1 Corinthians 12:7

An Exegetical Analysis of πρὸς τὸ συμφέρον in 1 Corinthians 12:7

This exegetical study of *An Exegetical Analysis of πρὸς τὸ συμφέρον in 1 Corinthians 12:7* is based on a b-greek discussion from an unspecified date. The discussion initiates with an inquiry into the precise meaning of the phrase πρὸς τὸ συμφέρον in 1 Corinthians 12:7, noting that while many English translations render it as “for the common good,” the underlying Greek term συμφέρον (from συμφέρω) does not inherently include the notion of “common.”

The central exegetical issue revolves around whether the translation “common good” for πρὸς τὸ συμφέρον in 1 Corinthians 12:7 is a legitimate semantic extension derived from the broader Pauline context of communal spiritual gifts, or if it represents an interpretative overlay rather than a direct lexical equivalent of συμφέρον. The question specifically addresses whether συμφέρον, when used substantively, primarily conveys a general sense of “advantage” or “profit,” or if it can intrinsically denote a “common advantage” without an explicit modifier such as κοινῇ.

ἑκάστῳ δὲ δίδοται ἡ φανέρωσις τοῦ πνεύματος πρὸς τὸ συμφέρον. (Nestle 1904)

Key differences with SBLGNT (2010):

• No significant textual variants are noted between Nestle 1904 (representing the *Textus Receptus* tradition or similar critical edition baseline) and the SBLGNT (2010) for 1 Corinthians 12:7. The wording is identical.

The Nestle-Aland 28th edition (NA28) apparatus for 1 Corinthians 12:7 indicates no significant textual variants affecting the phrase πρὸς τὸ συμφέρον. The manuscript tradition is consistent in transmitting this specific wording, confirming its originality within the Pauline corpus.

Lexical Notes

• BDAG (Bauer, Danker, Arndt, Gingrich, Greek-English Lexicon of the New Testament and Other Early Christian Literature): Defines συμφέρον (neuter participle of συμφέρω) primarily as “profit, advantage.” It notes, however, that as a common term (both singular and plural) in inscriptions, it refers to “contributions to the public good by civic-minded persons” (e.g., *IPriene* 119, 23). Specific Pauline usages cited include τὸ ἐμαυτοῦ συμφέρον (1 Cor 10:33 v.l.), τὸ κοινῇ συμφέρον (“the common good”), and πρὸς τὸ συμφέρον (“for (someone’s) advantage” in 1 Cor 7:35 v.l.; 12:7). The entry also cross-references classical and Hellenistic sources where the phrase implies advantage.
• KITTEL (Theological Dictionary of the New Testament): The article on συμφέρω and συμφέρον (Vol. VII, pp. 895-898) emphasizes that the substantive τὸ συμφέρον generally signifies “advantage, profit, utility, expediency.” While in classical and Hellenistic Greek, the notion of “common good” required explicit modifiers like κοινῇ, in the New Testament, particularly in Paul, the context often implies a corporate or communal benefit without the explicit modifier. Kittel highlights that in 1 Corinthians, where Paul discusses the body of Christ, the “advantage” conveyed by spiritual gifts is inherently understood as beneficial to the entire community, even if the word συμφέρον itself doesn’t grammatically mean “common.” The advantage derived from the Spirit’s manifestation is therefore for the collective ‘good’ or ‘profit’ of the church as a unified body.

Translation Variants

The phrase πρὸς τὸ συμφέρον presents a significant interpretive challenge regarding the scope of its benefit. Grammatically, πρός with the accusative of τὸ συμφέρον (the neuter substantival participle of συμφέρω, “to bring together, be profitable, be expedient”) indicates purpose: “towards what is profitable/advantageous.” The core lexical meaning of συμφέρον is indeed “profit,” “advantage,” or “expediency,” as supported by BDAG and other lexicons. There is no inherent semantic component of “common” within the word itself, unless explicitly modified (e.g., τὸ κοινῇ συμφέρον, “the common advantage”).

Despite this, a substantial number of English translations render πρὸς τὸ συμφέρον as “for the common good” (e.g., NRSV, NASB, ESV, NIV). This rendering reflects a contextual interpretation, drawing from the broader rhetorical thrust of 1 Corinthians 12. Paul’s discourse immediately preceding and following 12:7 focuses on the diversity of spiritual gifts working together for the unity and upbuilding of the Body of Christ (cf. 1 Cor 12:4-6, 11-30). Thus, although the manifestation of the Spirit is given “to each” (ἑκάστῳ), its ultimate purpose, in this specific communal context, is understood to contribute to the well-being and advantage of the entire believing community.

The observation by Friberg, distinguishing between “profit, advantage” for συμφέρον in Hebrews 12:10 and “common good” for 1 Corinthians 12:7, precisely illustrates this hermeneutical tension. While lexically consistent, translators recognize that the specific theological and ecclesiological context of 1 Corinthians 12 compels a more communal interpretation of “advantage” than might be required in other contexts. This is a case where the immediate literary and theological context heavily influences the translation of a semantically neutral term, moving it from a general “advantage” to a specifically “common good.” The choice reflects an interpretative judgment about Paul’s intent: whether the gifts are for the advantage of the individual (which would then coincidentally benefit others) or primarily for the collective advantage of the body.

Conclusions and Translation Suggestions

The exegetical analysis of πρὸς τὸ συμφέρον in 1 Corinthians 12:7 reveals a nuanced interplay between lexical meaning and contextual interpretation. While the phrase τὸ συμφέρον intrinsically signifies “profit,” “advantage,” or “expediency” without an inherent component of “common,” the immediate theological context of 1 Corinthians 12 strongly implies a benefit that extends to the entire Christian community. Paul’s overarching theme in this chapter is the unity and mutual edification of the Body of Christ through diverse spiritual gifts. Therefore, the “advantage” or “profit” derived from the manifestation of the Spirit, though given “to each,” is ultimately directed towards the corporate well-being of the church.

The rendering “common good” is thus an interpretation rooted in a sound understanding of Paul’s broader argument, rather than a direct lexical equivalence. It represents a valid theological interpretation that captures the intent of the passage within its specific rhetorical framework.

1. Translation 1 (Lexically Oriented): “But to each one is given the manifestation of the Spirit for what is advantageous.”
   This translation prioritizes the direct lexical meaning of συμφέρον, emphasizing that the Spirit’s manifestation is for beneficial purposes without explicitly stating the communal aspect.
2. Translation 2 (Contextually Interpreted): “But to each one is given the manifestation of the Spirit for the common good.”
   This translation incorporates the widely accepted contextual interpretation, reflecting the corporate nature of spiritual gifts within the Body of Christ, even if “common” is not explicitly in the Greek word itself.
3. Translation 3 (Nuanced and Comprehensive): “But to each one is given the manifestation of the Spirit for the benefit of all.”
   This option balances lexical precision with contextual understanding, using “benefit” to capture συμφέρον and “of all” to clearly articulate the communal scope implied by Paul’s argument without using the potentially ambiguous “common good.”