1 Corinthians 12:8-10

1 Corinthians 12:8-10 exhibit by way of example (γάρ) nine chief manifestations in which the Holy Spirit was displayed: word of wisdom, word of knowledge, faith, healings, powers, prophecy, discernings of spirits, kinds of tongues, interpreting of tongues. The fourth and fifth are specially marked as χαρίσματα and ἐνεργήματα respectively; the first is said to be given “through,” the second “according to,” the third and fourth “in the same” (or “the one) Spirit,” whose operation in the whole is collectively reaffirmed in 1 Corinthians 12:12. In distinguishing the recipients, P. begins with the colourless ᾧ μέν (for the rel [1851] pr [1852] in this use, cf. 1 Corinthians 11:21); but in continuation ἄλλῳ δέ (to another) is varied with ἑτέρῳ (to some one else); the latter seems to mark a more specific, qualitative difference: cf. the interchange in 1 Corinthians 15:39 ff., also in 2 Corinthians 11:4, and ἕτερος in 1 Corinthians 14:21; Romans 7:23; ἕτερος moreover dispenses with the contrastive δέ, as conveying its own antithesis (Hn [1853] however, against Mr [1854], takes the prons. to be used indifferently). Accordingly, the third (faith) and eighth (tongues) in the chain of gifts indicate points of transition, in the writer's thought, from one sort of endowment to another; and the nine thus fall into three divisions, of two, fire, and two members respectively, with λόγος, πίστις, γλῶσσαι for their titles, the first of which exhibits the Πνεῦμα working through the νοῦς, the second i n distinction from the νοῦς, and the third in supersession of the νοῦς : for this basis of discrimination, cf. 1 Corinthians 14:14-20; also 1 Corinthians 13:8, where the like threefold distinction appears in another order. The above arrangement is that of Mr [1855]; Ed [1856] gives a more elaborate and somewhat diff [1857] analysis. (a) λόγος σοφίας and γνώσεως were the charisms most abounding at Cor [1858] : see 1 Corinthians 1:5, and the relevant notes on 1 Corinthians 1:17; 1Co 1:30, 1 Corinthians 2:1, “Wisdom” is the larger acquisition, the truth of God wrought into the man; “knowledge” is that truth intellectually apprehended and objectified: see Ed [1859] ad loc [1860], who says, “The παρέκβασις of σοφία is mysticism, of γνώσεως is rationalism”. Expressed in λόγος, both gifts serve the Church πρὸς τὸ συμφέρον (1 Corinthians 12:7); they are the qualifications of pastor and teacher respectively. “The Spirit” is the channel (διά) conveying Wisdom; “the same Spirit” is the standard (κατά) regulating Knowledge. (b) πίστις impresses its character on the whole second series: standing alone, with emphasis, it implies an energy and demonstrativeness of faith (cf. πᾶσα πίστις 1 Corinthians 13:2), ein Glaubensheroismus (Mr [1861]): ἰάματα and δυνάμεις are operations of such faith in the material sphere, by way of miracle; προφητεία and διάκρισις πνευμάτων, in the purely spiritual sphere, by way of revelation. Faith however may be exhibited in conspicuous degree apart from these particular demonstrations (cf. Matthew 17:20; Matthew 21:21; Mark 16:17 f.). The first two of the five are imparted “in (i.e., grounded upon, exercised in the sphere of) the same (the one) Spirit”; what is said of these is understood of the other three (cf. ἐν in 1 Corinthians 12:3): “in the same Spirit” dwell the endowments of a fruitful understanding and of a potent faith; “in the one Spirit” in His power and bestowment alone all “gifts of healings” lie (cf. Mark 3:28 ff.). The ἰάματα (acts of healing; see parls.) are χαρίσματα by eminence gracious acts (cf. Luke 7:21, ἐχαρίσατο): the δυναμεις (powers; see parls.) display strength rather than grace, e.g., in the sentence of 1 Corinthians 5:5 above, or that contemplated in 2 Corinthians 13:2 ff., 2 Corinthians 13:10; they are “acts of energy”. Προφητεία, as an edifying gift of speech, is akin to the λόγος graces of (a); it is contrasted with γλῶσσαι (c) in 14, as being an intelligent exercise. But prophecy, while employing the νοῦς, has a deeper seat; it is no branch of σοφία or γνῶσις as though coming by rational insight, but an ἀποκάλυψις of hidden things of God realised through a peculiar clearness and intensity of faith (2 Corinthians 4:13 f; Hebrews 11:1; Hebrews 11:13; Luke 10:2 f., etc.), and is in line therefore with the miraculous powers preceding; hence “the prophet” is regularly distinguished from “the teacher”. “Discernment of spirits” is the counterpart and safeguard of “prophesying,” demanding the like super-rational penetration; the true critic may not have originative faculty, but his mind moves in the same region with that of the originator and tracks his steps. διακρίσεις, pl [1862], for this gift had many and various occasions of exercise: see parls., also for διακρίνω, 1 Corinthians 6:5, etc.; as to the power itself and the need for its exercise; cf. 1 Thessalonians 5:20 ff., 2Th 2:2; 2 Thessalonians 2:9 ff., 1 John 2:18 ff; 1 John 4:1-6; Matthew 24:11 f. P. exhibits this διάκρισις admirably in 1 Corinthians 12:3 above; it displays itself in Acts 13:8 ff., along with ἐνέργημα δυνάμεως; cf. Acts 5:1-11. (c) The “kinds of tongues,” with their attendant “interpretation,” constitute the third order of specific charisms; in this exercise the intelligence of the speaker is suspended. The γλῶσσαι, ranked first by the Cor [1863] because of their sensational character, P. enumerates last in regard of “profiting” (1 Corinthians 12:7); ch. 14 will justify this relative depreciation. The “tongues” of this Ep. cannot have signified the power to speak strange languages in missionary preaching, as many have inferred from the terms used in the account of the manifestation of the Day of Pentecost; see notes on Acts 2:4-11. γένη implies that this ecstatic phenomenon was far from uniform; the “ new tongues” of Mark 16:17, together with the indications of Mark 16:1, and 1 Corinthians 12:14 of this Ep., point to the breaking out of an exalted and mystical utterance differing from all recognised human speech; this utterance varied at diff [1864] times and places in its mode and attendant conditions, and in the impression it produced on the hearers; it is regularly spoken of in the pl [1865] The necessity of ἑρμηνεία for the extraction of any benefit to the Church from the Tongues will be shown in ch. 14; sometimes the possessor of the Tongue became interpreter also (1 Corinthians 14:13). On the γλῶσσαι generally, see Ed [1866], ad loc [1867]; also Hn [1868]

[1851] relative pronoun.

[1852] present tense.

[1853] C. F. G. Heinrici's Erklärung der Korintherbriefe (1880), or 1 Korinther in Meyer's krit.-exegetisches Kommentar (1896).

[1854] Meyer's Critical and Exegetical Commentary (Eng. Trans.).

[1855] Meyer's Critical and Exegetical Commentary (Eng. Trans.).

[1856] T. C. Edwards' Commentary on the First Ep. to the Corinthians. 2

[1857] difference, different, differently.

[1858] Corinth, Corinthian or Corinthians.

[1859] T. C. Edwards' Commentary on the First Ep. to the Corinthians. 2

[1860] ad locum, on this passage.

[1861] Meyer's Critical and Exegetical Commentary (Eng. Trans.).

[1862] plural.

[1863] Corinth, Corinthian or Corinthians.

[1864] difference, different, differently.

[1865] plural.

[1866] T. C. Edwards' Commentary on the First Ep. to the Corinthians. 2

[1867] ad locum, on this passage.

[1868] C. F. G. Heinrici's Erklärung der Korintherbriefe (1880), or 1 Korinther in Meyer's krit.-exegetisches Kommentar (1896).