Apologetics Part 4: The Problem of Evil

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Bible Study 1 Corinthians 12: 1-31

 

Commentary of the Book of 1st Corinthians

By Dr. Barry L. Jenkins

Text Used: Legacy Standard Bible

Bible Study 1 Corinthians 12: 1-31

Introduction to 1 Corinthians 12

At the beginning of this chapter, I am compelled to explain my position on spiritual gifts. As will be seen, some gifts were foundational and others for building. Have an open mind as you read this introduction and the commentary to follow. 

The church at Corinth was a gifted church and a troubled one. They were rich in utterance, knowledge, and zeal, yet poor in humility, unity, and order. Into that confusion the Apostle Paul writes not to extinguish spiritual fervor, but to regulate it; not to despise gifts, but to rightly understand them.

“Now concerning spiritual gifts, brethren, I would not have you ignorant.” (1 Corinthians 12:1)

The first problem Paul addresses is ignorance. And ignorance in the things of the Spirit always breeds disorder. Where Scripture is not clear in the mind, pride quickly fills the void in the heart.

From a conservative theological perspective, 1 Corinthians 12 must be read in the full light of redemptive history. The extraordinary sign gifts: tongues, prophecy, and miraculous healings were given in the apostolic age as divine credentials authenticating the once-for-all revelation of Christ and His apostles (Hebrews 2:3–4). As John Owen wrote, “Extraordinary gifts were for the foundation; ordinary gifts are for the building.”

The foundation has been laid (Ephesians 2:20). The canon is complete. The apostolic office has ceased. What remains are the abiding, ordinary gifts of the Spirit by which Christ edifies His church through the preached Word, faithful service, mercy, administration, teaching, and shepherding.

Thus, this chapter is not a charter for spiritual sensationalism; it is a blueprint for spiritual unity.

Paul does not begin with experience. He begins with lordship:

“No man can say that Jesus is the Lord, but by the Holy Ghost.” (1 Corinthians 12:3)

The supreme evidence of the Spirit’s work is not ecstatic utterance but humble submission to Christ. Thomas Watson observed, “The Spirit never sets Himself against the Word He inspired.” The Spirit’s chief work is to glorify Christ, not to magnify the gifted individual.

Three truths frame this chapter:

1. The Source of Gifts – “There are diversities of gifts, but the same Spirit.”
   Every grace, every ability, every spiritual endowment flows from the sovereign will of God. Gifts are not earned; they are bestowed.
   
   

2. The Purpose of Gifts – “But to each one is given the manifestation of the Spirit for what is profitable.” Gifts are not for private elevation but public edification. They are tools for service, not trophies for display.
   
   

3. The Unity of the Body – “For as the body is one, and hath many members…”
   Diversity does not threaten unity; it beautifies it. In the wisdom of God, the church is strengthened not by uniformity but by Spirit-ordained variety.
   
   

The Puritans were careful to distinguish between extraordinary gifts and sanctifying grace. One may possess gifts and yet lack holiness. Judas preached. Balaam prophesied. Caiaphas spoke truth unwittingly. But sanctifying grace—faith, repentance, love—these are the true evidence of the Spirit’s saving work.

Jeremiah Burroughs wisely said, “God may give gifts to a man for the good of others, yet not give him grace for his own soul.”

Therefore, as we approach 1 Corinthians 12, we must ask not merely, “What is my gift?” but rather, “Is Christ Lord? Is the Spirit’s fruit evident? Am I serving for His glory?”

This chapter calls us away from spiritual pride and into spiritual maturity. It directs our gaze from spectacular manifestations to sovereign administration. It teaches us that Christ, by His Spirit, sovereignly distributes gifts according to His will for the building up of His body.

And above all, it prepares us for the more excellent way—love (1 Corinthians 13).

May we study this chapter not seeking experience detached from Scripture, but submission shaped by Scripture; not craving prominence, but content to serve; not longing for the extraordinary, but faithful in the ordinary means of grace whereby Christ builds His church until He comes.

Text:

Concerning Spiritual Gifts

12 Now concerning spiritual gifts, brothers, I do not want you to be ignorant. 2 You know that when you were pagans, you were being led astray to the mute idols, however you were led. 3 Therefore I make known to you that no one speaking [a]by the Spirit of God says, “Jesus is [b]accursed,” and no one can say, “Jesus is Lord,” except [c]by the Holy Spirit.

4 Now there are varieties of gifts, but the same Spirit. 5 And there are varieties of ministries, and the same Lord. 6 And there are varieties of workings, but the same God who works everything in everyone. 7 But to each one is given the manifestation of the Spirit for what is profitable. 8 For to one is given the word of wisdom through the Spirit, and to another the word of knowledge according to the same Spirit; 9 to someone else faith [d]by the same Spirit, and to another gifts of [e]healing [f]by the one Spirit, 10 and to another the workings of miracles, and to another prophecy, and to another the [g]distinguishing of spirits, to someone else various kinds of tongues, and to another the [h]translation of tongues. 11 But one and the same Spirit works all these things, distributing to each one individually just as He wills.

12 For even as the body is one and yet has many members, and all the members of the body, though they are many, are one body, so also is Christ. 13 For also [i]by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit.

14 For also the body is not one member, but many. 15 If the foot says, “Because I am not a hand, I am not a part of the body,” it is not for this reason [j]any the less a part of the body. 16 And if the ear says, “Because I am not an eye, I am not a part of the body,” it is not for this reason [k]any the less a part of the body. 17 If the whole body were an eye, where would the hearing be? If the whole were hearing, where would the sense of smell be? 18 But now God has appointed the members, each one of them, in the body, just as He desired. 19 And if they were all one member, where would the body be? 20 But now there are many members, but one body. 21 And the eye cannot say to the hand, “I have no need of you”; or again the head to the feet, “I have no need of you.” 22 On the contrary, how much more is it that the members of the body which seem to be weaker are necessary, 23 and those members of the body which we think as less honorable, [l]on these we bestow more abundant honor, and our less presentable members become much more presentable, 24 whereas our more presentable members have no such need. But God has so composed the body, giving more abundant honor to that member which lacked, 25 so that there may be no [m]division in the body, but that the members may have the same care for one another. 26 And if one member suffers, all the members suffer with it; if one member is [n]honored, all the members rejoice with it.

27 Now you are Christ’s body, and individually members of it. 28 And God has [o]appointed in the church, first apostles, second prophets, third teachers, then [p]miracles, then gifts of healings, helps, administrations, various kinds of tongues. 29 Are all apostles? Are all prophets? Are all teachers? Are all workers of [q]miracles? 30 Do all have gifts of healings? Do all speak with tongues? Do all [r]translate? 31 But [s]you earnestly desire the greater gifts.

And I will yet show you a more excellent way.

Verse by verse commentary:

Verse 1: “Now concerning spiritual gifts, brothers, I do not want you to be ignorant.”

Spiritual gifts are divine abilities for ministry, given in varying degrees by the Holy Spirit to all believers. They are intended to be completely under the Spirit's control and used to build up the church for Christ's glory. The original Greek phrase is literally "pertaining to the Spirit," indicating something that possesses spiritual qualities or is spiritually controlled. The translators of the LSB added the italicized word "gifts" because it is implied by this context. It was necessary to distinguish these genuine spiritual enablements from the mystical pagan experiences common in Corinth, such as "ecstasy" (supernatural, sensuous communion with a deity) and "enthusiasm" (divination, dreams, revelations, and visions).

Verse 2: “You know that when you were pagans, you were being led astray to the mute idols, however you were led.”

The idols were inanimate and silent. It is important to recall that Paul previously described the idols as "nothing." Consequently, the meat offered to these idols was not rendered impure, as the idols possessed no substance. Regrettably, this concept is not universally grasped. In Psalm 115:5, the psalmist states, "They have mouths, but they speak not: eyes have they, but they see not." Habakkuk similarly wrote, "What profiteth the graven image that the maker thereof hath graven it; the molten image, and a teacher of lies, that the maker of his work trusteth therein, to make dumb idols?" (Hab. 2:18). Notably, the text will proceed to discuss the gifts bestowed upon believers by the living God. Therefore, the author first reminds them of their past, when they were misled by these mute idols.

Verse 3: “Therefore I make known to you that no one speaking by the Spirit of God says, “Jesus is accursed,” and no one can say, “Jesus is Lord,” except by the Holy Spirit.”

"Accursed" represents the most severe form of condemnation. Some members of the Corinthian community exhibited carnal tendencies and engaged in ecstatic experiences potentially influenced by demonic forces. In this state, they purportedly claimed to be prophesying or teaching under the guidance of the Spirit while simultaneously uttering blasphemies against the very Lord they intended to worship, indicating a judgment of spiritual gifts based on emotional experience rather than theological substance. Satan consistently targets the person of Christ. It is conceivable that the individual cursing Christ was a Gentile professing Christianity but adhering to a philosophical view that all matter, including the human form of Jesus, was inherently evil (a form of proto-gnosticism). Such individuals may have asserted that the Christ spirit departed from the human Jesus prior to His death, thereby concluding that Jesus died a cursed death as a mere mortal. Only through the intervention of the Holy Spirit in the heart of a believer is it possible for that person to declare, "Jesus is Lord." If a speaker affirms the lordship of Jesus, this declaration originates from the Holy Spirit. A person's beliefs and statements regarding Jesus Christ serve as the decisive indicator of whether they speak through the Holy Spirit, who consistently directs individuals toward Christ’s lordship.

Verse 4: “Now there are varieties of gifts, but the same Spirit.”

It appears the Corinthians overemphasized the significance of the gift of tongues, necessitating Paul's reminder that the same Spirit imparts a variety of gifts to His followers.

Verse 5: “And there are varieties of ministries, and the same Lord.”

The Lord bestows upon believers distinct spheres of ministry in which to exercise their spiritual gifts, and supplies diverse manifestations of power to invigorate and achieve these endeavors.

Verse 6: “And there are varieties of workings, but the same God who works everything in everyone.”

Though there are varieties of workings of the Spirit, however, it is the same God who works in all, and He is the One who operates within the believer.

This serves as a reminder that there is but one God, who exists as a Trinity. The Trinity functions in unison, exhibiting unity; however, a diversity exists within this unity. Observe the roles: The Holy Spirit grants the gifts; the Lord Jesus Christ administers the gifts, which are subject to His direction; and God the Father supplies the power, thereby energizing the gifts. The singular purpose of this collaborative effort is the exaltation and glorification of the lordship of Jesus Christ.

Verse 7: “But to each one is given the manifestation of the Spirit for what is profitable.”

If we employ the Spirit's gifts (referred to here as a "manifestation") for self-serving motives, we fundamentally misunderstand their intended purpose. Given the diverse requirements within the Christian community, a corresponding variety of gifts is necessary.

Verse 8: “For to one is given the word of wisdom through the Spirit, and to another the word of knowledge according to the same Spirit;”

The term "Word" signifies a speaking endowment. In the New Testament, "wisdom" is predominantly utilized to denote the capacity to comprehend God’s Scripture and His divine will, and to judiciously employ that understanding in daily life. The word of knowledge may have functioned as a revelatory gift in the first century; however, in the present day, it represents the aptitude to grasp and articulate God’s truth, coupled with profound insight into the mysteries of His Word, knowledge unattainable save through divine revelation. Knowledge is primarily concerned with apprehending the meaning of the truth, whereas wisdom underscores the practical conviction and conduct that implements it.

Verse 9: “to someone else faith by the same Spirit, and to another gifts of healing by the one Spirit,”

The spiritual gift of "Faith" is distinct from saving faith or persevering faith, which are possessed by all believers. This gift is manifested through persistent prayer and enduring intercession, coupled with an unwavering reliance on God amid challenging circumstances. The gift of "Healing" was a temporary sign gift utilized by Christ, the apostles, the seventy, and a select few associates of the apostles, such as Philip. This capacity was specifically identified as a gift belonging to the apostles. While Christians today do not possess the gifts of healings, it remains certain that God hears and responds to the faithful petitions of His children. Some posit that healing should be a commonplace and anticipated occurrence in every era, a view which is not supported by the historical record. Instances of physical healing are exceedingly rare throughout the Old Testament narrative; only a few are documented. Prior to the advent of Christ, there was never a period when healings were common. A demonstrable proliferation of healing occurred solely during His earthly ministry and that of His apostles. This phenomenon was necessitated by the unique requirement to accredit the Messiah and to authenticate the initial miracles associated with the gospel message. Jesus and His apostles temporarily eradicated disease from Israel, yet that era constituted the most monumental period in redemptive history and thus warranted such authentication. To normalize healing would be to diminish the significance of the Savior's arrival. This gift was classified among the sign gifts and was restricted to that specific era. The gifts of healings were never exclusively employed for the purpose of restoring physical health. The Apostle Paul experienced illness yet neither healed himself nor solicited healing from another person. His companion, Epaphroditus, was critically ill, and Paul did not heal him, relying instead on divine intervention. When Timothy suffered from sickness, Paul did not heal him but advised him to consume wine. Paul also left Trophimus "sick at Miletus." Healings were not a daily occurrence in Paul's ministry but did manifest upon his entry into a new region, such as Malta, where the gospel and its messenger required authentication. That particular healing was the first mention of healing since the lame man was healed in Lystra, which was connected to the arrival of Paul and the gospel in that location. Prior to that, the nearest documented healing was performed by Peter in Acts 9:34, followed by the resurrection of Tabitha in 9:41, both performed to encourage belief in the gospel preached by Peter (9:42).

Verse 10: “and to another the workings of miracles, and to another prophecy, and to another the distinguishing of spirits, to someone else various kinds of tongues, and to another the translation of tongues.”

“Working of miracles” was a temporary sign gift that served the function of performing divine acts that contravened nature, such that the only explanation for the action was the power of God. This, too, served to authenticate Christ and the apostolic preachers of the gospel. Jesus performed miracles and healings only during the three years of His ministry, and not at all in the thirty years preceding it. His miracles commenced with the beginning of His ministry. Although Jesus performed miracles related to nature (e.g., transforming water into wine, creating food, walking on water with Peter, ascending), no apostle is ever reported to have performed a miracle in the natural realm. The nature of the miracles performed by the apostles is found in the word "miracles," which signifies "power," and is frequently associated with the casting out of demons. It is precisely that power that the Lord bestowed upon the disciples.

"Prophecy" signifies "speaking forth" or "proclaiming publicly," to which the connotation of prediction was later added, sometime during the Middle Ages. Since the completion of Scripture, prophecy has not served as a means of new revelation but is restricted to proclaiming what has already been disclosed in the written Word. Even the biblical prophets were preachers, proclaimers of God’s truth through both revelation and reiteration. Old Testament prophets such as Isaiah, Jeremiah, and Ezekiel spent lifetimes proclaiming God’s Word. Only a comparatively small portion of what they preached is documented in the Bible as God’s direct revelation. They must have continually repeated and reemphasized those truths, much as contemporary preachers repeat, explain, and reemphasize the Word of God found in Scripture. The significance of this gift is referenced in 1 Corinthians 14:1 and 39. Its superiority over other gifts, particularly tongues, constitutes the central theme of chapter 14.

"Discerning of spirits" constitutes an important gift. Satan is the great deceiver, and his demons counterfeit God’s message and work. Christians possessing the gift of discernment have the God-given capacity to recognize lying spirits and to identify deceptive and erroneous doctrine. When this gift was not being exercised in the Corinthian church, severe distortion of the truth occurred. Although its operation has been altered since apostolic times, due to the completion of Scripture, it remains essential to have discerning individuals within the church. They serve as the guardians, the watchmen who safeguard the church from demonic falsehoods, false doctrines, perverted cults, and carnal elements. Just as diligent study of the Word is requisite for exercising the gifts of knowledge, wisdom, preaching, and teaching, so too is it required for discernment.

"Tongues . . . interpretation" are temporary sign gifts, utilizing the conventional words for speaking a foreign language and translating it; like the others (miracles, healings), they were intended for the authentication of the truth and those who preached it. However, because of their counterfeit prevalence in the culture, they were disproportionately exalted and seriously misused in Corinth.

Verse 11: “But one and the same Spirit works all these things, distributing to each one individually just as He wills.”

The distribution of spiritual endowments is entirely determined by the sovereign will of the Holy Spirit, as evinced by the phrase, "As He wills." It is not within the purview of individuals or ecclesiastical bodies to dictate which specific gifts they shall possess; the Spirit provides for God's people according to His divine discretion. This sovereign control may elucidate why the New Testament presents no comprehensive catalogue or precise definitions of the gifts, as they may undergo significant variation based on God's overarching plans and fluctuating circumstances. While a church may certainly supplicate for the gifts requisite to meet its needs, these prayers must invariably be tendered in absolute submission to God's supreme will and perfect wisdom.

Verse 12: “For even as the body is one and yet has many members, and all the members of the body, though they are many, are one body, so also is Christ.”

The Apostle Paul's foundational argument is that all spiritual gifts within the church originate from the same Holy Spirit. Therefore, these gifts deserve equal respect and are all valuable and useful in their specific roles.

Paul uses the human body as an analogy to illustrate this principle. The human body is a single entity, yet it consists of many distinct members and parts that work together harmoniously. Though these parts are numerous and perform separate, diverse functions ("Are many"), they form one unified whole. "So also is Christ" applies this metaphor to the church, which is figuratively called the body of Christ. This signifies the church's essential unity and its relationship with Christ as its Head. Since the head is the body's most important part, the name "Christ" (designating the Head) serves as a metonymy for the entire body—that is, the Christian assembly or church. This rhetorical device, where a part stands for the whole, is common across all languages.

Verse 13: “For also by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit.”

The church, which constitutes the spiritual body of Christ, is formed when believers are immersed by Christ with the Holy Spirit. Christ, as the baptizer, immerses each believer with the Spirit, thereby establishing unity with all other believers. Paul is not addressing water baptism, an outward symbol that signifies the believer's union with Christ in His death and resurrection. Correspondingly, all believers are also immersed into the body of Christ by means of the Holy Spirit. Paul’s objective is to underscore the essential unity of believers. It is an impossibility for any believer to lack Spirit-baptism, nor can there be a multiplicity of Spirit baptisms, as this would fundamentally complicate the concept of unity within the body of Christ. All believers have undergone Spirit-baptism and are consequently integrated into one body. At the point of salvation, all believers not only become full members of Christ’s body, the church, but the Holy Spirit is also indwelling within each of them. There is no requisite need (or divine provision) for concepts such as a "second blessing," a triumphalistic experience of a "deeper life," or a prescribed formula for instantaneously elevated spirituality. Christ’s provision of salvation is complete, and He requires only obedience and trust in that which has already been bestowed.

Verse 14: “For also the body is not one member, but many.”

Just as the physical body is composed of many members with diverse functions, so too is the church. We should anticipate this same variety within the church, understanding that not everyone will be the same, and that no member placed there by God is without purpose.

Verse 15: “ If the foot says, “Because I am not a hand, I am not a part of the body,” it is not for this reason any the less a part of the body.”

In the context of the church as a body, the “Foot” represents the lowest member. It is nearest the earth, bears the body's full weight, and performs the demanding tasks of standing and walking. Spiritually, it symbolizes a member in the lowest station: a humble doorkeeper or the "least of saints" in their own estimation. Such a person possesses the smallest measure of heavenly affection, spiritual light, and understanding. Conversely, the “Hand” is the instrument of action and communication. It signifies a person who is generous and ready to communicate and impart liberally to the necessities of others, having both the resources and the heart for it. This member is characterized by being full of good works—showing charity towards people and piety towards God. Through Christ's strength, the hand performs all actions: natural, civil, moral, and evangelical, and can even be the instrument of miracles and mighty deeds. There are no lesser parts of the body.

Verse 16: “And if the ear says, “Because I am not an eye, I am not a part of the body,” it is not for this reason any the less a part of the body.”

The Holy Spirit does not bestow the same spiritual gift upon every individual. Similar to the human body, which requires eyes, ears, feet, and hands, diverse gifts are distributed by the Spirit of God to various people so that the body of Christ may fully operate in all its requisite capacities.

Verse 17: “ If the whole body were an eye, where would the hearing be? If the whole were hearing, where would the sense of smell be?”

Through the analogy of the human body, where each part is essential for the whole's function, Paul demonstrated that unity is a requisite for the church; however, divinely bestowed diversity within that unity is equally imperative.

Verse 18: “ But now God has appointed the members, each one of them, in the body, just as He desired.”

Once more, as in verse 11, Paul addressed the misguided and worldly Corinthians, who expressed dissatisfaction with the gifts they had been sovereignly allocated for the purpose of the church's edification and the glory of its Lord.

Verse 19: “And if they were all one member, where would the body be?”

It is essential that we recognize our mutual dependence, as the Lord intends to utilize the gifts of every individual among us in the body of Christ.

Verse 20: “But now there are many members, but one body.”

The body's unity depends on the diversity of its members. Although these members have different roles and functions, they are mutually connected, working together to maintain the single body. Therefore, for any body to endure, it requires a balanced diversity of members. This teaches us that everyone must fulfill the duties of their own station, consulting for the common good as well as their own private benefit.

Verse 21: “And the eye cannot say to the hand, “I have no need of you”; or again the head to the feet, “I have no need of you.”

In Corinth, a divide existed among believers regarding spiritual gifts. Some complained about lacking the more demonstrative gifts, while those with public gifts—symbolized by the highly visible "eye" and "head"—disparaged those with quieter, less prominent gifts. Overestimating their own importance, these publicly gifted individuals perceived others as less significant and displayed an attitude of self-sufficiency and indifference ("I have no need").

Verse 22: “On the contrary, how much more is it that the members of the body which seem to be weaker are necessary,”

This comparison highlights the issue that has preoccupied Paul for the majority of the letter, specifically, a feeling of spiritual preeminence among certain Corinthians, leading to their subsequent contempt for those perceived as "weaker" and "less honorable."

Verse 23: “ and those members of the body which we think as less honorable, on these we bestow more abundant honor, and our less presentable members become much more presentable,”

Paul addressed the arrogance of those with more conspicuous gifts by reiterating his analogy, reminding them that the more vulnerable and less aesthetically pleasing, even unpresentable, components of the body are, in fact, accorded greater deference due to their fundamental necessity. He specifically referenced the internal organs.

Verse 24: “whereas our more presentable members have no such need. But God has so composed the body, giving more abundant honor to that member which lacked,”

Paul, in his illustration of the church as the body of Christ, deliberately drew a comparison to the physical human body. He specifically referenced the internal organs, emphasizing that some of the most essential and life-sustaining parts of the body are those that are not visible. For instance, the heart, lungs, liver, and kidneys—while unseen—perform critical functions like circulating blood, processing oxygen, filtering toxins, and maintaining chemical balance, without which the entire body would fail. This analogy serves to stress the profound importance of every member within the spiritual body, particularly those whose contributions may be hidden, humble, or unrecognized by the visible church community. Just as the unseen organs are vital, so too are the seemingly less prominent members essential for the health and vitality of the whole.

Verse 25: “so that there may be no division in the body, but that the members may have the same care for one another.”

God has ordained visible, public gifts to hold a critical position; however, the hidden gifts are equally ordained and more essential to life, thereby preserving the perspective of unity; all elements are vital to the functioning of the body of Christ.

Verse 26: “And if one member suffers, all the members suffer with it; if one member is honored, all the members rejoice with it.”

This constitutes a summons to reciprocal affection and solicitude within the community of believers, thereby upholding the unity that brings honor to the Lord.

Verse 27: “Now you are Christ’s body, and individually members of it.”

This message is directed specifically to the members of the Corinthian church. Consider this analogy: each local congregation functions as a body of Christ, mirroring the universal church as the body of Christ.

Verse 28: “And God has appointed in the church, first apostles, second prophets, third teachers, then miracles, then gifts of healings, helps, administrations, various kinds of tongues.”

Paul is not attempting to provide a comprehensive list, as evidenced by the gifts mentioned here differing from those in verses 8–10. This list mirrors the one in Ephesians 4:11, beginning with "apostles" and "prophets" whom Paul considers foundational and adding "teachers" as a third group. Although the Greek terms for "helps" and "administrations" are unique to the New Testament here, Paul likely refers to the gifts of those who perform "acts of mercy" or "lead."

Verse 29: “ Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles?”

Paul concludes his argument that not everyone should anticipate possessing the same spiritual gifts with these rhetorical questions. He emphasizes that God distributes these gifts according to His own will.

Verse 30: “Do all have gifts of healings? Do all speak with tongues? Do all translate?”

Paul also unequivocally states that not all individuals possess every spiritual gift. Are all individuals apostles? The rhetorical answer is clearly "No." Do all perform miracles, or possess the gift of healing, or speak in tongues? The answer remains, "No, they do not."

Verse 31: “But you earnestly desire the greater gifts. And I will yet show you a more excellent way.”

While the Holy Spirit determines which gifts are bestowed, believers are encouraged to ask God for the specific gift they desire, as the command is to "earnestly desire the greater gifts." The exact meaning of "the greater gifts" is debated: some scholars relate it to the more significant gifts listed in verse 28, while others view it as an introduction to the discussion of love in chapter 13. Most likely, Paul is anticipating what he will say later about gifts for “building up the church” (1 Corinthians 14: 12).