1Cor 12:8-11 | Barnes | STEP | Verse 8. For to one is given . In order to show what endowments he refers to, the apostle here particularizes the various gifts which the Holy Spirit imparts in the church. By the Spirit . By the Holy Ghost; by his agency on the mind and heart. The word of wisdom . One he has endowed with wisdom, or has made distinguished for wise, and prudent, and comprehensive views of the scheme of redemption, and with a faculty of clearly explaining it to the apprehension of men. It is not certain that the apostle meant to say that this was the most important or most elevated endowment because he places it first in order. His design does not seem to be to observe the order of importance and value; but to state, as it occurred to him, the fact that these various endowments had been conferred on different men in the church. The sense is, that one man would be prominent and distinguished as a wise man--a prudent counsellor, instructor, and adviser. To another the word of knowledge . Another would be distinguished for knowledge. He would be learned; would have a clear view of the plan of salvation, and of the doctrines and duties of religion. The same variety is observed in the ministry at all times. One man is eminent as a wise man; another as a man of intelligence and knowledge; and both may be equally useful in their place in the church. By the same Spirit . All is to be traced to the same Spirit; all, therefore, may be really useful and necessary; and the one should not pride himself in his endowments above the other. (c) "the word of wisdom" (d) "to another" (e) "by the same Spirit"

1 Corinthians 12:8-11

Verse 8. For to one is given. In order to show what endowments he refers to, the apostle here particularizes the various gifts which the Holy Spirit imparts in the church.

By the Spirit. By the Holy Ghost; by his agency on the mind and heart.

The word of wisdom. One he has endowed with wisdom, or has made distinguished for wise, and prudent, and comprehensive views of the scheme of redemption, and with a faculty of clearly explaining it to the apprehension of men. It is not certain that the apostle meant to say that this was the most important or most elevated endowment because he places it first in order. His design does not seem to be to observe the order of importance and value; but to state, as it occurred to him, the fact that these various endowments had been conferred on different men in the church. The sense is, that one man would be prominent and distinguished as a wise man--a prudent counsellor, instructor, and adviser.

To another the word of knowledge. Another would be distinguished for knowledge. He would be learned; would have a clear view of the plan of salvation, and of the doctrines and duties of religion. The same variety is observed in the ministry at all times. One man is eminent as a wise man; another as a man of intelligence and knowledge; and both may be equally useful in their place in the church.

By the same Spirit. All is to be traced to the same Spirit; all, therefore, may be really useful and necessary; and the one should not pride himself in his endowments above the other.

(c) "the word of wisdom" Isa 11:2,3 (d) "to another" 1Cor 2:6,7 (e) "by the same Spirit" 1Cor 13:2 Verse 9. To another faith. Another shall be distinguished for simple confidence in God; and his endowment is also given by the same Spirit. Many of the most useful men in the church are distinguished mainly for their simple confidence in the promises of God; and often accomplish more by prayer and by their faith in God than others do who are distinguished for their wisdom and learning. Humble piety and reliance in the Divine promises, and that measure of ardour, fearlessness, and zeal, which result from such confidence; that belief that all obstacles must be and will be overcome that oppose the gospel, and that God will secure the advancement of his cause, will often do infinitely more in the promotion of his kingdom than the most splendid endowments of learning and talent. Indeed, if a man were disposed to do good on the widest scale possible, to do the utmost that he possibly could in saving men, he would best accomplish it by seeking simple faith in God's aid and promises, and then, under the influence of this, engage with ardour in doing what he could. Faith is one of the highest endowments of the Christian life; and yet, though all may attain it, it is one of the rarest endowments. Perhaps by many it is despised, because it may be obtained by all because it is a grace in which the poor and the humble may be as much distinguished as the man of splendid talents and profound learning.

To another the gifts of healing. See Mk 16:18. This was promised to the disciples of the Saviour; and in the early church was conferred on many. Comp. Acts 5:12,15,16, 19:12. It would seem from this passage that the gift of healing was conferred on some in a more eminent degree than on others.

(f) "faith" Eph 2:8 (g) "healing" Mk 16:18, Jas 5:14 Verse 10. To another the working of miracles. Commentators have felt some perplexity in distinguishing this from what is mentioned in 1Cor 12:9 of the gift of healing. It is evident that the apostle there refers to the power of working miracles in healing inveterate and violent diseases. The expression here used, "working of miracles," (ενεργηματαδυναμεων,) refers probably to the more extraordinary and unusual kinds of miracles; to those which were regarded as in advance of the power of healing diseases. It is possible that it may denote what the Saviour had reference to in Mk 16:18, where he said they should take up serpents, and if they drank any deadly thing it should not hurt them; and possibly also to the power of raising up the dead. That this power was possessed by the apostles is well known; and it is possible that it was possessed by others also of the early Christians. It is clear from all this that there was a difference even among those who had the power of working miracles, and that this power was conferred in a more eminent degree on some than on others. Indeed, the extraordinary endowments conferred on the apostles and the early Christians seem to have been regulated, to a remarkable degree, in accordance with the rule by which ordinary endowments are conferred upon men. Though all men have understanding, memory, imagination, bodily strength, etc., yet one has these in a more eminent degree than others; and one is characterized for the possession of one of those qualities more than for another. Yet all are bestowed by the same God; So it was in regard to the extraordinary endowments conferred on the early Christians. Comp. 1Cor 14, especially 1Cor 14:32.

To another prophecy. Rom 12:6.

To another discerning of spirits. Comp. 1Jn 4:1. This must refer to some power of searching into the secrets of the heart; of knowing what were a man's purposes, views, and feelings. It may relate either to the power of determining by what spirit a man spoke who pretended to be inspired, whether he was truly inspired or whether he was an impostor, or it may refer to the power of seeing whether a man was sincere or not in his Christian profession. That the apostles had this power, is apparent from the case of Ananias and Sapphira, (Acts 5:1-10,) and from the case of Elymas, Acts 13:9-11. It is evident that where the gift of prophecy and inspiration was possessed, and where it would confer such advantages on those who possessed it, there would be many pretenders to it; and that it would be of vast importance to the infant church, in order to prevent imposition, that there should be a power in the church of detecting the imposture.

To another divers kinds of tongues. The power of speaking various languages. See Acts 2:4,7-11. This passage also seems to imply that the extraordinary endowments of the Holy Spirit were not conferred on all alike.

To another the interpretation of tongues. The power of interpreting foreign languages; or of interpreting the language which might be used by the "prophets" in their communications. 1Cor 14:27. This was evidently a faculty different from the power of speaking a foreign language; and yet it might be equally useful. It would appear possible that some might have had the power of speaking foreign languages who were not themselves apprized of the meaning, and that interpreters were needful in order to express the sense to the hearers.

Or it may have been that in a promiscuous assembly, or in an assembly made up of those who spoke different languages, a part might have understood what was uttered, and it was needful that an interpreter should explain it to the other portion. 1Cor 14:28.

(a) "discerning of spirits" 1Jn 4:1 (b) "of tongues" Acts 2:4,7-11 (*) "tongues" "Languages" Verse 11. But all these. All these various endowments.

Worketh. Produces. All these are to be traced to him.

That one and the selfsame Spirit. The Holy Spirit, Acts 2. They were all, though so different in themselves to be traced to the Holy Ghost, just as all the natural endowments of men--their strength, memory, judgment, etc.--though so various in themselves, are to be traced to the same God.

Dividing to every man severally. Conferring on each one as he pleases. He confers on each one that which he sees to be best and most wise and proper.

As he will. As he chooses; or as in his view seems best. Dr. Doddridge remarks, that this word does "not so much express arbitrary pleasure, as a determination founded on wise counsel." It implies, however, that he does it as a sovereign; as he sees to be right and best. He distributes these favours as to him seems best adapted to promote the welfare of the whole church, and to advance his cause. Some of the doctrines which are taught by this verse are the following:

(1.) The Holy Ghost is a person. For he acts as a person; distributes favours, confers endowments and special mercies "as he will." This proves that he is, in some respects, distinguished from the Father and the Son. It would be absurd to say of an attribute of God, that it confers favours, and distributes the various endowments of speaking with tongues, and raising the dead. And if so, then the Holy Ghost is not an attribute of God.

(2.) He is a sovereign. He gives to an as he pleases. In regard to spiritual endowments of the highest order, he deals with men as he does in the common endowments bestowed on men, and as he does in temporal blessings. He does not bestow the same blessings on an, nor make all alike. He dispenses his favours by a rule which he has not made known, but which, We may be assured, is in accordance with wisdom and goodness. He wrongs no one; and he gives to all the favours which might be connected with eternal life.

(3.) No man should be proud of his endowments. Whatever they may be, they are the gifts of God, bestowed by his sovereign will and mercy. But assuredly we should not be proud of that which is the mere gift of another; and which has been bestowed, not in consequence of any merit of ours, but according to his mere sovereign will.

(4.) No man should be depressed, or should despise his own gifts, however humble they may be. In their own place, they may be as important as the higher endowments of others. That God has placed him where he is, or has given less splendid endowments than he has to others, is no fault of his. There is no crime in it; and he should, therefore, strive to improve his "one talent," and to make himself useful in the rank where he is placed. And,

(5.) no man should despise another because he is in a more humble rank, or is less favoured than himself. God has made the difference, and we should respect and honour his arrangements, and should show that respect and honour by regarding with kindness, and treating as fellow-labourers with us, all who occupy a more humble rank than we do.