1 Corinthians Chapter 12
Diversity and Unity in Spiritual Gifts
A. The Holy Spirit is the Source of the Gifts
1. (1 Corinthians 12:1-3) Introduction to the Topic of Spiritual Gifts
“Now concerning spiritual gifts, brethren, I do not want you to be ignorant: You know that you were Gentiles, carried away to these dumb idols, however you were led. Therefore I make known to you that no one speaking by the Spirit of God calls Jesus accursed, and no one can say that Jesus is Lord except by the Holy Spirit.” (1 Corinthians 12:1-3, NKJV)
Paul begins this section by shifting to the subject of spiritual matters, specifically the gifts of the Holy Spirit. The phrase “spiritual gifts” is slightly expanded by the translators; literally, Paul writes of “spirituals,” referring broadly to spiritual realities or enablements. Yet the context justifies the clarification, since his focus is on the distribution and operation of spiritual gifts within the body of Christ. After confronting so many aspects of Corinthian carnality—divisions, immorality, abuse of the Lord’s Supper—Paul now directs their attention to the proper exercise of the Spirit’s power in the church.
Paul stresses that he does not want the believers to be ignorant regarding this subject. This reminder is just as urgent today. Ignorance of spiritual gifts has led to abuse on one hand and neglect on the other. In fact, in his writings Paul highlights three critical areas where believers are most prone to ignorance: the mystery of God’s plan for Israel (Romans 11:25), the reality and function of spiritual gifts (1 Corinthians 12:1), and the truth concerning the return of Christ and the eternal state (1 Thessalonians 4:13). Sadly, these remain the very doctrines where many Christians are uninformed or misinformed.
Paul calls them to remember their past. “You know that you were Gentiles, carried away to these dumb idols, however you were led.” Their former pagan background had immersed them in idolatry, which was powerless and mute, offering no true revelation of God. Their prior experiences did not prepare them to understand spiritual truth rightly, and therefore they had to be instructed afresh. The same is true today: many believers come into the church carrying worldly, materialistic, or superstitious ideas, and if these are not corrected, they will distort the understanding of the Spirit’s work.
Paul then establishes a principle of discernment. “Therefore I make known to you that no one speaking by the Spirit of God calls Jesus accursed, and no one can say that Jesus is Lord except by the Holy Spirit.” The ultimate test of any supposed manifestation of the Spirit is its relationship to Christ. If something diminishes Christ or blasphemes His name, it cannot be of the Holy Spirit. Conversely, the true Spirit always exalts Jesus Christ as Lord. This echoes Christ’s own teaching: “But when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me.” (John 15:26, NKJV). Again, Jesus declared, “He will glorify Me, for He will take of what is Mine and declare it to you.” (John 16:14, NKJV). The Spirit never promotes Himself or elevates human personalities; His ministry is consistently Christ-centered, Christ-exalting, and Christ-glorifying.
Therefore, any genuine exercise of spiritual gifts will point to the Lordship of Jesus Christ. The confession “Jesus is Lord” is not merely words, but a declaration of faith made possible by the Spirit’s indwelling. This was the earliest Christian confession (Romans 10:9), affirming both the deity and authority of Christ. Only those regenerated by the Spirit can truly submit to Christ’s Lordship from the heart. Thus, Paul sets forth a safeguard: the authenticity of spiritual manifestations must be measured by their faithfulness to Jesus Christ.
2. (1 Corinthians 12:4-6) Diversity and Unity of the Gifts
“There are diversities of gifts, but the same Spirit. There are differences of ministries, but the same Lord. And there are diversities of activities, but it is the same God who works all in all.” (1 Corinthians 12:4-6, NKJV)
Paul now unfolds one of the most important principles regarding the spiritual life of the church: unity in diversity. The Holy Spirit does not distribute identical gifts to all believers, but grants different enablements according to His sovereign will. Yet, though there are many gifts, there is only one Spirit behind them all. This means that diversity does not destroy unity, but rather enriches it when properly understood.
Paul notes three distinct categories—gifts, ministries, and activities—each showing diversity in the church, yet each unified by the triune God who empowers them. “There are diversities of gifts, but the same Spirit.” These gifts are gracious endowments of the Spirit, supernatural capacities given to believers for the edification of the body of Christ. Later in the chapter Paul will list nine examples, including wisdom, knowledge, faith, healing, and miracles. Elsewhere, he expands the list with gifts like teaching, exhortation, and leadership. The Spirit’s wisdom is seen in His variety; not every believer is given the same gifts, for the church needs the fullness of the Spirit’s diversity to function properly (Romans 12:4-6).
Next, Paul writes, “There are differences of ministries, but the same Lord.” Here the emphasis falls upon the variety of offices or forms of service that flow from these gifts. The term “ministries” points to structured service in the body of Christ—apostles, prophets, evangelists, pastors, teachers, and others (Ephesians 4:11-12). Though the roles differ, each is under the authority of the same Lord Jesus Christ. It is Christ Himself who appoints and directs these ministries, ensuring that the different offices complement one another rather than compete.
Finally, Paul states, “And there are diversities of activities, but it is the same God who works all in all.” The word “activities” (Greek: energemata) carries the sense of powerful workings or operations. From this term we derive “energy” and “energize.” It refers not only to the miraculous events such as healings, tongues, or miracles, but to the effectual working of God’s power in diverse ways at different times. While the manifestations may differ, the source remains the same: the sovereign activity of God the Father, who accomplishes His purposes through them all. Paul later uses this same word when describing the “working of miracles” (1 Corinthians 12:10). Thus, God displays His miraculous energy in manifold ways, but it is always His power, not man’s, that accomplishes the work.
The distinctions Paul draws help us to see the richness of God’s design. “Gifts” are the endowments themselves, “ministries” are the offices through which those gifts function, and “activities” are the outworkings of God’s power at a given moment. Richard Poole described it this way: gifts are the habits and powers granted to the church, ministries are the ongoing offices where they are exercised, and activities are the miraculous events where God’s power is displayed. This shows us that the Spirit’s work is not uniform but multifaceted, displaying both constancy and creativity.
This also guards us against a narrow view of God’s work. It is tempting for believers to exalt their own area of gifting or ministry and look down on others with different callings. But Paul reminds us that the same triune God is at work in every part of the body. No gift, no ministry, and no activity can claim superiority, for all alike originate from the same Spirit, the same Lord, and the same God. Thus, pride has no place in the exercise of spiritual gifts.
Furthermore, this passage highlights the doctrine of the Trinity in a subtle yet profound way. Paul speaks of the Spirit, the Lord, and God in one breath. The Spirit is the distributor of gifts, the Lord Jesus is the director of ministries, and God the Father is the One energizing all things. The diversity of operation flows from the unity of the triune God. This was not an abstract theological point, but a pastoral one: since God Himself works in harmony within the Trinity, the church must reflect that same unity amid diversity.
3. (1 Corinthians 12:7-11) The Varieties of the Manifestations of the Spirit
“But the manifestation of the Spirit is given to each one for the profit of all: for to one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit, to another faith by the same Spirit, to another gifts of healings by the same Spirit, to another the working of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues. But one and the same Spirit works all these things, distributing to each one individually as He wills.” (1 Corinthians 12:7-11, NKJV)
Paul now explains not only the diversity of spiritual manifestations but also their intended purpose. He begins with the principle: “the manifestation of the Spirit is given to each one for the profit of all.” The Holy Spirit indwells every believer permanently, as Jesus promised: “And I will pray the Father, and He will give you another Helper, that He may abide with you forever.” (John 14:16, NKJV). Yet there are moments when His presence becomes uniquely apparent through manifestations. These are not random exhibitions of power but deliberate acts of grace to strengthen the church. It is vital to understand that the Spirit is not “more present” during these manifestations, but He makes His presence more visible and effective.
Paul stresses that these gifts are never intended for selfish enjoyment. The Spirit does not bestow gifts to exalt individuals but to edify the whole body of Christ. The key phrase, “for the profit of all,” underscores that the gifts exist to strengthen, comfort, and build up the entire fellowship (compare Ephesians 4:12-13). When believers misuse gifts for pride, showmanship, or division, they pervert the very purpose of the Spirit’s work.
Paul then lists nine manifestations, each one distinct but all flowing from the same Spirit:
The word of wisdom: This is a Spirit-given ability to apply divine truth to particular situations with clarity and authority. It is more than human cleverness; it is supernatural discernment for decision-making in times of crisis. Stephen’s speech before the Sanhedrin (Acts 7) and Paul’s sharp response before the council (Acts 23:6) reveal this gift in action.
The word of knowledge: This is insight into truth or circumstances that could only be known by supernatural revelation. Jesus displayed this when He sent Peter to find the temple tax in a fish’s mouth (Matthew 17:24-27). Paul demonstrated it when he foretold the shipwreck in Acts 27. The distinction between wisdom and knowledge is crucial: knowledge provides understanding, but wisdom applies it correctly. A believer may possess knowledge but misuse it without Spirit-given wisdom. Moreover, not all supernatural knowledge originates from God. Satanic forces can also reveal hidden things, so believers must test all claims (1 John 4:1).
Faith: Every Christian possesses saving faith, but this refers to a supernatural capacity to trust God against overwhelming odds. Peter stepping onto the water (Matthew 14:29) and George Müller’s unwavering provision for thousands of orphans through prayer exemplify this gift. This faith often works alongside other gifts, providing the courage and certainty needed for miracles or healings.
Gifts of healings: This phrase is plural in both words, emphasizing variety. Healings may be physical, emotional, or even spiritual. The apostles frequently exercised this gift (Acts 3:6-8), yet even Paul did not wield it at will, as seen in his inability to heal Timothy’s ailments (1 Timothy 5:23) or remove his own thorn in the flesh (2 Corinthians 12:7-9). Healings occur as God directs, not as man commands.
The working of miracles (dynameis – acts of power): These are moments when God overrides natural law to accomplish His purposes. Raising the dead, multiplying food, or parting the sea are biblical examples. In the New Testament, miracles often accompany faith and healing, such as Peter healing the lame man at the temple gate (Acts 3:1-8). They are never spectacles for human entertainment, but confirmations of God’s truth and glory.
Prophecy: This is Spirit-inspired speech declaring God’s message for a given time and circumstance. While it sometimes involves foretelling, its primary role is forth-telling—speaking God’s will and applying His Word to the moment. Prophecy must always align with Scripture, for God’s Word is the ultimate standard. To reduce prophecy to mere preaching is inaccurate, for Paul uses the term specifically for divinely inspired utterance, not the normal proclamation of Scripture. Spirit-filled preaching may include prophetic elements, but prophecy itself is a unique manifestation.
Discerning of spirits: This is the Spirit-given ability to distinguish between what is truly of God and what is counterfeit. It enables believers to expose false teaching, demonic activity, and deceptive appearances. Examples include Peter rebuking Simon Magus (Acts 8:18-23) and Paul casting out the spirit of divination in Philippi (Acts 16:16-18). Since Satan disguises himself as an angel of light (2 Corinthians 11:14), this gift remains critical for protecting the church from error and infiltration.
Different kinds of tongues: This is a Spirit-given language of prayer and praise directed to God. Paul clarifies that “For he who speaks in a tongue does not speak to men but to God, for no one understands him; however, in the spirit he speaks mysteries.” (1 Corinthians 14:2, NKJV). Tongues may be a known human language or a unique spiritual language, but its primary purpose is communion with God, not man. On the day of Pentecost, the disciples declared “the wonderful works of God” (Acts 2:11, NKJV) in diverse tongues, glorifying Him. Tongues should be regulated in public worship, accompanied by interpretation (1 Corinthians 14:27-28), and never viewed as the universal sign of Spirit-filling.
The interpretation of tongues: This gift makes tongues intelligible to others, allowing the church to join in worship and respond with understanding. Without interpretation, tongues edify only the speaker; with interpretation, they edify the body.
Paul concludes by emphasizing unity once more: “But one and the same Spirit works all these things, distributing to each one individually as He wills.” Spiritual gifts are not human achievements or marks of superiority. They are sovereignly distributed by the Spirit according to His will, not ours. Isaiah reminds us, “For My thoughts are not your thoughts, nor are your ways My ways,” says the LORD. “For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts.” (Isaiah 55:8-9, NKJV). Thus, spiritual giftedness is never the criterion for leadership or maturity. Instead, Christian character and faithfulness are the biblical qualifications for leadership (1 Timothy 3:1-13; Titus 1:5-9). The Spirit may grant extraordinary gifts even to the spiritually immature, but maturity is proven over time by consistent obedience and godly character.
The gifts are sovereignly chosen, wisely distributed, and always directed toward glorifying Christ and edifying the body. They are not toys to be played with but tools to be used for ministry. They are not signs of personal greatness but demonstrations of God’s grace.
B. Are Some of These Gifts of the Holy Spirit No Longer Given to the Church Today?
This question has been one of the most divisive issues in church history, both theologically and practically. It is not uncommon for believers to find themselves on opposite sides of the debate, often with strong convictions. On one side, there are those who affirm the continuation of all the spiritual gifts, usually referred to as “Charismatics” or “Pentecostals.” Critics of this position sometimes accuse them of being deceived by Satan. On the other side are those who believe that certain miraculous gifts ceased with the apostles or with the completion of the New Testament canon. These believers are often accused of being spiritually lifeless or resistant to the Spirit’s work. The polarization is sharp, and sadly, fellowship is often hindered because of it.
1. The Call for Biblical Balance
Some groups, such as Calvary Chapel churches, have been recognized for attempting to strike a biblical balance regarding the gifts. They have sometimes been described as “too Pentecostal for the Baptists and too Baptist for the Pentecostals,” and labeled “Bapticostal” or “Pentebaptist.” Yet, as Paul reminds us, balance is meaningless unless it is biblical. The goal is not to find a middle ground between heresy and truth but to stand firmly on what the Word of God clearly teaches.
2. Clarifying the Dispute
Virtually no Christian believes that all gifts of the Spirit have ceased. For example, few would argue against the continuing presence of gifts such as teaching, exhortation, or administration. The real debate centers on the miraculous gifts—tongues, healings, prophecy, and miracles. Many who hold to cessationism divide the gifts into categories such as communicative, administrative, and miraculous, then argue that the miraculous ceased with the apostolic era. However, Scripture itself does not divide the gifts in this manner, nor does it teach that certain categories will pass away while others continue.
Therefore, the more accurate question is this: Are all the gifts of the Holy Spirit still for today, or has God withdrawn some? Even those who deny the continuation of miraculous gifts affirm the Spirit’s ongoing distribution of non-miraculous gifts, such as teaching. The question is not whether the Spirit still equips His church, but whether He does so in the same full range described in the New Testament.
3. The Biblical Witness to Continuation
a. Jesus’ promise in Mark 16.
“And these signs will follow those who believe: In My name they will cast out demons; they will speak with new tongues; they will take up serpents; and if they drink anything deadly, it will by no means hurt them; they will lay hands on the sick, and they will recover.” (Mark 16:17-18, NKJV).
This promise is straightforward. Christ assured His disciples that as they went forth to spread the gospel, miraculous signs would accompany them. These signs were not for personal display but for the advancement and protection of the gospel mission. Though some dispute the longer ending of Mark, the testimony is consistent with the book of Acts, where these very signs are recorded as taking place.
b. Peter’s declaration at Pentecost in Acts 2.
“Therefore being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He poured out this which you now see and hear… For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call.” (Acts 2:33, 39, NKJV).
The promise of the Spirit, including His miraculous manifestations, was not limited to the apostolic generation. Peter explicitly declares that the promise extends to “you and your children, and to all who are afar off, as many as the Lord our God will call.” This clearly implies a continuing relevance of the Spirit’s work for every generation of believers until Christ returns.
c. Paul’s exhortation in 1 Corinthians 14.
“Even so you, since you are zealous for spiritual gifts, let it be for the edification of the church that you seek to excel.” (1 Corinthians 14:12, NKJV).
Here Paul instructs the Corinthians not to neglect or suppress spiritual gifts, but to exercise them for the building up of the church. If the need for edification remains today, then the gifts that accomplish that edification also remain necessary. The purpose of gifts has not expired, and therefore their operation has not expired either.
d. The consistent New Testament pattern.
There is no passage of Scripture that indicates the miraculous gifts would cease with the death of the apostles. There is no New Testament teaching that divides gifts into permanent and temporary categories. Rather, all gifts are spoken of as a unified work of the Spirit, sovereignly distributed as He wills (1 Corinthians 12:11). The assumption of the apostles is that gifts would continue until the return of Christ.
To argue otherwise requires importing a distinction into the text that the apostles never made. For example, one might ask, “Where is the evidence that people can still be saved beyond the time of the apostles?” The New Testament gives no single verse to prove this, because it was assumed by the early church as a matter of course. The same logic applies to the gifts: their continuation was the natural, expected reality of the Spirit’s ongoing presence in the church.
4. Why Do Some Christians Believe Some Gifts of the Holy Spirit Are No Longer Given by God Today?
This issue persists because of several misunderstandings of Scripture and history. These misunderstandings have fueled the belief that the miraculous gifts ceased with the apostles, a view commonly referred to as cessationism.
a. A Wrong Understanding of History
Many Christians who hold to cessationism argue that the miraculous gifts disappeared after the time of the apostles. Some claim they had already faded before the close of the New Testament era. This conclusion, however, rests more on assumption than on clear biblical or historical evidence.
b. A Wrong Understanding of 1 Corinthians 13:8
Paul wrote, “Love never fails. But whether there are prophecies, they will fail; whether there are tongues, they will cease; whether there is knowledge, it will vanish away.” (1 Corinthians 13:8, NKJV). Some interpret this passage to mean that the miraculous gifts would end once the New Testament was completed. However, Paul continues, “For we know in part and we prophesy in part. But when that which is perfect has come, then that which is in part will be done away.” (1 Corinthians 13:9-10, NKJV). “That which is perfect” cannot refer to the completion of Scripture, but to the return of Christ and the consummation of all things. Until then, the church still needs spiritual gifts to edify and strengthen the body.
c. A Wrong Understanding of Hebrews 2:3-4
The writer of Hebrews declared, “How shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him, God also bearing witness both with signs and wonders, with various miracles, and gifts of the Holy Spirit, according to His own will?” (Hebrews 2:3-4, NKJV). Some conclude from this that the only true purpose of miracles was to authenticate revelation, and since revelation is complete, miracles are no longer needed. Others argue that miracles only occurred during three great eras of revelation: the days of Moses, the ministry of Elijah and Elisha, and the apostolic era.
Yet this reasoning is flawed. If miracles were limited to those three periods, then vast sections of biblical revelation—from Judges through Song of Solomon—would be devoid of authenticating miracles. Furthermore, Scripture testifies that false prophets can also perform signs (Exodus 7:11-12; 7:22; 8:7; Deuteronomy 13:1-3; 2 Thessalonians 2:9-10). If miracles are the only measure of divine authority, then the church would be vulnerable to deception.
The New Testament also shows that the primary purpose of miracles was not authentication, but compassion. Jesus healed the sick and fed the hungry because of His love for people. When the Pharisees demanded a sign, He rebuked them, saying, “An evil and adulterous generation seeks after a sign, and no sign will be given to it except the sign of the prophet Jonah.” (Matthew 12:39, NKJV). Similarly, in John 6, when the crowds sought Him only for more miraculous bread, He condemned their unbelief (John 6:29-36). John later wrote, “But although He had done so many signs before them, they did not believe in Him.” (John 12:37, NKJV). Signs and miracles alone do not produce saving faith. They may point to God’s power, but they cannot replace the necessity of believing in Christ.
Thus, while miracles can bear witness to God’s truth, their greater purpose is the merciful meeting of human need.
d. A Wrong Application of the Counterfeit Argument
Another reason some reject the continuation of miraculous gifts is because certain gifts, especially tongues, have demonic or pagan counterfeits. Scripture acknowledges this reality, as in Acts 16:16-18, where a girl possessed by a spirit of divination imitated spiritual speech. Yet the existence of counterfeits does not disprove the genuine. On the contrary, the presence of counterfeits often proves that the real thing exists, just as counterfeit currency testifies to the value of true currency.
5. Does the History of Christianity Demonstrate That Some Gifts Passed Away?
Though Scripture is the final authority, the testimony of church history is also important.
a. The Cessationist Claim from History
Cessationists often argue that historical testimony supports their view. For example, John MacArthur, in The Charismatics, cites Alva McClain’s statement: “When the church appears in the second century, the situation as regards the miraculous is so changed that we seem to be in another world.” MacArthur concludes that the apostolic age was unique and that miracles belonged only to that era.
b. The Patristic Testimony of Continuation
However, this claim does not align with the earliest post-apostolic writings. Early church fathers such as Clement of Rome, Ignatius, Justin Martyr, Irenaeus, and Tertullian all bore witness to the presence of miraculous gifts in their day. They not only affirmed the gifts, but some described them as still active in their congregations.
c. When Did the Cessation Idea Arise?
The doctrine that miraculous gifts ceased with the apostles did not appear until the middle of the fourth century, around A.D. 350 and afterward. By the end of the fourth century, as the church became more institutionalized and entangled with political power, the gifts were increasingly suppressed and neglected. Church leaders often viewed the gifts as dangerous to their authority. Over time, the gifts were marginalized, not because God had withdrawn them, but because men resisted them.
If one were to approach a Christian living in A.D. 250 and assert, “We all know the miraculous gifts ceased with the apostles,” that believer would have likely responded, “You don’t know what you are talking about.” The early church did not believe the gifts had ended; cessationism was a later development.
C. The Diversity and Unity of the Gifts of the Holy Spirit
1. (1 Corinthians 12:12-14) The Fact of Unity: Believers All Belong to a Greater Unit, the Body of Jesus Christ
“For as the body is one and has many members, but all the members of that one body, being many, are one body, so also is Christ. For by one Spirit we were all baptized into one body — whether Jews or Greeks, whether slaves or free — and have all been made to drink into one Spirit. For in fact the body is not one member but many.” (1 Corinthians 12:12-14, NKJV)
Paul now transitions from listing the various gifts of the Spirit to showing their relationship within the church. His central metaphor is the human body, a masterpiece of divine design, where many distinct members work together as one. Just as the human body is one unit with many parts, so the church, though diverse in gifts, offices, and functions, is one in Christ.
Paul emphasizes that this unity is not something Christians must strive to manufacture; it already exists as a divine reality. “For by one Spirit we were all baptized into one body.” The Spirit has united every believer to Christ and to one another through what is often called the “baptism of the Spirit.” This is not primarily water baptism, though water baptism testifies to this spiritual truth. Instead, Paul speaks of the believer’s identification and immersion into Christ by the Holy Spirit, a reality also described in Romans 6:3-5: “Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection.”
Because this baptism by the Spirit unites all believers into one body, it transcends outward distinctions. Paul reminds the Corinthians: “whether Jews or Greeks, whether slaves or free.” The divisions that loomed so large in Corinthian society—ethnic, cultural, and social barriers—meant nothing in the Spirit’s work of uniting the body. The church is not divided by class or background, but all are “made to drink into one Spirit.” This phrase evokes the idea of a common participation, just as each member of the body draws life from the same bloodstream. The Spirit is the source of spiritual vitality for every believer without exception.
Paul’s illustration of the body is both profound and practical. Like the human body, the church has many members with different functions. Each is designed by God with a specific role, and each is necessary. Just as cells in a body share a common DNA yet look and act differently, so believers share the same spiritual life in Christ, though their gifts and functions vary widely. This is why Paul concludes: “For in fact the body is not one member but many.” The church is not a uniform collective where everyone must look and act the same; it is a diverse unity where each member’s differences serve the greater good of the whole.
This truth directly confronts the factions within Corinth. Their divisions—based on pride, ethnicity, social class, or spiritual giftedness—were artificial and contrary to the Spirit’s work. In Christ’s body, no one is superior or inferior. All stand on equal ground, sharing the same Spirit, the same Lord, and the same God.
2. (1 Corinthians 12:15-20) Elaboration on the Illustration of a Body
“If the foot should say, ‘Because I am not a hand, I am not of the body,’ is it therefore not of the body? And if the ear should say, ‘Because I am not an eye, I am not of the body,’ is it therefore not of the body? If the whole body were an eye, where would be the hearing? If the whole were hearing, where would be the smelling? But now God has set the members, each one of them, in the body just as He pleased. And if they were all one member, where would the body be? But now indeed there are many members, yet one body.” (1 Corinthians 12:15-20, NKJV)
Paul continues his illustration by pressing the point through rhetorical questions. He imagines various parts of the human body denying their importance because they are not like others. “If the foot should say, ‘Because I am not a hand, I am not of the body,’ is it therefore not of the body?” The absurdity of such a claim highlights the danger of envy or self-pity in the church. The foot may not have the dexterity of the hand, but it plays an irreplaceable role in mobility and stability. Its diversity does not disqualify it from being part of the body. In the same way, believers should not consider themselves useless or unnecessary because their gifts differ from others.
Paul applies the same logic to the ear: “And if the ear should say, ‘Because I am not an eye, I am not of the body,’ is it therefore not of the body?” The eye may seem more important because of its role in vision, yet without the ear, the body would lack hearing. This shows that some Corinthian believers, who thought their gifts were less glamorous, felt excluded or insignificant. Paul assures them that their perception was wrong: they were just as essential as the “hands” and “eyes” of the church.
The illustration also works in reverse. Just as the foot cannot exclude itself from the body, neither can the hand exclude the foot. No believer has the right to discredit another’s gift or role. All are vital, even if they differ in function and visibility.
Paul then underscores the necessity of diversity: “If the whole body were an eye, where would be the hearing? If the whole were hearing, where would be the smelling?” The body cannot consist of one organ alone. Each part exists for a reason, and together they form a fully functioning unit. Likewise, if the church were made up of only one type of gift or role, it could not function as Christ designed. The Spirit has intentionally distributed variety so that the body may be whole.
The key phrase comes in verse 18: “But now God has set the members, each one of them, in the body just as He pleased.” Every placement of every gift is deliberate. No believer’s role is random, and no gift is accidental. Just as the Creator designed the human body with intention and wisdom, so too has He arranged the spiritual body of Christ. The hand cannot boast of being superior, and the foot cannot feel inferior, for both are assigned their roles according to God’s sovereign pleasure. This humbles the proud and encourages the discouraged.
Paul concludes this section with a final reminder: “And if they were all one member, where would the body be? But now indeed there are many members, yet one body.” Unity is not uniformity. God’s design requires diversity within unity. If the church consisted only of preachers, or only of those with the gift of mercy, or only of those who could prophesy, it would be crippled. Instead, God’s wisdom is displayed in the fact that everyone has something to contribute, though no one has everything. Each member depends on the others, and together they display the fullness of Christ.
3. (1 Corinthians 12:21-26) Continued Elaboration: The Less “Glamorous” Parts of the Body Are Just as Important
“And the eye cannot say to the hand, ‘I have no need of you’; nor again the head to the feet, ‘I have no need of you.’ No, much rather, those members of the body which seem to be weaker are necessary. And those members of the body which we think to be less honorable, on these we bestow greater honor; and our unpresentable parts have greater modesty, but our presentable parts have no need. But God composed the body, having given greater honor to that part which lacks it, that there should be no schism in the body, but that the members should have the same care for one another. And if one member suffers, all the members suffer with it; or if one member is honored, all the members rejoice with it.” (1 Corinthians 12:21-26, NKJV)
Paul now addresses the opposite error from the one discussed in the previous verses. Earlier, he corrected those who felt inferior and excluded from the body because they lacked a certain gift. Here, he rebukes those tempted to pride and superiority, who thought their gifts made them independent of others. “And the eye cannot say to the hand, ‘I have no need of you’; nor again the head to the feet, ‘I have no need of you.’” The most gifted or visible parts of the body cannot dismiss the less visible or less glamorous members. Every part is essential, and no member of the church is expendable.
Paul then reverses the natural order of human judgment: “No, much rather, those members of the body which seem to be weaker are necessary.” We may think of the vital internal organs—heart, lungs, stomach, and intestines. These are unseen and, in some ways, fragile, yet they are far more essential to life than the limbs, which appear stronger. Adam Clarke observed that though these inner parts may seem uncomely, they are indispensable to survival. So it is in the church: those who serve in hidden, unnoticed roles often carry the greatest weight of necessity in the life of the body.
Paul continues: “And those members of the body which we think to be less honorable, on these we bestow greater honor; and our unpresentable parts have greater modesty, but our presentable parts have no need.” The less honorable parts of the human body are treated with special care. We clothe them, protect them, and cover them out of respect. In the same way, God has designed the church so that those who seem hidden or unglamorous are actually given greater honor in His sight. This truth rebukes any attitude of neglect or condescension toward humble members of the body.
Paul summarizes: “But God composed the body, having given greater honor to that part which lacks it, that there should be no schism in the body.” God’s design in diversifying gifts and roles is to eliminate pride and envy, preventing division. If the seemingly honorable member recognizes his dependence on the lesser, pride is humbled. If the seemingly dishonorable member understands that God Himself has bestowed honor, shame is lifted. Both extremes are corrected by recognizing God’s sovereign design.
The goal is unity expressed through mutual care: “but that the members should have the same care for one another.” The theology of the body leads to practical application. Just as the physical body works together, with each part serving the other, so must the spiritual body of Christ. The eyes see not only for themselves but for the feet that walk. The ears hear not only for themselves but for the whole body. The heart pumps blood not for its own benefit but for every cell. If a part of the body lives only for itself, consuming resources without contributing to the whole, we call it disease—indeed, spiritual selfishness is no different from cancer in the church.
Charles Spurgeon once said: “I want every member of this church to be a worker. We do not want any drones. If there are any of you who want to eat and drink, and do nothing, there are plenty of places elsewhere, where you can do it; there are empty pews about in abundance; go and fill them, for we do not want you. Every Christian who is not a bee is a wasp. The most quarrelsome persons are the most useless, and they who are the most happy are peaceable, are generally those who are doing most for Christ.” His point echoes Paul: every member of the body must be engaged in serving, caring, and contributing.
Finally, Paul applies this principle of unity with deep pastoral warmth: “And if one member suffers, all the members suffer with it; or if one member is honored, all the members rejoice with it.” Just as physical pain in one part affects the whole body, so suffering in one believer impacts the entire church. Conversely, when one believer is honored or blessed, the whole body should rejoice, not envy. True Christian unity is not cold formality but warm sympathy, entering into both the sorrows and joys of fellow believers (Romans 12:15).
4. (1 Corinthians 12:27-31) God Distributes Gifts and Callings According to His Pleasure
“Now you are the body of Christ, and members individually. And God has appointed these in the church: first apostles, second prophets, third teachers, after that miracles, then gifts of healings, helps, administrations, varieties of tongues. Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles? Do all have gifts of healings? Do all speak with tongues? Do all interpret? But earnestly desire the best gifts. And yet I show you a more excellent way.” (1 Corinthians 12:27-31, NKJV)
Paul now concludes his discussion of the body metaphor by turning to the reality of God’s sovereign ordering of the church. The Corinthians needed to understand that spiritual gifts are not random, nor are they distributed according to human ambition, but according to the divine pleasure of God.
a. You Are the Body of Christ, and Members Individually
Paul first affirms the dual truth of corporate and individual identity: “Now you are the body of Christ, and members individually.” Believers are not absorbed into some impersonal mass, but retain their individuality while simultaneously belonging to the whole. Just as every organ and limb in the human body maintains its uniqueness while serving the larger organism, so every Christian has an individual function, yet contributes to the unity of Christ’s body. This perspective safeguards against both arrogance and despair: no one believer is the body in himself, but neither is any believer excluded from being a part of the body.
As Adam Clarke illustrated, we might describe one member of the church as an “eye” for his spiritual discernment, another as a “hand” for his diligent labor, another as a “foot” for his tireless journeys in service of the gospel. Each believer reflects some part of Christ’s ministry in the world, but none alone embodies His fullness.
b. Apostles, Prophets, and Teachers
Paul next lists a divine ordering of ministry roles: “And God has appointed these in the church: first apostles, second prophets, third teachers.” Apostles were foundational, serving as “special ambassadors” of Christ with unique authority to establish the church (Ephesians 2:20). This office, in its original sense, is no longer repeated, since the foundation of the church has already been laid by Christ and His apostles. Yet, God still appoints men and women to be sent as missionaries and ambassadors of the gospel, continuing the apostolic spirit though without the same foundational authority.
Prophets were likewise foundational, being channels of direct revelation from God in the early church (Ephesians 2:19-20). While the canon of Scripture is complete, God still raises up men who, by Spirit-led proclamation, confront the world and edify the church with timely, Spirit-charged truth. If anyone today claims the title “prophet,” however, they must be held to the biblical standard: “But the prophet who presumes to speak a word in My name, which I have not commanded him to speak, or who speaks in the name of other gods, that prophet shall die. And if you say in your heart, ‘How shall we know the word which the LORD has not spoken?’—when a prophet speaks in the name of the LORD, if the thing does not happen or come to pass, that is the thing which the LORD has not spoken; the prophet has spoken it presumptuously; you shall not be afraid of him.” (Deuteronomy 18:20-22, NKJV).
Teachers hold a vital and ongoing role, grounding the church in sound doctrine and helping believers grow to maturity. Unlike the apostolic and prophetic offices, which were foundational, teachers continue as an enduring necessity in every generation of the church.
c. Miracles, Healings, Helps, Administrations, Tongues
Paul then adds: “after that miracles, then gifts of healings, helps, administrations, varieties of tongues.” The ordering suggests that God prioritizes ministries that establish, teach, and edify the church, but still values the miraculous and practical gifts.
Miracles and Healings: These are extraordinary demonstrations of divine power, granted at the Spirit’s initiative, not at man’s whim. They serve to glorify Christ and bless others, never to exalt the individual who is used by God.
Helps: This gift refers to the Spirit-given ability to assist others in ministry. It recalls the Levites, who were called “helps of the priests.” Spurgeon described such believers as those who “are useful anywhere, who can always stop a gap, and who are only too glad when they find they can make themselves serviceable to the church of God in any capacity whatever.” John Bunyan captured this role beautifully in Pilgrim’s Progress, where “Help” came to Christian when he was sinking in the Slough of Despond. Such believers often serve behind the scenes, but their quiet strength upholds the whole body. True helps require qualities such as a tender heart, a quick eye to see needs, a steady foot, and a strong hand of support.
Administrations: This gift refers to wise oversight and government within the church. The Greek word (kubernēsis) evokes the image of steering a ship. Those with this gift guide the body of Christ safely through challenges by exercising wise leadership, organization, and governance.
Tongues: Paul includes this last in his list, a subtle reminder to the Corinthians not to elevate tongues above other gifts. While tongues serve as a Spirit-given means of prayer and praise, they must be practiced with interpretation in the corporate setting and never treated as the measure of true spirituality.
d. Not All Possess the Same Gifts
Paul then asks a series of rhetorical questions: “Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles? Do all have gifts of healings? Do all speak with tongues? Do all interpret?” The obvious answer to each is “no.” Just as not every part of the human body has the same function, not every Christian has the same gift. This rebukes the Corinthian error of elevating one gift—particularly tongues—as a universal requirement or mark of spirituality. To insist that all believers must possess one specific gift is to ignore God’s sovereign distribution and to damage the unity of the body.
e. Earnestly Desire the Best Gifts
Paul exhorts them: “But earnestly desire the best gifts.” This command shows that while the Spirit sovereignly distributes gifts, believers are not passive. It is right to pray for and seek gifts that most edify the body, particularly those that communicate truth, such as teaching and prophecy (see 1 Corinthians 14:1-5). Yet even in this pursuit, the focus must remain on the edification of the church, not personal glory.
f. A More Excellent Way
Paul closes this section with a transition: “And yet I show you a more excellent way.” The Corinthians had exalted gifts above love, but Paul now prepares to demonstrate that love is superior to all gifts. Spiritual gifts are containers; love is the content. Richard Trapp captured it well: “A shopful of barrels enrich not, unless full of commodities.” A church may abound in gifts, but without love, it remains spiritually impoverished (1 Corinthians 13:1-3).
