1Now concerning spiritual things, brothers, I don’t want you to be ignorant. 2You know that when you were heathen, you were led away to those mute idols, however you might be led. 3Therefore 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.
4Now there are various kinds of gifts, but the same Spirit. 5There are various kinds of service, and the same Lord. 6There are various kinds of workings, but the same God who works all things in all. 7But to each one is given the manifestation of the Spirit for the profit of all. 8For to one is given through the Spirit the word of wisdom, and to another the word of knowledge according to the same Spirit, 9to another faith by the same Spirit, and to another gifts of healings by the same Spirit, 10and to another workings of miracles, and to another prophecy, and to another discerning of spirits, to another different kinds of languages, and to another the interpretation of languages. 11But the one and the same Spirit produces all of these, distributing to each one separately as he desires.
12For as the body is one and has many members, and all the members of the body, being many, are one body; so also is Christ. 13For in one Spirit we were all baptized into one body, whether Jews or Greeks, whether bond or free; and were all given to drink into one Spirit.
14For the body is not one member, but many. 15If the foot would say, “Because I’m not the hand, I’m not part of the body,” it is not therefore not part of the body. 16If the ear would say, “Because I’m not the eye, I’m not part of the body,” it’s not therefore not part of the body. 17If the whole body were an eye, where would the hearing be? If the whole were hearing, where would the smelling be? 18But now God has set the members, each one of them, in the body, just as he desired. 19If they were all one member, where would the body be? 20But now they are many members, but one body. 21The eye can’t tell the hand, “I have no need for you,” or again the head to the feet, “I have no need for you.” 22No, much rather, those members of the body which seem to be weaker are necessary. 23Those parts of the body which we think to be less honorable, on those we bestow more abundant honor; and our unpresentable parts have more abundant modesty, 24while our presentable parts have no such need. But God composed the body together, giving more abundant honor to the inferior part, 25that there should be no division in the body, but that the members should have the same care for one another. 26When one member suffers, all the members suffer with it. When one member is honored, all the members rejoice with it.
27Now you are the body of Christ, and members individually. 28God has set some in the assembly: first apostles, second prophets, third teachers, then miracle workers, then gifts of healings, helps, governments, and various kinds of languages. 29Are all apostles? Are all prophets? Are all teachers? Are all miracle workers? 30Do all have gifts of healings? Do all speak with various languages? Do all interpret? 31But earnestly desire the best gifts. Moreover, I show a most excellent way to you.
Matthew's account of Jesus' baptism is highly significant as the Bible's first explicit reference to God in three persons. Until the Son of God came as a man to make the Father known (John 1:18), plurality in the Godhead was largely veiled. Hints are found in passages such as Genesis 1:26, "Then God said, 'Let Us make man... '" (NAU). Though God is singular, the verb make is plural. Similarly, in Isaiah 6:8, God speaks of himself with a plural pronoun: "'Whom shall I send, and who will go for Us?'" (NAU). In Zechariah 4:6, God speaks of His Spirit as a distinct person. Deuteronomy 6:4 emphasizes God's oneness, in contrast with the many heathen gods, but does so with a word for one that can denote a unity, such as the oneness of a husband and wife (Gen 2:24). But, none of these passages is specific like those of the New Testament that mention all three persons of God, beginning with Matthew 3:16-17, and including 28:19; 1 Corinthians 12:4-6; 2 Corinthians 13:14, and 1 Peter 1:2.
The Holy Spirit's descent upon Jesus at His baptism was His anointing as the promised Messiah and Servant of Yahweh in fulfillment of Isaiah 11:2. Verses 13-15, of Matthew 3, clarify the fact that Jesus was not baptized as a repentant sinner, or as a mere follower of John. Matthew 3:17 indicates not a time when Jesus became the Father's Son, but the fact that he was already his son. This record of the simultaneous presence of the Father, Son and Holy Spirit corrects the error of modalism which, in an attempt to preserve the unity of the Godhead, views Father, Son and Holy Spirit not as distinct persons of God, but as different modes in which the one person of God reveals Himself.