SEV Biblia, Chapter 12:3
Por tanto os hago saber, que nadie que hable por el Espíritu de Dios, llama anatema a Jess; y nadie puede llamar a Jess Seor, sino por el Espíritu Santo.
Clarke's Bible Commentary - 1 Corinthians 12:3
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.
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.
John Gill's Bible Commentary
Ver. 3. Wherefore I give you to understand , etc.] 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 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 call him tw[-wy , 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 wrkzw wm jmy , let his name and memory be blotted out; and which they sometimes explain by hb[wtw rq Jesu is a lie, and an abomination: they call him a strange God, and vanity f241 , and often by the name of ywlt f242 , one that was hanged, and so with them accursed; and which seems to be the name the Jews, in the apostles 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 rj , 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. 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 Fathers 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 apostles 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.
Matthew Henry Commentary
Verses 1-11 - Spiritual gifts were extraordinary powers bestowed in the first ages to convince unbelievers, and to spread the gospel. Gifts and grace greatly differ. Both were freely given of God. But where grace is given, it is for the salvation of those who have it. Gifts are for the advantage and salvation of others; and there may be great gifts wher there is no grace. The extraordinary gifts of the Holy Spirit wer chiefly exercised in the public assemblies, where the Corinthians see to have made displays of them, wanting in the spirit of piety, and of Christian love. While heathens, they had not been influenced by the Spirit of Christ. No man can call Christ Lord, with believin dependence upon him, unless that faith is wrought by the Holy Ghost. N man could believe with his heart, or prove by a miracle, that Jesus wa Christ, unless by the Holy Ghost. There are various gifts, and variou offices to perform, but all proceed from one God, one Lord, one Spirit that is, from the Father, Son, and Holy Ghost, the origin of all spiritual blessings. No man has them merely for himself. The more he profits others, the more will they turn to his own account. The gift mentioned appear to mean exact understanding, and uttering the doctrines of the Christian religion; the knowledge of mysteries, an skill to give advice and counsel. Also the gift of healing the sick the working of miracles, and to explain Scripture by a peculiar gift of the Spirit, and ability to speak and interpret languages. If we have any knowledge of the truth, or any power to make it known, we must giv all the glory of God. The greater the gifts are, the more the possesso is exposed to temptations, and the larger is the measure of grac needed to keep him humble and spiritual; and he will meet with mor painful experiences and humbling dispensations. We have little cause to glory in any gifts bestowed on us, or to despise those who have the not. (1Co 12:12-26)
Greek Textus Receptus
διο 1352 CONJ γνωριζω 1107 5719 V-PAI-1S υμιν 5213 P-2DP οτι 3754 CONJ ουδεις 3762 A-NSM εν 1722 PREP πνευματι 4151 N-DSN θεου 2316 N-GSM λαλων 2980 5723 V-PAP-NSM λεγει 3004 5719 V-PAI-3S αναθεμα 331 N-NSN ιησουν 2424 N-ASM και 2532 CONJ ουδεις 3762 A-NSM δυναται 1410 5736 V-PNI-3S ειπειν 2036 5629 V-2AAN κυριον 2962 N-ASM ιησουν 2424 N-ASM ει 1487 COND μη 3361 PRT-N εν 1722 PREP πνευματι 4151 N-DSN αγιω 40 A-DSN
Vincent's NT Word Studies
3. Calleth Jesus accursed (legei Anaqema Ihsouv). Lit., saith Anathema Jesus. Rev., preserving the formula, saith Jesus is Anathema. Compare Acts xviii. 6, and see on offerings, Luke xxi. 5. Paul uses only the form ajnaqema, and always in the sense of accursed.
Robertson's NT Word Studies
12:3 {Wherefore I give you to understand} (dio gnwrizw humin). Causative idea (only in Aeschylus in old Greek) in papyri (also in sense of recognize) and N.T., from root gnw in ginwskw, to know. {Speaking in the Spirit of God} (en pneumati qeou lalwn). Either sphere or instrumentality. No great distinction here between lalew (utter sounds) and legw (to say). {Jesus is anaqema} (anaqema iesous). On distinction between anaqema (curse) and anaqema (offering #Lu 21:5) see discussion there. In LXX anaqema means a thing devoted to God without being redeemed, doomed to destruction (#Le 27:28f.; Jos 6:17; 7:12). See #1Co 16:22; Ga 1:8f.; Ro 9:3. this blasphemous language against Jesus was mainly by the Jews (#Ac 13:45; 18:6). It is even possible that Paul had once tried to make Christians say anaqema iesous (#Ac 26:11). {Jesus is Lord} (kurios iesous). The term kurios, as we have seen, is common in the LXX for God. The Romans used it freely for the emperor in the emperor worship. "Most important of all is the early establishment of a polemical parallelism between the cult of Christ and the cult of Caesar in the application of the term kurios, 'lord.' The new texts have here furnished quite astonishing revelations" (Deissmann, _Light from the Ancient East_, p. 349). Inscriptions, ostraca, papyri apply the term to Roman emperors, particularly to Nero when Paul wrote this very letter (_ib._, p. 353f.): "One with 'Nero kurios' quite in the manner of a formula (without article, like the 'kurios Jesus' in #1Co 12:3."The battle-cries of the spirits of error and of truth contending at Corinth" (Findlay). One is reminded of the demand made by Polycarp that he say kurios caesar and how each time he replied kurios iesous. He paid the penalty for his loyalty with his life. Lighthearted men today can say "Lord Jesus" in a flippant or even in an irreverent way, but no Jew or Gentile qen said it who did not mean it.
