1 Corinthians 12:3Meaning & Commentary from the Church Fathers

When you see someone not pronouncing the name of Jesus, he says, or even anathematizing Him, he is a diviner. But when you see another who speaks of everything in His name, know that he is spiritual.

What then, you ask, are we to say about catechumens? If no one can call Jesus Lord except by the Holy Spirit, what shall we say of those who pronounce His name but do not have the Spirit?

He is not speaking of them now, since the Corinthians were not then catechumens. He is speaking of believers and unbelievers.

But does no demon name God? Did not the possessed say, "I know who You are, the Holy One of God" (Mk 1:24)? Did they not also say to Paul, "These men are servants of the Most High God" (Acts 16:17)?

He says this also so that you may have a sign of the soothsayer: he “anathematizes,” that is, blasphemes and reviles Jesus. Conversely, the sign of a prophet is that he utters the name of the Lord with praise. What, then, of catechumens? How do they name Jesus if they do not yet have the Spirit? But he is not now speaking about them, but about believers and unbelievers. And what of the demons? Did they not call Jesus by the name Lord (Mk 5:7)? They did so under blows and against their will, but never voluntarily and without compulsion.

If two beams are placed against one another, their straightness will join them into one whole. But if you place crooked wood against a beam, it will be found that what is bent does not agree with what is straight. Since the praise of God is straight, εΰθης, there must be a straight heart, so that praise may befit it and be proper to it. If no one can call Jesus Lord except by the Holy Spirit, how will you offer praise when there is no right spirit in you, renewed in your inward parts (Ps 50:12)?

Just as no one speaking in the Spirit of God and working the miracles of the Spirit in the name of Jesus will pronounce anathema upon Christ, so no one can say, “Jesus is Lord,” except by the Holy Spirit. The man in whom the gifts of the Spirit are active can proclaim and say, “Jesus is Lord.”

If we cannot call Jesus Lord except by the Holy Spirit, can we preach Him without His Spirit?

For here the principle from which the Lord Jesus is acknowledged has been named. He is not named because of human flattery, as idols are also called gods, but in the light of the truth of the Holy Spirit. For whatever truth is spoken by anyone is spoken by the Holy Spirit.

But among us there is the greatest harmony and unity of mind. For the Only-begotten Son does not teach one thing and the all-holy Spirit another. As the Master Christ taught the dignity of the all-holy Spirit in the divine Gospel, so the divine Spirit also proclaimed His lordship. In the one in whom the divine Spirit acts, it is impossible to say that Christ is alien to the divine nature. Nor can anyone sincerely confess Him as God unless he is enlightened by that grace.

He who loves Christ loves in His Spirit. For no one can call Jesus Christ Lord except by the Holy Spirit. Such a one will be with the Father, and also with the Son and the Spirit. The Trinity is in him, not by essence, but by grace.

"No one speaking by the Spirit of God says, 'Jesus is accursed.'" The Jews reviled the way of the Lord (Acts 19:9), and the pagans tried by their incantations to stop the power of God.

But whoever is under the action of the Spirit of God cannot blaspheme the name of Jesus Christ.

Likewise, "no one can say, 'Lord Jesus,' except by the Holy Spirit." Here is another mark for distinguishing diviners from prophets: the pronouncing of the name of Jesus Christ in exorcisms.

Even if there were cases when those who did not confess Jesus Christ as Lord used His name to cast out demons, as did the sons of Sceva, the Jewish chief priest (Acts 19:13-16), still such people could not be hostile to Him.

On the basis of these words, the Stundists, since they name Jesus Christ as Lord, ascribe the Spirit of God to themselves as well. After this they consider neither instruction nor sanctification through the mysteries necessary for themselves. But do they name the Savior Lord with their whole soul? Do they not set their own reason above Christ’s commandments? By the action of the Spirit of God even stones can cry out (Lk 19:40), and a donkey was able to speak (Num 22:28). Yet this is far from salvation, which is the fruit not of confession of faith alone, but of an entire life directed according to Christian teaching.

The Apostle derives all this as a consequence from the following verse. But how does it come from there? The Apostle reasons, as it were, in this way. In paganism too there seem to be certain marvels, such as ecstatic divinations, which demons uttered through human mouths. These too are extraordinary gifts, but they are demonic and opposed to God. If you wish to be certain, make the ecstatic man confess the name of the Lord Jesus, and you will see the difference (Bishop Theophan).

The Apostle Paul writes about extraordinary gifts of grace because these gifts had been given abundantly in Corinth. This was especially true of the gift of tongues, which Greeks in general, and Corinthians in particular, highly esteemed.

Some were puffed up by these gifts. Others disputed about their superiority. Still others used them improperly.

Wishing to remove all this, the Apostle writes at length about spiritual gifts. He explains their meaning and shows their source, purpose, worth, and other aspects.

In showing the necessity of spiritual gifts, the Apostle draws Christians' attention to the speechlessness of idols. The pagans flock to them as speechless beings themselves.

The connection of these words with what precedes is not entirely clear. “Therefore I make known to you,” he says, as though drawing a conclusion from what came before. Yet it is not evident how this follows from there.

Perhaps it is this way. In paganism, certain wonders also appear, such as oracles in ecstasy, which demons uttered through the mouths of people. These too seemed to be unusual gifts, but they were demonic and opposed to God. If you wish to be assured of this, compel the ecstatic to confess the name of the Lord Jesus, and you will see the difference.