma Сristou Ап. не ставит пред словом swma члена, но его нужно подразумевать в соответствии со смыслом контекста и образами, употребленными Апостолом в других местах, напр., Еф II:21; 2Кор. VI:18). Как тело Христово, все верующие должны представлять собою нечто единое и совершенное. - А порознь - члены, т. е. вы, коринфяне, - члены частной Церкви, которая есть часть Церкви вселенской.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
On Spiritual Gifts.A. D. 57.
27 Now ye are the body of Christ, and members in particular. 28 And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. 29 Are all apostles? are all prophets? are all teachers? are all workers of miracles? 30 Have all the gifts of healing? do all speak with tongues? do all interpret? 31 But covet earnestly the best gifts: and yet show I unto you a more excellent way.

I. Here the apostle sums up the argument, and applies this similitude to the church of Christ, concerning which observe,

1. The relation wherein Christians stand to Christ and one another. The church, or whole collective body of Christians, in all ages, is his body. Every Christian is a member of his body, and every other Christian stands related to him as a fellow-member (v. 27): Now you are the body of Christ, and members in particular, or particular members. Each is a member of the body, not the whole body; each stands related to the body as a part of it, and all have a common relation to one another, dependence upon one another, and should have a mutual care and concern. Thus are the members of the natural body, thus should the members of the mystical body be, disposed. Note, Mutual indifference, and much more contempt, and hatred, and envy, and strife, are very unnatural in Christians. It is like the members of the same body being destitute of all concern for one another, or quarrelling with each other. This is the apostle's scope in this argument. He endeavours in it to suppress the proud, vaunting, and contentious spirit, that had prevailed among the Corinthians, by reason of their spiritual gifts.

2. The variety of offices instituted by Christ, and gifts or favours dispensed by him (v. 28): God hath set some in the church; first, apostles, the chief ministers entrusted with all the powers necessary to found a church, and make an entire revelation of God's will. Secondarily, prophets, or persons enabled by inspiration, as the evangelists did. Thirdly, teachers, those who labour in word and doctrine, whether with pastoral charge or without it. After that, miracles, or miracle-workers. The gifts of healing, or those who had power to heal diseases; helps, or such as had compassion on the sick and weak, and ministered to them; governments, or such as had the disposal of the charitable contributions of the church, and dealt them out to the poor; diversities of tongues, or such as could speak divers languages. Concerning all these observe, (1.) The plenteous variety of these gifts and offices. What a multitude are they! A good God was free in his communications to the primitive church; he was no niggard of his benefits and favours. No, he provided richly for them. They had no want, but a store-all that was necessary, and even more; what was convenient for them too. (2.) Observe the order of these offices and gifts. They are here placed in their proper ranks. Those of most value have the first place. Apostles, prophets, and teachers, were all intended to instruct the people, to inform them well in the things of God, and promote their spiritual edification: without them, neither evangelical knowledge nor holiness could have been promoted. But the rest, however fitted to answer the great intentions of Christianity, had no such immediate regard to religion, strictly so called. Note, God does, and we should, value things according to their real worth: and the use of things is the best criterion of their real worth. Those are most valuable that best answer the highest purposes. Such were apostolical powers, compared with theirs who had only the gift of healing and miracles. What holds the last and lowest rank in this enumeration is diversity of tongues. It is by itself the most useless and insignificant of all these gifts. Healing diseases, relieving the poor, helping the sick, have their use: but how vain a thing is it to speak languages, if a man does it merely to amuse or boast himself! This may indeed raise the admiration, but cannot promote the edification, of the hearers, nor do them any good. And yet it is manifest from ch. xiv. that the Corinthians valued themselves exceedingly on this gift. Note, How proper a method it is to beat down pride to let persons know the true value of what they pride themselves in! It is but too common a thing for men to value themselves most on what is least worth: and it is of great use to bring them to a sober mind by letting them know how much they are mistaken. (3.) The various distribution of these gifts, not all to one, nor to every one alike. All members and officers had not the same rank in the church, nor the same endowments (v. 29, 30): Are all apostles? Are all prophets? This were to make the church a monster: all one as if the body were all ear or all eye. Some are fit for one office and employment, and some for another; and the Spirit distributes to every one as he will. We must be content with our own rank and share, if they be lower and less than those of others. We must not be conceited of ourselves, and despise others, if we are in the higher rank and have greater gifts. Every member of the body is to preserve its own rank, and do its own office; and all are to minister to one another, and promote the good of the body in general, without envying, or despising, or neglecting, or ill-using, any one particular member. How blessed a constitution were the Christian church, if all the members did their duty!

II. He closes this chapter with an advice (as the generality read it) and a hint. 1. An advice to covet the best gifts, charismata ta kreittona--dona potiora, præstantiora, either the most valuable in them selves or the most serviceable to others; and these are, in truth, most valuable in themselves, though men may be apt to esteem those most that will raise their fame and esteem highest. Those are truly best by which God will be most honoured and his church edified. Such gifts should be most earnestly coveted. Note, We should desire that most which is best, and most worth. Grace is therefore to be preferred before gifts; and, of gifts, those are to be preferred which are of greatest use. But some read this passage, not as an advice, but a charge: zeloute, You are envious at each other's gifts. In ch. xiii. 4, the same word is thus translated. You quarrel and contend about them. This they certainly did. And this behaviour the apostle here reprehends, and labours to rectify. Only of pride cometh contention. These contests in the church of Corinth sprang from this original. It was a quarrel about precedency (as most quarrels among Christians are, with whatever pretences they are gilded over); and it is no wonder that a quarrel about precedence should extinguish charity. When all would stand in the first rank, no wonder if they jostle, or throw down, or thrust back, their brethren. Gifts may be valued for their use, but they are mischievous when made the fuel of pride and contention. This therefore the apostle endeavours to prevent. 2. By giving them the hint of a more excellent way, namely, of charity, of mutual love and good-will. This was the only right way to quiet and cement them, and make their gifts turn to the advantage and edification of the church. This would render them kind to each other, and concerned for each other, and therefore calm their spirits, and put an end to their little piques and contests, their disputes about precedency. Those would appear to be in the foremost rank, according to the apostle, who had most of true Christian love. Note, True charity is greatly to be preferred to the most glorious gifts. To have the heart glow with mutual love is vastly better than to glare with the most pompous titles, offices, or powers.
Adam Clarke: Commentary on the Bible - 1831
12:27: Now ye are the body of Christ - The apostle, having finished his apologue, comes to his application.
As the members in the human body, so the different members of the mystical body of Christ. All are intended by him to have the same relation to each other; to be mutually subservient to each other; to mourn for and rejoice with each other. He has also made each necessary to the beauty, proportion, strength, and perfection of the whole. Not one is useless; not one unnecessary. Paul, Apollos, Kephas, etc., with all their variety of gifts and graces, are for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, Eph 4:12. Hence no teacher should be exalted above or opposed to an other. As the eye cannot say to the hand, I have no need of thee, so luminous Apollos cannot say to laborious Paul, I can build up and preserve the Church without thee. The foot planted on the ground to support the whole fabric, and the hands that swing at liberty, and the eye that is continually taking in near and distant prospects, are all equally serviceable to the whole, and mutually helpful to and dependent on each other. So also are the different ministers and members of the Church of Christ.
From a general acquaintance with various ministers of Christ, and a knowledge of their different talents and endowments manifested either by their preaching or writings, and with the aid of a little fancy, we could here make out a sort of correspondency between their services and the uses of the different members of the human body. We could call one eye, because of his acute observation of men and things, and penetration into cases of conscience and Divine mysteries. Another hand, from his laborious exertions in the Church. Another foot, from his industrious travels to spread abroad the knowledge of Christ crucified: and so of others. But this does not appear to be any part of the apostle's plan.
Albert Barnes: Notes on the Bible - 1834
12:27: Now ye - Ye Christians of Corinth, as a part of the whole church that has been redeemed.
Are the body of Christ - The allusion to the human body is here kept up. As all the members of the human body compose one body, having a common head, so it is with all the members and parts of the Christian church. The specific idea is, that Christ is the Head of the whole church; that he presides over all; and that all its members sustain to each other the relation of fellow-members in the same body, and are subject to the same head; compare the note at Co1 11:3. The church is often called the body of Christ; Eph 1:23; Col 1:18, Col 1:24.
And members in particular - You are, as individuals, members of the body of Christ; or each individual is a member of that body.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:27: Co1 12:12, Co1 12:14-20; Rom 12:5; Eph 1:23, Eph 4:12, Eph 5:23, Eph 5:30; Col 1:24
Geneva 1599
Now ye are the body of Christ, and members in (s) particular.
(s) For all churches, wherever they are dispersed through the whole world, are different members of one body.
John Gill
Now ye are the body of Christ,.... Not his natural body, which his Father prepared for him, in which he bore our sins on the tree, and which was offered up once for all; nor his sacramental body, or the bread in the supper, which is a representation of his body; but his body mystical, the church; not that the Corinthians were the whole of the body, only a part of it, as every single congregational church is of the church universal. This is an accommodation of the simile the apostle had to so much advantage enlarged upon:
and members in particular; or in part: meaning either that they as single members were part of the general body: or that only a part of them were so, there being some among them, as in all particular and visible churches, who had not the true grace of God; and so are neither members of Christ, nor of the general assembly and church of the firstborn: or the sense is, that they were not only members of Christ, and of his body, but were particularly members one of another, in strict union and close communion, and of mutual use and service to each other.
John Wesley
Now ye - Corinthians. Are the body and members of Christ - part of them, I mean, not the whole body.
Robert Jamieson, A. R. Fausset and David Brown
members in particular--that is, severally members of it. Each church is in miniature what the whole aggregate of churches is collectively, "the body of Christ" (compare 1Cor 3:16): and its individual components are members, every one in his assigned place.
12:2812:28: Եւ զորս եդն Աստուած յեկեղեցւոջ՝ ա՛յս են. նախ՝ զառաքեա՛լս, երկրորդ՝ զմարգարէ՛ս, երրորդ՝ զվարդապե՛տս, ապա՝ զօրութիւնս, ապա՝ շնորհս բժշկութեանց, օգնութիւնս, վարի՛չս, ա՛զգս լեզուաց, թարգմանութիւնս լեզուաց[3859]։ [3859] Ոմանք. Եդ Աստուած յեկե՛՛... զառաքեալսն... շնորհս բժշկութեան։
28 Եւ ում որ Աստուած կարգեց եկեղեցու մէջ, սրանք են. նախ՝ առաքեալներ, երկրորդ՝ մարգարէներ, երրորդ՝ ուսուցանողներ, ապա՝ զօրաւոր գործեր կատարելու շնորհներ, ապա՝ բժշկելու շնորհներ, օգնելու, կառավարելու շնորհներ, տեսակ-տեսակ լեզուներ խօսելու շնորհներ, լեզուների թարգմանութեան շնորհներ[49]:[49] Յունարէնը չունի լեզուների թարգմանութեան շնորհներ բառերը:
28 Եւ Աստուած եկեղեցիին մէջ դրաւ մէկ քանիները, նախ՝ առաքեալներ, երկրորդ՝ մարգարէներ, երրորդ՝ վարդապետներ, ետքը՝ հրաշքներ գործողներ, ետքը՝ բժշկելու պարգեւ ունեցողներ, օգնողներ, կառավարողներ, լեզուներ խօսողներ։
Եւ զորս եդն Աստուած յեկեղեցւոջ` այս են. նախ զառաքեալս, երկրորդ զմարգարէս, երրորդ զվարդապետս, ապա զօրութիւնս, ապա շնորհս բժշկութեանց, օգնութիւնս, վարիչս, ազգս լեզուաց, [63]թարգմանութիւնս լեզուաց:

12:28: Եւ զորս եդն Աստուած յեկեղեցւոջ՝ ա՛յս են. նախ՝ զառաքեա՛լս, երկրորդ՝ զմարգարէ՛ս, երրորդ՝ զվարդապե՛տս, ապա՝ զօրութիւնս, ապա՝ շնորհս բժշկութեանց, օգնութիւնս, վարի՛չս, ա՛զգս լեզուաց, թարգմանութիւնս լեզուաց[3859]։
[3859] Ոմանք. Եդ Աստուած յեկե՛՛... զառաքեալսն... շնորհս բժշկութեան։
28 Եւ ում որ Աստուած կարգեց եկեղեցու մէջ, սրանք են. նախ՝ առաքեալներ, երկրորդ՝ մարգարէներ, երրորդ՝ ուսուցանողներ, ապա՝ զօրաւոր գործեր կատարելու շնորհներ, ապա՝ բժշկելու շնորհներ, օգնելու, կառավարելու շնորհներ, տեսակ-տեսակ լեզուներ խօսելու շնորհներ, լեզուների թարգմանութեան շնորհներ[49]:
[49] Յունարէնը չունի լեզուների թարգմանութեան շնորհներ բառերը:
28 Եւ Աստուած եկեղեցիին մէջ դրաւ մէկ քանիները, նախ՝ առաքեալներ, երկրորդ՝ մարգարէներ, երրորդ՝ վարդապետներ, ետքը՝ հրաշքներ գործողներ, ետքը՝ բժշկելու պարգեւ ունեցողներ, օգնողներ, կառավարողներ, լեզուներ խօսողներ։
zohrab-1805▾ eastern-1994▾ western am▾
12:2828: И иных Бог поставил в Церкви, во-первых, Апостолами, во-- вторых, пророками, в-третьих, учителями; далее, [иным дал] силы [чудодейственные], также дары исцелений, вспоможения, управления, разные языки.
12:28  καὶ οὓς μὲν ἔθετο ὁ θεὸς ἐν τῇ ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους, ἔπειτα δυνάμεις, ἔπειτα χαρίσματα ἰαμάτων, ἀντιλήμψεις, κυβερνήσεις, γένη γλωσσῶν.
12:28. Καὶ (And) οὓς ( to-which ) μὲν (indeed) ἔθετο ( it-had-placed ,"ὁ (the-one) θεὸς (a-Deity,"ἐν (in) τῇ (unto-the-one) ἐκκλησίᾳ (unto-a-calling-out-unto) πρῶτον (to-most-before) ἀποστόλους, (to-setees-off,"δεύτερον (to-second) προφήτας, (to-declarers-before,"τρίτον (to-third) διδασκάλους, (to-teaching-speakers,"ἔπειτα (upon-if-to-the-ones) δυνάμεις, (to-abilities,"ἔπειτα (upon-if-to-the-ones) χαρίσματα (to-grantings-to) ἰαμάτων, (of-curings-to,"ἀντιλήμψεις, (to-ever-a-one-takings,"κυβερνήσεις, (to-helmings,"γένη (to-kindreds) γλωσσῶν. (of-tongues)
12:28. et quosdam quidem posuit Deus in ecclesia primum apostolos secundo prophetas tertio doctores deinde virtutes exin gratias curationum opitulationes gubernationes genera linguarumAnd God indeed hath set some in the church; first apostles, secondly prophets, thirdly doctors: after that miracles: then the graces of healings, helps, governments, kinds of tongues, interpretations of speeches.
28. And God hath set some in the church, first apostles, secondly prophets, thirdly teachers, then miracles, then gifts of healings, helps, governments, kinds of tongues.
And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues:

28: И иных Бог поставил в Церкви, во-первых, Апостолами, во-- вторых, пророками, в-третьих, учителями; далее, [иным дал] силы [чудодейственные], также дары исцелений, вспоможения, управления, разные языки.
12:28  καὶ οὓς μὲν ἔθετο ὁ θεὸς ἐν τῇ ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους, ἔπειτα δυνάμεις, ἔπειτα χαρίσματα ἰαμάτων, ἀντιλήμψεις, κυβερνήσεις, γένη γλωσσῶν.
12:28. et quosdam quidem posuit Deus in ecclesia primum apostolos secundo prophetas tertio doctores deinde virtutes exin gratias curationum opitulationes gubernationes genera linguarum
And God indeed hath set some in the church; first apostles, secondly prophets, thirdly doctors: after that miracles: then the graces of healings, helps, governments, kinds of tongues, interpretations of speeches.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: Перечисляя разные дарования и должности, существующие в Церкви вселенской, Апостол хочет этим показать, что все эти дарования и должности имеют свое высокое значение, потому что они явились в жизнь по воле Божией. Впрочем, одни из них имеют более высокое значение, другие - менее высокое. - Во-первых. Несомненно, что Ап. этим прибавлением хотел сказать, что апостольство - есть первое по важности служение в Церкви. За ним следуют еще два важных служения, второе и третье: пророчество и учительство. Прочие служения и дары он уже не отмечает счетом, показывая этим, что они не стоят на одном уровне с первыми тремя. - Апостолами. Под именем Апостол здесь нужно понимать такого христианина, который принимал участие в основании той или другой частной Церкви. Таковы были, напр., Иаков, Варнава, Сила, Тимофей, Тит и др. благовестники (ср. Деян XIV:4: и 14; Рим XVI:7). Что здесь Ап. имеет в виду апостольство как постоянное учреждение, существовавшее и по смерти 12-ти Апостолов Христовых, это видно из того, что Ап. говорил здесь не о Христе, избравшем Себе 12: и 70: учеников, а о Боге, Который поставил Апостолов. Из памятника древне-церковной письменности, известного под названием "Учение 12-ти Апостолов" видно, что апостольство продолжало существовать и во 2-м веке, когда появилось это произведение. - Пророками. Это такие люди, которые получали откровения, какие Бог признавал нужными для христианской Церкви. Речи этих людей, произносившиеся обыкновенно в богослужебных собраниях, на которых пророки удостаивались откровений, служили к разъяснению положения, в каком находились христиане, и внушали христианам мужество в виду надвигавшихся гонений. Служение древнейших из этих пророков имело значение не для одной какой либо Церкви, а для всего христианства (Деян XIII:1: и XV:32). В некоторых местах посланий Ап. Павла они почти отождествляются с Апостолами (Еф II:20: и III:5), с которыми вместе они основывали Церкви. Этот дар, как и апостольство, упоминается в "Учении двенадцати Апостолов" и, следов., продолжал существовать во 2-м в. - Учителями. Это были люди, которые имели дар излагать учение веры в спокойной связной речи и давать практические советы христианам. Это служение было более привязано к определенному месту, чем служение пророков, как видно из того, что оно в посл. к Ефесянам поставлено в тесной связи с служением пастыря (Еф IV:11), которое, конечно, имело отношение только к отдельным Церквам (Деян XX:28). - Силы чудодейственные - дары исцелений - см. ст. 10. - Вспоможения. Это - различные виды помощи нуждающимся, больным, странникам, иначе сказать - служение диаконов и диаконисс. - Управления, - т. е. должности людей, которым было поручаемо наблюдать за внешним порядком в Церкви, главным же образом, забота о богослужебных местах. Эта обязанность первоначально лежала, по всей вероятности, на епископах и пресвитерах, каковые оба служения прежде не разделялись (Флп I:1: - толков. Иоанна Злат., Феодорита). - Разные языки. Ап. ставит этот дар в самом конце, для того чтобы показать коринфянам, увлекавшимся этим даром, что он имеет в церковной жизни не особенно важное значение. Вывод, какой может быть сделан из этого перечисления даров и служений, ясен: не должно пренебрегать ни одним даром или служением только потому, что он не имеет в себе особого блеска.
Adam Clarke: Commentary on the Bible - 1831
12:28: God hath set some in the Church - As God has made evident distinctions among the members of the human body, so that some occupy a more eminent place than others, so has he in the Church. And to prove this, the apostle numerates the principal offices, and in the order in which they should stand.
First, apostles - Αποστολους, from απο from, and στελλο, I send; to send from one person to another, and from one place to another. Persons immediately designated by Christ, and sent by him to preach the Gospel to all mankind.
Secondarily, prophets - Προφητας, from προ, before, and φημι, I speak; a person who, under Divine inspiration, predicts future events; but the word is often applied to these who preach the Gospel. See on Co1 12:8 (note).
Thirdly, teachers - Διδασκαλους, from διδασκω, I teach; persons whose chief business it was to instruct the people in the elements of the Christian religion, and their duty to each other. See on Rom 8:8 (note).
Miracles - Δυναμεις· Persons endued with miraculous gifts, such as those mentioned Mar 16:17, Mar 16:18; casting out devils, speaking with new tongues, etc. See on Co1 12:8 (note), and at the end of the chapter, (Co1 12:31 (note))
Gifts of healings - Χαρισματα ιαματων· Such as laying hands upon the sick, and healing them, Mar 16:18; which, as being one of the most beneficent miraculous powers, was most frequently conceded. See on Co1 12:8 (note).
Helps - Αντιληψεις. Dr. Lightfoot conjectures that these were the apostles' helpers; persons who accompanied them, baptized those who were converted by them, and were sent by them to such places as they could not attend to, being otherwise employed.
The Levites are termed by the Talmudists helps of the priests. The word occurs Luk 1:54; Rom 8:26.
Governments - Κυβερνησεις. Dr. Lightfoot contends that this word does not refer to the power of ruling, but to the case of a person endued with a deep and comprehensive mind, who is profoundly wise and prudent; and he thinks that it implies the same as discernment of spirits, Co1 12:8 (note). He has given several proofs of this use of the word in the Septuagint.
Diversities of tongues - Γενη γλωσσων· Kinds of tongues; that is, different kinds. The power to speak, on all necessary occasions, languages which they had not learned. See on Co1 12:8 (note).
Albert Barnes: Notes on the Bible - 1834
12:28: And God hath set - That is, has appointed, constituted, ordained. He has established these various orders or ranks in the church. The apostle, having illustrated the main idea that God had conferred various endowments on the members of the church, proceeds here to specify particularly what he meant, and to refer more directly to the various ranks which existed in the church.
Some in the church - The word "some," in this place ὅυς hous, seems to mean rather whom, "and whom God hath placed in the church," or, they whom God hath constituted in the church in the manner above mentioned are, first, apostles, etc.
First, apostles - In the first rank or order; or as superior in honor and in office. He has given them the highest authority in the church; he has more signally endowed them and qualified them than he has others.
Secondarily, prophets - As second in regard to endowments and importance. For the meaning of the word "prophets," see the note on Rom 12:6.
Thirdly, teachers - As occupying the third station in point of importance and valuable endowments. On the meaning of this word, and the nature of this office, see the note on Rom 12:7.
After that, miracles - Power. (δυνάμεις dunameis). Those who had the power of working miracles; referred to in Co1 12:10.
Then gifts of healing - The power of healing those who were sick; see note on Co1 12:9; compare Jam 5:14-15.
Helps - (ἀντιλήμψεις antilē mpseis). This word occurs no where else in the New Testament. It is derived from ἀντιλαμβάνω antilambanō, and denotes properly, "aid, assistance, help;" and then those who render aid, assistance, or help; helpers. Who they were is not known. They might have been those to whom was entrusted the care of the poor, and the sick, and strangers, widows, and orphans, etc.; that is, those who performed the office of deacons. Or they may have been those who attended on the apostles to aid them in their work, such as Paul refers to in Rom 16:3. "Greet Priscilla, and Aquilla, my "helpers" in Christ Jesus;" and in Co1 12:9," Salute Urbane our helper in Christ;" see note on Rom 16:3. It is not possible, perhaps, to determine the precise meaning of the word, or the nature of the office which they discharged; but the word means, in general, those who in any way aided or rendered assistance in the church, and may refer to the temporal affairs of the church, to the care of the poor, the distribution of charity and alms, or to the instruction of the ignorant, or to aid rendered directly to the apostles. There is no evidence that it refers to a distinct and "permanent" office in the church; but may refer to aid rendered by any class in any way. Probably many persons were profitably and usefully employed in various ways as aids in promoting the temporal or spiritual welfare of the church.
Governments - (κυβερνήσεις kubernē seis). This word is derived from κυβεριάω kuberiaō, "to govern;" and is usually applied to the government or "steering" of a ship. The word occurs no where else in the New Testament, though the word κυβερνήτης kubernē tē s ("governor") occurs in Act 27:11, rendered "master," and in Rev 18:17, rendered "shipmaster." It is not easy to determine what particular office or function is here intended. Doddridge, in accordance with Amyraut, supposes that distinct offices may not be here referred to, but that the same persons may be denoted in these expressions as being distinguished in various ways; that is, that the same persons were called helpers in reference to their skill in aiding those who were in distress, and governments in regard to their talent for doing business, and their ability in presiding in councils for deliberation, and in directing the affairs of the church.
There is no reason to think that the terms here used referred to permanent and established ranks and orders in the ministry and in the church; or in permanent offices which were to continue to all times as an essential part of its organization. It is certain that the "order" of "apostles" has ceased, and also the "order" of "miracles," and the order of "healings," and of "diversity of tongues." And it is certain that in the use of these terms of office, the apostle does not affirm that they would be permanent, and essential to the very existence of the church; and from the passage before us, therefore, it cannot be argued that there was to be an order of men in the church who were to be called "helps," or "governments." The truth probably was, that the circumstances of the primitive churches required the aid of many persons in various capacities which might not be needful or proper in other times and circumstances.
Whether, therefore, this is to be regarded as a permanent arrangement that there should be "governments" in the church, or an order of men entrusted with the sole office of governing, is to be learned not from this passage, but from other parts of the New Testament. Lightfoot contends that the word which is used here and translated "governments" does not refer to the power of ruling, but to a person endued with a deep and comprehensive mind, one who is wise and prudent; and in this view Mesheim, Macknight, and Horsley coincide. Calvin refers it to the elders to whom the exercise of discipline was entrusted. Grotius understands it of the pastors Eph 4:1, or of the elders who presided over particular churches; Rom 12:8. Locke supposes that they were the same as those who had the power of discerning spirits. The simple idea, however, is that of ruling, or exercising government; but whether this refers to a permanent office, or to the fact that some were specially qualified by their wisdom and prudence, and in virtue of this usually regulated or directed the affairs of the church by giving counsel, etc., or whether they were "selected" and appointed for this purpose for a time; or whether it refers to the same persons who might also have exercised other functions, and this in addition, cannot be determined from the passage before us. All that is clear is, that there were those who administered government in the church. But the passage does not determine the form, or manner; nor does it prove - whatever may be true - that such an office was to be permanent in the church.
(There can be little doubt that the κυβερνησεις kubernē seis, or governments, refer to offices of rule and authority in the church. Two things, therefore, are plain from this text:
1. That in the primitive church there were rulers distinct from the people or church members, to whom these were bound to yield obedience.
2. That these rulers were appointed of God. "God set them in the church." As to the question of "permanence," on which our author thinks this passage affirms nothing: a distinction must be made between these offices which were obviously of an extraordinary kind, and which therefore must cease; and those of an ordinary kind, which are essential to the edification of the church in all ages. "The universal commission which the apostles received from their Master to make disciples of all nations, could not be permanent as to the extent of it, because it was their practice to ordain elders in every city, and because the course of human affairs required, that after Christianity was established, the teachers of it should officiate in particular places. The infallible guidance of the Spirit was not promised in the same measure to succeeding teachers. But being, in their case, vouched by the power of working miracles, it directed the Christians of their day, to submit implicitly to their injunctions and directions; and it warrants the Christian world, in all ages, to receive with entire confidence, that system of faith and morality which they were authorised to deliver in the name of Christ. But as all protestants hold that this system was completed when the canon of scripture was closed - it is admitted by them, that a great part of the apostolical powers ceased with those to whom Jesus first committed them.
Amongst the "ordinary" functions belonging to their office as teachers, are to be ranked not only preaching the word, and dispensing the sacraments, but also that rule and government over Christians as such, which is implied in the idea of the church as a society" - Hill's Lectures, vol. ii, p. 479. Now, though these extraordinary offices and functions have ceased with the age of the apostles, and of miraculous influence; it by no means follows, that the ordinary offices of teaching and ruling have ceased also. What was plainly of a "peculiar kind," and could not possibly be "imitated" after the withdrawment of miraculous power, is quite distinct from that which, not depending on such power, is suited to the condition of the church always. Proceeding on any other principle, we should find it impossible to argue at all on what ought to be the constitution of the church, from any hints we find in the New Testament. What is extraordinary cannot be permanent, but what is ordinary must be so. See the supplementary note on Co1 5:4.)
Diversities of tongues - Those endowed with the power of speaking various languages; see the note on Co1 12:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:28: God: Co1 12:7-11; Luk 6:14; Act 13:1-3, Act 20:28; Rom 12:6-8; Eph 2:20, Eph 3:5, Eph 4:11-13; Heb 13:17, Heb 13:24; Pe1 5:1-4
helps: Num 11:17
governments: Rom 12:8; Ti1 5:17; Heb 13:17, Heb 13:24
diversities: or, kinds, Co1 12:10; Act 2:8-11
Geneva 1599
And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, (t) helps, (u) governments, diversities of tongues.
(t) The offices of deacons.
(u) He sets forth the order of elders, who were the maintainers of the church's discipline.
John Gill
And God hath set some in the church,.... As before the apostle gives an account of the various different gifts of the Spirit, qualifying men for service in the church of Christ, here he enumerates the several offices and officers:
first apostles; as were the twelve disciples, and Paul the apostle; men that were immediately sent by Christ himself, and had their commission and doctrine directly from him; and a power of working miracles, to confirm the truth of their mission and ministry; they were sent into all the world to preach the Gospel, to plant churches everywhere, and to ordain officers in them; they were not confined to any particular church, but had power and authority in all the churches, to preach the word, administer ordinances, advise, counsel, direct, reprove, and censure:
secondarily, prophets; who either had the gift of foretelling things to come, as Agabus and others; or who had a peculiar gift, by divine revelation, of explaining the prophecies of the sacred writings, and of preaching the Gospel:
thirdly, teachers; the same with pastors, elders, and overseers; the ordinary ministers of the word, who have a gift of expounding the Scriptures; not by extraordinary revelation, but by the ordinary gift of the Spirit, in the use of means, as reading, meditation, and prayer; and whose work is to preach the word, administer ordinances, feed and govern particular churches, over whom they are set: after that miracles; which is to be understood, not of some persons, as distinct from apostles, prophets, and teachers, who also had the power of working miracles; but from persons and officers in the church, the principal of which the apostle had mentioned, he passes to things, which belonged at least to some of them; unless it can be thought that there were in those times private Christians, who were neither apostles nor prophets, nor teachers, and yet had a power of doing miracles:
then gifts of healing; the sick, by anointing them with oil, which was only one species of doing miracles; and which was sometimes performed, not only by apostles, and such like extraordinary persons, but by the common elders and ordinary officers of the church:
helps: meaning either the ministers of the word in common, who are helpers of the faith and joy of the saints, and are means of increasing their knowledge and spiritual experience, and of establishing them in the truth; see Acts 18:27 or else such evangelists and ministers of the word as were assistants to the apostles, such as Mark, and Timothy, and Titus; or rather the deacons of churches, whose business it is to take care of tables; the Lord's table, the minister's, and the poor's, and all the secular affairs of the church; and so are helps to the minister, relieve him, and free him from all worldly concerns, that he may the better attend to prayer, and the ministry of the word. These, whether one or the other, are so called, in allusion to the priests and Levites, who were "helps", or assistants to the high priest, in the burning of the red heifer, and in other things (h):
governments; some by these understand the same with pastors and elders, who have the rule and government of the church; others lay elders, a sort of ruling elders in the church, as distinct from pastors. Dr. Lightfoot thinks such are intended, who had the gift of discerning spirits. I rather think with De Dieu, that the word designs counsellors; see the Septuagint in Prov 11:14 and here intends such as are men of wisdom and prudence, who are very proper persons to be consulted and advised with, by the pastor, elder, or overseer, in matters of moment and importance in the church:
diversities of tongues; such as have the gift of speaking with divers tongues; or of interpreting them, or both. The Vulgate Latin version and some copies add, "interpretations of tongues".
(h) Misn. Middot, c. 1. sect. 3. & Parah, c. 3. sect. 6.
John Wesley
First apostles - Who plant the gospel in the heathen nations. Secondly prophets - Who either foretel things to come, or speak by extra - ordinary inspiration, for the edification of the church. Thirdly teachers - Who precede even those that work miracles. Under prophets and teachers are comprised evangelists and pastors, Eph 4:11. Helps, governments - It does not appear that these mean distinct offices: rather, any persons might be called helps, from a peculiar dexterity in helping the distressed; and governments, from a peculiar talent for governing or presiding in assemblies.
Robert Jamieson, A. R. Fausset and David Brown
set . . . in the church--as He has "set the members . . . in the body" (1Cor 12:18).
first apostles--above even the prophets. Not merely the Twelve, but others are so called, for example, Barnabas, &c. (Rom 16:7).
teachers--who taught, for the most part, truths already revealed; whereas the prophets made new revelations and spoke all their prophesyings under the Spirit's influence. As the teachers had the "word of knowledge," so the prophets "the word of wisdom" (1Cor 12:8). Under "teachers" are included "evangelists and pastors."
miracles--literally, "powers" (1Cor 12:10): ranked below "teachers," as the function of teaching is more edifying, though less dazzling than working miracles.
helps, governments--lower and higher departments of "ministrations" (1Cor 12:5); as instances of the former, deacons whose office it was to help in the relief of the poor, and in baptizing and preaching, subordinate to higher ministers (Acts 6:1-10; Acts 8:5-17); also, others who helped with their time and means, in the Lord's cause (compare 1Cor 13:13; Num 11:17). The Americans similarly use "helps" for "helpers." And, as instances of the latter, presbyters, or bishops, whose office it was to govern the Church (Ti1 5:17; Heb 13:17, Heb 13:24). These officers, though now ordinary and permanent, were originally specially endowed with the Spirit for their office, whence they are here classified with other functions of an inspired character. Government (literally, "guiding the helm" of affairs), as being occupied with external things, notwithstanding the outward status it gives, is ranked by the Spirit with the lower functions. Compare "He that giveth" (answering to "helps")--"he that ruleth" (answering to "governments") (Rom 12:8). Translate, literally, "Helpings, governings" [ALFORD].
diversities of tongues-- (1Cor 12:10). "Divers kinds of tongues."
12:2912:29: Մի՛թէ ամենեքի՞ն առաքեալք իցեն. միթէ ամենեքի՞ն մարգարէք իցեն. միթէ ամենեքի՞ն վարդապետք իցեն. միթէ ամենեքի՞ն զօրութիւնք իցեն[3860]. [3860] Առ Ոսկանայ պակասի. Վարդապետք իցեն, միթէ ամենեքին զօրութիւնք իցեն։
29 Միթէ բոլո՞րն էլ առաքեալներ են. միթէ բոլո՞րն էլ մարգարէներ են. միթէ բոլո՞րն էլ ուսուցանողներ են. միթէ բոլո՞րն էլ զօրութիւններ գործողներ են.
29 Միթէ ամէնքը առաքեալնե՞ր են. միթէ ամէնքը մարգարէնե՞ր են. միթէ ամէնքը վարդապետնե՞ր են. միթէ ամէնքը հրաշքնե՞ր կը գործեն.
Միթէ ամենեքի՞ն առաքեալք իցեն. միթէ ամենեքի՞ն մարգարէք իցեն. միթէ ամենեքի՞ն վարդապետք իցեն. միթէ ամենեքի՞ն զօրութիւնք իցեն:

12:29: Մի՛թէ ամենեքի՞ն առաքեալք իցեն. միթէ ամենեքի՞ն մարգարէք իցեն. միթէ ամենեքի՞ն վարդապետք իցեն. միթէ ամենեքի՞ն զօրութիւնք իցեն[3860].
[3860] Առ Ոսկանայ պակասի. Վարդապետք իցեն, միթէ ամենեքին զօրութիւնք իցեն։
29 Միթէ բոլո՞րն էլ առաքեալներ են. միթէ բոլո՞րն էլ մարգարէներ են. միթէ բոլո՞րն էլ ուսուցանողներ են. միթէ բոլո՞րն էլ զօրութիւններ գործողներ են.
29 Միթէ ամէնքը առաքեալնե՞ր են. միթէ ամէնքը մարգարէնե՞ր են. միթէ ամէնքը վարդապետնե՞ր են. միթէ ամէնքը հրաշքնե՞ր կը գործեն.
zohrab-1805▾ eastern-1994▾ western am▾
12:2929: Все ли Апостолы? Все ли пророки? Все ли учители? Все ли чудотворцы?
12:29  μὴ πάντες ἀπόστολοι; μὴ πάντες προφῆται; μὴ πάντες διδάσκαλοι; μὴ πάντες δυνάμεις;
12:29. μὴ (Lest) πάντες ( all ) ἀπόστολοι; (setees-off?"μὴ (Lest) πάντες ( all ) προφῆται; (declarers-before) μὴ (lest) πάντες ( all ) διδάσκαλοι; (teaching-speakers?"μὴ (Lest) πάντες ( all ) δυνάμεις; (to-abilities?"
12:29. numquid omnes apostoli numquid omnes prophetae numquid omnes doctoresAre all apostles? Are all prophets? Are all doctors?
29. Are all apostles? are all prophets? are all teachers? are all miracles?
all apostles? [are] all prophets? [are] all teachers? [are] all workers of miracles:

29: Все ли Апостолы? Все ли пророки? Все ли учители? Все ли чудотворцы?
12:29  μὴ πάντες ἀπόστολοι; μὴ πάντες προφῆται; μὴ πάντες διδάσκαλοι; μὴ πάντες δυνάμεις;
12:29. numquid omnes apostoli numquid omnes prophetae numquid omnes doctores
Are all apostles? Are all prophets? Are all doctors?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-30: Бог не дал одному и тому же христианину все необходимые для развития церковной жизни дары, ибо в таком случае каждый христианин сам по себе составлял бы церковное тело и был бы вполне независим от других христиан. Чрез это разрушилось бы и самое тело Церкви. Нет, Бог сделал так, что христиане нуждаются один в другом. Так те, которые не Апостолы, нуждаются в братиях, которые получили дар апостольского служения. Поэтому - таков должен быть вывод из этого вторичного перечисления даров и служений - никто не должен думать, что он может жить сам по себе или, что он соединяет в своем лице все, что нужно для жизни Церкви.
Adam Clarke: Commentary on the Bible - 1831
12:29: Are all apostles, etc. - That is: All are not apostles, all are not prophets, etc.; God has distributed his various gifts among various persons, each of whom is necessary for the complete edification of the body of Christ. On these subjects see the notes on Co1 12:7-10 (note).
Albert Barnes: Notes on the Bible - 1834
12:29: Are all apostles? ... - These questions imply, with strong emphasis, that it could not be, and ought not to be, that there should be perfect equality of endowment. It was not a matter of fact that all were equal, or that all were qualified for the offices which others sustained. Whether the arrangement was approved of or not, it was a simple matter of fact that some were qualified to perform offices which others were not; that some were endowed with the abilities requisite to the apostolic office, and others not; that some were endowed with prophetic gifts, and others were not; that some had the gift of healing, or the talent of speaking different languages, or of interpreting and that others had not.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:29: all apostles: Co1 12:4-11, Co1 12:14-20
workers: or, powers
John Gill
Are all apostles?.... No some are prophets, as distinct from apostles; and some are teachers, as distinct from them both, and some are neither:
are all prophets? no; some are apostles, above them, and some are teachers, inferior to them; and but very few there were who had that peculiar character and gift:
are all teachers? no; the far greater part of the members of churches are hearers, or persons that are taught in the word; are neither in the office of teaching, nor have they the qualifications for it.
Are all workers of miracles? no; in those early times, when the gift of doing miracles was bestowed, it was not given to all, only to some; and now there are none that are possessed of it.
Robert Jamieson, A. R. Fausset and David Brown
Are all?--Surely not.
12:3012:30: միթէ ամենեքի՞ն շնորհս բժշկութեան ունիցին. միթէ ամենեքի՞ն ՚ի լեզուս խօսեսցին. միթէ ամենեքի՞ն թարգմանիցեն[3861]։ [3861] Ոմանք. ՚Ի լեզուս խօսիցին... թարգմանեսցեն։
30 միթէ բոլո՞րն էլ բժշկելու շնորհ ունեն. միթէ բոլո՞րն էլ լեզուներ են խօսում. միթէ բոլո՞րն էլ թարգմանում են:
30 Միթէ ամէնքը բժշկութեան պարգեւնե՞ր ունին. միթէ ամէնքը լեզունե՞ր կը խօսին. միթէ ամէնքը թարգմանութի՞ւն կ’ընեն։
միթէ ամենեքի՞ն շնորհս բժշկութեան ունիցին. միթէ ամենեքի՞ն ի լեզուս խօսիցին. միթէ ամենեքի՞ն թարգմանիցեն:

12:30: միթէ ամենեքի՞ն շնորհս բժշկութեան ունիցին. միթէ ամենեքի՞ն ՚ի լեզուս խօսեսցին. միթէ ամենեքի՞ն թարգմանիցեն[3861]։
[3861] Ոմանք. ՚Ի լեզուս խօսիցին... թարգմանեսցեն։
30 միթէ բոլո՞րն էլ բժշկելու շնորհ ունեն. միթէ բոլո՞րն էլ լեզուներ են խօսում. միթէ բոլո՞րն էլ թարգմանում են:
30 Միթէ ամէնքը բժշկութեան պարգեւնե՞ր ունին. միթէ ամէնքը լեզունե՞ր կը խօսին. միթէ ամէնքը թարգմանութի՞ւն կ’ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
12:3030: Все ли имеют дары исцелений? Все ли говорят языками? Все ли истолкователи?
12:30  μὴ πάντες χαρίσματα ἔχουσιν ἰαμάτων; μὴ πάντες γλώσσαις λαλοῦσιν; μὴ πάντες διερμηνεύουσιν;
12:30. μὴ (Lest) πάντες ( all ) χαρίσματα (to-grantings-to) ἔχουσιν (they-hold) ἰαμάτων; (of-curings-to?"μὴ (Lest) πάντες ( all ) γλώσσαις (unto-tongues) λαλοῦσιν; (they-speak-unto?"μὴ (Lest) πάντες ( all ) διερμηνεύουσιν; (they-explain-through-of?"
12:30. numquid omnes virtutes numquid omnes gratiam habent curationum numquid omnes linguis loquuntur numquid omnes interpretanturAre all workers of miracles? Have all the grace of healing? Do all speak with tongues? Do all interpret?
30. have all gifts of healings? do all speak with tongues? do all interpret?
Have all the gifts of healing? do all speak with tongues? do all interpret:

30: Все ли имеют дары исцелений? Все ли говорят языками? Все ли истолкователи?
12:30  μὴ πάντες χαρίσματα ἔχουσιν ἰαμάτων; μὴ πάντες γλώσσαις λαλοῦσιν; μὴ πάντες διερμηνεύουσιν;
12:30. numquid omnes virtutes numquid omnes gratiam habent curationum numquid omnes linguis loquuntur numquid omnes interpretantur
Are all workers of miracles? Have all the grace of healing? Do all speak with tongues? Do all interpret?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ all ▾
John Gill
Have all the gifts of healing?.... No; when these gifts were in being, all had them not. When anointing with oil, in order to heal the sick, was in use, it was only performed by the elders of the church, not by the common members of it, who were to be sent for by the sick on this occasion:
do all speak with tongues? no; it was not true in fact, as they well knew; though this was greatly coveted after, as a following chapter of this epistle shows;
do all interpret? that is, unknown tongues, strange languages; or can they? no. This also was a peculiar gift bestowed on some persons only.
12:3112:31: Բայց նախանձաւո՛րք լերուք շնորհացն, որ լա՛ւն են. այլ ես՝ առաւե՛լ եւս ճանապարհ ցուցանեմ ձեզ[3862]։[3862] Ոմանք. Նախանձաւոր լերուք, որ լաւ են։
31 Բայց դուք նախանձախնդիր եղէք լաւագոյն շնորհներին: Եւ ես առաւել լաւ ճանապարհ ցոյց կը տամ ձեզ:
31 Բայց դուք նախանձաւոր եղէք այն շնորհքներուն համար, որոնք լաւագոյնն են եւ ես՝ ա՛լ աւելի աղէկ ճամբայ մը պիտի ցուցնեմ ձեզի։
Բայց նախանձաւոր լերուք շնորհացն, որ լաւն են. այլ ես առաւել եւս ճանապարհ ցուցանեմ ձեզ:

12:31: Բայց նախանձաւո՛րք լերուք շնորհացն, որ լա՛ւն են. այլ ես՝ առաւե՛լ եւս ճանապարհ ցուցանեմ ձեզ[3862]։
[3862] Ոմանք. Նախանձաւոր լերուք, որ լաւ են։
31 Բայց դուք նախանձախնդիր եղէք լաւագոյն շնորհներին: Եւ ես առաւել լաւ ճանապարհ ցոյց կը տամ ձեզ:
31 Բայց դուք նախանձաւոր եղէք այն շնորհքներուն համար, որոնք լաւագոյնն են եւ ես՝ ա՛լ աւելի աղէկ ճամբայ մը պիտի ցուցնեմ ձեզի։
zohrab-1805▾ eastern-1994▾ western am▾
12:3131: Ревнуйте о дарах больших, и я покажу вам путь еще превосходнейший.
12:31  ζηλοῦτε δὲ τὰ χαρίσματα τὰ μείζονα. καὶ ἔτι καθ᾽ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι.
12:31. ζηλοῦτε (Ye-should-en-crave) δὲ (moreover) τὰ (to-the-ones) χαρίσματα (to-grantings-to) τὰ (to-the-ones) μείζονα . ( to-more-great ) Καὶ (And) ἔτι (if-to-a-one) καθ' (down) ὑπερβολὴν (to-a-casting-over) ὁδὸν (to-a-way) ὑμῖν (unto-ye) δείκνυμι. (I-show)
12:31. aemulamini autem charismata maiora et adhuc excellentiorem viam vobis demonstroBut be zealous for the better gifts. And I shew unto you yet a more excellent way.
31. But desire earnestly the greater gifts. And a still more excellent way shew I unto you.
But covet earnestly the best gifts: and yet shew I unto you a more excellent way:

31: Ревнуйте о дарах больших, и я покажу вам путь еще превосходнейший.
12:31  ζηλοῦτε δὲ τὰ χαρίσματα τὰ μείζονα. καὶ ἔτι καθ᾽ ὑπερβολὴν ὁδὸν ὑμῖν δείκνυμι.
12:31. aemulamini autem charismata maiora et adhuc excellentiorem viam vobis demonstro
But be zealous for the better gifts. And I shew unto you yet a more excellent way.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: Ревнуйте. Правильнее перевести: "но ревнуйте" (zhloϋte de). Ап. хочет сказать, что он не запрещает коринфянам стремиться к получению больших (или, по другому чтению, лучших) даров. Но если уже ревновать, то ревновать о высшем, - т. е. о дарах пророчества и учительства. - И я покажу... Ап. переходит от речи о дарах к речи о любви христианской. Весь стих можно передать так: "стремитесь к лучшим, высшим по своей полезности для Церкви дарам, а я теперь хочу указать вам путь жизни, гораздо лучший и более достойный, чем употребление всяких, даже и лучших, даров, - путь, идя по которому можно с пользою употреблять и разные дары, какими кто владеет". Этот путь Ап. показывает в гл. ХІІІ-й.
Adam Clarke: Commentary on the Bible - 1831
12:31: But covet earnestly - To covet signifies to desire earnestly. This disposition towards heavenly things is highly laudable; towards earthly things, is deeply criminal. A man may possess the best of all these gifts, and yet be deficient in what is essentially necessary to his salvation, for he may be without that love or charity which the apostle here calls the more excellent way, and which he proceeds in the next chapter to describe.
Some think that this verse should be read affirmatively, Ye earnestly contend about the best gifts; but I show unto you a more excellent way; i.e. get your hearts filled with love to God and man - love, which is the principle of obedience, which works no ill to its neighbor, and which is the fulfilling of the law. This is a likely reading, for there were certainly more contentions in the Church of Corinth about the gifts than about the graces of the Spirit.
1. After all that has been said on the different offices mentioned by the apostle in the preceding chapter, there are some of them which perhaps are not understood. I confess I scarcely know what to make of those which we translate helps and governments. Bishop Pearce, who could neither see Church government nor state government in these words, expresses himself thus: "These two words, after all that the commentators say about them, I do not understand; and in no other part of the New Testament is either of them, in any sense, mentioned as the gift of the Spirit; especially it is observable that in Co1 12:29, Co1 12:30, where the gifts of the Spirit are again enumerated, no notice is taken of any thing like them, while all the other several parts are exactly enumerated. Perhaps these words were put in the margin to explain δυναμεις, miracles or powers; some taking the meaning to be helps, assistances, as in Co2 12:9; others to be κυβερνησεις, governments, as in Rom 8:38; and from being marginal explanations, they might have been at last incorporated with the text." It must, however, be acknowledged that the omission of these words is not countenanced by any MS. or version. One thing we may fully know, that there are some men who are peculiarly qualified for governing by either providence or grace; and that there are others who can neither govern nor direct, but are good helpers. These characters I have often seen in different places in the Church of God.
2. In three several places in this chapter the apostle sums up the gifts of the Spirit. Dr. Lightfoot thinks they answer to each other in the following order, which the reader will take on his authority.
Verses 8, 9, and 10
Co1 12:8.
Is given
The word of Wisdom;
The word of Knowledge.
Co1 12:9.
Faith;
Gifts of Healing.
Co1 12:10.
Working of Miracles;
Prophecy;
Discerning of Spirits;
Divers kinds of Tongues;
Interpretation of Tongues.
Verse 28
Co1 12:28.
God hath set some
First, Apostles;
Secondly, Prophets;
Thirdly, Teachers;
After that, Miracles;
The Gifts of Healings;
Helps;
Governments;
Divers kinds of Tongues.
Verses 29, and 30
Co1 12:29.
Are all Apostles;
Prophets;
Teachers;
Miracles;
Co1 12:30.
Gifts of Healing.
Speak with Tongues;
Interpret.
If the reader think that this is the best way of explaining these different gifts and offices, he will adopt it; and he will in that case consider,
1. That the word or doctrine of wisdom comes from the apostles.
2. The doctrine of knowledge, from the prophets.
3. Faith, by means of the teachers.
4. That working of miracles includes the gifts of healing.
5. That to prophecy, signifying preaching, which it frequently does, helps is a parallel.
6. That discernment of spirits is the same with governments, which Dr. Lightfoot supposes to imply a deeply comprehensive, wise, and prudent mind.
7. As to the gift of tongues, there is no variation in either of the three places.
3. It is strange that in this enumeration only three distinct officers in the Church should be mentioned; viz. apostles, prophets, and teachers. We do not know that miracles, gifts of healing, helps, governments, and diversity of tongues, were exclusive offices; for it is probable that apostles, prophets, and teachers wrought miracles occasionally, and spoke with divers tongues. However, in all this enumeration, where the apostle gives us all the officers and gifts necessary for the constitution of a Church, we find not one word of bishops, presbyters, or deacons; much less of the various officers and offices which the Christian Church at present exhibits. Perhaps the bishops are included under the apostles, the presbyters under the prophets, and the deacons under the teachers. As to the other ecclesiastical officers with which the Romish Church teems, they may seek them who are determined to find them, any where out of the New Testament.
4. Mr. Quesnel observes on these passages that there are three sorts of gifts necessary to the forming Christ's mystical body.
1. Gifts of power, for the working of miracles, in reference to the Father.
2. Gifts of labor and ministry, for the exercise of government and other offices, with respect to the Son.
3. Gifts of knowledge, for the instruction of the people, with relation to the Holy Ghost.
The Father is the principle and end of all created power; let us then ultimately refer all things to him.
The Son is the Institutor and Head of all the hierarchical ministries; let us depend upon him.
The Holy Ghost is the fountain and fullness of all spiritual graces; let us desire and use them only in and by him.
There is nothing good, nothing profitable to salvation, unless it be done in the power of God communicated by Christ Jesus, and in that holiness of heart which is produced by his Spirit. Pastors are only the instruments of God, the depositaries of the authority of Christ, and the channels by whom the love and graces of the Spirit are conveyed. Let these act as receiving all from God by Christ, through the Holy Ghost; and let the Church receive them as the ambassadors of the Almighty.
Albert Barnes: Notes on the Bible - 1834
12:31: But covet earnestly - Greek "Be zealous for" Ζηλοῦτε Zē loute. This word, however, may be either in the indicative mood (ye do covet earnestly), or in the imperative, as in our translation. Doddridge contends that it should be rendered in the indicative mood, for he says it seems to be a contradiction that after the apostle had been showing that these gifts were not at their own option, and that they ought not to emulate the gifts of another, or aspire to superiority, to undo all again, and give them such contrary advice. The same view is given by Locke, and so Macknight. The Syriac renders it, "Because you are zealous of the best gifts, I will show to you a more excellent way." But there is no valid objection to the common translation in the imperative, and indeed the connection seems to demand it. Grotius renders it, "Pray to God that you may receive from him the best, that is, the most useful endowments."
The sense seems to be this, "I have proved that all endowments in the church are produced by the Holy Spirit; and that he confers them as he pleases. I have been showing that no one should be proud or elated on account of extraordinary endowments; and that, on the other hand, no one should he depressed, or sad, or discontented, because he has a more humble rank. I have been endeavoring to repress and subdue the spirit of discontent, jealousy, and ambition; and to produce a willingness in all to occupy the station where God has placed you. But, I do not intend to deny that it is proper to desire the most useful endowments; that a man should wish to be brought under the influence of the Spirit, and qualified for eminent usefulness. I do not mean to say that it is wrong for a man to regard the higher gifts of the Spirit as valuable and desirable, if they may be obtained; nor that the spirit which seeks to excel in spiritual endowments and in usefulness, is improper.
Yet all cannot be apostles; all cannot be prophets. I would not have you, therefore, seek such offices, and manifest a spirit of ambition. I would seek to regulate the desire which I would not repress as improper; and in order to that, I would show you that, instead of aspiring to offices and extraordinary endowments which are beyond your grasp, there is a way, more truly valuable, that is open to you all, and where all may excel." Paul thus endeavors to give a practicable and feasible turn to the whole subject, and further to repress the longings of ambition and the contentions of strife, by exciting emulation to obtain that which was accessible to them all, and "which, just in the proportion in which it was obtained," would repress discontent, and strife, and ambition, and produce order, and peace, and contentedness with their endowments and their lot, the main thing which he was desirous of producing in this chapter. This, therefore, is one of the "happy turns" in which the writings of Paul abounds. He did not denounce their zeal as wicked. He did not attempt at once to repress it. He did not say that it was wrong to desire high endowments. But he showed them an endowment which was more valuable than all the others; which was accessible to all; and which, if possessed, would make them contented, and produce the harmonious operation of all the parts of the church. That endowment was love.
A more excellent way - See the next chapter. "I will show you a more excellent way of evincing your "zeal" than by aspiring to the place of apostles, prophets, or rulers, and that is by cultivating universal charity or love."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:31: covet: Co1 8:1, Co1 14:1, Co1 14:39; Mat 5:6; Luk 10:42
show: Co1 13:1-13; Phi 3:8; Heb 11:4
Geneva 1599
(14) But covet earnestly the best gifts: and yet shew I unto you a more excellent way.
(14) He teaches those who are ambitious and envious, a certain holy ambition and envy. That is, if they give themselves to the best gifts, and such as are most profitable to the church, and so if they contend to excel one another in love, which far surpasses all other gifts.
John Gill
But covet earnestly the best gifts,.... Which may be rendered either indicatively as an assertion, "ye do covet earnestly the best gifts": of prophesying and teaching, of doing miracles, healing diseases, speaking with, and interpreting, different tongues and languages; but I can, and do show you something that is better, and more excellent than these: or, by way of interrogation, "do ye covet earnestly the best gifts?" do you zealously affect them, fervently desire them, and emulate one another in your endeavours after them? I have something to observe to you which exceeds them all, and which you would do well to follow after, and eagerly pursue; or imperatively, as an exhortation, as it is rendered by our translators: and by the best gifts may be meant, the best of these external gifts before mentioned; and not those of the highest class, and the more extraordinary, but which are the most useful and beneficial to the church, as preaching or prophesying was: the Corinthians seemed most covetous and desirous of speaking with different tongues; but the apostle shows, in 1Cor 14:1, by divers reasons, that prophesying was preferable, being more serviceable and useful to the church, and so more eligible and to be desired by them, to which he may have regard here: or else by them are meant the internal graces of the Spirit, as faith, hope, and love, which are all of them gifts of God's grace; all useful and valuable, and better than all external extraordinary gifts whatever, which a man might have, and be nothing, be lost and damned; whereas he that believes in Christ, has a good hope through grace, and love in his soul to God, Christ, and his people, though he is destitute of the other gifts, shall certainly be saved; wherefore these are the gifts which men should be solicitous for and covet after, and be greatly concerned to know that they have them, and to be content without the other:
and yet show I unto you a more excellent way: if by the best gifts are designed the above graces of the Spirit, then by "the more excellent way", Christ must be meant, the author and object of these graces; who is the way to the covenant, and to a participation of all the blessings of it, as justification, pardon, adoption, and eternal life; the way into a Gospel church, and to all the ordinances of the Gospel dispensation, as baptism, and the Lord's supper; for faith in him is the prerequisite, and proper qualification for the enjoyment of each of these: Christ is the way of salvation, and the way to the Father, and to heaven and eternal happiness; and an excellent one he is, the more, yea, the most excellent; he is the only way to each of these; he is the new and living way, a plain and pleasant one; and so a safe and secure one, in which all that walk shall certainly be saved: now this way the apostle showed, declared, pointed out in the ministry of the word; it was his chief and principal business, the sum of his doctrine, to make known Christ, and him crucified, as the way, the truth, and the life; to direct souls to him, and to show them the way of salvation by him: but if by the best gifts are meant the more useful ones of those before mentioned, as prophesying, or preaching, then the more excellent way designs grace, special and internal grace; and that either grace in general, regenerating, sanctifying grace, including all sorts of grace; which is the way of a soul's passing from the death of sin to a life of faith and holiness; and is the way to eternal glory, and which gives a meetness for it, and is inseparably connected with it. This is a more excellent way than gifts; for gifts, be they ever so great, may be lost or taken away, through disuse or misimprovement; but grace always remains, can never be lost, nor will ever be taken away, but will issue in everlasting life: men may have the greatest gifts, and yet not be saved, as Judas and others; but he that has the least degree of faith in Christ, hope in him, and love to him, shall be saved by him with an everlasting salvation: or particularly the grace of charity, or love to the saints, may be intended by the more excellent way; which is the evidence of a man's passing from death and life; the new commandment of Christ, and the fulfilling of the law; without which, a man, though he has never such great gifts, he is nothing as a Christian, nor in the business of salvation; and is the greatest of all the graces of the Spirit; and is of such a nature, that when prophecies, tongues, knowledge, and all external gifts shall fail, and even the internal graces of faith and hope shall cease, the one being changed for vision, and the other swallowed up in enjoyment, this will continue; and the rather this grace may be thought to be meant, since the apostle immediately passes to treat it in the next chapter, and prefers it to all gifts, and even graces.
John Wesley
Ye covet earnestly the best gifts - And they are worth your pursuit, though but few of you can attain them. But there is a far more excellent gift than all these; and one which all may, yea, must attain or perish.
Robert Jamieson, A. R. Fausset and David Brown
covet earnestly--Greek, "emulously desire." Not in the spirit of discontented "coveting." The Spirit "divides to every man severally as He will" (1Cor 12:1); but this does not prevent men earnestly seeking, by prayer and watchfulness, and cultivation of their faculties, the greatest gifts. BEZA explains, "Hold in the highest estimation"; which accords with the distinction in his view (1Cor 14:1) between "follow after charity--zealously esteem spiritual gifts"; also with (1Cor 12:11, 1Cor 12:18) the sovereign will with which the Spirit distributes the gifts, precluding individuals from desiring gifts not vouchsafed to them. But see on 1Cor 14:1.
the best gifts--Most of the oldest manuscripts read, "the greatest gifts."
and yet--Greek, "and moreover." Besides recommending your zealous desire for the greatest gifts, I am about to show you a something still more excellent (literally, "a way most way-like") to desire, "the way of love" (compare 1Cor 14:1). This love, or "charity," includes both "faith" and "hope" (1Cor 13:7), and bears the same fruits (1Cor 13:1-13) as the ordinary and permanent fruits of the Spirit (Gal 5:22-24). Thus "long-suffering," compare 1Cor 12:4; "faith," 1Cor 12:7; "joy," 1Cor 12:6; "meekness," 1Cor 12:5; "goodness," 1Cor 12:5; "gentleness," 1Cor 12:4 (the Greek is the same for "is kind"). It is the work of the Holy Spirit, and consists in love to God, on account of God's love in Christ to us, and as a consequence, love to man, especially to the brethren in Christ (Rom 5:5; Rom 15:30). This is more to be desired than gifts (Lk 10:20).