Therefore I make known to you that no man speaking by God’s Spirit says, “Jesus is accursed.” No one can say, “Jesus is Lord,” but by the Holy Spirit.
Parallel Translations
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Therefore I make known to you that no man speaking by God’s Spirit says, “Jesus is accursed.” No one can say, “Jesus is Lord,” but by the Holy Spirit.
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Wherfore I declare vnto you that no man speakynge in the sprete of god defieth Iesus. Also no man can saye that Iesus is the lorde: but by the holy goost.
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Wherefore, I declare vnto you, that no man speaking by the Spirit of God calleth Iesus execrable: also no man can say that Iesus is the Lord, but by the holy Ghost.
Cross-references (16)
Passages linked to 1 Corinthians 12:3 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 John 4:2-3 By this you know the Spirit of God: every spirit who confesses that Jesus Christ has come in the flesh is of God, and every spirit who doesn’t confess that Jesus Christ has come in the flesh is not of God, and this is the spirit of the Antichrist, of whom you have heard that it comes. Now it is in the world already.
- Matthew 16:16-17 Simon Peter answered, “You are the Christ, the Son of the living God.” Jesus answered him, “Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven.
- Romans 10:9 that if you will confess with your mouth that Jesus is Lord, and believe in your heart that God raised him from the dead, you will be saved.
- 2 Corinthians 3:5 not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from God,
- John 13:13 You call me, ‘Teacher’ and ‘Lord.’ You say so correctly, for so I am.
- John 15:26 “When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me.
- 1 Corinthians 8:6 yet to us there is one God, the Father, of whom are all things, and we for him; and one Lord, Jesus Christ, through whom are all things, and we live through him.
- Matthew 22:43 He said to them, “How then does David in the Spirit call him Lord, saying,
- Deuteronomy 21:23 his body shall not remain all night on the tree, but you shall surely bury him the same day; for he who is hanged is accursed of God. Don’t defile your land which Yahweh your God gives you for an inheritance.
- Mark 9:39 But Jesus said, “Don’t forbid him, for there is no one who will do a mighty work in my name, and be able quickly to speak evil of me.
- Romans 9:3 For I could wish that I myself were accursed from Christ for my brothers’ sake, my relatives according to the flesh
- 1 Corinthians 16:22 If any man doesn’t love the Lord Jesus Christ, let him be cursed. Come, Lord!
- John 16:14-15 He will glorify me, for he will take from what is mine, and will declare it to you. All things that the Father has are mine; therefore I said that he takes of mine and will declare it to you.
- 2 Corinthians 11:4 For if he who comes preaches another Jesus, whom we didn’t preach, or if you receive a different spirit, which you didn’t receive, or a different “good news”, which you didn’t accept, you put up with that well enough.
- Galatians 3:13 Christ redeemed us from the curse of the law, having become a curse for us. For it is written, “Cursed is everyone who hangs on a tree,”
- Revelation 1:10 I was in the Spirit on the Lord’s day, and I heard behind me a loud voice, like a trumpet
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (20 sources)
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John Calvin 1540 · Public Domain 3. Wherefore I give you to know. Having admonished…
3. Wherefore I give you to know. Having admonished them from their own experience, he sets before them a general doctrine, which he deduces from it; for what the Corinthians had experienced in themselves is common to all mankind — to wander on in error, previously to their being brought back, through the kindness of God, into the way of truth. Hence it is necessary that we should be directed by the Spirit of God, or we shall wander on for ever. From this, too, it follows, that all things that pertain to the true knowledge of God, are the gifts of the Holy Spirit,. He at the same time derives an argument from opposite causes to opposite effects. No one, speaking by the Spirit of God, can revile Christ; so, on the other hand, no one can speak well of Christ, but by the Spirit of Christ. To say that Jesus is accursed is utter blasphemy against him. To say that Jesus is the Lord, is to speak of him in honorable terms and with reverence, and to extol his majesty.
Here it is asked — “As the wicked sometimes speak of Christ in honorable and magnificent terms, is this an indication that they have the Spirit of God?” I answer — “They undoubtedly have, so far as that effect is concerned; but the gift of regeneration is one thing, and the gift of bare intelligence, with which Judas himself was endowed, when he preached the gospel, is quite another.” Hence, too, we perceive how great our weakness is, as we cannot so much as move our tongue for the celebration of God’s praise, unless it be governed by his Spirit. Of this the Scripture, also, frequently reminds us, and the saints everywhere acknowledge that unless the Lord open their mouths, they are not fit to be the heralds of his praise. Among others, Isaiah says — I am a man of unclean lips, etc. (Isaiah 6:5.)
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Doth curse him, only any means whatsoever diminish his…
Doth curse him, only any means whatsoever diminish his glory.
The conclusion: Know you therefore, that you cannot so much as move your lips to honor Christ withall, but by the grace of the holy Ghost.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 3 Wherefore I give you to understand, that no…
3 Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost.
Ver. 3. Calleth Jesus accursed] As the wicked Jews do in this day in their daily prayers and abbreviature; and as the Gentiles did of old, and these Corinthians among the rest. But now they would rather die than do so; as Pliny writes to Trajan the emperor, that he could never force any that were Christians indeed, either to invocate the gods, or to do sacrifice before the emperor’s image, or to curse Christ, Quorum nihil cogi posse dicuntur qui sunt revera Christiani. (Plin. Epist.)
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And that no man can say, &c.] That is, no man can, with the fiducial assent of his heart, acknowledge Christ to be the only Lord, whom he is to worship by the same impulsions, by which another curses aud blasphemes him, but by such peculiar motives as are suggested and revealed unto him by the Holy Ghost.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain The apostle proveth that they had received their spiritual…
The apostle proveth that they had received their spiritual gifts from the Spirit of God, because when they had not received this Spirit, they blasphemed the Christian religion, and called Christ
accursed, which could not be done by any that spake
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by the Spirit of God; for there being but one God, and the Holy Spirit being one of the three persons in the Divine Being, and Jesus Christ another, and the eternal Son of God, it could not be but he that called Christ accursed, as the Jews and the heathens did, must blaspheme God, which none could do by the influence of that Holy Spirit, who was one of the persons in the blessed Trinity: and as by this the apostle lets them know, that they were now acted by another spirit than they were in their Gentile state; so he also lets them know, that those heathens, amongst whom they lived, were not acted by the Spirit of God, but by the evil spirit. On the other side, he saith, that
no man can say that Jesus is the Lord, but by the Holy Ghost. There is a double saying that Jesus is the Lord:
1. When men only say it with their lips, but do not believe it in their hearts, are not affected with what they say, nor do pay that homage of faith and obedience to him, which should correspond with such a profession: thus men say Christ is the Lord, who preach him or discourse of him as men, though they do not in heart believe in him, receive or embrace him, or live up to the holy rules of life which he hath given; thus Judas, Caiaphas, and others, said Christ was the Lord; this they could not do but by the Holy Ghost, that is, the gifts of the Holy Ghost, which are common, which those might have who were never renewed by the Holy Ghost. So these Corinthians generally going thus far verbally to acknowledge Christ the Lord, it was an argument they had thus far been influenced by the Holy Ghost.
2. There is a serious and saving saying that Jesus is the Lord, when men do not only with their lips speak these words, and other words to the same sense, but heartily acknowledge him, believe in him, love him, obey him, and call upon him, professing him as they ought to do, and so as may be of advantage to them to life and salvation. No man now doth this but by the Holy Ghost renewing and sanctifying him, and blessing him with and helping him in the exercise of such habits. We shall observe in holy writ, that some verbs signify not the action only, but the action with its due quality: thus, hearing sometimes signifieth to hear so, as withal to believe. Calling upon the name of the Lord, Rom 10:13, signifieth a calling aright. Confessing, 1Jo 4:15, signifies a confessing with faith and love. So the verb say in this text may signify such a saying or speaking, as is attended with faith, love, and due obedience.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain The great difference that was then in the world,…
The great difference that was then in the world, was about Jesus. Those that were led away by dumb idols, were taught by Satan to blaspheme, and say, upon the mention of our Saviour’s name, Jesus anathema, Jesus anathema; that is, let Jesus be anathema, accursed, detested and destroyed, as the common odium of their gods.
Now when the apostle says, such speak not by the Spirit of God, his meaning is, that they did it by the impulse and instinct of the devil, by the actings and instigation of the evil spirit, which ruled in those children of disobedience: on the other side, every one that believeth calleth Jesus Lord, and professeth faith in him.
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Now none says the apostle, can do this but by the Holy Ghost, that is, by his help and assistance. But it may be said, we read in scripture of many who were actuated by the unclean spirit, that yet called Jesus Lord, Mar 1:23; Act 16:17.
Ans. 1. These acknowledgments of Christ to be Lord, were either wrested from the devil, and were a considerable part of his torment, or were overruled by God to advance the glory of Christ.
But, 2. The apostle here speaks of such a calling Jesus Lord, as was accompanied with faith in him, and subjection to him. There is a double saying that Jesus is Lord; the one verbal, Ore tenus, with lip and tongue only, without the consent of the heart, or obedience of the life; the other actual, when we do with our whole souls own and acknowledge him, love and embrace him, obey and serve him, as Lord, and vote for his government and dominion over us. No man thus calleth Jesus Lord, but by the Holy Ghost renewing and sanctifying him, assisting and enabling him so to do.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain Wherefore I give you to understand,.... Or "I make…
Wherefore I give you to understand,.... Or "I make known unto you"; what I am about to say are certain truths, and to be depended on,
that no man speaking by the Spirit of God calleth Jesus accursed; or "anathema", as did the unconverted Gentiles, who knew nothing of Jesus but by report; which report they had from the Jews, his enemies; and by that report he appeared to them to be a very wicked and detestable person, who was put to death by the means of his own countrymen, was hanged upon a tree, and so to be counted and called accursed: the apostle seems to have reference to the sense these Corinthians had of Jesus, and what they called him before their conversion; whence it appeared that they spoke not by, nor were they possessed of the Spirit of God then, and therefore their having of him now was an instance of pure grace; or else respect is had to the Jews, who not only, whilst Jesus was living, blasphemed him, but continued to call him accursed after his death, whilst they were in their own land; and after the destruction of their city and temple, they continued, as Justin Martyr observes (a) to Trypho the Jew, to "curse" Christ, and them that believed in him; and to this day privately call him by such names as will hardly bear to be mentioned, were it not for the explanation of such a passage: thus they (b) call him "Jesus the perverse", or he that perverteth the law of God; and "Jesu", the name they commonly give him, they say is the abbreviation of , "let his name and memory be blotted out"; and which they sometimes explain by "Jesu is a lie, and an abomination: they call him a strange God, and vanity" (c), and often by the name of (d), "one that was hanged", and so with them accursed; and which seems to be the name the Jews, in the apostle's time, gave him, and to which he here refers. Now, as in the former verse he may have regard to the Gentiles, so in this to the Jews in this church, who, before conversion, had so called Christ, when it was plain they had not the Spirit of God then, or they could not have so called him; and therefore if they were partakers of him now, they ought to admire divine grace, and not glory in themselves, and over others. Dr. Lightfoot thinks, that Jewish exorcists who strolled about, and pretended to do miracles by the Holy Ghost, and yet called Jesus "anathema", are meant, of whom the Corinthians might assure themselves that they did not speak, nor act, nor were acted by the Spirit of God. The words may be applied to all such as detest and deny the doctrines of Christ, respecting his person and office; as that he is come in the flesh, is the true Messiah, the Son of God, truly and properly God; that his death is a proper sacrifice, and full satisfaction for sin; and that justification is by his imputed righteousness: without any breach of charity it may be said, such persons do in effect call Jesus accursed, nullifying his person, sufferings, and death, as to the dignity and efficacy of them; and cannot be thought to have, and speak by, the Spirit of God, who if they had him, would teach them otherwise. Moreover, as the word "anathema" here used answers to "Cherem", a form of excommunication among the Jews; it may be truly said that such call Jesus accursed, or "anathema", who, if I may be allowed the expression, excommunicate him out of their sermons and faith; these crucify him afresh, trample him under foot, count his blood as a common thing, and do malice to his Spirit; and therefore cannot be thought to have him, and speak by him.
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And that no man can say that Jesus is the Lord, but by the Holy Ghost; or Jehovah; which, with the Jews, was a name ineffable, to which the apostle might have respect. Christ is Lord of all, of angels, good and bad; of men, righteous and wicked; of the chief among men, the kings, princes, and lords of the earth; as he is God by right of nature, and as Creator of them by virtue of that; and because of his providential power and influence in the government of the universe; he is Lord of his church and people, by the Father's gift of them to him; by his espousal of them to himself; by the purchase of his blood; and by the conquests of his grace; and as appears by the various relations he stands in to them, as father, husband, head, King, and master. Now, though a man may historically say all this, as the devils may, and hypocritically, as formal professors and foolish virgins do now, and will at the last day; and as all men then will by force, whether they will or not, confess that Jesus is Lord, who have not the Spirit of God; yet no man can call him his Lord, can appropriate him to himself truly and really, as his Lord, Saviour, and Redeemer, as David, Thomas, the Apostle Paul, and others have done; but by the Spirit; since such an appropriation includes spiritual knowledge of Christ, strong affection to him; faith of interest in him, an hearty profession of him, and sincere subjection to him; all which cannot be without the Spirit of God: for he is the spirit of wisdom and revelation in the knowledge of him; and true love to Christ is a genuine fruit of his; faith in Christ, is entirely of his operation; and a subjection to the righteousness of Christ, and to his ordinances, is through the influence of his grace; and it is owing to his witnessings that any can truly, and in faith, claim their interest in him. Upon the whole, the apostle's sense is, let a man pretend to what he will, if he does not love Jesus Christ, and believe in him, he is destitute of his Spirit; and whoever loves Christ, and believes in him, and can call him his Lord in faith and fear, however mean otherwise his gifts may be, he is a partaker of the Spirit of God.
(a) Dialog. cum Tryph. p. 335. (b) Buxtorf. Abbrev. p. 10. (c) Buxtorf. Abbrev. p. 101, 102, 103. (d) Ib. Lex. Talmud. col. 2596.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Therefore - Since the heathen idols cannot speak themselves,…
Therefore - Since the heathen idols cannot speak themselves, much less give spiritual gifts to others, these must necessarily be among Christians only. As no one speaking by the Spirit of God calleth Jesus accursed - That is, as none who does this, (which all the Jews and heathens did,) speaketh by the Spirit of God - Is actuated by that Spirit, so as to speak with tongues, heal diseases, or cast out devils. So no one can say, Jesus is the Lord - None can receive him as such; for, in the scripture language, to say, or to believe, implies an experimental assurance. But by the Holy Ghost - The sum is, None have the Holy Spirit but Christians: all Christians have this Spirit.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 3. No man speaking by the Spirit of…
Verse 3. No man speaking by the Spirit of God] It was granted on all hands that there could be no religion without Divine inspiration, because God alone, could make his will known to men: hence heathenism pretended to this inspiration; Judaism had it in the law and the prophets; and it was the very essence of the Christian religion. The heathen priests and priestesses pretended to receive, by inspiration from their god, the answers which they gave to their votaries. And as far as the people believed their pretensions, so far they were led by their teaching.
Both Judaism and heathenism were full of expectations of a future teacher and deliverer; and to this person, especially among the Jews, the Spirit in all the prophets gave witness. This was the Anointed One, the Messiah who was manifested in the person of Jesus of Nazareth; and him the Jews rejected, though he proved his Divine mission both by his doctrines and his miracles. But as he did not come as they fancied he would-as a mighty secular conqueror, they not only rejected but blasphemed him; and persons among them professing to be spiritual men, and under the influence of the Spirit of God, did so. But as the Holy Spirit, through all the law and the prophets gave Testimony to the Messiah, and as Jesus proved himself to be the Christ both by his miracles and doctrines, no man under the inspiration of the Divine Spirit could say to him anethema-thou art a deceiver, and a person worthy of death, c., as the Jews did: therefore the Jews were no longer under the inspiration of the Spirit of God. This appears to be the meaning of the apostle in this place. No man speaking by the Spirit, &c.
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And that no man can say that Jesus is the Lord] Nor can we demonstrate this person to be the Messiah and the Saviour of men, but by the Holy Ghost, enabling us to speak with divers tongues, to work miracles he attesting the truth of our doctrines to them that hear, by enlightening their minds, changing their hearts, and filling them with the peace and love of God.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Co 12:3. Wherefore — Since it was so with…
1Co 12:3. Wherefore — Since it was so with you once, and it is otherwise now, this is a full demonstration of the truth of the Christian religion, through your faith in, and reception of, which, you received these gifts, which none of the heathen idols, blind, and dumb, and lifeless as they were, could possibly confer upon you. I give you to understand, that no man, speaking by the Spirit of God — Who is endued with these spiritual gifts, or is at all inspired by the Holy Spirit; calleth Jesus accursed — Pronounces him to be an impostor, and therefore justly punished with death. It seems that some, who pretended to be inspired, did this; probably the Jewish exorcists, together with the heathen priests and priestesses, who in their enthusiastic fits reviled Jesus. Now the apostle intended here to teach the Corinthians, that if any such persons were really inspired, that is, if they spake by any supernatural impulse, it certainly proceeded from evil spirits, and not from the Spirit of God, who never would move any one to speak in that manner of Jesus. By this the apostle cuts off all who spoke blasphemously and irreverently of Christ, whether Jews or heathen, from all pretences to the possession of spiritual gifts, or of any supernatural influence from the true God. These gifts and inspirations could only be found among true Christians. On the other hand, no man can say that Jesus is the Lord — Can receive him as such; can think or speak reverently of him; can make profession of his name, when that profession would expose him to imprisonment and martyrdom; can worship him aright, and heartily acknowledge his divinity and lordship, (against which there was then the greatest opposition made,) so as to subject himself sincerely and entirely to his government: but by the Holy Ghost — By his directing, renewing, and purifying influences. The sum is, None have the Holy Spirit but true Christians; true believers in, and disciples of, the Lord Jesus; and all such have the Spirit, at least in his enlightening and sanctifying graces.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Wherefore I give you to understand - I make…
Wherefore I give you to understand - I make known to you. The force of this expression is, “I give you this rule to distinguish,” or by which you may know what influences and operations are from God. The design of the passage is, to give them some simple general guide by which they could at once recognize the operations of the Spirit of God, and determine whether they who claimed to be under that operation were really so. That rule was, that all who were truly influenced by the Holy Spirit would be disposed to acknowledge and to know Jesus Christ; and where this disposition existed, it was of itself a clear demonstration that it was the operation of the Spirit of God. The same rule substantially is given by John 1Jo 4:2, by which to test the nature of the spirit by which people profess to be influenced. “Hereby know ye the Spirit of God: Every spirit that confesses that Jesus Christ is come in the flesh is of God,” compare also the note to Mat 16:17.
That no man - No one οἰδεὶς oideis. It may refer to a man, or to demons, or to those who pretended to be under inspiration of any kind. And it may refer to the Jews who may have pretended to be under the influence of God’s Spirit. and who yet anathematized and cursed the name of Jesus. Or it may be intended simply as a general rule; meaning that “if anyone,” whoever he might be, should blaspheme the name of Jesus, whatever were his pretensions, whether professing to be under the influence of the Holy Spirit among the Jews, or to be inspired among the Gentiles, it was full proof that he was an impostor. The argument is, that the Holy Spirit in all instances would do honor to Jesus Christ, and would prompt all who were under his influence to love and reverence his name.
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Speaking by the Spirit of God - Under the influence of inspiration.
Calleth - Says, or would say; that is, no such one would use the language of anathema in regard to him.
Accursed - Margin, “Anathema” (ἀνάθημα anathēma); see the Act 23:14 note; Rom 9:3 note; compare 1Co 16:22; Gal 1:8-9. The word is one of execration, or cursing; and means, that no one under the influence of the Holy Spirit could curse the name of Jesus, or denounce him as execrable and as an impostor. The effect of the influences of the Spirit would be in all instances to inspire reverence for his name and work. It is probable that the Jews were here principally intended, since there is a bitterness and severity in the language which accords with all their expressions of feeling toward Jesus of Nazareth. It is possible, also, and indeed probable, that the priests and priestesses of the pagan gods who pretended to be under the influence of inspiration might denounce the name of Jesus, because they would all be opposed to the purity of his religion.
And that no man can say ... - That is, that it cannot occur, or even happen, that anyone will acknowledge Jesus as the Messiah who is not influenced by the Holy Spirit. The meaning is, not that no one has physical ability to say that Jesus is Lord unless aided by the Holy Spirit, since all people can say this; but that no one will be disposed heartily to say it; no one will acknowledge him as their Lord; it can never happen that anyone will confess him as the true Messiah who has not been brought to this state by the agency of the Holy Spirit.
Is the Lord - Is the Messiah; or shall acknowledge him as their Lord.
But by the Holy Ghost - Unless he is influenced by the Holy Spirit. This is a very important verse, not only in regard to the particular subject under consideration in the time of Paul, but also in its practical bearing at present. We may learn from it:
(1) That it is a proof that any man is under the influence of the Holy Spirit who is heartily disposed to honor the name and work of Jesus Christ.
(2) Those forms and modes of religion; those religious opinions and practices, will be most in accordance with the designs of the Spirit of God, which do most to honor the name and work of Jesus Christ.
(3) It is true that no man will ever cherish a proper regard for Jesus Christ, nor love his name and work, unless he is influenced by the Holy Spirit. No man loves the name and work of the Redeemer by following simply the inclinations of his own corrupt heart. In all instances of those who have been brought to a willingness to honor him, it has been by the agency of the Holy Spirit.
(4) If any man, in any way, is disposed to disparage the work of Christ, to speak lightly of his person or his name; or holds doctrines that infringe on the fulness of the truth respecting his divine nature, his purity, his atonement, it is proof that he is not under the influence of the Spirit of God. Just in proportion as he shall disparage that work or name, just in that proportion does he give evidence that he is not influenced by the Divine Spirit; but by proud reason, or by imagination, or by a heart that is not reconciled to God.
(5) All true religion is the production of the Holy Spirit. For religion consists essentially in a willingness to honor, and love, and serve the Lord Jesus Christ; and where that exists, it is produced by the Holy Spirit.
(6) The influence of the Holy Spirit should be cherished. To grieve away that Spirit is to drive all proper knowledge of the Redeemer from the soul; to do this is to leave the heart to coldness, and darkness, and barrenness, and spiritual death.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain No man, speaking by the Spirit of God, &c.…
No man, speaking by the Spirit of God, &c. He tells them, if they see a person moved in an extraordinary manner, and say anathema, curse, or speak ill of Jesus, such an one cannot be moved by a good spirit. And no man can say, the Lord Jesus, that is, praise Christ as he ought, but by a good spirit. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain The negative and positive criteria of inspiration by the…
The negative and positive criteria of inspiration by the Spirit--the rejection or confession of Jesus as Lord [ALFORD] (Jo1 4:2; Jo1 5:1). Paul gives a test of truth against the Gentiles; John, against the false prophets.
by the Spirit--rather, as Greek, "IN the Spirit"; that being the power pervading him, and the element in which he speaks [ALFORD], (Mat 16:17; Joh 15:26).
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of God . . . Holy--The same Spirit is called at one time "the Spirit of GOD"; at another, "the HOLY Ghost," or "Holy Spirit." Infinite Holiness is almost synonymous with Godhead.
speaking . . . say--"Speak" implies the act of utterance; "say" refers to that which is uttered. Here, "say" means a spiritual and believing confession of Him.
Jesus--not an abstract doctrine, but the historical, living God-man (Rom 10:9).
accursed--as the Jews and Gentiles treated Him (Gal 3:13). Compare "to curse Christ" in the heathen PLINY'S letter [Epistles, 10.97]. The spiritual man feels Him to be the Source of all blessings (Eph 1:3) and to be severed from Him is to be accursed (Rom 9:3).
Lord--acknowledging himself as His servant (Isa 26:13). "Lord" is the Septuagint translation for the incommunicable Hebrew name JEHOVAH.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 3. Jesus accursed—The pagans who blasphemed Christ, and the…
3. Jesus accursed—The pagans who blasphemed Christ, and the persecuting emperors who required Christians to blaspheme Christ, were under dumb idols, adverse to the one Spirit.
Say—From the heart and in truth.
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Holy Ghost—Unless the Holy Spirit give the power, Christ can neither be truly received nor savingly confessed.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 3. Wherefore] The connection of thought is as follows.…
3. Wherefore] The connection of thought is as follows. When you were heathen you were carried hither and thither by the pretended utterances of your gods, and believed whatever they might tell you. But now you must no longer be the sport of circumstances. There are certain fundamental principles by which you may try the utterances of those who would teach you. Cf. an extremely similar passage in 1Jn_4:1-3. This caution was very necessary in the infant Church. In spite of the warnings of St Paul and St John, many were entrapped by the blasphemous ravings of men like Simon Magus, Menander and the Ophites (or Naassenes, worshippers of the serpent), as we learn from the writings of Irenaeus and Hippolytus. Cf. 1Jn_2:19.
by the Spirit of God] Literally, in the Spirit; i.e. inspired by Him.
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accursed] Margin (and Greek), anathema. See note on ch. 1Co_16:22.
that Jesus is the Lord] Perhaps, Jesus Is Lord, or Lord Jesus.
but by the Holy Ghost] Literally, in the Holy Ghost (or Spirit), see above. Not a single true word can be spoken but by the agency of the Spirit of God. As far as the confession that Jesus is Lord goes, he who makes it is under the influence of the Holy Ghost. It is remarkable that St Paul has in mind in this passage those who deny the Divinity of Christ; St John, in the similar passage just quoted, the sects, which arose afterwards, who denied His Humanity.
4 gifts] χαρίσματα, ch. 1Co_7:7, special powers vouchsafed by God, In addition to the ordinary ‘fruit of the Spirit,’ Gal_5:22, which last was within the reach of every Christian who would use ordinary diligence. Cf. Rom_12:6-8, 1Pe_4:10-11, where the same word is used as here.
but the same Spirit] The unity of the source is strongly insisted upon, to put an end to the mutual jealousy of the Corinthians. And it is remarkable that each person in the Blessed Trinity is introduced to emphasize the argument, and in contrary order (as Estius remarks), in order to lead us step by step to the One Source of all. First the Spirit, Who bestows the ‘gifts’ on the believer. Next the Lord, to Whom men render service in His Church. Lastly God the Father, from Whom all proceeds, Whose are all the works which are done to Him and in His Name. Cf. ch. 1Co_3:7; 1Co_3:9; 1Co_3:23, 1Co_8:6.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (3) Wherefore I give you to understand.—Better, Wherefore I…
(3) Wherefore I give you to understand.—Better, Wherefore I make known unto you. Because such was your condition, and there still seems to linger in your minds some of the ignorance which belonged to such a state, I make known unto you the one great test of your possession of the Holy Spirit. If any man say “Jesus is anathema,” that is a proof that he has not that Spirit. If any man say “Jesus is Lord,” that is a proof that he has that Spirit.
(3) Operating in words, as in prophetic utterances.
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(4) Operating in distinguishing true and false spirits.
III. Gifts which relate to tongues.
(1) Speaking with tongues.
(2) Interpreting tongues.
The “wisdom” and the “knowledge” differ, in that the former expresses the deep spiritual insight into spiritual truth which some possess, the latter the intellectual appreciation of Christian doctrine, which is not so profound as the former, and which as the man passes into the spiritual state will vanish away (1Co_13:8).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Wherefore. Their previous condition of Gentile ignorance rendered it…
Wherefore. Their previous condition of Gentile ignorance rendered it necessary to instruct them fully respecting the nature and discrimination of the charisms of the Spirit. By the Spirit of God; rather, in the Spirit; i.e. in the state of spiritual exaltation and ecstasy. The phrase is a Hebrew one to describe inspiration. Jesus accursed. It may well seem amazing that the Corinthians should need instructing that such awful language could not be uttered by any one speaking "in the Spirit of God." It is evident, however, that such expressions had been uttered by persons who were, or seemed to be, carried away by the impassioned impulse which led to "glossolaly." (It is better to use this technical word in order to dissipate the cloud of strange misconceptions as to the true nature of this charism. ) So terrible an outrage on the conscience of Christians could never have passed unchecked and unpunished, except from the obvious inability of the young community to grapple with the new and perplexing phenomena of an "inspiration" which appeared to destroy the personal control of those possessed by it. Among Jewish converts glossolaly was regarded as a form of that wild mantle "inspiration" of which we find some traces in Jewish history, (1Sa_10:10, 11 18:10 19:23, 24, etc.) and which was alluded to in the very name Nabo, which implied a boiling energy. Among Gentile converts the glossolaly would be classed with the overmastering influences of which they read, or which they witnessed, in the Sibyls, the Pythian priestesses, and the wild orgiastic devotees of Eastern cults. They would not like to call any one to task for things spoken in a condition which they regarded as wholly supernatural. As to the speakers,
(1) some of them, not being sincere, might have really fallen under the influence of impulses which were earthly and demonish, not Divine;
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(2) others, not duly controlling their own genuine impulse, may have been liable to the uncontrolled sway of utterances for which they were at the moment irresponsible;
(3) or again, being incapable of reasoned expression, they may have audibly expressed vague Gnostic doubts as to the identity of the "Jesus" who was crucified and the Divine Word; or
(4) they may have been entangled in Jewish perplexities rising from Deu_21:23, "He that is hanged" (which was also the expression applied by Jews to the crucified) "is accursed of God;" or finally,
(5) by some strange abuse of the true principle expressed by St. Paul in 2Co_5:16, they may have asserted in this fearful form their emancipation from the acknowledgment of Jesus "after the flesh." Similar phenomena the same intrusions into worship of downright blasphemy or of blasphemous familiarity have constantly recurred at times of overwhelming spiritual excitement, as for instance m the adherents of the "everlasting gospel" in the thirteenth century, and in various movements of our own day. Is accursed; rather, is anathema. The word corresponds to the Hebrew cherem, which means "a ban," and "what is devoted or set apart by a ban;" and to the Latin sacer, which means not only "sacred," set apart by holy consecration, but also "devoted to destruction." No man can say that Jesus is the Lord, but by in the Holy Ghost. It involved a strong rebuke to the illuminati, who professed a profound spiritual insight, to tell them that no man could make the simple, humble confession of the divinity of Jesus (for "Lord" is here an equivalent of the Hebrew "Jehovah") except by the same inspiration as that which they so terribly abused. There is a very similar passage in 1Jn_1:2; but there the "test" of the inspiration is a confession of the humanity of Jesus as against Gnostics, who treated his human life as purely phantasmal. Here the test is the confession of his divinity as against Jews and Gentiles. (For a parallel passage, (see Mat_16:17, "Flesh and blood hath not revealed it unto thee.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 3. No man speaking by the spirit of God,…
3. No man speaking by the spirit of God, etc. How should they test those professing to speak by the divine Spirit? If a heathen priest professed to speak by the spirit and called Jesus accursed, he had not the Spirit of God. In times of persecution Christians were asked to say Jesus Anathema. If one speaking by the spirit pronounced Jesus the Lord, he had the Holy Spirit. This confession from the heart is always moved by the Spirit.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain 3. “Therefore I make known unto you that no…
3. “Therefore I make known unto you that no one speaking in the Spirit of God can say Jesus is anathema, and no one is able to say Jesus is Lord but by the Holy Ghost.” This is conclusive from the fact that the Holy Ghost is the Successor and Revelator of Christ. “Lord” is applied to a man that rules, hence means the humanity of Christ, the legitimate ruler of the world, as God originally gave it to man. Though the devil has usurped it from Adam the first, Adam the Second has conquered Satan and taken it back. Hence He is destined to be “Lord over all, blessed for evermore.” This lordship must begin in the human heart, in which the Holy Ghost enthrones Jesus in sanctification. Since He is sent into the world to reveal Jesus and enthrone Him in the heart, whenever He sanctifies a soul He reveals Jesus sitting on the throne of the heart. The regenerated man knows Jesus as Savior because He has saved him, but does not know Him as Lord, i. e., Ruler, until He is enthroned in the heart in sanctification. Hence the fearful Unitarian trend of the popular churches. Without the baptism of the Holy Ghost, the churches not only become despiritualized into dead formality, but Unitarianized into deistic infidelity. This arises from the fact that Christ must be crowned within be fore you can say, “Jesus is Lord.” It is the prerogative of the Holy Ghost to reveal and crown Jesus on the throne of the heart, which he always does in sanctification. Jesus sends the Holy Ghost, and He reveals Jesus. When you receive the personal Holy Ghost in sanctification, he reveals Jesus sitting on the throne of your heart. Then can you say, “Jesus is Lord.”
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain Wherefore I make known unto you, that no man…
Wherefore I make known unto you, that no man speaking in the Spirit of God saith, Jesus is anathema [devoted to destruction, hence accursed]; and no man can say, Jesus is Lord, but in the Holy Spirit . [The previous idolatrous life of the Corinthians left them not only ignorant as to the ways of God's Spirit, but also tended to mislead them. Paul therefore begins their instruction with the elementary principles which concern inspiration and revelation; thus: 1. An idol reveals no truth; it is dumb. 2. Idols are many, but God is one. 3. The pretended revelations and oracles of idols or idol priests and other impostors, may be tested by what their authors say of Jesus, for they will speak evil of him. 4. The true prophets and revealers may also be so tested. They will assert the claims of Jesus, which no man is moved to do save by the Holy Spirit ( 1Jo_4:2-3 ; 1Jo_2:22 ; 1Jo_5:1 ). Treating these four points in their order, we need to note that: 1. Dumb idols were often made to speak by priests concealed in or behind them, who made use of speaking-tubes which led to the parted lips of the idol. Hence, converts from paganism needed to be reminded that idols were indeed dumb, as a safeguard against such fraud. No spiritual truth came from the oracles of idols. 2. As each realm of nature had its god, idolaters were drawn about from shrine to shrine and temple to temple, seeking one blessing from one god to-day, and another blessing from another god to-morrow. Hence, saturated as they were with polytheism, diverse gifts were with them instinctively associated with diverse gods. But the diverse gifts of Christianity were not to be attributed to different deities, or even to different subordinate spiritual beings, such as angels, etc., for they were all from one God, as Paul affirms in this chapter, reasserting it ten times in the next ten verses by way of emphasis. 3. Elymas affords a picture of one pretending to speak oracles--a false prophet. 4. The conflict between Paul and Elymas shows the blasphemy of the false and the confession of the true prophet ( Act_13:6-12 ). The oracle of Delphi was near by, and contentions between idolatry and Christianity were, we may be sure, matters of daily occurrence in Corinth, and the ideas of new converts would be easily confused. The third verse shows that the test of a teacher is not his apostolic succession, but the soundness of his doctrine--comp. Gal_1:8 ]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 12:3 Paul gives two criteria for discerning the presence…
12:3 Paul gives two criteria for discerning the presence of the Spirit in worship. (1) Those who curse Jesus thereby express their rejection of Jesus and his message and thus cannot be speaking by the Spirit of God. (2) The presence of the Holy Spirit in believers’ lives is shown by their sincere confession that Jesus is Lord. This is perhaps the earliest Christian creed (cp. Rom 10:9, 13; 2 Cor 4:5; Phil 2:11; 1 Jn 4:2-3).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.