---
title: "Commentary Critical and Explanatory on the Whole Bible"
author: "Robert Jamieson, A. R. Fausset and David Brown"
languages: [en]
shelf: "Commentaries"
section: 723 of 927
url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/723/
cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 723. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/723/"
---

# Commentary Critical and Explanatory on the Whole Bible

*Robert Jamieson, A. R. Fausset and David Brown*

The Victorian standard commentary, critical and practical, from Genesis to Revelation.

## 723. 1 Corinthians · 18 of 26

Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/723/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/723/#p-N

[¶0] 8-10. 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, [1Co 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 [1Co 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 [1Co 13:8]. The first genus refers more to believers; the second, to unbelievers.

[¶1] 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 [1Co 12:11]); the third is, "in," that is, under the influence of (so the Greek, [Mt 22:43]; [Lu 2:27]).

[¶2] word of wisdom--the ready utterance of (for imparting to others, [Ep 6:19]) wisdom, namely, new revelations of the divine wisdom in redemption, as contrasted with human philosophy ([1Co 1:24]; [2:6, 7]; [Ep 1:8]; ; [Col 2:3]).

[¶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 [1Co 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" ([1Co 13:8]), [Bengel].

[¶4] 11. as he will--([1Co 12:18]; [He 2:4]).

[¶5] 12-13. 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.

[¶6] of that one body--Most of the oldest manuscripts omit "one."

[¶7] so also is Christ--that is, the whole Christ, the head and body. So [Psa 18:50], "His anointed (Messiah or Christ), David (the antitypical David) and His seed."

[¶8] 14. 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.

[¶9] 15. The humbler members ought not to disparage themselves, or to be disparaged by others more noble ([1Co 12:21], ).

[¶10] 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, [Nu 10:31]), ([1Co 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.

[¶11] 17. Superior as the eye is, it would not do if it were the sole member to the exclusion of the rest.

[¶12] 18. now--as the case really is.

[¶13] every one--each severally.

[¶14] 19. where were the body--which, by its very idea, "hath many members" ([1Co 12:12], ), [Alford].

[¶15] 20. now--as the case really is: in contrast to the supposition ([1Co 12:19]; compare [1Co 12:18]).

[¶16] many members--mutually dependent.

[¶17] 21. The higher cannot dispense with the lower members.

[¶18] 22. 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."

[¶19] 23. less honourable--"We think" the feet and the belly "less honorable," though not really so in the nature of things.

[¶20] bestow ... honour--putting shoes on (Margin) the feet, and clothes to cover the belly.

[¶21] uncomely parts--the secret parts: the poorest, though unclad in the rest of the body, cover these.

[¶22] 24. tempered ... together--on the principle of mutual compensation.

[¶23] to that part which lacked--to the deficient part [Alford], ([1Co 12:23]).

[¶24] 25. no schism--(compare [1Co 12:21])--no disunion; referring to the "divisions" noticed ([1Co 11:18]).

[¶25] care one for another--that is, in behalf of one another.

[¶26] 26. And--Accordingly.

[¶27] 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].

[¶28] rejoice with it--"When the head is crowned, the whole man feels honored, the mouth expresses, and the eyes look, gladness" [Chrysostom].

[¶29] 27. 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 [1Co 3:16]): and its individual components are members, every one in his assigned place.

[¶30] 28. set ... in the church--as He has "set the members ... in the body" ([1Co 12:18]).

[¶31] first apostles--above even the prophets. Not merely the Twelve, but others are so called, for example, Barnabas, &c. ([Ro 16:7]).

[¶32] 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" ([1Co 12:8]). Under "teachers" are included "evangelists and pastors."

[¶33] miracles--literally, "powers" ([1Co 12:10]): ranked below "teachers," as the function of teaching is more edifying, though less dazzling than working miracles.

[¶34] helps, governments--lower and higher departments of "ministrations" ([1Co 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 (Ac 6:1-10; 8:5-17); also, others who helped with their time and means, in the Lord's cause (compare [1Co 13:13]; [Nu 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 ([1Ti 5:17]; [He 13:17], ). 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") ([Ro 12:8]). Translate, literally, "Helpings, governings" [Alford].

[¶35] diversities of tongues--([1Co 12:10]). "Divers kinds of tongues."

[¶36] 29. Are all?--Surely not.

[¶37] 31. covet earnestly--Greek, "emulously desire." Not in the spirit of discontented "coveting." The Spirit "divides to every man severally as He will" ([1Co 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 ([1Co 14:1]) between "follow after charity--zealously esteem spiritual gifts"; also with ([1Co 12:11], ) the sovereign will with which the Spirit distributes the gifts, precluding individuals from desiring gifts not vouchsafed to them. But see on [1Co 14:1].

[¶38] the best gifts--Most of the oldest manuscripts read, "the greatest gifts."

[¶39] 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 [1Co 14:1]). This love, or "charity," includes both "faith" and "hope" ([1Co 13:7]), and bears the same fruits ([1Co 13:1-13]) as the ordinary and permanent fruits of the Spirit ([Ga 5:22-24]). Thus "long-suffering," compare [1Co 12:4]; "faith," [1Co 12:7]; "joy," [1Co 12:6]; "meekness," [1Co 12:5]; "goodness," [1Co 12:5]; "gentleness," [1Co 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 ([Ro 5:5]; ). This is more to be desired than gifts ([Lu 10:20]).

### Chapter 13

[¶41] [1Co 13:1-13]. Charity or Love Superior to All Gifts.

[¶42] The New Testament psalm of love, as the forty-fifth Psalm (see [Psa 45:1], title) and the Song of Solomon in the Old Testament.

[¶43] 1. tongues--from these he ascends to "prophecy" ([1Co 13:2]); then, to "faith"; then to benevolent and self-sacrificing deeds: a climax. He does not except even himself, and so passes from addressing them ("unto you," [1Co 12:31]) to putting the case in his own person, "Though I," &c.

[¶44] speak with the tongues--with the eloquence which was so much admired at Corinth (for example, Apollos, [Ac 18:24]; compare [1Co 1:12]; , ), and with the command of various languages, which some at Corinth abused to purposes of mere ostentation ([1Co 14:2], &c.).