Exegetical and Hermeneutical Commentary of 1 Corinthians 12:8

For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit;

8. the word of wisdom ] Rather, discourse of wisdom, i.e. discourse characterized by and disseminating wisdom. See note on ch. 1Co 2:7. I have ventured to regard wisdom as the direct effect of intuition, knowledge as the result of a process. See ch. 1Co 8:1. This was the view taken by St Paul’s contemporary Philo, and by the Gnostics who immediately succeeded him. Wisdom, according to Philo, was the highest of the Divine attributes, and human wisdom a reflection of the Divine. Wisdom, according to the Gnostics, was an on or emanation from Divinity; Gnosis or knowledge the process whereby man attained to the comprehension of things Divine. Clement of Alexandria, however, reverses the definition. Knowledge, according to him, comes directly from God, wisdom is the result of teaching. Stromata vii: 10. St Chrysostom takes the view which has been taken above.

the word of knowledge ] See last note. See also ch. 1Co 13:2, where knowledge is distinguished from the perception of mysteries. For other interpretations consult Alford’s note.

Fuente: The Cambridge Bible for Schools and Colleges

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 Spirit; 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 people. 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 people 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.

Fuente: Albert Barnes’ Notes on the Bible

Verse 8. Word of wisdom] In all these places I consider that the proper translation of is doctrine, as in many other places of the New Testament. It is very difficult to say what is intended here by the different kinds of gifts mentioned by the apostle: they were probably all supernatural, and were necessary at that time only for the benefit of the Church. On the 8th, 9th, and 10th verses, much may be seen in Lightfoot, Whitby, Pearce, and others. 1Co 12:8-10

By doctrine of wisdom we may understand, as Bp. Pearce and Dr. Whitby observe, the mystery of our redemption, in which the wisdom of God was most eminently conspicuous: see 1Co 2:7; 1Co 2:10; and which is called the manifold wisdom of God, Eph 3:10. Christ, the great teacher of it, is called the wisdom of God, 1Co 1:24; and in him are said to be contained all the treasures of wisdom and knowledge, Col 2:3. The apostles to whom this doctrine was committed are called , wise men; (Mt 23:34😉 and they are said to teach this Gospel according to the wisdom given them, 2Pe 3:15.

2. By the doctrine of knowledge we may understand either a knowledge of the types, c., in the Old Testament or what are termed mysteries; the calling of the Gentiles, the recalling of the Jews, the mystery of iniquity, of the beast, c., and especially the mystical sense or meaning of the Old Testament, with all its types, rites, ceremonies, c., &c.

3. By faith, 1Co 12:9, we are to understand that miraculous faith by which they could remove mountains, 1Co 13:2 or a peculiar impulse, as Dr: Whitby calls it, that came upon the apostles when any difficult matter was to be performed, which inwardly assured them that God’s power would assist them in the performance of it. Others think that justifying faith, received by means of Gospel teaching, is what is intended.

4. Gifts of healing simply refers to the power which at particular times the apostles received from the Holy Spirit to cure diseases; a power which was not always resident in them; for Paul could not cure Timothy, nor remove his own thorn in the flesh; because it was given only on extraordinary occasions, though perhaps more generally than many others.

5. The working of miracles, , 1Co 12:10. This seems to refer to the same class as the operations, , 1Co 12:6, as the words are the same; and to signify those powers by which they were enabled at particular times to work miraculously on others; ejecting demons, inflicting punishments or judgments, as in the cases mentioned under 1Co 12:6. It is a hendyadis for mighty operations.

6. Prophecy. This seems to import two things: 1st, the predicting future events, such as then particularly concerned the state of the Church and the apostles; as the dearth foretold by Agabus, Ac 11:28; and the binding of St. Paul, and delivering him to the Romans, Ac 21:10, c. and St. Paul’s foretelling his own shipwreck on Malta, Ac 27:25, c. And 2dly, as implying the faculty of teaching or expounding the Scriptures, which is also a common acceptation of the word.

7. Discerning of spirits. A gift by which the person so privileged could discern a false miracle from a true one or a pretender to inspiration from him who was made really partaker of the Holy Ghost. It probably extended also to the discernment of false professors from true ones, as appears in Peter in the case of Ananias and his wife.

8. Divers kinds of tongues. , Different languages, which they had never learned, and which God gave them for the immediate instruction of people of different countries who attended their ministry.

9. Interpretation of tongues. It was necessary that while one was speaking the deep things of God in a company where several were present who did not understand, though the majority did, there should be a person who could immediately interpret what was said to that part of the congregation that did not understand the language. This power to interpret was also an immediate gift of God’s Spirit, and is classed here among the miracles.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

There are different apprehensions as to the particular gifts here enumerated, and it is no wonder, these extraordinary gifts being ceased, if we be now at a loss to determine what is to be understood by the terms whereby they are expressed. Some by

the word of wisdom, here, understand a faculty to deliver grave sentences; others, an ability to open the deep mysteries of religion; others, a singular knowledge of spiritual things, joined with a great authority, &c.; others, an ability to explain the deep wisdom of God. But it is most probable, that he meaneth by it what we ordinarily understand by wisdom, viz. a faculty, from a good judgment of the circumstances of actions, to do them at the best time, and in the best manner, wherein they may be serviceable to their ends. It is as uncertain, whether by

the word of knowledge he meaneth a capacity to comprehend things in our knowledge, or to communicate it to others, or the actual communication of it by preaching, which was the work of the pastors and teachers; or the prophetical knowledge of future contingencies; or an ability to speak of spiritual things doctrinally, without any great faculty of applying them.

Fuente: English Annotations on the Holy Bible by Matthew Poole

8-10. Three classes of gifts aredistinguished by a distinct Greek word for “another”(a distinct class), marking the three several genera: allomarks the species, hetero the genera (compare Greek,1Co 15:39-41). I.Gifts of intellect, namely, (1) wisdom; (2) knowledge. II. Giftsdependent on a special faith, namely, that of miracles (Mt17:20): (1) healings; (2) workings of miracles; (3) prophecy offuture events; (4) discerning of spirits, or the divinely givenfaculty of distinguishing between those really inspired, and thosewho pretended to inspiration. III. Gifts referring to the tongues:(1) diverse kinds of tongues; (2) interpretation of tongues. Thecatalogue in 1Co 12:28 is notmeant strictly to harmonize with the one here, though there are someparticulars in which they correspond. The three genera are summarilyreferred to by single instances of each in 1Co13:8. The first genus refers more to believers; the second, tounbelievers.

by . . . by . . . byThefirst in Greek is, “By means of,” or “throughthe operation of”; the second is, “according to” thedisposing of (compare 1Co 12:11);the third is, “in,” that is, under the influence of(so the Greek, Mat 22:43;Luk 2:27).

word of wisdomtheready utterance of (for imparting to others, Eph6:19) wisdom, namely, new revelations of the divine wisdomin redemption, as contrasted with human philosophy (1Co 1:24;1Co 2:6; 1Co 2:7;Eph 1:8; Eph 3:10;Col 2:3).

word of knowledgereadyutterance supernaturally imparted of truths ALREADYREVEALED (in this it is distinguished from “the word ofwisdom,” which related to NEWrevelations). 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.” Wisdompenetrates deeper than knowledge. Knowledge relates to thingsthat are to be done. Wisdom, to things eternal: hence, wisdomis not, like knowledge, said to “pass away” (1Co13:8), [BENGEL].

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

For to one is given by the Spirit,…. Now follows a distinct and particular enumeration of the operations of the Spirit, though not all of them, yet as many as the apostle thought necessary; and which are called the manifestation of him, and which most clearly show him to be the author of them to different persons;

the word of wisdom: by which is meant “the manifold wisdom of God”; the wonderful scheme of salvation through the incarnation, sufferings, and death of Christ, in which God has “abounded in all wisdom and prudence”; together with all other deep, mysterious, and sublime doctrines of the Gospel, the knowledge of which were peculiarly given to the apostles in the first place, who have the first office or ministry in the church, by “the spirit of wisdom”; and which they had a faculty, a gift of declaring, opening, and explaining unto others.

To another the word of knowledge by the same Spirit; meaning either knowledge of future events; or an universal knowledge of the Scriptures of truth, and the doctrines contained in them, of the whole mind and will of God therein, which is a distinct thing from saving grace: see 1Co 13:2 and is what was given to the prophets, the second office in the church, by him who is the spirit of prophecy, and by whom the prophetical writings were dictated; and therefore he is the best interpreter of them, and who only can lead into the true knowledge thereof.

Fuente: John Gill’s Exposition of the Entire Bible

To one ( ). Demonstrative with in dative case, to this one. The distribution or correlation is carried on by (verses 1Cor 12:8; 1Cor 12:9; 1Cor 12:10), (verses 1Cor 12:9; 1Cor 12:10) for variety, nine manifestations of the Spirit’s work in verses 8-10.

The Word of wisdom ( ). Old words. 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 ( ). This gift is insight (illumination) according to () the same Spirit.

Fuente: Robertson’s Word Pictures in the New Testament

1) “For to one is given by the Spirit.” (9) Nine kinds of charismatic, spiritual gifts, manifestations, are now classified (homen gar dia tou pnematos didotai) “For to one, through the Spirit, is given” -Let it be noted that the distribution or parceling of gifts is first done by the Holy Spirit working in the church, and second for the profit of the local assembly.

2) “The Word of wisdom.” (logos sophias) “A word or expression of wisdom.” This refers to a right judgment or evaluation for practical or profitable application of knowledge to meet a certain or specific problem or need, Jas 1:5.

3) “To another the word of knowledge by the same Spirit.” (allo de logos gnoseos kata to auto pneuma) “Yet to another an expression of knowledge according to the same Spirit.” The Christian religions have not a multiplicity of imaginary gods that endow men or help or hinder them, as heathenism claims. It has but one Holy Spirit who empowers, energizes, or distributes spiritual gifts according to the need and profit of all and each. The “word of knowledge”, as a spiritual gift, seems to identify apprehension of truth, the capacity to recognize truth.

Fuente: Garner-Howes Baptist Commentary

8. To one is given He now subjoins an enumeration, or, in other words, specifies particular kinds — not indeed all of them, but such as are sufficient for his present purpose. “Believers,” says he, “are endowed with different gifts, but let every one acknowledge, that he is indebted for whatever he has to the Spirit of God, for he pours forth his gifts as the sun scatters his rays in every direction. As to the difference between these gifts, knowledge (or understanding) and wisdom are taken in different senses in the Scriptures, but here I take them in the way of less and greater, as in Col 2:3, where they are also joined together, when Paul says, that in Christ are hid all the treasures of wisdom and knowledge. Knowledge, therefore, in my opinion, means acquaintance with sacred things — Wisdom, on the other hand, means the perfection of it. Sometimes prudence is put, as it were, in the middle place between these two, and in that case it denotes skill (737) in applying knowledge to some useful purpose. They are, it is true, very nearly allied; but still you observe a difference when they are put together. Let us then take knowledge as meaning ordinary information, and wisdom, as including revelations that are of a more secret and sublime order. (738)

The term faith is employed here to mean a special faith, as we shall afterwards see from the context. A special faith is of such a kind as does not apprehend Christ wholly, for redemption, righteousness, and sanctification, but only in so far as miracles are performed in his name. Judas had a faith of this kind, and he wrought miracles too by means of it. Chrysostom distinguishes it in a somewhat different manner, calling it the faith of miracles, not of doctrines. (739) This, however, does not differ much from the interpretation previously mentioned. By the gift of healings (740) every one knows what is meant.

As to the workings of powers, or, as some render it, the operations of influences, there is more occasion for doubt. I am inclined, however, to think, that what is meant is the influence which is exercised against devils, and also against hypocrites. When, therefore, Christ and his Apostles by authority restrained devils, or put them to flight, that was ἐνέργημα , (powerful working,) and, in like manner, when Paul smote the sorcerer with blindness, (Act 13:11,) and when Peter struck Ananias and Sapphira dead upon the spot with a single word. The gifts of healing and of miracles, therefore, serve to manifest the goodness of God, but this last, his severity for the destruction of Satan. (741)

By prophecy, I understand the singular and choice endowment of unfolding the secret will of God, so that a Prophet is a messenger, as it were, between God and man. (742) My reason for taking this view will be explained more fully afterwards.

The discerning of spirits, was a clearness of perception in forming a judgment as to those who professed to be something. (Act 5:36.) I speak not of that natural wisdom, by which we are regulated in judging. It was a special illumination, with which some were endowed by the gift of God. The use of it was this: that they might not be imposed upon by masks, of mere pretences, (743) but might by that spiritual judgment distinguish, as by a particular mark, the true ministers of Christ from the false.

There was a difference between the knowledge of tongues, and the interpretation of them, for those who were endowed with the former were, in many cases, not acquainted with the language of the nation with which they had to deal. The interpreters (744) rendered foreign tongues into the native language. These endowments they did not at that time acquire by labor or study, but were put in possession of them by a wonderful revelation of the Spirit. (745)

(737) “ Le sqauoir et la dexterite;” — “Skill and dexterity.” As to this use of the term prudentia, ( prudence,) see Cicero de Officiis, 1. 43. — Ed.

(738) One of the most satisfactory views of this subject is that of Dr. Henderson in his Lecture on “Divine Inspiration,” (pp. 193,196,) who understands by σοφία, ( wisdom,) in this passage, “the sublime truths of the gospel, directly revealed to the Apostles, of which the λογος ( word) was the supernatural ability rightly to communicate them to others;” and by λόγος γνώσεως ( word of knowledge,) the faculty of “infallibly explaining truths and doctrines which had been previously divulged.” — Ed

(739) Chrysostom’s words are: Πίστιν οὐ παύτην λέγει τὴν τῶν δογμάτων ἀλλὰ τὴν τῶν σημείων. “By this faith he means not that of doctrines, but that of miraeles.” — It was called by the schoolmen fides miractelorum ( faith of miracles.) — Ed

(740) The plural is made use of, it is manifest, to intimate the number and variety of the diseases that were healed — the Apostles having been invested with power to heal all manner of sickness, and all manner of disease. (Mat 10:1.) — Ed.

(741) There does not appear to be sufficient ground for understanding the miracles here referred to as necessarily deeds of terror, while the connection in which the expression occurs seems to intimate, that the miracles here meant were more than ordinarily stupendous manifestations of Divine power, such as would powerfully constrain the beholder to exclaim, This is the finger of God ! Thus, “the resuscitation of the dead, the innocuous handlng of serpents, or drinking of empoisoned liquor, the dispossession of demons, and the infliction of blindness,” as in the case of Elymas, the sorcerer, and of death itself, as in the case of Ananias and Sapphira,. were mighty deeds — to which “no mere created power could possibly pretend, under any circumstances, or by the application of any means whatever.” See Henderson on Inspiration, pp. 203-206. — Ed.

(742) “ Apportant la volonte de Dieu aux hommes;” — “Communicating the will of God to men.”

(743) “ Par la montre et belle apparence que les gens ont aucuneffois;” — “By the show and fair appearance which persons sometimes have.”

(744) “ Et en tel cas ceux que auoyent le don d’interpretation des langues;” — “And in such a case, those who had the gift of interpreting languages.”

(745) The following classification of the, gifts, ( χαρίσματα) here enumerated by the Apostle, is suggested by Dr. Henderson, as tending to show the “beautiful symmetry” of the passage: —

I. ̔Ω μὲν — λόγος σοφίας  —  (I. To one, the word of wisdom) 2. ἄλλῳ δὲ λογος γνώσες  —  (2. to another, the word of knowledge.) II. ̔ΕΤΕΡΩ δὲ πίστις —  (II. To another, faith,) 1. ἄλλῳ δὲ χαρίσματα ἰαμάτων —  (1. to another, gifts of healing,) 2. ἄλλῳ δὲ ἐνεργήματα δυμάμεων  —  (2. to another, working of miracles,) 3. ἄλλῳ δὲ προφητεια  —  (3. to another, prophecy,) 4. ἄλλῳ δὲ διαχρίσεις πνευμάτων  —  (4. to another, discerning of spirits.) III. ̔ΕΤΕΡΩ δὲ γένη γλωσσῶν —  (III. To another, divers kinds of tongues,) 2. ἄλλῳ δὲ ἑρμηνεία γλωσσῶν  —  (2. to another, interpretation of tongues.)

Thus the first class includes “the word of wisdom,” and “the word of knowledge. Under the head of faith, that is, the faith of miracles, four kinds of gifts are enumerated — “gifts of healing,” — “working of miracles,” — “prophecy,” and “discerning of spirits;” while the third class includes “divers kinds of tongues,” and “the interpretation of tongues.” See Henderson on Inspiration. — Ed.

Fuente: Calvin’s Complete Commentary

(8) For to one is given by the Spirit.1Co. 12:8-10 illustrate the former statements as to varieties of endowments for the object of the manifestation of the Spirit, still, however, emphasising the unity of their origin, viz., the Holy Spirit. The following division (Meyers) of the gifts which are here mentioned is, perhaps, the best approach to a classification which can be made. In the Greek the genera (so to speak) are divided by the word hetero, the species by allo, both words being rendered in the English by the one word another :

I.

Gifts which have reference to intellectual power.

(1)

The word of wisdom.

(2)

The word of knowledge.

II.

Gifts which depend upon special energy of faith.

(1)

The faith itself.

(2) Operating in deeds.

(a)

Healings.

(b)

Miracles.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

8. Word of wisdom knowledge Our knowledge is the amount we know; that is, the mass of facts and principles embraced in our memory. Or, wisdom is the capacity for applying our knowledge in judgments or practice. The word of knowledge would draw from the stores laid up in the mind of the Christ-history and the Old Testament records, with the whole mass of Christian truths. Wisdom would unfold itself in profound maxims, and sagacious counsels, plans, and courses of conduct.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘For to one is given through the Spirit the word of wisdom, and to another the word of knowledge, according to the same Spirit, to another faith, in the same Spirit, and to another gifts of healings, in the one Spirit, and to another workings of miracles, and to another prophecy, and to another discernings of spirits, to another divers kinds of tongues, and to another the interpretation of tongues.’

His emphasis that all is from God through one Spirit continues, repeated here four times. The gifts are many but the Source and Administrator of them is one. Dogmatism on what exactly each gift consists of is ruled out, for they are not defined or exhaustive. But they are clearly gifts which cover the whole aspect of a church’s need for a teaching ministry, and they are being spoken of against what Paul has previously written. From the use of these gifts the church can receive from those so gifted true spiritual wisdom, and true spiritual knowledge, can manifest faith, which will be evidenced by all and strengthens the whole church, and see that faith in action in wonderful ways, experience healings and miracles, receive prophetic guidance, have those who can discern the true Spirit from false ones, speak with ‘tongues’ in private prayer and experience the interpretation of tongues so necessary if the gift of tongues is ever to be used in the church. All is there that is necessary for a full orbed ministry.

Various ways of looking at these differing gifts have been suggested, but whatever interpretation we put on them must take into account that they are gifts whose purpose is to continually edify the whole church. Thus to limit them to very unusual situations is probably to misunderstand them. And we must consider them in the light of what Paul has previously written. The first two are describing the enlightening of God’s people, bringing to them ‘wisdom’ and ‘knowledge’. These remind us of the first two chapters of 1 Corinthians where ‘wisdom’ (1Co 1:25; 1Co 1:30; 1Co 2:6-7) and ‘knowing’ (1Co 2:11-12; 1Co 2:14-16) are prominent, in contrast with false wisdom (1Co 1:17 to 1Co 2:9), and false knowledge. There wisdom is finally found in those who come to know the One Who is the wisdom of God (1Co 1:25) and the wisdom from God (1Co 1:30). It is a wisdom not of this world, a mystery, a hidden wisdom now revealed (1Co 2:6-7). The message concerning Christ the crucified one was called ‘the word of the cross’. In the same way the ‘word of wisdom’ must surely relate to the same idea. It is in contrast to ‘wisdom of word’ (sophia logou) and ‘persuasive words of wisdom’ (sophias logois – 1Co 2:4), and like Paul’s ‘word’ (1Co 1:18) here demonstrates the activity of the Spirit. The ‘word of wisdom’ (logos sophias) indicates divine illumination in understanding about Him Who is the wisdom from God (1Co 1:30), and in having power from the Spirit in proclaiming the message revealing the fullness of Jesus Christ as the wisdom of God (1Co 1:24), causing the light to shine in men’s hearts as they come to know Him as He is, so that all may have true wisdom.

The ‘word of knowledge’ would seem to be in contrast to the claim of some of the Corinthians to ‘knowledge’ (see 1Co 8:1; 1Co 8:10). Their knowledge was something that they boasted in and which led them into actions which could harm the body of Christ. But this ‘word of knowledge’ is surely therefore referring to the divinely given ability to know and to impart the true knowledge so that the church may be enriched and men may know the deep things of God (1Co 2:11-12; 1Co 2:14). Compare 1Co 1:5 where Paul speaks of them as being ‘enriched in all utterance and all knowledge’. This is not speaking just of any preaching, but of inspired preaching in which the Spirit is the inspirer of the preacher so that he goes beyond his normal abilities revealing knowledge opened up to him by the Spirit (1Co 2:11-16). A man may win an award as preacher of the year without knowing anything of the word of wisdom or the word of knowledge. But he cannot be a true preacher of the Gospel without experiencing both.

‘Faith.’ Many combine as a threesome ‘faith’, ‘gifts of healings’ and ‘workings of miracles’, and see ‘faith’ as describing an especially deep faith which can make things happen, like the faith of Elijah (Jas 5:17-18). That that is part of it we do not doubt. But James sees that as a faith similar to that resident also in the elders of the church (Jas 5:15), and he would probably have added in all Christians. Thus there is good cause for suggesting that ‘faith’ here is that faith which stands not in the wisdom of men but in the power of God (1Co 2:5). It is the Spirit’s gift given to all true Christians, first of all founding them in faith, and then resulting in their exercising that faith in fulfilling the purposes of God in both small ways and great, including the proverbial moving of mountains (1Co 13:2).

This would then tie ‘faith’ in with the previous two gifts as indicating that the response of faith to the first two gifts is also a gift of the Spirit, resulting in a God-sustained life of faith, and the blessings which come from the exercise of such faith. All Christians exercise Spirit-inspired faith, God’s gift to His own, some more than others, and such faith builds up the church and brings honour to God. We must not underestimate the divine wonder of true responsive faith even in its basic form.

Jesus in His teaching constantly spoke of faith as something that could be exercised in differing degrees by all (Mar 9:23) and does not differentiate one faith from another in essence, only in degree. Faith in Him should result in the ability to exercise faith in all circumstances. Indeed the moving of mountains only requires faith the size of a grain of mustard seed! (Mat 17:20; compare Luk 17:6). Although such faith could be built up by prayer (Mar 9:29).

It should be noted in this regard that ‘faith’ in 1Co 12:9 is preceded by ‘etero (‘to another’) rather than the ’allo (‘to another’) which precedes the other gifts, which suggests that it is to be seen as distinctive, even among the gifts. This may be intended to divide the gifts into two, which are specific witnesses to Christ, and seven, beginning with faith, which are manifestations of faith. Two is the number of witness and seven the number of divine perfection. (Unlike today, in those days such use of numbers was not something to be subtly utilised, but a very part of the way people thought. Rather than being mathematical they were descriptive). Thus ‘faith’ may be including all that follows (and all gifts) as contained within them all (compare Isa 11:2 where ‘of the Lord’ is then expanded in the other six gifts).

The whole point of these gifts is that they will be manifested regularly in the church. It would therefore be wrong interpretation to make them so special that they are hardly ever experienced, and all true faith was certainly seen as the gift of God.

Indeed we might from this see a progression. The coming of the word of wisdom enlightening them in Christ, the word of knowledge increasing their understanding of Christ to greater depth, which then results in the strong and well-founded faith that comes from God that can face all assaults of the enemy, and can ‘move mountains’, and is followed up by divine manifestations in healings and miracles, and inspired proclamation of truth, all resulting from faith.

However that may be the next gifts are of the ‘gifts of healings’ and ‘workings of miracles’ which stand together as manifestations of divine power. The early church expected to experience such things among them continually as God confirmed His word with signs following. It is the general lack of these in the New Testament sense in the centuries that followed that gives support to the suggestion that not all the gifts were permanent for all time. They are given as and when He wills. But nevertheless they do spasmodically appear.

The word for ‘miracles’ is ‘powers’, which is often used of healing miracles (Mat 7:22; Mat 11:20-21; Mat 11:23; Mat 13:54; Mat 14:2; Mar 5:30; Mar 6:2; Mar 9:39; Act 19:11). Thus the two gifts, as general gifts of the Spirit, may simply reflect different kinds of healings including the exorcism of evil spirits, although exceptionally other kinds of miracles such as nature miracles might be included.

The final grouping is divided into two twosomes, prophecy along with the necessary discernment of spirits so that the prophets can be tested, and tongues along with the interpretation of tongues so that the tongues can be meaningful to the hearers. Some would see prophecy as limited to the recognised ‘prophets’ approved by the church (1Co 12:29), others would see it as a more general gift experienced more widely among members of the congregation. In either case it is a speaking forth under divine utterance, which is fully under the control of the speaker (1Co 14:32). The general impression from what follows in 12-14, and especially from the exhortation to the Corinthians that they should seek the gift of prophecy, is that it is a gift given as the Spirit wills to ‘ordinary’ members of the church ( 1Co 14:1 ; 1Co 14:31; 1Co 14:39), although not necessarily permanently. It is not necessarily always a once for all gift and may well have been exercised more frequently by some (the recognised prophets) than by others. We can compare here the example of those who ‘prophesied’ around the time of the births of John the Baptiser and Jesus (Luk 1:46-55; Luk 1:68-79; Luk 2:29-32; Luk 2:38).

Prophecy is here an inspired forthtelling and exhortation (see Act 15:32) rather than a foretelling, although the latter did occur at times among the recognised prophets. It would, however, seem that this was only rarely. Agabus appears to be the recognised exception (Act 11:28; Act 21:10-11). We can also consider John in Revelation. The gift was to be exercised with restraint (by two or three) and tested by other prophets, a reminder that such inspiration did not necessarily guarantee truth (1Co 14:29; 1Th 5:20-21, compare 1Co 12:1-3 above). Its purpose was that all may learn and be strengthened (1Co 14:31). The fact that both men and women would ‘prophesy’ in abundance was declared by Joel, and confirmed by Peter (Joe 2:28; Act 2:17). But Acts gives us no examples of a special type of prophetic forthtelling of a type which would be common in meetings of Christians which was distinctive from the preaching of those who went forth in the Spirit, reminding us that ‘prophecy’ is probably to be seen as including true Spirit-inspired, divinely wrought, preaching.

This is not simply to equate prophecy with preaching, for the latter would better come under the heading of ‘teaching’, which of course should also be Spirit inspired (1Co 12:28). Such an equation would be totally misleading. It is a manifestation of the Spirit’s working, and certainly all preaching is not that. But nor can we simply suggest that there have been no prophetic speakers through the centuries, simply because the form in which they spoke did not conform to our way of seeing it. In mind is rather the forth-telling of truth, by men truly inspired by the Spirit for the purpose, in any form chosen by the Holy Spirit. And the spirit of the prophets was subject to the prophets. And others who hear must judge.

‘Discernment of spirits’ probably has mainly in mind the discernment as to whether prophecies were of the Spirit or were the work of deceiving spirits (1Co 14:29; 1Th 5:20-21). But it may have included awareness of spiritual deceit generally as in Act 5:1-10, and discernment in general of other charismata, including tongues. 1Jn 4:1 also tells us that we must test/prove the spirits of the prophets (their own inward spirits) as to whether it is the Spirit speaking through them, or a deceiving spirit. There the test is as to whether ‘Jesus Christ’ is come in the flesh. That is, do they accept that the Christ and the human Jesus, Who came in the flesh as a human being, are one. Do they accept the true humanity of the Christ?

‘Tongues’ was an expression of worship in unknown tongues, and these were different and varied. Again its manifestation was controllable, and was to be controlled (1Co 14:27). But Paul saw them as speaking words when they did so (1Co 14:19) and so clearly thought of them as languages. The only description of their content is in terms of giving thanks to God (1Co 14:16-17). Paul restricted speaking in tongues specifically to not more than two or at the most three in one meeting (1Co 14:27), and then only when interpreted, and this was in meetings which could last for several hours. This was to curb their excessive use. He also rejected their public use in meetings unless they were interpreted. When an interpreter was present it could act as a means of ministry, and it was on interpreted tongues that the limit was placed. He gave no approval to public use of uninterpreted tongues. If no interpreter was known to be present they should not be used. Such manifestations were also known among worshippers in other religions, as indeed was a kind of prophecy, and it was therefore necessary to be careful on both accounts.

It is not the same as the tongues in Acts 2 which were in languages recognisable to the hearers and for a specific purpose, which included that they would be understood by the hearers. Paul is quite clear on the fact that the tongues mentioned here are unintelligible to people, whether they are real languages or not. There is no thought that it will be otherwise. 1Co 13:1 might indicate that he sees the language as heavenly, but there the idea might rather be connected with what the Corinthians thought. He specifically indicates that all do not speak with tongues (1Co 12:30) any more than all heal. On the other hand it is not to be totally forbidden in public use (1Co 14:39), as long as it is interpreted (1Co 14:27). It will come out later that one of his aims will be to prevent an apparent overabundance in the use of tongues in public worship in Corinth, while at the same time not denying its usefulness in public worship, when interpreted, and in private worship.

The interpretation of tongues is a gift of being able to interpret the meaning of unknown tongues spoken publicly (this stresses the fact that the tongues are expected to be unknown tongues). Without such an interpreter present, tongues were not to be so used. He is not necessarily a translator but an interpreter of meaning.

But that this is not intended to be an exhaustive or definitive list of all gifts comes out in that in this whole section of the letter Paul constantly lists gifts, and each time the lists differ. See 1Co 12:28-30; 1Co 13:1-3; 1Co 13:8 ; 1Co 14:6; 1Co 14:26. (Compare also Rom 12:4-8; Eph 4:11) So to these gifts listed here we could add:

‘Helps’ (1Co 12:28), possibly referring to the gift given to the outwardly lowly folk like Martha who consistently laboured for others (Luk 10:40, and consider 1Ti 5:9-10; 1Ti 5:16; Rom 16:2), although we have only the meaning of the word to go by, or the idea may be of those who gave spiritual help to women and possibly youngsters (Tit 2:4-5);

‘Governments’, (or ‘those who steer’), which is possibly the gift given to those who saw to the secular affairs of the church or gave God-given guidance in general affairs (1Co 12:28; compare Rom 12:8 c);

‘Revelation’, which is linked with prophecy, but has precedence, indicating a specific word of instruction from God – 1Co 14:29-32),

‘Teaching’ (1Co 14:6; 1Co 14:26), a gift in instructing others in the truth.

Possibly also we can add ‘having goods for giving to the poor’ (compare Rom 12:8 b; compare also 1Co 13:3) and sacrificial living or ‘martyrdom’ (1Co 13:3). Romans 12 also adds ‘ministry’, ‘exhortation’, ‘showing compassion’. His emphasis here is not so much on what the gifts consist of, but on the fact that all such gifts are given for a purpose, the edifying and sustaining of God’s people, and he selects the gifts accordingly.

(Note. These gifts are spread throughout the church and reveal themselves in different ways, and we must differentiate them from natural gifts. These are spiritual gifts, gifts of grace, and do not rely on natural abilities, although those with natural abilities will no doubt utilise them wisely when exercising their spiritual gifts, and the gift may well enhance a natural gift. But we must not bind the Spirit to our own particular ideas of how His gifts will operate. Pentecostalists and Charismatics may see them in one way, while others see them in another way. What we must not do is remove the direct link with the Spirit’s working. The Spirit is sovereign. We cannot seriously doubt that God has gifted His true people by the Spirit through the centuries, even though not manifested in the way in which some might see it. It is not for us to tell the Spirit what He must do and how He must manifest Himself. We cannot and must not limit Him. He works through people as they are and to some extent in accordance with their temperaments, their environments and their expectations. Had He desired that all be overt Pentecostalists or Charismatics, or not so, He could easily have arranged for it to be so.

It cannot be doubted that in all centuries there have been godly people who were open to His working, and we must remember that the manifestations that came in the early days often came in spite of expectations, not because of them. So why not later? Certainly through the last two thousand years, once the first century AD had passed, the more spectacular gifts were in short supply even though there were godly and deeply spiritual men through whom they could have been manifested had the Spirit purposed to do so, while at the same time the New Testament was established as the final source of revelation and means of guidance and sustenance to the people of God in these ‘end days’ since Jesus came, which may partly explain it. Yet we can hardly doubt that the Holy Spirit continued to manifest His gifts in some way to God’s true people. The growth of the true church continued.

Furthermore, in spite of many claims to the contrary, the gifts of healings and of miracles are quite obviously not permanently manifested today anywhere in the world in the way in which they were manifested in the first century church, and most of such that are overtly claimed can mainly be put down to psychological factors or the body’s natural ability to heal, combined with the factors of prayer and faith. It is spiritual healing, not miraculous healing. Jesus healed all who came to Him. There were no exceptions.

Similar to those often described in fact occur among people of many religions and faiths and there do seem to be those who naturally have ‘gifts of healing’ of a kind. But these are different from the gifts described here which came to those who did not have natural gifts of healing. We can rightly look for such healings, and give thanks for them, but we must not overstate what they are. Spectacular instantaneous healings which cannot be doubted are in very short supply, although apparently not so in the early days. But there were many ‘healers’ at work in Jesus’ day, who also saw ‘psychological’ healings of the kind described above. The difference, however, between Him and them was that He healed all who came. And some of those which occurred could be described as instantaneous and spectacular, try as He did to prevent them from being so (what a contrast to some ‘healers’ today). Nothing was able to resist His power. And the early church apparently experienced the same. Would that it were so today, but it is not.

There can also be no real doubt on the one hand that many spurious manifestations are ‘worked up’ in these days by human manipulation (as they no doubt were then, but it should be noted that the New Testament never hints at a need for such practises. The Spirit does not need a helping hand). And on the other hand that many spiritual churches flourish without the outward manifestation of spectacular gifts, although certainly not without gifts of the Spirit.

On the other hand we must not deny that genuine manifestations do occur and can bring blessing to many when rightly controlled. And control is one of Paul’s specific emphases. The church must be open to whatever the Spirit wills to do, but should especially beware of false manifestations, human imitation, and lack of restraint. Many in some modern day charismatic churches sadly follow the Corinthians into a ‘knowledge’ which is not Scriptural. In the end the test of all must be that they bring men to appreciation of Scriptural truth. End of note).

Fuente: Commentary Series on the Bible by Peter Pett

1Co 12:8. The word of wisdom. Lord Barrington, Dr. Benson, and many others, understand by the word of wisdom, that extensive plan of Christianity which was revealed to the apostles by the Holy Spirit; and by the word of knowledge, an extraordinaryability to understand and explain the Old Testament, and especially its prophesies. See Miscel. Sacr. essay 1: p. 39 and Benson’s Propagation of Christianity, vol. 1: p. 40. &c. where the reader will find a large and minute detail of these spiritual gifts: concerning which we may observe, with a candid expositor, that there are, perhaps, few texts in the New Testament more difficult than some in this and the 14th chapter, relating to the extraordinary gifts thenin the church, which were at that time so well known as to need no explication; and it is a noble instance of the genuine simplicity and modestyof the Apostle, that he did not expatiate on so grand a subject with any unnecessary parade.

Fuente: Commentary on the Holy Bible by Thomas Coke

1Co 12:8 ff. Now one man may receive one, and another another endowment from the same Spirit. The following nine charismata, enumerated in a preliminary way up to 1Co 12:10 (besides which, others are afterwards mentioned, 1Co 12:28 ), are divided into three classes, which cannot, however, correspond to the three , 1Co 12:4-6 , because there each sentence comprises all charismata. The external division is distinctly marked by Paul himself in this way, namely, that he notes the transition to a new category by [1938] (while for subdivision within the classes he uses ), thus: (1) 1Co 12:8 , by ; (2) 1Co 12:9 , by ; (3) 1Co 12:10 , by . The logical division again, although not rigidly carried out, presents itself without constraint as follows:

[1938] Whether after , vv. 9 and 10, we read or not (which Lachmann brackets in ver. 9 and deletes in ver. 10) makes no difference at all as regards the marking of the divisions (in opposition to Hofmann); the divisions mark themselves by the way in which the stands out from the many repetitions of . In several cases the too, after , is wanting in important witnesses.

I. Charismata which have reference to intellectual power:

1. .

2. .

II. Charismata which depend upon special energy of faith :

1. The itself.

2. Its agency in deeds , namely,

a. .

b. .

3. Its agency in words , namely, the .

4. Its critical agency, the .

III. Charismata which have reference to the :

1. Speaking with tongues.

2. Interpretation of tongues. [1939]

[1939] Other modes of division may be seen in Kling, Stud. u. Krit. 1839, p. 477 ff.; Englmann, von d. Charismen , 1848, who, however, divides them into official and non-official , which does not correspond with the conception and nature of the gifts; Krumm, l.c. , who bases his division on the categories , , ; de Wette renounces any arrangement; Hofmann divides according to the categories of the cognitive faculty ( . . and . ), of the volitional faculty ( , , ), and of the power of the Holy Spirit ( . . .). Bengel puts it aptly: “ : huic, alteri, alteri , genera tria.” The distinction between II. and III. arises from the fact that the were an entirely peculiar , in connection with which the agency of the was absent. In ver. 28 also the glossolalia is ranked in a class by itself.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

1Co 12:8 . ] This is followed by instead of . An unexact expression, as in 1Co 12:28 . Comp Xen. Anab. iii. 1. 35; Hermes in Stob. Ecl. phys. 52, p. 1082.

] Discourse of wisdom, discourse the contents of which are . The distinction drawn by many (including Schulz, Neander, Billroth, Olshausen, comp also Froschammer, von d. Charismen , 1850, p. 28 ff.) between this and , according to which the former is a more practical , the latter a more theoretical method of teaching (Bengel, Storr, Rosenmller, Flatt reverse it, comp Cornelius a Lapide), is an unlikely one, seeing that the separation between theory and practice is not in keeping with the nature of inspired discourse. The more correct view is indicated by 1Co 2:6 f. compared with 1Co 13:2 ; , namely, is the higher Christian wisdom (see on 1Co 2:6 , comp Eph 1:17 ) in and by itself, so that discourse, which enunciates its doctrines (mysteries), elucidates, applies them, etc., is . This, however, does not yet imply the deep and thorough knowledge of these doctrines, the speculative insight into, and apprehension and elaboration of, their connection, of their grounds, of their deeper ideas, of their proofs, of their ends, etc., and a discourse which treats of these matters is . [1944] Accordingly the cannot cease at the Parousia, but the ceases, 1Co 13:8 , because it belongs to the category of imperfect temporal things. Others interpret otherwise. Chrysostom, [1945] Theodoret, Oecumenius, Theophylact are wrong in holding that the possession or the want of the teaching faculty makes the difference between and . See, on the contrary, 1Co 13:8 ; 2Co 11:6 . Baur makes refer to the unfolding of the deeper meaning of Scripture chiefly through allegorical exegesis, which is totally without proof. De Wette gives no explanation: Osiander explains as we do. Hofmann makes a property of the subject (see in opposition to this, 1Co 2:6 : ), one, namely, which qualifies for right judgment in general; , again, a relation to an object , namely, the thorough mastery of it in the particular instance in hand. But in that case the would only be the application of the in concreto , and Paul would thus not be adducing two distinct in character from each other.

] according to the same Spirit. Comp 1Co 12:11 , and the classical , according to divine destination (Valckenaer, a [1947] Herod. iii. 153). The prepositions , , , are not equivalent in meaning (Rckert), but they so express the relation of the Spirit to the divine bestowal ( ), according to the different aspects of His participation therein, as to show that He is medians, normans , or continens , with respect to the different gifts in question.

[1944] According to Ewald, embraces more the intelligent explanation and establishment of recognised truths, with a view to profit in life; , more the treatment of obscurer and more hidden portions of knowledge. But 1Co 2:6 ff. shows that the latter also are included under the .

[1945] Paul and John, he says, had the ; the was possessed by , , . In like manner now Krumm asserts, “ , proprietatem in argumentis , , in forma positam esse.”

[1947] d refers to the note of the commentator or editor named on the particular passage.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

8 For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit;

Ver. 8. The word of wisdom ] “The tongue of the learned,” to time a word, Isa 50:4 , to set it upon its circumferences,Pro 25:11Pro 25:11 , to declare unto man his righteousness, when not one of a thousand can do it like him, Job 33:23 .

The word of knowledge ] This, say some, is the doctor’s office, as the former word of wisdom is the pastor’s (Mr Edwards). But the essential difference between pastors and doctors in each congregation is much denied by many learned and good divines. Others by “the word of wisdom” will have understood knowledge infused by divine revelation; as by “the word of knowledge,” that knowledge that is acquired by study and industry. (Barlow. Taylor upon Titus.)

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

8 10. ] It has been disputed, whether or not any studied arrangement of the gifts of the Spirit is here found. The most recent and best advocates of the two views are Meyer and De Wette. Meyer gives the following arrangement: grounding it mainly on what he believes to be the intentional use of as distinguished from , and pointing out a new category: I. gifts having reference to intellectual power: (1) . (2) . II. ( ) gifts, whose condition is an exalted faith ( glaubens-heroismus ): (1) faith itself. (2) practical workings of the same, viz. (a) . (b) . (3) oral working of the same, viz. . (4) critical working of the same, the . III. gifts having reference to the : (1) speaking with tongues: (2) interpretation of tongues.

To this De Wette objects, (1) that , , , do not stand with any reference to one another, but is in each case opposed to the which immediately precedes it, and followed by an similarly opposed to it: therefore neither can the one betoken the genus, nor the other the species. (2) If any thing could be relied on as marking a division, it would be the repeated ., . ., and the concluding 1Co 12:11 ; but even thus we get no satisfactory partition, for in 1Co 12:10 dissimilar gifts are classed together. (3) We must not look for a classification, for the catalogue is incomplete, see 1Co 12:28 . (4) The classification given is objectionable. Speaking with tongues is plainly more nearly allied to than . to gifts of healing: and the two, tongues and prophesying, are subsequently treated of together . Besides which, Kling (Stud. u. Krit. 1839, p. 482) rightly remarks, that both . and . have reference to the understanding .

I am inclined to think that De W.’s objections are valid, as applied to a rigorous arrangement like Meyer’s; but that at the same time there is a sort of arrangement , brought about not so much designedly, as by the falling together of similar terms, ., ., , . . Unquestionably, any arrangement must be at fault, which proceeding on psychological grounds, classes together the speaking with tongues and the interpretation of tongues: the working of miracles , and the discernment of spirits . I believe too that Meyer’s distinction between and is imaginary: see Mat 16:14 ; Heb 11:35-36 .

Fuente: Henry Alford’s Greek Testament

8. ] appeals to matter of fact , as the ground of the assertion in 1Co 12:7 , both as to the and as to the .

, a loose construction, as in 1Co 12:28 .

] What is the distinction ? According to Neander, is the skill , which is able to reduce the whole practical Christian life into its due order in accordance with its foundation principles (see Pfl. u. Leit. p. 247); , the theoretical insight into divine things: and similarly Olsh. and Billroth. But Bengel, al., take them conversely, . for the practical, . for the theoretical. Both, as De W. remarks, have their grounds in usage: is practical Col 1:9 , as is Rom 15:14 , but they are theoretical respectively in ch. 1Co 1:17 ff. and 1Co 8:1 . Estius explains , ‘gratiam de iis qu ad doctrinam religionis ac pietatis spectant disserendi ex causis supremis,’ as ch. 1Co 2:6 f.: and . , he says, “gratia est disserendi de rebus Christian religionis, ex iis qu sunt human scienti vel experienti.” Meyer says, “ is the higher Christian wisdom (see on ch. 1Co 2:6 ) in and of itself; so that discourse which expresses its truths, makes them clear, applies them, &c. is . But this does not necessarily imply the speculative penetration of these truths, the philosophical treatment of them by deeper and more scientific investigation, in other words, : and discourse which aims at this is .” This last view is most in accordance with the subsequently recognized meaning of and , and with the Apostle’s own use of in the passage referred to, ch. 1Co 2:6 .

. . .] according to the disposition (see 1Co 12:11 ) of the same Spirit .

Fuente: Henry Alford’s Greek Testament

1Co 12:8-10 exhibit by way of example ( ) 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 and 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 1Co 12:12 . In distinguishing the recipients, P. begins with the colourless (for the rel [1851] pr [1852] in this use, cf. 1Co 11:21 ); but in continuation ( to another ) is varied with ( to some one else ); the latter seems to mark a more specific, qualitative difference: cf. the interchange in 1Co 15:39 ff., also in 2Co 11:4 , and in 1Co 14:21 , Rom 7:23 ; moreover dispenses with the contrastive , 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 , , for their titles, the first of which exhibits the working through the , the second i n distinction from the , and the third in supersession of the : for this basis of discrimination, cf. 1Co 14:14-20 ; also 1Co 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 ) and were the charisms most abounding at Cor [1858] : see 1Co 1:5 , and the relevant notes on 1Co 1:17 ; 1Co 1:30 , 1Co 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 of is mysticism, of is rationalism”. Expressed in , both gifts serve the Church (1Co 12:7 ); they are the qualifications of pastor and teacher respectively. “The Spirit” is the channel ( ) conveying Wisdom; “the same Spirit” is the standard ( ) regulating Knowledge. ( b ) impresses its character on the whole second series: standing alone, with emphasis, it implies an energy and demonstrativeness of faith ( cf. 1Co 13:2 ), ein Glaubensheroismus (Mr [1861] ): and are operations of such faith in the material sphere, by way of miracle; and , in the purely spiritual sphere, by way of revelation. Faith however may be exhibited in conspicuous degree apart from these particular demonstrations ( cf. Mat 17:20 ; Mat 21:21 , Mar 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. in 1Co 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. Mar 3:28 ff.). The ( acts of healing ; see parls.) are by eminence gracious acts ( cf. Luk 7:21 , ): the ( powers ; see parls.) display strength rather than grace, e.g ., in the sentence of 1Co 5:5 above, or that contemplated in 2Co 13:2 ff., 2Co 13:10 ; they are “acts of energy”. , as an edifying gift of speech, is akin to the graces of ( a ); it is contrasted with ( c ) in 14, as being an intelligent exercise. But prophecy, while employing the , has a deeper seat; it is no branch of or as though coming by rational insight, but an of hidden things of God realised through a peculiar clearness and intensity of faith (2Co 4:13 f; Heb 11:1 ; Heb 11:13 ; Luk 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. , pl [1862] , for this gift had many and various occasions of exercise: see parls., also for , 1Co 6:5 , etc.; as to the power itself and the need for its exercise; cf. 1Th 5:20 ff., 2Th 2:2 ; 2Th 2:9 ff., 1Jn 2:18 ff; 1Jn 4:1-6 , Mat 24:11 f. P. exhibits this admirably in 1Co 12:3 above; it displays itself in Act 13:8 ff., along with ; cf. Act 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 , ranked first by the Cor [1863] because of their sensational character, P. enumerates last in regard of “profiting” (1Co 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 Act 2:4-11 . implies that this ecstatic phenomenon was far from uniform; the “ new tongues” of Mar 16:17 , together with the indications of Mar 16:1 , and 1Co 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 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 (1Co 14:13 ). On the generally, see Ed [1866] , ad loc [1867] ; also Hn [1868]

[1851] relative pronoun.

[1852] present tense.

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

Fuente: The Expositors Greek Testament by Robertson

by = through. App-104. 1Co 12:1.

word. App-121.

another. App-124.

knowledge. App-132.

by = according to. App-104.

Fuente: Companion Bible Notes, Appendices and Graphics

8-10.] It has been disputed, whether or not any studied arrangement of the gifts of the Spirit is here found. The most recent and best advocates of the two views are Meyer and De Wette. Meyer gives the following arrangement: grounding it mainly on what he believes to be the intentional use of as distinguished from , and pointing out a new category:-I. gifts having reference to intellectual power: (1) . (2) . II. ( ) gifts, whose condition is an exalted faith (glaubens-heroismus): (1) faith itself. (2) practical workings of the same, viz. (a) . (b) . (3) oral working of the same, viz. . (4) critical working of the same, the . III. gifts having reference to the : (1) speaking with tongues: (2) interpretation of tongues.

To this De Wette objects, (1) that , , , do not stand with any reference to one another, but is in each case opposed to the which immediately precedes it, and followed by an similarly opposed to it: therefore neither can the one betoken the genus, nor the other the species. (2) If any thing could be relied on as marking a division, it would be the repeated ., . ., and the concluding 1Co 12:11; but even thus we get no satisfactory partition, for in 1Co 12:10 dissimilar gifts are classed together. (3) We must not look for a classification, for the catalogue is incomplete, see 1Co 12:28. (4) The classification given is objectionable. Speaking with tongues is plainly more nearly allied to than . to gifts of healing: and the two, tongues and prophesying, are subsequently treated of together. Besides which, Kling (Stud. u. Krit. 1839, p. 482) rightly remarks, that both . and . have reference to the understanding.

I am inclined to think that De W.s objections are valid, as applied to a rigorous arrangement like Meyers; but that at the same time there is a sort of arrangement, brought about not so much designedly, as by the falling together of similar terms,- ., .,- , . . Unquestionably, any arrangement must be at fault, which proceeding on psychological grounds, classes together the speaking with tongues and the interpretation of tongues: the working of miracles, and the discernment of spirits. I believe too that Meyers distinction between and is imaginary: see Mat 16:14; Heb 11:35-36.

Fuente: The Greek Testament

1Co 12:8-10. , to one, to another, to another) Three Genera: comp. ch. 1Co 13:8, and among these the expression, to another, denotes many species, each one under its own genus. So also 1Co 15:39-41. in turn is used for distinguishing the species; , the genera. By a change, is used to distinguish genera, , species: Heb 11:35. Prophecy is put here under the second genus, rather than under the first, because under the second such things are stated, as are more applicable to those, that are without, viz., to unbelievers, than to such as are stated under the first genus, viz., to believers.-, by) presently after follows , according to; , in; which are severally used with great propriety. [The Engl. Vers, loses this nice distinction by translating the , , and all alike by.]-, the word) Both wisdom and knowledge are set forth in the church by the word.–, of wisdom, of knowledge) Paul in various ways mentions knowledge, especially to the Corinthians, either by itself, 2Co 6:6, or with things closely connected with it; in word [utterance] and knowledge, 1Co 1:5; comp. 2Co 11:6; in faith and utterance and knowledge and in all diligence, 2Co 8:7; prophecy (concerning mysteries) and knowledge, tongues being added, 1Co 13:2; 1Co 13:8; either by revelation or by knowledge, or by prophesying, or by doctrine, ch. 1Co 14:6 : and here of wisdom and knowledge; Col 2:3; Eph 1:17; Eph 3:19. He speaks as of things, which are of daily occurrence among the Corinthians; at present we are in doubt as to the meaning and distinction of the words themselves. This is certain, that when they are ascribed to God, they differ only in their objects: see Rom 11:33, note; when they are attributed to believers, wisdom penetrates the length, the breadth, the depth and height, more than knowledge. Knowledge is, so to speak, sight; wisdom is sight coupled with taste.[109] Knowledge relates to things that are to be done; wisdom, to things eternal; hence also wisdom is not said to pass away; ch. 1Co 13:8, and knowledge is of more frequent occurrence; so Paul does not so much predicate the former as the latter concerning the Corinthians, ch. 1Co 8:1, 1Co 2:6. Prophecy belongs to the prophets; wisdom to the wise; what is left, viz., knowledge, to the scribes, Mat 23:34; Luk 11:52.- ) the same, by whom the word of wisdom is given.

[109] Sapor, akin to sapientia.-ED.

Fuente: Gnomon of the New Testament

1Co 12:8

1Co 12:8

For to one is given through the Spirit the word of wisdom;-The word of wisdom is generally construed to mean the gospel, which is the power of God to save. It is Gods wisdom. [This was the gift which enabled its recipients to reveal the whole plan of salvation. It stands first in the list of spiritual gifts as the most important, as the characteristic gift of the apostles, and was peculiar to them, having been promised to them by Christ, as the effect of the constant indwelling of the Spirit. (Joh 14:17; Joh 15:26-27; Joh 16:13-15). And of Paul an apostle has said: Account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also, according to the wisdom given to him, wrote unto you. (2Pe 3:15). And besides this, Paul says: We have the mind of Christ. (1Co 2:16).]

and to another the word of knowledge,-The word of knowledge enabled the gifted to understand and teach the truths revealed by the apostles.

according to the same Spirit:-[The Spirit governs these manifestations giving the law of them. The fact, that in the same Spirit in all these manifestations, is emphasized throughout the paragraph, in order to show the unity as well as purpose of these gifts.]

Fuente: Old and New Testaments Restoration Commentary

is given: 1Co 1:5, 1Co 1:30, 1Co 2:6-10, 1Co 13:2, 1Co 13:8, Gen 41:38, Gen 41:39, Exo 31:3, 1Ki 3:5-12, Neh 9:20, Job 32:8, Psa 143:10, Pro 2:6, Isa 11:2, Isa 11:3, Isa 50:4, Isa 59:21, Dan 2:21, Mat 13:11, Act 6:3, 2Co 8:7, Eph 1:17, Eph 1:18

Reciprocal: Exo 35:35 – the cunning Num 4:44 – General Jdg 6:34 – the Spirit 2Ch 9:23 – God Psa 30:8 – unto Isa 28:6 – for a spirit Act 19:6 – the Holy Ghost Act 20:28 – over 1Co 2:10 – the Spirit 1Co 12:4 – there 1Co 13:1 – I speak 1Co 14:6 – knowledge 1Co 14:26 – every Eph 3:5 – by Eph 4:7 – unto Col 1:28 – in all 2Ti 2:7 – and Jam 3:17 – the wisdom 2Pe 3:15 – according

Fuente: The Treasury of Scripture Knowledge

1Co 12:8. Wisdom and knowledge have much the same meaning in general use, but as spiritual gifts there is a difference. The second one means supernatural understanding, and the first means the special ability to teach it to others.

Fuente: Combined Bible Commentary

The Miraculous Gifts

Paul next went on to list the various ways in which the Spirit miraculously empowered those first century Christians. Wisdom was the gospel, which was given completely to the apostles and partially to the prophets. Knowledge was the inspiration necessary to teach that revealed gospel. Both gifts were from the Holy Spirit. Next, Paul mentions faith, which was one of the special gifts given through the laying on of the apostles’ hands. It was a faith that enabled one to work miracles. The healings which Paul listed after faith involved curing the sick miraculously ( 1Co 12:8-9 ).

The miracles some were enabled to work would include healing and punishing ( Act 13:9-11 ). Prophecy was the ability to speak, by inspiration, with God’s words. One could discern spirits if he could tell the difference between inspired and uninspired messages. Tongues was the gift that allowed one to speak in a foreign language he had never studied or learned, as the apostles did in Act 2:1-47 . Interpretation was the ability to tell what had been said in that foreign language. It seems significant that Paul mentioned tongues and the interpretation of them last. All of the gifts were given by the same Spirit. No one had a right to be boastful. The Spirit bestowed these gifts upon people by the laying on of the apostles’ hands ( 1Co 12:10-11 ; Act 8:18 ; Act 19:6 ).

Fuente: Gary Hampton Commentary on Selected Books

Vv. 8-10. For to the one is given by the Spirit the word of wisdom; to the other the word of knowledge according to the same Spirit; 9. to another faith by the same Spirit; to the other the gifts of healing by the same Spirit; 10. to the other the workings of miracles; to the other prophecy; to the other discerning of spirits; to another divers kinds of tongues; to the other the interpretation of tongues.

Most moderns think it impossible to discover any psychological or logical order in the following enumeration, and think even that there is no force to be ascribed in this respect to the change of the pronoun into (once in 1Co 12:9, a second time in 1Co 12:10). Meyer is not of this opinion, and rightly, as it seems to me; for there is nothing arbitrary in Paul’s style, and everybody knows that expresses a difference of individual, but a difference of quality. Thus we have the expression in Greek , to become other, to change one’s opinion, while , to become a different individual, would have no meaning. It cannot therefore be without an object that Paul has twice introduced in this enumeration the stronger adjective instead of the weaker. Before the first , to a different, we find the indication of two gifts, which, as has always been remarked, relate principally to the faculty of intelligence, and thus form a first homogeneous group. It is easy to understand the reason why Paul assigns to it at this stage the first place. We shall see that the Corinthians were disposed to regard the most extraordinary manifestations, the most ecstatic, as much more really Divine than those which leave man in full possession of his reason. Now the apostle places these very manifestations in the foreground to sweep away this false judgment.

The two terms wisdom and knowledge have been very variously distinguished. According to Neander and others, wisdom has a practical character, and knowledge indicates something more speculative; according to Bengel, inversely. This last view is evidently false; gnosis (knowledge) bears of course on theory. But no more can Neander’s view be maintained in the face of chap. 1, where the term sophia, wisdom, is applied to the profounder exposition of the mysteries embraced in the Divine plan (1Co 2:6 seq.). Hofmann understands wisdom as applying to the general view of the whole domain of spiritual life, and knowledge as referring to profound insight into certain particular points in this domain. Heinrici takes wisdom as the simple knowledge of salvation (as it is explained, for example, by the catechism), knowledge as the reasoned understanding of the gospel, as it is given in a course of dogmatic. According to Edwards, gnosis is a degree of Christian knowledge inferior to wisdom, which is the prerogative of mature Christians. There is a measure of truth in these different points of view, but there is something arbitrary about them all. If we start from the meaning of the two substantives, as it seems to follow from the form of the two Greek terminations ( and ), we shall rather see in gnosis a notion of effort, investigation, discovery (comp. 1Co 13:2, where this term is connected with the idea of knowing all mysteries), and in sophia, on the contrary, the idea of a calm possession of truth already acquired, as well as of its practical applications. Gnosis makes the teacher; wisdom, the preacher and pastor. When corrupted, the former becomes gnosticism, the speculation of the intellectualist; the latter, dead orthodoxy.

It should be remarked, with Hofmann, that the apostle speaks neither of wisdom nor of knowledge in themselves, but of a word, discourse of wisdom or of knowledge; for he seizes the gift in action at the moment when it is to serve the edification of the Church.

The use of the two different prepositions , by means of, and , according to the standard of, applied, the former to wisdom, the latter to knowledge, is not arbitrary. Knowledge advances by means of subjective and deliberate study, which, if it is not to deviate from the straight line of Divine truth, must be carried on according to the light of the Spirit; whereas the edifying discourses of wisdom are produced in the heart by the Spirit, agreeably to the wants of the given situation. Moreover, Eph 4:11 shows how the two gifts, as well as the two offices connected with them (pastor and teacher), are in close affinity.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

For to one is given through the Spirit the word of wisdom; and to another the word of knowledge, according to the same Spirit:

Fuente: McGarvey and Pendleton Commentaries (New Testament)

KNOWLEDGE

8. This gift was so prominent in the apostolic age, that one of the first sects ever founded when the apostasy began to prevail was named for this gift, i. e., the Gnostics, who like all other sectarians soon digressed into fanaticism and heresy. The meaning of the Greek word gnosis, translated knowledge, is insight into Divine truth. Therefore this is the gift which we all need to understand the Bible. It qualifies us to read the precious Word and look down into the deep interior of revealed truth, and see not the lexical definition but the spiritual meaning. It was this gift that made Bob Burkes a powerful exegete before he learned his alphabet, his sister reading the Scripture and he expounding it. I have known illiterate old colored people in the South, full of the Holy Ghost, enjoying this gift so wonderfully that they were better exponents of Divine truth than the most learned theologians without it. Early in the Holiness Movement, when the doctrine was new and strange, an illiterate old Ethiopian entered into Beulah land. When the curious multitude called on him to define sanctification, he responded: It is just to go limber in de hans of de Lord. A very devout colored man in Texas, getting wonderfully baptized with the Holy Ghost and fire, responsive to the kind invitation of a highly cultured metropolitan pastor to come to his church, that he might preach all of that foolery out of him, was a patient auditor in the gallery. After the benediction the pastor, beckoning to him to tarry until he can have a word with him, says: Ben, how did you like my sermon? I likes it well, boss, it was a good sermon; but I tell you, boss, you did not go furd enough; you said dar was no sanctification; you stop too soon; you had ought to go furder and say, not dat you knows of, but me knows dar is, for Ise got it, glory to God! When an ignorant boy, listening to my preaching father, I received a call, trembled under the Divine voice and responded, Amen. I was utterly ignorant of spiritual experience, therefore I took it for granted that I had to learn the Bible from others, oral and written. When I graduated at college, feeling that I then had the golden key with which to unlock the worlds learning, sacred and secular, hidden away in the dead languages, consequently I ransacked all the world for books, not only American resources, but bringing many from the old world, especially from Germany and England, meanwhile having preached fifteen years. Then God in His great mercy poured on me the baptism of the Holy Ghost and fire, sanctifying me to Himself, soul, mind and body, for time and eternity, giving me the Apocalyptic wings, which I could not forbear to spread, flying to the ends of the earth and blowing the silver trumpet, proclaiming the wonders of full salvation. That was thirty years ago. Of course I flew away from my great library, which subsequently at different times I have given away to young preachers, especially those identified with my own household. When I reached bottom-rock consecration, of course I laid the preacher on the altar, turning over all of my clerical aspirations, and sinking away into God, utterly losing sight of self and glad to be anything or nothing for Christs sake; of course, giving up all idea of ever knowing the Bible, for I thought I had to learn it from those books for which I had ransacked the libraries of the ages, and was delighted with the simple privilege of being a soul-saver in the most humble capacity. The years rolling on, I am constant on the battlefield, preaching day and night, and witnessing the mighty works of God. Behold! I find myself in the great Holiness camps, surrounded by hundreds and thousands of the Lords bright pilgrims, clerical and laity, with their open Bibles, pencil and paper, and your humble servant standing in their midst, reading and expounding the Scriptures in the inspired original. This I have done from ocean to ocean, from the Gulf to the Lakes, working in the cities during the winter and the camps in the summer, to my own unutterable surprise, teaching Gods precious Word. What is the solution? To God be all the glory! It is because the blessed Holy Spirit gives me the benefit of this unutterable gift, knowledge, i. e.. , insight into the deep spiritual meaning of His precious Word. I have used the Greek constantly and exclusively, from the same fact that this gift in my case is on the very Word which the Holy Ghost revealed, in that beautiful and inimitable Greek. For this reason I would be at sea without it. Of course, the Holy Ghost is just as willing to impart this gift on the Scriptures in other languages, e. g., your own beautiful English, as it is my privilege, in the good Providence of God, to read the identical words which the Holy Ghost revealed, unadulterated by uninspired translators. I am not surprised that this gift in my case is identified with the Greek. It is your glorious privilege to enjoy this wonderful gift of the Holy Ghost, enabling you to read Gods precious Word and see the deep, sweet and beautiful spiritual truth there revealed, and hear the voice of God talking to you. You need not expect this gift unless you utterly and eternally die to all of your creeds, confessions, dogmatisms, and preconceived notions and hereditary intuitions. Though I have been a Methodist preacher all my life, I am as dead to Methodism as to Romanism or Mormonism. You must say like little Samuel, Speak, Lord, thy servant heareth. The reason why preachers are abandoned by the Holy Ghost and left to paddle their own canoe, shamefully ignorant of the Bible, is because they want to bend it to their creed, and the Holy Ghost will not be bent to anything. If they would only die out to everything but Gods truth and sink away into Christ, the Holy Ghost would teach them more in a minute than men can teach them in a year. Long ago when I was in the howling wilderness preaching the best I could, I heard an old Methodist bishop make this statement. I did not believe it; but the time came when I knew it was so. Ever and anon the Holy Spirit has flashed a whole sermon into my mind in a minute, utterly new and before unheard of, and yet as true and real as Jehovahs throne.

Fuente: William Godbey’s Commentary on the New Testament

Verse 8

The word of wisdom; a wise and prudent mind or character.

Fuente: Abbott’s Illustrated New Testament

12:8 {5} For to one is given by the Spirit the word of {h} wisdom; to another the word of knowledge by the same Spirit;

(5) He declares this manifold diversity, and reckons up the principal gifts, beating that into their heads which he said before, that is, that all these things proceeded from one and the very same Spirit.

(h) Wisdom is a most excellent gift, and very needed, not only for those who teach, but also for those that exhort and comfort. And this thing is proper to the pastor’s office, as the word of knowledge agrees to the teachers.

Fuente: Geneva Bible Notes

Paul mentioned nine ways in which the Spirit manifests Himself through believers. The list is representative rather than exhaustive as is clear when we compare this list with other similar ones (cf. 1Co 12:28-30; 1Co 7:7; 1Co 13:1-3; 1Co 13:8; 1Co 14:6; 1Co 14:26; Rom 12:4-8; Eph 4:11).

In this verse there is no definite article before the word "word" in either of its uses. This probably points to Paul’s referring to an utterance of wisdom or knowledge, namely, a wise or knowledgeable utterance (cf. 1Co 1:17 to 1Co 2:16). [Note: Morris, p. 170.] The difference in the utterances probably lies in wisdom representing a mature perception of what is true to reality (cf. 1Co 1:24; 1Co 2:6-13; 1Co 14:6) and knowledge standing for understanding of God’s mysteries (revelations) in particular (cf. 1Co 13:2; 1Co 14:6).

"It is the discourse, not the wisdom or knowledge behind it, that is the spiritual gift, for it is this that is of direct service to the church . . ." [Note: Barrett, pp. 284-85.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)