1Co 12:1
12:1 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.

1Co 12:2
12:2 {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

1Co 12:3
12:3 {3} Wherefore I give you to understand, that no man
     speaking by the Spirit of God calleth Jesus {c} accursed:
     and [that] no man can say that Jesus 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

1Co 12:4
12:4 {4} Now there are diversities of gifts, but the {d} same

 (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.

1Co 12:6
12:6 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.

1Co 12:7
12:7 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.

1Co 12:8
12:8 {5} For to one is given by the Spirit the word of {h}
     wisdom; to another the word of knowledge by the same

 (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

1Co 12:10
12:10 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;
          Ac 8:20.

1Co 12:11
12:11 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

1Co 12:12
12:12 {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.

1Co 12:13
12:13 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.

1Co 12:14
12:14 {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."

1Co 12:15
12:15 {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.

1Co 12:17
12:17 {11} If the whole body [were] an eye, where [were] the
      hearing? If the whole [were] hearing, where [were] the

 (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.

1Co 12:21
12:21 {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

 (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.

1Co 12:22
12:22 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.

1Co 12:23
12:23 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.

1Co 12:25
12:25 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.

1Co 12:26
12:26 {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.

1Co 12:27
12:27 Now ye are the body of Christ, and members in {s}

      (s) For all churches, wherever they are dispersed through
          the whole world, are different members of one body.

1Co 12:28
12:28 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.

1Co 12:31
12:31 {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.