1Cor 12:10, 14:1, Eph 4:11 | JFB | STEP | 8-10. Three classes of gifts are distinguished by a distinct Greek word for "another" (a distinct class), marking the three several genera: allo marks the species, hetero the genera (compare Greek, ). I. Gifts of intellect, namely, (1) wisdom; (2) knowledge. II. Gifts dependent on a special faith, namely, that of miracles ( ): (1) healings; (2) workings of miracles; (3) prophecy of future events; (4) discerning of spirits, or the divinely given faculty of distinguishing between those really inspired, and those who pretended to inspiration. III. Gifts referring to the tongues: (1) diverse kinds of tongues; (2) interpretation of tongues. The catalogue in is not meant strictly to harmonize with the one here, though there are some particulars in which they correspond. The three genera are summarily referred to by single instances of each in . The first genus refers more to believers; the second, to unbelievers. by ... by ... by-- The first in Greek is, "By means of," or "through the operation of"; the second is, "according to" the disposing of (compare ); the third is, "in," that is, under the influence of (so the Greek, ; ). word of wisdom-- the ready utterance of (for imparting to others, ) wisdom, namely, new revelations of the divine wisdom in redemption, as contrasted with human philosophy ( ; ; ; ; ). word of knowledge-- ready utterance supernaturally imparted of truths ALREADY REVEALED (in this it is distinguished from "the word of wisdom," which related to NEW revelations). Compare , where "revelation" (answering to "wisdom" here) is distinguished from "knowledge" [Henderson]. Wisdom or revelation belonged to the "prophets"; knowledge, to the "teachers." Wisdom penetrates deeper than knowledge. Knowledge relates to things that are to be done. Wisdom, to things eternal: hence, wisdom is not, like knowledge, said to "pass away" ( ), [Bengel].

‏ 1 Corinthians 12:10

8-10. Three classes of gifts are distinguished by a distinct Greek word for "another" (a distinct class), marking the three several genera: allo marks the species, hetero the genera (compare Greek, 1Co 15:39-41). I. Gifts of intellect, namely, (1) wisdom; (2) knowledge. II. Gifts dependent on a special faith, namely, that of miracles (Mt 17:20): (1) healings; (2) workings of miracles; (3) prophecy of future events; (4) discerning of spirits, or the divinely given faculty of distinguishing between those really inspired, and those who pretended to inspiration. III. Gifts referring to the tongues: (1) diverse kinds of tongues; (2) interpretation of tongues. The catalogue in 1Co 12:28 is not meant strictly to harmonize with the one here, though there are some particulars in which they correspond. The three genera are summarily referred to by single instances of each in 1Co 13:8. The first genus refers more to believers; the second, to unbelievers.

by ... by ... by--The first in Greek is, "By means of," or "through the operation of"; the second is, "according to" the disposing of (compare 1Co 12:11); the third is, "in," that is, under the influence of (so the Greek, Mt 22:43; Lu 2:27).

word of wisdom--the ready utterance of (for imparting to others, Ep 6:19) wisdom, namely, new revelations of the divine wisdom in redemption, as contrasted with human philosophy (1Co 1:24; 2:6, 7; Ep 1:8; 3:10; Col 2:3).

word of knowledge--ready utterance supernaturally imparted of truths ALREADY REVEALED (in this it is distinguished from "the word of wisdom," which related to NEW revelations). Compare 1Co 14:6, where "revelation" (answering to "wisdom" here) is distinguished from "knowledge" [Henderson]. Wisdom or revelation belonged to the "prophets"; knowledge, to the "teachers." Wisdom penetrates deeper than knowledge. Knowledge relates to things that are to be done. Wisdom, to things eternal: hence, wisdom is not, like knowledge, said to "pass away" (1Co 13:8), [Bengel].

‏ 1 Corinthians 14:1

CHAPTER 14

1Co 14:1-25. Superiority of Prophecy over Tongues.

1. Follow after charity--as your first and chief aim, seeing that it is "the greatest" (1Co 13:13).

and desire--Translate, "Yet (as a secondary aim) desire zealously (see on 1Co 12:31) spiritual gifts."

but rather--"but chiefly that ye may prophesy" (speak and exhort under inspiration) (Pr 29:18; Ac 13:1; 1Th 5:20), whether as to future events, that is, strict prophecy, or explaining obscure parts of Scripture, especially the prophetical Scriptures or illustrating and setting forth questions of Christian doctrine and practice. Our modern preaching is the successor of prophecy, but without the inspiration. Desire zealously this (prophecy) more than any other spiritual gift; or in preference to "tongues" (1Co 14:2, &c.) [Bengel].

‏ Ephesians 4:11

11. Greek, emphatical. "Himself" by His supreme power. "It is He that gave," &c.

gave some, apostles--Translate, "some to be apostles, and some to be prophets," &c. The men who filled the office, no less than the office itself, were a divine gift [Eadie]. Ministers did not give themselves. Compare with the list here, 1Co 12:10, 28. As the apostles, prophets, and evangelists were special and extraordinary ministers, so "pastors and teachers" are the ordinary stated ministers of a particular flock, including, probably, the bishops, presbyters, and deacons. Evangelists were itinerant preachers like our missionaries, as Philip the deacon (Ac 21:8); as contrasted with stationary "pastors and teachers" (2Ti 4:5). The evangelist founded the Church; the teacher built it up in the faith already received. The "pastor" had the outward rule and guidance of the Church: the bishop. As to revelation, the "evangelist" testified infallibly of the past; the "prophet," infallibly of the future. The prophet derived all from the Spirit; the evangelist, in the special case of the Four, recorded matter of fact, cognizable to the senses, under the Spirit's guidance. No one form of Church polity as permanently unalterable is laid down in the New Testament though the apostolical order of bishops, or presbyters, and deacons, superintended by higher overseers (called bishops after the apostolic times), has the highest sanction of primitive usage. In the case of the Jews, a fixed model of hierarchy and ceremonial unalterably bound the people, most minutely detailed in the law. In the New Testament, the absence of minute directions for Church government and ceremonies, shows that a fixed model was not designed; the general rule is obligatory as to ceremonies, "Let all things be done decently and in order" (compare Article XXXIV, Church of England); and that a succession of ministers be provided, not self-called, but "called to the work by men who have public authority given unto them in the congregation, to call and send ministers into the Lord's vineyard" [Article XXIII]. That the "pastors" here were the bishops and presbyters of the Church, is evident from Ac 20:28; 1Pe 5:1, 2, where the bishops' and presbyters' office is said to be "to feed" the flock. The term, "shepherd" or "pastor," is used of guiding and governing and not merely instructing, whence it is applied to kings, rather than prophets or priests (Eze 34:23; Jr 23:4). Compare the names of princes compounded of "pharnas," Hebrew, "pastor," Holophernes, Tis-saphernes (compare Is 44:28).