1 CorinthiensChapitre 12

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Show the gifts of grace9 gifts from the Spirit

Paul teaches about the gifts of the Spirit and how they should function in the church. All gifts are given for the common good, and no gift is more important than another.

Word of wisdom

One receives a word of wisdom through the Spirit. The ability to speak God's wisdom in concrete situations.

v.8

Word of knowledge

Another receives a word of knowledge through the same Spirit. Insight into God's truths.

v.8

Faith

One receives faith through the same Spirit. A special confidence that God will act.

v.9

Healing

Another receives gifts for healing through the one Spirit.

v.9

Miraculous powers

One receives power to perform mighty deeds. Miracles and wonders.

v.10

Prophecy

Another receives the gift of prophecy. To speak God's word into situations.

v.10

Discernment of spirits

One receives the ability to discern spirits. To distinguish between truth and falsehood.

v.10

Tongues

Another receives different kinds of tongues. Prayer in an unknown language.

v.10

Interpretation of tongues

And yet another receives interpretation of tongues. To translate the message spoken in tongues.

v.10

Now about spiritual gifts, brothers and sisters: I do not want you to be uninformed.

You know that when you were pagans, you were somehow enticed and led astray to idols that cannot speak.

So I want you to understand this: no one speaking by the Spirit of God says, "Jesus be cursed," and no one can say, "Jesus is Lord," except by the Holy Spirit.

There are different gifts, but the same Spirit;

and there are different ministries, but the same Lord;

and there are different activities, but the same God, who works all of them in everyone.

To each person the manifestation of the Spirit is given for the common good.

To one is given through the Spirit a word of wisdom, to another a word of knowledge by the same Spirit,

to another faith by the same Spirit, to another gifts of healing by the one Spirit,

to another the working of miracles, to another prophecy, to another the discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues.

All these are the work of one and the same Spirit, who distributes them to each one individually as he wills.

For just as the body is one and yet has many parts, and all the parts of the body, though many, form one body, so it is with Christ.

For we were all baptized by one Spirit into one body—whether Jews or Greeks, slaves or free—and we were all given the one Spirit to drink.

Indeed, the body is not made up of one part but of many.

If the foot should say, "Because I am not a hand, I do not belong to the body," would that make it any less a part of the body?

And if the ear should say, "Because I am not an eye, I do not belong to the body," that would not make it any less a part of the body.

If the whole body were an eye, where would the hearing be? If the whole body were an ear, where would the sense of smell be?

But in fact God has placed the parts, each one of them, in the body just as he wanted.

If they were all one part, where would the body be?

As it is, there are many parts, but one body.

The eye cannot say to the hand, "I have no need of you," nor can the head say to the feet, "I have no need of you."

On the contrary, the parts of the body that seem to be weaker are indispensable,

and the parts we consider less honorable we clothe with greater honor; the parts we would rather not display we treat with special modesty,

while our presentable parts need no such care. But God has put the body together, giving greater honor to the part that lacked it,

so that there should be no division in the body, but that its parts should have the same concern for one another.

If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it.

Now you are the body of Christ, and each one of you is a part of it.

And in the church God has appointed first apostles, second prophets, third teachers, then miracles, then gifts of healing, forms of help, forms of leadership, and different kinds of tongues.

Are all apostles? Are all prophets? Are all teachers? Do all work miracles?

Do all have gifts of healing? Do all speak in tongues? Do all interpret?

But eagerly desire the greater gifts. And yet I will show you a way that surpasses them all.

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Résumé2

Chapitre 12

Main Theme: The many gifts of the Spirit serve unity in Christ's body.

Content: Paul teaches that no one can confess "Jesus is Lord" except by the Holy Spirit. There are different kinds of spiritual gifts, services, and workings, but the same God gives them all for the common good. By one Spirit we were all baptized into one body—whether Jew or Greek, slave or free. Just as the parts of a body are different yet mutually dependent, so it is in the church: the seemingly weaker parts are indispensable. Paul concludes by pointing to an even more excellent way.

Key Words/Images:

Spiritual gifts (χαρίσματα): Various gifts of the Spirit such as wisdom, knowledge, healing, prophecy, and speaking in tongues, given to each person for the benefit of the community.
Christ's body: The church as one body with many members, where every part is necessary and no one can say to another "I do not need you."
One Spirit, one baptism: The Holy Spirit unites all believers into one body across ethnic and social divides.
Mutual care: The members should have the same concern for one another—if one member suffers, all suffer together; if one is honored, all rejoice with it.

Contexte historique

Historical and Cultural Context for 1 Corinthians 12

Events and Customs

Paul’s reference to the Corinthians’ past with "mute idols" (τὰ εἴδωλα τὰ ἄφωνα, v. 2) reflects the ecstatic religious practices that were widespread in Corinth. The city was known for its many temples, including cults dedicated to Dionysos, Kybele, and Apollo. In these cults, ecstatic experiences, tongue-like outbursts, and trance states were common. Worshipers were "led away" (ἀπαγόμενοι) – an expression suggesting passive, uncontrolled religious ecstasy. This forms the background for Paul’s need to teach the church how to distinguish between pagan ecstasy and the genuine work of the Spirit.

The phrasing "Jesus be cursed" (Ἀνάθεμα Ἰησοῦς, v. 3) may reflect a real situation in Corinth. Some scholars suggest this could have occurred during ecstatic gatherings, either from individuals who combined pagan practices with Christian faith, or possibly from Jewish opponents participating in contexts where spiritual gifts were being exercised.

Key Terms

The term χαρίσματα (charismata, "gifts of grace") in verse 4 is derived from χάρις (grace). Paul thus emphasizes that these gifts are unearned favors from God, not achieved skills or signs of spiritual superiority. This stood in contrast to the Greco-Roman honor culture where personal abilities and status conferred prestige.

The metaphor of the body (σῶμα, vv. 12–27) was well known in antiquity. The Roman fable of Menenius Agrippa (494 BC), in which he compared the state to a body to persuade the plebeians not to leave Rome, is a famous example. Stoic philosophers also used the body as an image of cosmic unity. Paul takes up this familiar image but gives it radically new content: the body is not the state or the cosmos, but Christ himself, and all members – regardless of social status – have equal value.

The expression "whether we were Jews or Greeks, slaves or free" (v. 13) addresses the deepest social divisions in antiquity. In Corinth, as a busy port city, the population was highly diverse. That all these people were "baptized into one body" and "given one Spirit to drink" represented a radical social upheaval in a world where such distinctions defined one’s identity and opportunities.

Chapter-Specific Findings

Archaeological excavations in Corinth have uncovered remains of numerous temples and shrines, including the sanctuary of Asklepios, where healing through dreams and rituals was practiced. This sheds light on why "gifts of healing" (χαρίσματα ἰαμάτων, vv. 9, 28) are mentioned specifically. The Corinthians were accustomed to seeking divine healing, and Paul shows that such power is also present in the Christian church – but as a gift from the Holy Spirit, not through pagan rituals.

Inscriptions from Corinth confirm the city’s diverse population of free citizens, freed slaves, and slaves working side by side in trade and crafts. This social reality makes Paul’s emphasis on the unity of the body across social divisions especially relevant for this congregation.

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