1 Corinthians 12:4-11
Diversities ( διαιρεσεις ). Old word for distinctions, differences, distributions, from διαιρεω, to distribute, as διαιρουν (dividing, distributing) in verse 11. Only here in the N.T.Of gifts ( χαρισματων ). Late word and chiefly in Paul (cf. Ro 12:6) in N.T. (except 1Pe 4:19), but some examples in papyri. It means a favour (from χαριζομα ) bestowed or received without any merit as in Ro 1:11.
Of ministrations ( διακονιων ). This old word is from διακονος and has a general meaning of service as here (Ro 11:13) and a special ministration like that of Martha (Lu 10:40) and the collection (1Co 16:15; 2Co 8:4).
Of workings ( ενεργηματων ). Late word, here only in N.T., the effect of a thing wrought (from ενεργεω, to operate, perform, energize). Paul uses also the late kindred word ενεργεια (Col 1:29; 2:12) for efficiency.
Who worketh all things in all ( ο ενεργων τα παντα εν πασιν ). Paul is not afraid to say that God is the Energy and the Energizer of the Universe. "I say that the magnet floats in space by the will of God" (Dr. W. R. Whitney, a world figure in science). This is his philosophic and scientific theory of the Cosmos. No one has shown Paul's philosophy and science to be wrong. Here he is speaking only of spiritual gifts and results as a whole, but he applies this principle to the universe ( τα παντα ) in Col 1:16 (of Christ) and in Ro 11:36 (of God). Note the Trinity in these verses: the same Spirit (verse 4), the same Lord (Jesus) in verse 5, the same God (the Father) in verse 6.
Manifestation ( φανερωσις ). Late word, in papyri, in N.T. only here and 2Co 4:2, from φανεροω, to make manifest ( φανερος ). Each instance of the whole (verse 6) is repeatedly given ( διδοτα, present passive indicative of διδωμ ).
To profit withal ( προς το συμφερον ). See on 6:12; 10:23, 33 for Paul's guiding principle in such matters.
To one ( ω μεν ). Demonstrative ος with μεν in dative case, to this one. The distribution or correlation is carried on by αλλω δε (verses 8, 9, 10), ετερω δε (verses 9, 10) for variety, nine manifestations of the Spirit's work in verses 8-10.
The Word of wisdom ( λογος σοφιας ). Old words. Λογος is reason, then speech. Wisdom is intelligence, then practical action in accord with it. Here it is speech full of God's wisdom (2:7) under the impulse of the Spirit of God. This gift is placed first (revelation by the Spirit).
The word of knowledge ( λογος γνωσεως ). This gift is insight (illumination) according to ( κατα ) the same Spirit.
Faith ( πιστις ). Not faith of surrender, saving faith, but wonder-working faith like that in 13:2 (Mt 17:20; 21:21). Note here εν τω αυτω πνευματ (in the same Spirit) in contrast with δια and κατα in verse 8.
Gifts of healings ( χαρισματα ιαματων ). Ιαμα, old word from ιαομα, common in LXX, in N.T. only in this chapter. It means acts of healing as in Ac 4:30 (cf. Jas 5:14) and Lu 7:21 (of Jesus). Note εν here as just before.
Workings of miracles ( ενεργηματα δυναμεων ). Workings of powers. Cf. ενεργων δυναμεις in Ga 3:5; Heb 2:4 where all three words are used ( σημεια, signs, τερατα, wonders, δυναμεις, powers). Some of the miracles were not healings as the blindness on Elymas the sorcerer.
Prophecy ( προφητεια ). Late word from προφητης and προφημ, to speak forth. Common in papyri. This gift Paul will praise most (chapter 1Co 14). Not always prediction, but a speaking forth of God's message under the guidance of the Holy Spirit.
Discernings of spirits ( διακρισεις πνευματων ). Διακρισις is old word from διακρινω (see 11:29) and in N.T. only here; Ro 14:1; Heb 5:14. A most needed gift to tell whether the gifts were really of the Holy Spirit and supernatural (cf. so-called "gifts" today) or merely strange though natural or even diabolical (1Ti 4:1; 1Jo 4:1f.).
Divers kinds of tongues ( γενη γλωσσων ). No word for "divers" in the Greek. There has arisen a great deal of confusion concerning the gift of tongues as found in Corinth. They prided themselves chiefly on this gift which had become a source of confusion and disorder. There were varieties (kinds, γενη ) in this gift, but the gift was essentially an ecstatic utterance of highly wrought emotion that edified the speaker (14:4) and was intelligible to God (14:2, 28). It was not always true that the speaker in tongues could make clear what he had said to those who did not know the tongue (14:13): It was not mere gibberish or jargon like the modern "tongues," but in a real language that could be understood by one familiar with that tongue as was seen on the great Day of Pentecost when people who spoke different languages were present. In Corinth, where no such variety of people existed, it required an interpreter to explain the tongue to those who knew it not. Hence Paul placed this gift lowest of all. It created wonder, but did little real good. This is the error of the Irvingites and others who have tried to reproduce this early gift of the Holy Spirit which was clearly for a special emergency and which was not designed to help spread the gospel among men. See on Ac 2:13-21; 10:44-46; 19:6.
The interpretation of tongues ( ερμηνεια γλωσσων ). Old word, here only and 14:26 in N.T., from ερμηνευω from Hερμης (the god of speech). Cf. on διερμηνευω in Lu 24:27; Ac 9:36. In case there was no one present who understood the particular tongue it required a special gift of the Spirit to some one to interpret it if any one was to receive benefit from it.
Worketh ( ενεργε ). The same word that was used in verse 6 of God.
Severally ( ιδια ). Separately.
Even as he will ( καθως βουλετα ). Hence there is no occasion for conceit, pride, or faction (4:7).
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