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<p id="Chapter12" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 12
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<p id="a1Co12_1"><a onclick="return mV('1Cr',12,'1-31');">1Cr 12:1-31</a>. THE USE AND THE ABUSE OF SPIRITUAL GIFTS, ESPECIALLY PROPHESYING AND TONGUES.
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<p>This is the <i>second</i> subject for correction in the Corinthian assemblies: the "<i>first</i>" was discussed (<a onclick="return mV('1Cr',11,'18-34');">1Cr 11:18-34</a>).
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<p><b>1. spiritual gifts</b>—the signs of the Spirit's continued efficacious presence in the Church, which is Christ's body, the complement of His incarnation, as the body is the complement of the head. By the love which pervades the whole, the gifts of the several members, forming reciprocal complements to each other, tend to the one object of perfecting the body of Christ. The ordinary and permanent gifts are comprehended together with the extraordinary, without distinction specified, as both alike flow from the divine indwelling Spirit of life. The extraordinary gifts, so far from making professors more peculiarly <i>saints</i> than in our day, did not always even <i>prove</i> that such persons were in a safe state at all (<a onclick="return mV('Mat',7,22);">Mat 7:22</a>). They were needed at first in the Church: (1) as a pledge to Christians themselves who had just passed over from Judaism or heathendom, that God was in the Church; (2) for the propagation of Christianity in the world; (3) for the edification of the Church. Now that we have the whole <i>written</i> New Testament (which they had not) and Christianity established as the result of the miracles, we need no further miracle to attest the truth. So the pillar of cloud which guided the Israelites was withdrawn when they were sufficiently assured of the Divine Presence, the manifestation of God's glory being thenceforward enclosed in the Most Holy Place [ARCHBISHOP WHATELY]. Paul sets forth in order: (1). The unity of the body (<a onclick="return mV('1Cr',12,'1-27');">1Cr 12:1-27</a>). (2). The variety of its members and functions (<a onclick="return mV('1Cr',12,'27-30');">1Cr 12:27-30</a>). (3). The grand principle for the right exercise of the gifts, namely, love (<a onclick="return mV('1Cr',12,31);">1Cr 12:31</a>; <a onclick="return mV('1Cr',13,'1-13');">1Cr 13:1-13</a>). (4) The comparison of the gifts with one another (<a onclick="return mV('1Cr',14,'1-40');">1Cr 14:1-40</a>).
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<br><br><b>I would not have you ignorant</b>—with all your boasts of "knowledge" at Corinth. If ignorant now, it will be your own fault, not mine (<a onclick="return mV('1Cr',14,38);">1Cr 14:38</a>).
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<p id="a1Co12_2"><b>2.</b> (<a onclick="return mV('Eph',2,11);">Eph 2:11</a>).
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<br><br><b>that ye were</b>—The best manuscripts read, "That WHEN ye were"; thus "ye were" must be supplied before "carried away"—Ye were blindly transported hither and thither at the will of your false guides.
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<br><br><b>these dumb idols</b>—<i>Greek,</i> "<i>the</i> idols which are dumb"; contrasted with the living God who "speaks" in the believer by His Spirit (<a onclick="return mV('1Cr',12,3);">1Cr 12:3</a>, etc.). This gives the reason why the Corinthians needed instruction as to spiritual gifts, namely, their past heathen state, wherein they had no experience of intelligent spiritual powers. When blind, ye went to the <i>dumb.</i>
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<br><br><b>as ye were led</b>—The <i>Greek</i> is, rather, "as ye might (happen to) be led," namely, on different occasions. The heathen oracles led their votaries at random, without any definite principle.
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<p id="a1Co12_3"><b>3.</b> The negative and positive criteria of inspiration by the Spirit—the rejection or confession of Jesus as Lord [ALFORD] (<a onclick="return mV('1Jo',4,2);">1Jo 4:2</a> gives a test of truth against the Gentiles; John, against the false prophets.
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<br><br><b>by the Spirit</b>—rather, as <i>Greek,</i> "IN the Spirit"; that being the power pervading him, and the element in which he speaks [ALFORD], (<a onclick="return mV('Mat',16,17);">Mat 16:17</a>; <a onclick="return mV('Jhn',15,26);">Jhn 15:26</a>).
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<br><br><b>of God...Holy</b>—The same Spirit is called at one time "the Spirit of GOD"; at another, "the HOLY Ghost," or "Holy Spirit." Infinite <i>Holiness</i> is almost synonymous with <i>Godhead.</i>
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<br><br><b>speaking...say</b>—"Speak" implies the act of utterance; "say" refers to that which is uttered. Here, "say" means a <i>spiritual</i> and <i>believing</i> confession of Him.
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<br><br><b>Jesus</b>—not an abstract doctrine, but the historical, living God-man (<a onclick="return mV('Rom',10,9);">Rom 10:9</a>).
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<br><br><b>accursed</b>—as the Jews and Gentiles treated Him (<a onclick="return mV('Gal',3,13);">Gal 3:13</a>). Compare "to curse Christ" in the heathen PLINY'S letter [<i>Epistles,</i> 10.97]. The spiritual man feels Him to be the Source of all blessings (<a onclick="return mV('Eph',1,3);">Eph 1:3</a>) and to be severed from Him is to be accursed (<a onclick="return mV('Rom',9,3);">Rom 9:3</a>).
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<br><br><b>Lord</b>—acknowledging himself as His servant (<a onclick="return mV('Isa',26,13);">Isa 26:13</a>). "Lord" is the <i>Septuagint translation</i> for the incommunicable <i>Hebrew</i> name JEHOVAH.
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<p id="a1Co12_4"><b>4. diversities of gifts</b>—that is, varieties of spiritual endowments peculiar to the several members of the Church: compare "dividing to every man severally" (<a onclick="return mV('1Cr',12,11);">1Cr 12:11</a>).
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<br><br><b>same Spirit</b>—The Holy Trinity appears here: the <i>Holy Spirit</i> in this verse; <i>Christ</i> in <a onclick="return mV('1Cr',12,5);">1Cr 12:5</a>; and <i>the Father</i> in <a onclick="return mV('1Cr',12,6);">1Cr 12:6</a>. The terms "gifts," "administrations," and "operations," respectively correspond to the Divine Three. <i>The Spirit</i> is treated of in <a onclick="return mV('1Cr',12,7);">1Cr 12:7</a>, etc.; <i>the Lord,</i> in <a onclick="return mV('1Cr',12,12);">1Cr 12:12</a>, etc.; <i>God,</i> in <a onclick="return mV('1Cr',12,28);">1Cr 12:28</a>. (Compare <a onclick="return mV('Eph',4,'4-6');">Eph 4:4-6</a>).
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<p id="a1Co12_5"><b>5, 6.</b> "Gifts" (<a onclick="return mV('1Cr',12,4);">1Cr 12:4</a>), "administrations" (the various <i>functions</i> and <i>services</i> performed by those having the gifts, compare <a onclick="return mV('1Cr',12,28);">1Cr 12:28</a>), and "operations" (the actual <i>effects</i> resulting from both the former, through the universally operative power of the one Father who is "above all, through all, and in us all"), form an ascending climax [HENDERSON, <i>Inspiration</i>].
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<br><br><b>same Lord</b>—whom the Spirit glorifies by these <i>ministrations</i> [BENGEL].
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<p id="a1Co12_6"><b>6. operations</b>—(Compare <a onclick="return mV('1Cr',12,10);">1Cr 12:10</a>).
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<br><br><b>same God...worketh</b>—by His Spirit working (<a onclick="return mV('1Cr',12,11);">1Cr 12:11</a>).
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<br><br><b>all in all</b>—all of them (the "gifts") in all the persons (who possess them).
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<p id="a1Co12_7"><b>7. But</b>—Though all the gifts flow from the <i>one</i> God, Lord, and Spirit, the "manifestation" by which the Spirit acts (as He is hidden in Himself), varies in each individual.
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<br><br><b>to every man</b>—<i>to each</i> of the members of the Church <i>severally.</i>
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<br><br><b>to profit withal</b>—<i>with a view to the profit</i> of the whole body.
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<p id="a1Co12_8"><b>8-10.</b> Three classes of gifts are distinguished by a distinct <i>Greek</i> word for "another" (<i>a distinct class</i>), marking the three several <i>genera: allo</i> marks the species, <i>hetero</i> the <i>genera</i> (compare <i>Greek,</i> <a onclick="return mV('1Cr',15,'39-41');">1Cr 15:39-41</a>). I. Gifts of intellect, namely, (1) wisdom; (2) knowledge. II. Gifts dependent on a special <i>faith,</i> namely, that of miracles (<a onclick="return mV('Mat',17,20);">Mat 17:20</a>): (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 <i>tongues:</i> (1) diverse kinds of tongues; (2) interpretation of tongues. The catalogue in <a onclick="return mV('1Cr',12,28);">1Cr 12:28</a> 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 <a onclick="return mV('1Cr',13,8);">1Cr 13:8</a>. The first genus refers more to believers; the second, to unbelievers.
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<br><br><b>by...by...by</b>—The first in <i>Greek</i> is, "By means of," or "through the operation of"; the second is, "according to" the disposing of (compare <a onclick="return mV('1Cr',12,11);">1Cr 12:11</a>); the third is, "in," that is, <i>under the influence of</i> (so the <i>Greek,</i> <a onclick="return mV('Mat',22,43);">Mat 22:43</a>; <a onclick="return mV('Luk',2,27);">Luk 2:27</a>).
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<br><br><b>word of wisdom</b>—the ready <i>utterance of</i> (for imparting to others, <a onclick="return mV('Eph',6,19);">Eph 6:19</a>) <i>wisdom,</i> namely, new revelations of the divine wisdom in redemption, as contrasted with human philosophy (<a onclick="return mV('1Cr',1,24);">1Cr 1:24</a>; <a onclick="return mV('Eph',1,8);">Eph 1:8</a>; <a onclick="return mV('Col',2,3);">Col 2:3</a>).
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<br><br><b>word of knowledge</b>—ready <i>utterance supernaturally</i> imparted of truths ALREADY REVEALED (in this it is distinguished from "the word of wisdom," which related to NEW revelations). Compare <a onclick="return mV('1Cr',14,6);">1Cr 14:6</a>, where "revelation" (answering to "wisdom" here) is distinguished from "knowledge" [HENDERSON]. <i>Wisdom</i> or <i>revelation</i> belonged to the "prophets"; <i>knowledge,</i> to the "teachers." <i>Wisdom</i> penetrates deeper than <i>knowledge. Knowledge</i> relates to things that are to be done. <i>Wisdom,</i> to things eternal: hence, <i>wisdom</i> is not, like <i>knowledge,</i> said to "pass away" (<a onclick="return mV('1Cr',13,8);">1Cr 13:8</a>), [BENGEL].
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<p id="a1Co12_9"><b>9. faith</b>—not of doctrines, but of miracles: confidence in God, by the impulse of His Spirit, that He would enable them to perform any required miracle (compare <a onclick="return mV('1Cr',13,2);">1Cr 13:2</a>; <a onclick="return mV('Mar',11,23);">Mar 11:23</a>; <a onclick="return mV('Jam',5,15);">Jam 5:15</a>;). Its nature, or principle, is the same as that of saving faith, namely, reliance on God; the producing cause, also, in the same,' namely, a power altogether supernatural (<a onclick="return mV('Eph',1,19,20);">Eph 1:19-20</a>). But the objects of faith differ respectively. Hence, we see, saving faith does not save by its instrinsic merit, but by the merits of Him who is the object of it.
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<br><br><b>healing</b>—<i>Greek</i> plural, "healings"; referring to different kinds of disease which need different kinds of healing (<a onclick="return mV('Mat',10,1);">Mat 10:1</a>).
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<p id="a1Co12_10"><b>10. working of miracles</b>—As "healings" are miracles, those here meant must refer to miracles of special and extraordinary POWER (so the <i>Greek</i> for "miracles" means); for example, healings might be effected by human skill in course of time; but the raising of the dead, the infliction of death by a word, the innocuous use of poisons, etc., are <i>miracles of special power.</i> Compare <a onclick="return mV('Mar',6,5);">Mar 6:5</a>; <a onclick="return mV('Act',19,11);">Act 19:11</a>.
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<br><br><b>prophecy</b>—Here, probably, not in the wider sense of public teaching by the Spirit (<a onclick="return mV('1Cr',11,4,5);">1Cr 11:4-5</a> position between "miracles" and a "discerning of spirits" implies, <i>the inspired disclosure of the future</i> (<a onclick="return mV('Act',11,27,28);">Act 11:27-28</a>; <a onclick="return mV('1Ti',1,18);">1Ti 1:18</a>), [HENDERSON]. It depends on "faith" (<a onclick="return mV('1Cr',12,9);">1Cr 12:9</a>; <a onclick="return mV('Rom',12,6);">Rom 12:6</a>). The <i>prophets</i> ranked next to the <i>apostles</i> (<a onclick="return mV('1Cr',12,28);">1Cr 12:28</a>; <a onclick="return mV('Eph',3,5);">Eph 3:5</a> <i>prophecy</i> is part of the whole scheme of redemption, an inspired insight into the obscurer parts of the existing Scriptures, was the necessary preparation for the miraculous foresight of the future.
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<br><br><b>discerning of spirits</b>—discerning between the operation of God's Spirit, and the evil spirit, or unaided human spirit (<a onclick="return mV('1Cr',14,29);">1Cr 14:29</a>; compare <a onclick="return mV('1Ti',4,1);">1Ti 4:1</a>; <a onclick="return mV('1Jo',4,1);">1Jo 4:1</a>).
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<br><br><b>kinds of tongues</b>—the power of speaking <i>various languages:</i> also a <i>spiritual language unknown to man, uttered in ecstasy</i> (<a onclick="return mV('1Cr',14,'2-12');">1Cr 14:2-12</a>). This is marked as a distinct genus in the <i>Greek,</i> "To another and a <i>different</i> class."
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<br><br><b>interpretation of tongues</b>— (<a onclick="return mV('1Cr',14,13,26,27);">1Cr 14:13, 26, 27</a>).
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<p id="a1Co12_11"><b>11. as he will</b>— (<a onclick="return mV('1Cr',12,18);">1Cr 12:18</a>; <a onclick="return mV('Hbr',2,4);">Hbr 2:4</a>).
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<p id="a1Co12_12"><b>12, 13.</b> 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.
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<br><br><b>of that one body</b>—Most of the oldest manuscripts omit "one."
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<br><br><b>so also <i>is</i> Christ</b>—that is, the whole Christ, <i>the head and body.</i> So <a onclick="return mV('Psa',18,50);">Psa 18:50</a>, "His anointed (Messiah or Christ), David (the antitypical David) and His seed."
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<p id="a1Co12_13"><b>13. by...Spirit... baptized</b>—literally, "in"; in virtue of; through. The <i>designed</i> effect of baptism, which is realized when not frustrated by the unfaithfulness of man.
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<br><br><b>Gentiles</b>—literally, "Greeks."
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<br><br><b>all made to drink into one Spirit</b>—The oldest manuscripts read, "Made to drink of one Spirit," omitting "into" (<a onclick="return mV('Jhn',7,37);">Jhn 7:37</a>). There is an indirect allusion to the Lord's Supper, as there is a direct allusion to baptism in the beginning of the verse. So the "Spirit, the water, and the blood" (<a onclick="return mV('1Jo',5,8);">1Jo 5:8</a>), similarly combine the two outward signs with the inward things signified, the Spirit's grace.
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<br><br><b>are...have been</b>—rather as <i>Greek,</i> "were ...were" (the past tense).
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<p id="a1Co12_14"><b>14.</b> Translate, "For the body <i>also.</i>" 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.
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<p id="a1Co12_15"><b>15.</b> The humbler members ought not to disparage themselves, or to be disparaged by others more noble (<a onclick="return mV('1Cr',12,21,22);">1Cr 12:21-22</a>).
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<br><br><b>foot...hand</b>—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, <a onclick="return mV('Num',10,31);">Num 10:31</a>), (<a onclick="return mV('1Cr',12,16);">1Cr 12:16</a>). As in life each compares himself with those whom he approaches nearest in gifts, not those far superior. The <i>foot</i> and <i>hand</i> represent men of active life; the <i>ear</i> and <i>eye,</i> those of contemplative life.
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<p id="a1Co12_17"><b>17.</b> Superior as the <i>eye</i> is, it would not do if it were the sole member to the exclusion of the rest.
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<p id="a1Co12_18"><b>18. now</b>—as the case really is.
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<br><br><b>every one</b>—each severally.
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<p id="a1Co12_19"><b>19. where were the body</b>—which, by its very idea, "hath many members" (<a onclick="return mV('1Cr',12,12, 14);">1Cr 12:12, 14</a>), [ALFORD].
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<p id="a1Co12_20"><b>20. now</b>—as the case really is: in contrast to the supposition (<a onclick="return mV('1Cr',12,19);">1Cr 12:19</a>; compare <a onclick="return mV('1Cr',12,18);">1Cr 12:18</a>).
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<br><br><b>many members</b>—mutually dependent.
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<p id="a1Co12_21"><b>21.</b> The higher cannot dispense with the lower members.
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<p id="a1Co12_22"><b>22. more feeble</b>—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."
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<p id="a1Co12_23"><b>23. less honourable</b>—"We think" the feet and the belly "less honorable," though not really so in the nature of things.
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<br><br><b>bestow...honour</b>—<i>putting</i> shoes <i>on</i> (<i>Margin</i>) the feet, and clothes to cover the belly.
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<br><br><b>uncomely parts</b>—the secret parts: the poorest, though unclad in the rest of the body, cover these.
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<p id="a1Co12_24"><b>24. tempered...together</b>—on the principle of mutual compensation.
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<br><br><b>to that part which lacked</b>—to the deficient part [ALFORD], (<a onclick="return mV('1Cr',12,23);">1Cr 12:23</a>).
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<p id="a1Co12_25"><b>25. no schism</b>—(compare <a onclick="return mV('1Cr',12,21);">1Cr 12:21</a>) —no disunion; referring to the "divisions" noticed (<a onclick="return mV('1Cr',11,18);">1Cr 11:18</a>).
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<br><br><b>care one for another</b>—that is, <i>in behalf of</i> one another.
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<p id="a1Co12_26"><b>26. And</b>—Accordingly.
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<br><br><b>all...suffer with it</b>—"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].
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<br><br><b>rejoice with it</b>—"When the head is crowned, the whole man feels honored, the mouth expresses, and the eyes look, gladness" [CHRYSOSTOM].
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<p id="a1Co12_27"><b>27. members in particular</b>—that is, severally members of it. Each church is in miniature what the whole aggregate of churches is collectively, "the body of Christ" (compare <a onclick="return mV('1Cr',3,16);">1Cr 3:16</a>): and its individual components are members, every one in his assigned place.
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<p id="a1Co12_28"><b>28. set...in the church</b>—as He has "set the members ...in the body" (<a onclick="return mV('1Cr',12,18);">1Cr 12:18</a>).
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<br><br><b>first apostles</b>—above even the <i>prophets.</i> Not merely the <i>Twelve,</i> but others are so called, for example, Barnabas, etc. (<a onclick="return mV('Rom',16,7);">Rom 16:7</a>).
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<br><br><b>teachers</b>—who taught, for the most part, truths already revealed; whereas the <i>prophets</i> 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" (<a onclick="return mV('1Cr',12,8);">1Cr 12:8</a>). Under "teachers" are included "evangelists and pastors."
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<br><br><b>miracles</b>—literally, "powers" (<a onclick="return mV('1Cr',12,10);">1Cr 12:10</a>): ranked below "teachers," as the function of <i>teaching</i> is more edifying, though less dazzling than working miracles.
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<br><br><b>helps, governments</b>—lower and higher departments of "ministrations" (<a onclick="return mV('1Cr',12,5);">1Cr 12:5</a>); as instances of the former, deacons whose office it was to <i>help</i> in the relief of the poor, and in baptizing and preaching, subordinate to higher ministers (<a onclick="return mV('Act',6,'1-10');">Act 6:1-10</a> others who <i>helped</i> with their time and means, in the Lord's cause (compare <a onclick="return mV('1Cr',13,13);">1Cr 13:13</a>; <a onclick="return mV('Num',11,17);">Num 11:17</a>). The Americans similarly use "helps" for "<i>helpers.</i>" And, as instances of the latter, <i>presbyters,</i> or <i>bishops,</i> whose office it was to <i>govern</i> the Church (<a onclick="return mV('1Ti',5,17);">1Ti 5:17</a>; <a onclick="return mV('Hbr',13,17,24);">Hbr 13:17, 24</a>). 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, "<i>guiding the helm</i>" 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") (<a onclick="return mV('Rom',12,8);">Rom 12:8</a>). Translate, literally, "Helpings, governings" [ALFORD].
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<br><br><b>diversities of tongues</b>— (<a onclick="return mV('1Cr',12,10);">1Cr 12:10</a>). "<i>Divers</i> kinds of tongues."
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<p id="a1Co12_29"><b>29. Are all?</b>—Surely not.
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<p id="a1Co12_31"><b>31. covet earnestly</b>—<i>Greek,</i> "emulously desire." Not in the spirit of <i>discontented</i> "coveting." The Spirit "divides to every man severally <i>as He will</i>" (<a onclick="return mV('1Cr',12,1);">1Cr 12:1</a>); but this does not prevent men <i>earnestly seeking,</i> by prayer and watchfulness, and cultivation of their faculties, the <i>greatest</i> gifts. BEZA explains, "Hold in the highest estimation"; which accords with the distinction in his view (<a onclick="return mV('1Cr',14,1);">1Cr 14:1</a>) between "<i>follow after</i> charity—<i>zealously esteem</i> spiritual gifts"; also with (<a onclick="return mV('1Cr',12,11,18);">1Cr 12:11, 18</a>) the sovereign will with which the Spirit distributes the gifts, precluding individuals from desiring gifts not vouchsafed to them. But see on JFB for <a href="./Comm/jfb/1Cr/1Cr014.html#a1Co14_1">1Co 14:1</a>.
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<br><br><b>the best gifts</b>—Most of the oldest manuscripts read, "the <i>greatest gifts.</i>"
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<br><br><b>and yet</b>—<i>Greek,</i> "and <i>moreover.</i>" <i>Besides</i> 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 <a onclick="return mV('1Cr',14,1);">1Cr 14:1</a>). This love, or "charity," includes both "faith" and "hope" (<a onclick="return mV('1Cr',13,7);">1Cr 13:7</a>), and bears the same fruits (<a onclick="return mV('1Cr',13,'1-13');">1Cr 13:1-13</a>) as the ordinary and permanent fruits of the Spirit (<a onclick="return mV('Gal',5,'22-24');">Gal 5:22-24</a>). Thus "long-suffering," compare <a onclick="return mV('1Cr',12,4);">1Cr 12:4</a>; "faith," <a onclick="return mV('1Cr',12,7);">1Cr 12:7</a>; "joy," <a onclick="return mV('1Cr',12,6);">1Cr 12:6</a>; "meekness," <a onclick="return mV('1Cr',12,5);">1Cr 12:5</a>; "goodness," <a onclick="return mV('1Cr',12,5);">1Cr 12:5</a>; "gentleness," <a onclick="return mV('1Cr',12,4);">1Cr 12:4</a> (the <i>Greek</i> 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 (<a onclick="return mV('Rom',5,5);">Rom 5:5</a>) This is more to be desired than gifts (<a onclick="return mV('Luk',10,20);">Luk 10:20</a>).
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