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First Corinthians 12:8-13

The Corinthians have questioned Paul in their letter to him concerning the spiritual graces - and as we have
seen last week, their question apparently pertained to speaking in tongues.
The content of the next three chapters suggests that the Corinthians were enamored with this particular
spiritual grace, as speaking in tongues was something with which they were familiar from their pagan
culture, and they came to view it as a superior spiritual ability.
But what the Corinthians knew as speaking in tongues were the ecstatic utterances made by their cultic
priestesses, in the temples - unintelligible utterances that were supposedly then interpreted by the priests,
for the people. It would seem that some of the Corinthians had carried over this practice into the church in
Corinth, and others were inquiring of Paul as to how to receive this ability, thinking it was from the Holy
Spirit.
But of course, the pagan utterances were not inspired by the Holy Spirit, but by the spirit of this world. So
the very first thing that Paul encourages the Corinthian believers to do is to exercise discernment, by the
Holy Spirit in them. They need to stop marveling at the experience, and to listen to what is being said - for
any utterance that comes from the Holy Spirit will always glorify Jesus as Lord.
Paul then began to give the Corinthian assembly the right perspective concerning the authentic enablement
of speaking in tongues - not as some superior spiritual ability, but as just one of many diverse abilities, that
the Holy Spirit graces upon believers - all of which are needed, for the church to be edified.
But in order for the church to be edified - and God to be glorified - the believers, with all of their diverse
abilities, must work together as one. The graces that each one has been given by the Spirit will then work
for the benefit of all.
As Paul continues, hell now elaborate on this, beginning with showing some of the diverse manifestations
of the Holy Spirit, with which He graces believers.
Well begin with verse 7, from last week.
[First Corinthians 12:7-13]
So Paul names just a few of the spiritual graces - manifestations of the Holy Spirit. The Spirit personally
selects the graces He gives to each individual believer - different graces, which are all to function together
according to the Spirits leading, in a similar way to how members operate, within a body.
Now, Paul didnt mean his list to be comprehensive; this is not an exhaustive list of all of the spiritual
graces. In fact, you will find no such list in the NT.
To think that there could be such a list would be to suggest that there is a limit to ways in which the Holy
Spirit could grace believers, with His abilities; or a limit to the ministries or to the effectual working, in
them. Are there such limits, with God? I dont believe there are.
The apostle Peter wisely titled these spiritual abilities the manifold grace of God (1 Pet 4:10) - manifold
means variegated, many-colored - and like colors, immeasurably nuanced and unique - and some, though
seen, are indescribable.

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So Paul has no intention of his list here being comprehensive; and even if you were to compile a master list
from the four lists where spiritual graces are described in the Scriptures by Paul (Rm 12:6-8, 1 Cor 12:2830, Eph 4:11), you would still not have a complete list.
So why does Paul list some of them? Because he is making a point, in each of the letters where we find
such a list of the graces.
Pauls point to the Roman assemblies was that they were to fulfill whatever ministry God had graced them
with (Rm 12:3-8) - that was their reasonable service, to God - their service of worship (Rm 12:1). And the
point of Pauls list in Ephesians, to the Asian assemblies, was how the teaching graces functioned to equip
and to build up the Body of Christ (Eph 4:7-16).
There are two lists of spiritual graces in this one chapter of First Corinthians, and they partially overlap; but
each time Paul is making a slightly different point. Well consider the second list when we come to it (v.
28-30); but lets look at this list now and think about what Pauls point would have been, to the assembly in
Corinth.
Looking back to what Paul has been saying from the beginning of the chapter, what is it that he would be
showing the Corinthians, with this list? The diversity of the spiritual graces. Paul is elaborating on what he
has said, in verses 4-7: different graces are given to individual believers - and then Paul will go on to show
that through the unity of the Spirit, these graces work together - for the benefit of all.
So we see here some of the many different graces; of the manifold grace of God. Did Paul intend his list to
reflect certain categories of the graces? Or is there a sequence to them? Neither of these things is apparent,
although some have spent their time trying to fit them into some scheme or another - and then I think they
miss out a little on what Paul is doing, here.
Who is Paul writing to? The Corinthians assembly. Thinking back to the very beginning of this letter, what
is it that we see the Corinthians value? What have they been pursuing? Lets go back there and look.
Turn back to chapter 1. Look at verse 4, where the body of the letter begins.
[First Corinthians 1:4-8] You were enriched in all utterance and all knowledge - so that you come short in
no gift. That word gift is charisma, referring here to the graces that the Holy Spirit gives to believers.
And Paul specifically mentions the graces involving speech and knowledge, because that is what the
Corinthians so prized - and what they continued to pursue, from worldly sources - the wisdom of Greek
philosophy; fine rhetoric. But Paul tells them they have all of the spiritual graces that they need - for their
work of ministry, their service of worship to the Lord.
[Return to First Corinthians 12]
In Pauls list here, notice that he begins on that very note: with the graces that correspond to what the
Corinthians value.
Knowledge refers to grasping the meaning of the truth; wisdom emphasizes insight into that meaning, so
that it can be skillfully applied as understanding in life.

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But in that Paul says the word of wisdom and the word of knowledge, he is specifically referring to a
speaking ability. This is being able to speak forth the truth and give insight into its meaning, effectively
communicating it. These are not just abilities, but supernatural abilities, which are graced upon some
believers, by the Spirit - to one, and another.
Now notice that near the end of Pauls list, we find the spiritual grace that corresponds to another thing
weve learned the Corinthians valued: the speaking in tongues.
So Paul begins and ends with graces which are very desirable to the Corinthians - concluding with tongues,
that for which they have an inordinate desire. But what do we find in between? Other graces of the Spirit.
Lets consider these one by one.
In verse 9, we find faith. Dont all believers have faith? They would have to have had it, in order to be
saved. And believers persevere in that faith, to the very end; its the mark that their faith is genuine.
But the grace to which Paul is referring here goes beyond that. Paul will speak of it further, in chapter 13;
lets take a quick look at that.
In chapter 13, Paul indicates that the spiritual graces are ineffective, apart from the operation of love. In
verse 2, look what Paul says about faith. If I have all faith, so that I could remove mountains, but have not
love, I am nothing.
So this faith is a supernatural confidence in God to accomplish His purposes, despite difficult, even
seemingly impossible circumstances. It is exercised in persistent prayer and intercession, by which the
believer comes to understand and put his complete trust in the will of God.
An example of one so graced would be Barnabas, who trusted God concerning the newly-converted Saul,
bringing him to the apostles, when everyone else was still terrified of him (Acts 9:26-27). And Barnabas
also encouraged the new converts in Antioch, confident that God would include the Gentiles in salvation
(Acts 11:19-24) - which even the apostles were not yet ready to believe. Again, this is faith for the
realization of Gods purposes; not our own.
Gifts of healings refers to the physical body - cures from illness or disability. Again, this is a supernatural
ability; these are miraculous healings. The words gifts and healings are in the plural, which may
suggest that this manifestation was given not as a permanent gift, but that each occurrence is a gift in its
own right.
In the NT, we see that this grace was never exercised solely for the purpose of bringing people physical
health, but to validate those bearing the good news of Jesus Christ; just as Jesus healed to authenticate
Himself as the Messiah (Mt 8:16-17).
Although these healings were miraculous, Paul lists the working of miracles separately here. In the Greek,
the word for miracles means powers, referring to supernatural power. In the book of Acts, this power was
seen to accompany the spread of the gospel - just as Jesus had said it would.
Turn to Mark chapter 16. Marks gospel is thought to give the recollections of Peter, concerning Jesus.
These are the final words that Mark records of Jesus to His eleven apostles.
[Mark 16:15-20]

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v. 15 Literally, this reads, Going into all the world, preach the gospel to all the creation. The idea was
that the apostles were to preach the gospel, wherever they went; wherever the Spirit led them.
v. 16 Jesus would certainly not have been indicating that water baptism is necessary for salvation. The one
who believes in Jesus will be saved, and is then to be baptized by the apostles as a public testimony to his
faith. We can see that this is the pattern established from the beginning, in the book of Acts.
v. 17-18 So here we see the working of miracles, including miraculous healings. Jesus said that these are
signs - powerful indicators that point to God, as the giver of such supernatural abilities.
But to whom were these abilities given? The account says that these signs will follow those who believe;
and the meaning of this becomes clear as we read on.
v. 19-20 So in a single, simple sentence, Mark records the ascension of Jesus back into heaven - to the right
hand of God, the position of power and authority.
And then, they went out and preached - who did? The apostles. And the Lord worked through them, and
what did He do? He confirmed the word they spoke - He validated their message, the gospel - through the
accompanying signs that He did, through them. So the signs following those who believe were signs the
Lord was doing, through His apostles - the very ones preaching His message.
And if we were to continue in the book of Acts, we find that the apostles were not the only ones who were
graced with this miraculous ability. It is seen to accompany the front line, as the gospel advanced, into all
the world (Acts 5:12-16, 6:8, 8:6-13, 9:36-42, 13:8-12, 14:1-3, 16:16-18, 19:11-20, 20:7-12, 28:1-9).
[Return to First Corinthians 12]
These last three graces - faith, gifts of healings, and working of miracles - are all powerful manifestations
of the Spirit - but very different from that to which the Corinthians tended to be drawn. And perhaps thats
the very reason why Paul included them - because these were also unquestionably great abilities of the
Spirit, which were just as necessary as the first two.
But the first two graces would find their key use within the assembly, to further establish believers in the
faith - equipping them for their ministry (Eph 4:12). Faith, healings and miracles would be used by the
Spirit mostly with unbelievers - for advances into enemy territory, and for authenticating the message
proclaimed, where the gospel had never been heard.
Perhaps the Corinthians had no interest in faith, healings and miracles, since those graces didnt much
pertain to their assembly. Yet those graces were also for the edifying of the church - as the Lord added to it
daily those who were being saved - building up His church, with new believers. So what we see is that
Paul was attempting to expand the mind of the Corinthians to the diversity of the graces, all vital in the
Lords work.
The last four graces that Paul lists here all pertain to inspired utterance. Prophecy is intelligible utterance
inspired by the Holy Spirit - it is understandable by all who hear it.
Genuine prophets are proclaimers of Gods truth. They speak the Lords word, to the people; a word that
comes to them by revelation - the Holy Spirit inspires them to speak it. Since the completion of the NT
record, prophecy has not been a means of new revelation, but is limited to proclaiming and expounding
what is revealed in the written Word.

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Were going to look ahead to chapter 14 for a moment, where Paul describes the effective working of
prophecy. Look at verse 3.
So what is the result of prophecy? Edification - the church is built up, in this case, meaning further
established in the truth. And also, prophecy yields exhortation - proclaiming Gods truth encourages
believers to obey God. Lastly, prophecy draws on the strong consolation of Gods truth to comfort men - to
remind them of their certain future hope, while they endure the trials of this life.
Prophecy is a spiritual grace that can be more easily counterfeited than some others. This was particularly
an issue in the early church, among new assemblies. Since the written record of the NT did not yet exist,
there were false prophets who would go into the new assemblies, supposedly proclaiming to them what the
Lord said, when in fact He said no such thing - like for the Galatians to keep the Law of Moses (Gal 3:1-3).
For this reason, the Holy Spirit graced some believers with a supernatural ability to discern spirits - and
here, Paul specifically means the ability to judge rightly whether something proclaimed is from the Spirit of
God - or the spirit of this world.
At long last, Paul comes to the grace that, to the Corinthians, was such a phenomenal spiritual ability - the
speaking in tongues - another type of inspired utterance. But look at how Paul writes of it - as just part of
his list, of the manifestations of the Spirit - to another, to another, to another - and therefore, not to all.
Only some are given this grace, by the Spirit. And others are not; they are given other graces, instead.
Hmm.
And look at how Paul describes this grace. As kinds of tongues. Now in the Greek, that means kinds or
families of languages. Paul is definitely indicating actual ethnic languages, here. Hmm again.
So unlike the ecstatic utterances of the pagans, the authentic spiritual grace of speaking in tongues refers to
speaking in a known language. This language is foreign to the speaker and to any listener who does not
know that language.
Even more than prophecy, this was a spiritual grace which could easily be counterfeited - for if an
individual was uttering something unintelligible, how could others know whether it was a genuine language
or not? And so the Spirit gave some believers the supernatural ability of interpretation of tongues - that
is, to understand and translate foreign languages - which we see following tongues, in Pauls list.
Paul will not bring out until chapter 14 where these graces were generally used: prophecy, with believers;
but tongues, with unbelievers. We can see that as the Corinthians began to truly understand what these
graces are, and how the Spirit really uses them, it might have served to contain their over-enthusiasm for
speaking in tongues.
But for now, Pauls point it that speaking in tongues is just one of many diverse abilities that the Spirit
gives believers - all of which are needed for His work.
v. 11 Paul wants the Corinthians to know that they dont select the grace they want; the Spirit determines
that, by His sovereign authority; His will. He gives them exactly the right grace, suited for them
individually, and for the way that they will be used, in the ministry - for the edifying of the church, for the
glory of God. In this way, all of His diverse graces work together in unity.
Now Paul will use a very familiar illustration to show how this works.

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v. 12 We are perhaps overly familiar with this concept - of the church being like a body. We say the Body
of Christ as much if not more than we say the church! So its very easy to gloss over what is said. But
lets not miss Pauls point, here - which is how those who have believed into Christ are many - and yet, they
are one.
Paul likens believers to the many members of a body. A human body has many different parts, doesnt it?
Parts that are designed differently - to fulfill diverse functions - at various times - in unique ways.
Yet they are all part of one body, and so, useful to the other parts as well as to the whole. Theyre different
- but they work together - when each is doing what it is supposed to do, in the right way, at the right time.
And that then benefits the body - each of the other parts, and the whole.
Paul is saying, so also is Christ. Notice he doesnt say Christs Body; just Christ. Why? Because were
part of Him; one, with Him; in union, with Him. In that sense, we are Christ.
So also is Christ - a Body with many, many different members - but one Body. And as Paul continues, he
brings out how it is that we became part of this one.
v. 13 Pauls explanation for how we became a part of this whole entity, Christ, is by the Holy Spirit. And
Paul says two things, about the Spirit: that by one Spirit, we were all baptized into one body; and that we
have all been made - actually, its given - weve all been given to drink into one Spirit - the Holy Spirit.
So what exactly is Paul talking about? And why does he speak of what sounds like two different things,
regarding the Spirit - being baptized, and drinking - and yet link them together grammatically, as if theyre
the same thing? And most importantly, what does it mean to the Corinthians - and to all believers regarding the Spirit, and His graces?
To get our answers, well do a little historical retrospective, in Scripture. Well begin in John chapter 7.
Jesus had gone up to Jerusalem for the Feast of Tabernacles - the eight-day feast that foretells of the time
when God will dwell in the midst of His people, during the Kingdom Age.
A tradition had developed around the feast, by that day. Each day, the priests would dip water from the
pool of Siloam in Jerusalem, and then pour it out at the foot of the altar of burnt offering, where it would
flow outward toward the people. The ritual was said to commemorate the water that the LORD brought
forth from the rock that Moses struck in the wilderness - that the people might drink (Ex 17:1-7).
On the last day of the feast, Jesus spoke to the people who had congregated in the temple. As I read this,
you may notice that the punctuation is different than what you have in your Bibles, which Ill explain.
[John 7:37-39]
v. 37-38 The last day of the feast was called the great day, because it was the fulfillment of the feast. What
does the number eight signify in Scripture? A new beginning. The last day foretold of the new beginning
that the people would have in the land, with God dwelling in their midst.

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Jesus had most likely been seated, teaching in the temple, but then rose to make a proclamation to the
people. In the Greek language, there is no punctuation; all punctuation has to be added by our translators.
We can be certain that the phrase he who believes in Me belongs with the first sentence, and not the
second. This is because there isnt any Scripture which says that rivers of living water will flow out of the
heart of the believer. But there are ample Scriptures which allude to rivers of living water flowing out of
the heart of Messiah (Ex 17:1-7; Is 33:21, 22; Is 55:1-3).
So once again, the sentences would read, If anyone thirsts, let him come to Me and drink, he who believes
in Me. As the Scripture has said, out of His heart - the heart of Messiah - will flow rivers of living water.
Jesus was proclaiming to the people that this tradition of the Jews - of pouring out water at the altar of burnt
offering - pointed to Him. Jesus is the Rock that would be struck in death on the cross - the altar of burnt
offering - in order for the water of life to flow forth - to all who would come to Him, and drink.
Then the apostle John, writing this later, adds this comment, made from the perspective of time.
v. 39 So John, writing his gospel much later, is able to look back and recognize what it was that Jesus was
referring to - to the receiving of the Holy Spirit, by those who believe - the Holy Spirit was not yet - He
had not yet been received.
In what way? He had certainly been received, by individual believers, as we see evidence of this, in
Scripture (eg, 2 Pet 1:21, Gen 41:38). John is speaking about a receiving of the Holy Spirit, after Jesus
was glorified - after He died on the cross, and then rose from the dead.
Turn to John chapter 20. This was the night of the resurrection. Jesus came to His disciples in the upper
room, where they were huddled, for fear of the Jews.
[John 20:19-23]
v. 19-20 Having witnessed the crucifixion, the reality of the death of Jesus was indelibly fixed in the minds
of His followers. Even with Him alive before their very eyes, it took several proofs, before they were
finally convinced of it (Lk 24:36-43) - and then, what rejoicing!
v. 21-23 The Father had sent Jesus into the world to redeem men from sin and death. Now Jesus was
dispatching His disciples under His authority in a continuation of the same mission - to reconcile men,
through the redemption He accomplished. He sends us all on a rescue mission.
And then Jesus breathed, not in each one of them, but on them, collectively, a gesture to bear out His words
to them: Receive the Holy Spirit. The gesture was to demonstrate that Jesus was breathing life into His
Body of believers.
The life of the collective Body of Christ is the Holy Spirit; the Spirit is what unites them together as one
collective spiritual body. Through the Spirit, the Body has light - union with the Head, Christ - direction,
purpose, instruction.
Each disciple had been indwelt by the Holy Spirit, the moment he believed; but now, he was united with the
other disciples and with Jesus as a collective - a new creation in Christ.

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But even this was not the fullness of what Jesus was saying - the rivers of living water, of which any man
could come to Him and drink - which John said was the Holy Spirit. This was a breath; the rivers of living
water speak of an outpouring.
When was the Holy Spirit poured out? On Pentecost. Turn now to Acts chapter 1. Just before He
ascended back into heaven, Jesus spoke to His disciples about the promise of the Father, of which He had
told them before.
[Acts 1:4-8] The promise of the Father was the baptism not with, but in the Holy Spirit. The same idea is
present in our passage in Corinthians - that the Holy Spirit is what they will actually be immersed in;
saturated in.
This baptism will result in them receiving power. Luke recorded the words of Jesus in his gospel: you will
be endued - clothed - with power from on high (Lk 24:49). The power that is being spoken of is the
charismata - the spiritual graces - through which the Holy Spirit will work to reconcile men.
After Jesus returned to heaven, on the day of Pentecost, this promise of the Father was realized.
[Acts 2:1-4] One hundred twenty of the disciples of Jesus were in this upper room. As Peter would declare
later, Jesus received from the Father the promise of the Holy Spirit, and He poured out that which they saw
and heard (Acts 2:33) - signs of great power.
The Holy Spirit, represented in the sound of the wind, filled the house. In that the disciples were in that
house, the idea is that they are now collectively in Him - in the Holy Spirit - and there is the baptism,
pictured.
The other sign, the divided tongues as of fire, resting upon each of them, represented their collective
anointing for their ministry. And Luke writes that they were all filled with the Holy Spirit - they were in the
Spirit, and the Spirit was in them.
The Holy Spirit had now come upon the collective Body of Christ, with power - bringing all of the graces
by which He would minister, through them - graces which He distributes to each member of the Body, as
He wills.
And the Spirit immediately distributed to all the disciples present the grace of speaking with other tongues known foreign languages - to draw the religious pilgrims who had come up for the feast by the sound of
their own languages being spoken, declaring the wonderful works of God.
In this, we see the near-fulfillment of the words Jesus spoke at the Feast of Tabernacles. The Holy Spirit
was now in their midst - the Body of Christ, the dwelling place of God in the Spirit (Eph 2:22) - God,
dwelling in the midst of His people - as pictured in the feast.
The Rock had been struck - and rivers of living water, the Holy Spirit, had poured out - and now anyone
who thirsts can come to Jesus, drink, and live.
[Return to First Corinthians 12]

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What we have looked at shows the history of the collective Body of Christ receiving the breath of life, and
then anointed with power, for their ministry. But the Body of Christ received those things at points of time
in history, once and for all - all believers, through all time. So what Paul is talking about in verse 13 is the
experience of every believer since these historical occasions.
When a person believes into Jesus, he personally receives eternal life, AND the Holy Spirit comes and
indwells him, individually, AND the person is baptized into the Body of Christ, AND anointed by the Spirit
for his ministry, AND receives the collective life of the Body, AND is joined to every other member of the
Body and to Christ, through the Spirit.
All is one experience, now. And Paul draws on the imagery of baptism and drinking to emphasize the fact
that now, the believer is in the Holy Spirit, and the Holy Spirit is in the believer. Theirs is a complete and
seamless union. They are forever inseparable; one.
So it matter not what they were before - Jew, Greek, slave, free - differences that used to divide them. What
matters now is that through the Spirit, they are a new creation with Christ and with one another - with
diversity that will bring strength to their unity.
Reading: 1 Cor 12-13, Eph 4:1-16.