Rom 12:6, 1Cor 14:1 | Barnes | STEP | Verse 6. Having then gifts . All the endowments which Christians have are regarded by the apostle as gifts . God has conferred them; and this fact, when properly felt, tends much to prevent our thinking of ourselves more highly than we ought to think, . For the use of the word rendered gifts , see , etc. It may refer to natural endowments, as well as to the favours of grace; though in this place it refers doubtless to the distinctions conferred on Christians in the churches. Differing . It was never designed that all Christians should be equal. God designed that men should have different endowments. The very nature of society supposes this. There never was a state of perfect equality in anything; and it would be impossible that there should be, and yet preserve society. In this, God exercises a sovereignty, and bestows his favours as he pleases, injuring no one by conferring favours on others; and holding me responsible for the right use of what I have, and not for what may be conferred on my neighbour. According to the grace . That is, the favour , the mercy that is bestowed on us. As all that we have is a matter of grace, it should keep us from pride; and it should make us willing to occupy our appropriate place in the church. True honour consists not in splendid endowments, or great wealth and office. It consists in rightly discharging the duties which God requires of us in our appropriate sphere. If all men held their talents as the gift of God; if all would find and occupy in society the place for which God designed them, it would prevent no small part of the uneasiness, the restlessness, the ambition, and misery of the world. Whether prophecy . The apostle now proceeds to specify the different classes of gifts or endowments which Christians have, and to exhort them to discharge aright the duty which results from the rank or office which they held in the church. The first is prophecy. This word properly means, to predict future events ; but it also means, to declare the Divine will; to interpret the purposes of God; or to make known in any way the truth of God, which is designed to influence men. Its first meaning is to predict or foretell future events; but as those who did this were messengers of God, and as they commonly connected with such predictions instructions and exhortations in regard to the sins, and dangers, and duties of men, the word came to denote any who warned, or threatened, or in any way communicated the will of God; and even those who uttered devotional sentiments or praise. The name in the New Testament is commonly connected with teachers . , "There were in the church at Antioch certain prophets and teachers, as Barnabas," etc.; , "And Judas and Silas, being prophets themselves," etc.; , "A certain prophet named Agabus." In , prophets are mentioned as a class of teachers immediately after apostles. "And God hath set some in the church, first apostles, secondarily prophets , thirdly teachers," etc. The same class of persons is again mentioned in . In this place they are spoken of as being under the influence of revelation : "Let the prophets speak two or three, and let the other judge, if anything be revealed to another that sitteth by, let the first hold his peace. And the spirits of the prophets are subject to the prophets." , "Covet to prophesy , and forbid not to speak with tongues." In this place endowments are mentioned under the name of prophecy , evidently in advance even of the power of speaking with tongues. Yet all these were to be subject to the authority of the apostle, . In , they are mentioned again in the same order: "And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers," etc. From these passages the following things seem clear in relation to this class of persons: (1.) They were an order of teachers distinct from the apostles, and next to them in authority and rank. (2.) They were under the influence of revelation, or inspiration, in a certain sense. (3.) They had power of controlling themselves, and of speaking or keeping silence as they chose. They had the power of using their prophetic gifts as we have the ordinary faculties of our minds; and of course of abusing them also. This abuse was apparent also in the case of those who had the power of speaking with tongues, , etc. (4.) They were subject to the apostles. (5.) They were superior to the other teachers and pastors in the church. (6.) The office or the endowment was temporary , designed for the settlement and establishment of the church; and then, like the apostolic office, having accomplished its purpose, to be disused, and to cease, from these remarks, also, will be seen the propriety of regulating this office by apostolic authority; or stating, as the apostle does here, the manner or rule by which this gift was to be exercised. According to the proportion . This word (αναλογιαν) is nowhere else used in the New Testament. The word properly applies to mathematics, ( Schleusner ,) and means the ratio or proportion which results from comparison of one number or magnitude with another. In a large sense, therefore, as applied to other subjects, it denotes the measure of anything . With us it means analogy , or the congruity or resemblance discovered between one thing and another, as we say there is an analogy or resemblance between the truths taught by reason and revelation. (See Butler's Analogy .) But this is not its meaning here, It means the measure , the amount of faith bestowed on them; for he was exhorting them to "think soberly, according as God hath dealt to every man the measure of faith ." The word faith here means, evidently, not the truths of the Bible elsewhere revealed; nor their confidence in God; nor their personal piety; but the extraordinary endowment bestowed on them by the gifts of prophecy. They were to confine themselves strictly to that; they were not to usurp the apostolic authority, or to attempt to exercise their peculiar office; but they were to confine themselves strictly to the functions of their office according to the measure of their faith, i.e. the extraordinary endowment conferred on them. The word faith is thus used often to denote that extraordinary confidence in God which attended the working of miracles, etc., . If this be the fair interpretation of the passage, then it is clear that the interpretation, which applies it to systems of theology , and which demands that we should interpret the Bible so as to accord with the system, is one that is wholly unwarranted. It is to be referred solely to this class of religious teachers, without reference to any system of doctrine, or to anything which had been revealed to any other class of men; or without affirming that there is any resemblance between one truth and another. All that may be true, but it is not the truth taught in this passage. And it is equally clear that the passage is not to be applied to teachers now, except as an illustration of the general principle that even those endowed with great and splendid talents are not to over-estimate them, but to regard them as the gift of God; to exercise them in subordination to his appointment; and to seek to employ them in the manner, the place, and to the purpose that shall be according to his will. They are to employ them in the purpose for which God gave them; AND FOR NO OTHER . (s) "according to the grace"

Romans 12:6

Verse 6. Having then gifts. All the endowments which Christians have are regarded by the apostle as gifts. God has conferred them; and this fact, when properly felt, tends much to prevent our thinking of ourselves more highly than we ought to think, Rom 12:3. For the use of the word rendered gifts, see Rom 1:11, 5:15,16, 6:23, 11:29, 1Cor 7:7, 12:4,9,28, etc. It may refer to natural endowments, as well as to the favours of grace; though in this place it refers doubtless to the distinctions conferred on Christians in the churches.

Differing. It was never designed that all Christians should be equal. God designed that men should have different endowments. The very nature of society supposes this. There never was a state of perfect equality in anything; and it would be impossible that there should be, and yet preserve society. In this, God exercises a sovereignty, and bestows his favours as he pleases, injuring no one by conferring favours on others; and holding me responsible for the right use of what I have, and not for what may be conferred on my neighbour.

According to the grace. That is, the favour, the mercy that is bestowed on us. As all that we have is a matter of grace, it should keep us from pride; and it should make us willing to occupy our appropriate place in the church. True honour consists not in splendid endowments, or great wealth and office. It consists in rightly discharging the duties which God requires of us in our appropriate sphere. If all men held their talents as the gift of God; if all would find and occupy in society the place for which God designed them, it would prevent no small part of the uneasiness, the restlessness, the ambition, and misery of the world.

Whether prophecy. The apostle now proceeds to specify the different classes of gifts or endowments which Christians have, and to exhort them to discharge aright the duty which results from the rank or office which they held in the church. The first is prophecy. This word properly means, to predict future events; but it also means, to declare the Divine will; to interpret the purposes of God; or to make known in any way the truth of God, which is designed to influence men. Its first meaning is to predict or foretell future events; but as those who did this were messengers of God, and as they commonly connected with such predictions instructions and exhortations in regard to the sins, and dangers, and duties of men, the word came to denote any who warned, or threatened, or in any way communicated the will of God; and even those who uttered devotional sentiments or praise. The name in the New Testament is commonly connected with teachers. Acts 13:1, "There were in the church at Antioch certain prophets and teachers, as Barnabas," etc.; Acts 15:32, "And Judas and Silas, being prophets themselves," etc.; Acts 21:10, "A certain prophet named Agabus." In 1Cor 12:28,29, prophets are mentioned as a class of teachers immediately after apostles. "And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers," etc. The same class of persons is again mentioned in 1Cor 14:29-32,39. In this place they are spoken of as being under the influence of revelation: "Let the prophets speak two or three, and let the other judge, if anything be revealed to another that sitteth by, let the first hold his peace. And the spirits of the prophets are subject to the prophets." 1Cor 14:39, "Covet to prophesy, and forbid not to speak with tongues." In this place endowments are mentioned under the name of prophecy, evidently in advance even of the power of speaking with tongues. Yet all these were to be subject to the authority of the apostle, 1Cor 14:37. In Eph 4:11, they are mentioned again in the same order: "And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers," etc. From these passages the following things seem clear in relation to this class of persons:

(1.) They were an order of teachers distinct from the apostles, and next to them in authority and rank.

(2.) They were under the influence of revelation, or inspiration, in a certain sense.

(3.) They had power of controlling themselves, and of speaking or keeping silence as they chose. They had the power of using their prophetic gifts as we have the ordinary faculties of our minds; and of course of abusing them also. This abuse was apparent also in the case of those who had the power of speaking with tongues, 1Cor 14:2,4,6,11, etc.

(4.) They were subject to the apostles.

(5.) They were superior to the other teachers and pastors in the church.

(6.) The office or the endowment was temporary, designed for the settlement and establishment of the church; and then, like the apostolic office, having accomplished its purpose, to be disused, and to cease, from these remarks, also, will be seen the propriety of regulating this office by apostolic authority; or stating, as the apostle does here, the manner or rule by which this gift was to be exercised.

According to the proportion. This word (αναλογιαν) is nowhere else used in the New Testament. The word properly applies to mathematics, (Schleusner,) and means the ratio or proportion which results from comparison of one number or magnitude with another. In a large sense, therefore, as applied to other subjects, it denotes the measure of anything. With us it means analogy, or the congruity or resemblance discovered between one thing and another, as we say there is an analogy or resemblance between the truths taught by reason and revelation. (See Butler's Analogy.) But this is not its meaning here, It means the measure, the amount of faith bestowed on them; for he was exhorting them to Rom 12:3 "think soberly, according as God hath dealt to every man the measure of faith." The word faith here means, evidently, not the truths of the Bible elsewhere revealed; nor their confidence in God; nor their personal piety; but the extraordinary endowment bestowed on them by the gifts of prophecy. They were to confine themselves strictly to that; they were not to usurp the apostolic authority, or to attempt to exercise their peculiar office; but they were to confine themselves strictly to the functions of their office according to the measure of their faith, i.e. the extraordinary endowment conferred on them. The word faith is thus used often to denote that extraordinary confidence in God which attended the working of miracles, etc., Mt 17:20, 21:21, Lk 17:6. If this be the fair interpretation of the passage, then it is clear that the interpretation, which applies it to systems of theology, and which demands that we should interpret the Bible so as to accord with the system, is one that is wholly unwarranted. It is to be referred solely to this class of religious teachers, without reference to any system of doctrine, or to anything which had been revealed to any other class of men; or without affirming that there is any resemblance between one truth and another. All that may be true, but it is not the truth taught in this passage. And it is equally clear that the passage is not to be applied to teachers now, except as an illustration of the general principle that even those endowed with great and splendid talents are not to over-estimate them, but to regard them as the gift of God; to exercise them in subordination to his appointment; and to seek to employ them in the manner, the place, and to the purpose that shall be according to his will. They are to employ them in the purpose for which God gave them; AND FOR NO OTHER.

(s) "according to the grace" 1Pet 4:10,11

1 Corinthians 14:1

1st Corinthians CHAPTER 14

THIS chapter is a continuation of the subject commenced in chapter 12, and pursued through chapter 13. In chapter 12. Paul had entered on the discussion of the various endowments which the Holy Spirit confers on Christians, and had shown that these endowments were bestowed in a different degree on different individuals, and yet so as to promote, in the best way, the edification of the church. It was proper, he said, (1Cor 12:31,) to desire the more eminent of these endowments; and yet there was one gift of the Spirit of more value than all others, which might be obtained by all, and which should be an object of desire to all. That was LOVE; and to show the nature, power, and value of this, was the design of the thirteenth chapter--certainly one of the most tender and beautiful portions of the Bible. In this chapter the subject is continued with special reference to the subject of prophecy, as being the most valuable of the miraculous endowments, or the extraordinary gifts of Spirit.

In doing this, it was necessary to correct an erroneous estimate which they had placed on the power of speaking foreign languages. They had prized this, perhaps, because it gave them importance in the eyes of the heathen. And in proportion as they valued this, they undervalued the gift of being able to edify the church by speaking in a known and intelligible language. To correct this misapprehension; to show the relative value of these endowments, and especially to recommend the gift of "prophecy" as the more useful and desirable of the gifts of the Spirit, was the leading design of this chapter. In doing this, Paul first directs them to seek for charity. He also recommends to them, as in 1Cor 12:31, to desire spiritual endowments, and of these endowments especially to desire prophecy, 1Cor 14:1. He then proceeds to set forth the advantage of speaking in intelligible language, or of speaking so that the church may be edified, by the following considerations, which comprise the chapter:--

(1.) The advantage of being understood, and of speaking for the edification of the church, 1Cor 14:2-5.

(2.) No man could be useful to the church except he delivered that which was understood, any more than the sound of a trumpet in times of war would be useful, unless it were so sounded as to be understood by the army, 1Cor 14:6-11.

(3.) It was the duty of all to seek to edify the church and if a man could speak in an unknown tongue, it was his duty also to seek to be able to interpret what he said, 1Cor 14:12-15.

(4.) The use of tongues would produce embarrassment and confusion, since those who heard them speak would be ignorant of what was said, and be unable to join in the devotions, 1Cor 14:16,17.

(5.) Though Paul himself was more signally endowed than any of them, yet he prized far more highly the power of promoting the edification of the church, though he uttered but five words, if they were understood, than all the power which he possessed of speaking foreign languages, 1Cor 14:18,19.

(6.) This sentiment illustrated from the Old Testament, 1Cor 14:20,21.

(7.) The real use of the power of speaking foreign languages was to be a sign to unbelievers--an evidence that the religion was from God, and not to be used among those who were already Christians, 1Cor 14:22.

(8.) The effect of their all speaking with tongues would be to produce confusion and disorder, and disgust among observers, and the conviction that they were deranged; but the effect of order, and of speaking intelligibly, would be to convince and convert them, 1Cor 14:23-25.

(9.) The apostle then gives rules in regard to the proper conduct of those who were able to speak foreign languages, 1Cor 14:26-32.

(10.) The great rule was, that order was to be observed, and that God was the Author of peace, 1Cor 14:33.

(11.) The apostle then gives a positive direction that on no pretence are women to be allowed to speak in the church, even though they should claim to be inspired, 1Cor 14:34,35.

(12.) He then required all to submit to his authority, and to admit that what he had spoken was from the Lord, 1Cor 14:36,37. And then,

(13.) Concludes with directing them to desire to prophesy, and not to forbid speaking with tongues on proper occasions, but to do all things in decency and order, 1Cor 14:38-40.

Verse 1. Follow after charity. Pursue love, (1Cor 13:1;) that is, earnestly desire it; strive to possess it; make it the object of your anxious and constant solicitude to obtain it, and to be influenced by it always. Cultivate it in your own hearts, as the richest and best endowment of the Holy Spirit, and endeavour to diffuse its happy influence on all around you.

And desire spiritual gifts. I do not forbid you, while you make the possession of love your great object, and while you do not make the desire of spiritual gifts the occasion of envy or strife, to desire the miraculous endowments of the Spirit, and to seek to excel in those endowments which he imparts. 1Cor 12:31. The main thing was to cultivate a spirit of love. Yet it was not improper also to desire to be so endowed as to promote their highest usefulness in the church. On the phrase, "spiritual gifts," 1Cor 12:1.

But rather that ye may prophesy. But especially, or particularly, desire to be qualified for the office of prophesying. The apostle does not mean to say that prophecy is to be preferred to love or charity; but that, of the spiritual gifts which it was proper for them to desire and seek, prophecy was the most valuable. That is, they were not most earnestly and especially to desire to be able to speak foreign languages, or to work miracles; but they were to desire to be qualified to speak in a manner that would be edifying to the church. They would naturally, perhaps, most highly prize the power of working miracles and of speaking foreign languages. The object of this chapter is to show them that the ability to speak in a plain: clear, instructive manner, so as to edify the church and convince stoners, was a more valuable endowment than the power of working miracles, or the power of speaking foreign languages. On the meaning of the word prophesy, Rom 12:6. To what is said there on the nature of this office, it seems necessary only to add an idea suggested by Professor Robinson, (Gr. and Eng. Lexicon, Art. προφητης,) that the prophets were distinguished from the teachers, (διδασκαλοι,) "in that, while the latter spoke in a calm, connected, didactic discourse, adapted to instruct and enlighten the hearers, the prophet spoke more from the impulse of sudden inspiration, from the light of a sudden revelation at the moment, (1Cor 14:30, αποκαλυφθη;) and his discourse was probably more adapted, by means of powerful exhortation, to awaken the feelings and conscience of the hearers." The idea of speaking from revelation, he adds, seems to be fundamental to the correct idea of the nature of the prophecy here referred to. Yet the communications of the prophets were always in the vernacular tongue, and were always in intelligible language, and in this respect different from the endowments of those who spoke foreign languages. The same truth might be spoken by both; the influence of the Spirit was equally necessary in both; both were inspired; and both answered important ends in the establishment and edification of the church. The gift of tongues, however, as it was the most striking and remarkable, and probably the most rare, was most highly prized and coveted. The object of Paul here is to show that it was really an endowment of less value, and should be less desired by Christians, than the gift of prophetic instruction, or the ability to edify the church in language intelligible and understood by all, under the immediate influences of the Holy Spirit.

(a) "spiritual gifts" Eph 1:3