spiritual gifts
The term "spiritual gifts" is translated from the Greek "πνευματικῶν" (pneumatikon), which can also mean "spiritual things" or "spiritual matters." This indicates that Paul is addressing not just the gifts themselves but the broader spiritual realities and manifestations within the church. The Corinthian church was rich in spiritual gifts, yet there was confusion and misuse. Paul seeks to educate them on the proper understanding and use of these gifts, emphasizing that they are given by the Holy Spirit for the edification of the church. Theologically, this underscores the belief that spiritual gifts are divine endowments meant to serve the body of Christ.

brothers
The word "brothers" comes from the Greek "ἀδελφοί" (adelphoi), which, while literally meaning "brothers," is often used in the New Testament to refer to both male and female members of the Christian community. This term reflects the familial nature of the early church, emphasizing unity and equality among believers. In a historical context, the use of "brothers" highlights the close-knit relationships within the early Christian communities, which were counter-cultural in their inclusivity and mutual care.

I do not want you to be uninformed
This phrase reveals Paul's intent and pastoral concern. The Greek word for "uninformed" is "ἀγνοεῖν" (agnoein), which means to be ignorant or unaware. Paul’s desire is for the Corinthian believers to have a clear and accurate understanding of spiritual gifts. This reflects a broader biblical principle that knowledge and understanding are crucial for spiritual growth and maturity. In the context of the Corinthian church, where there was much confusion and division, Paul’s teaching aims to bring enlightenment and order, ensuring that the gifts are used properly to glorify God and build up the church. This aligns with the conservative Christian perspective that values sound doctrine and the proper exercise of spiritual gifts within the church community.

(1) Now concerning spiritual gifts.--Again the sequence of the topics treated of is probably decided by the subjects contained in the letter from Corinth (see 1Corinthians 7:1; 1Corinthians 8:1), and the Apostle replies to inquiries regarding the comparative value and importance of certain spiritual gifts. In this early age the Church was full of the divine energy of spiritual youth. From the indwelling Spirit of God resulted certain marvellous "gifts," some of which ceased with the apostolic age--some of which seem to have lingered for centuries, even to our own day--declaring themselves intermittently in times of profound religious awakening. The party spirit with which the Corinthian Church seems to have been saturated naturally led to diverse views as to the relative importance of certain of these gifts--some were unduly exalted, some unduly depreciated. The truth that these gifts are valuable as evidence of the indwelling Spirit, and so far as they could be useful for the Church, was forgotten. The Apostle reserves for consideration in more detail (see 1 Corinthians 13) the special gift of tongues, which was, perhaps, the gift most exaggerated and most misunderstood at Corinth, and deals in this chapter with the subject of spiritual gifts generally. The subject of the chapter is The Source, Object, and Value of Spiritual Gifts, and the chapter may be thus subdivided:--

1Corinthians 12:1-3. The confession of Christ as Lord is the true evidence of the Spirit.

1Corinthians 12:4-11. The gifts of the Spirit are diverse in character, but the origin is the same.

1Corinthians 12:12-30. The analogy of the human body shows that the spiritual Body (the Church) is not a collection of independent parts, but a living organism consisting of mutually interdependent members. . . .