8 For to one is given through the Spirit the word of wisdom, and to another the word of knowledge, according to the same Spirit;
*Minor differences ignored. Grouped by changes, with first version listed as example.
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 Colossians 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 [1] 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. [2] 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. [3] This, however, does not differ much from the interpretation previously mentioned. By the gift of healings [4] 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 energema, (powerful working,) and, in like manner, when Paul smote the sorcerer with blindness, (Acts 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. [5] 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. [6] 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. (Acts 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, [7] 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 [8] 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. [9]
1 - "Le sqauoir et la dexterite;" -- "Skill and dexterity." As to this use of the term prudentia, (prudence,) see Cicero de Officiis, 1. 43. -- Ed.
2 - 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 sophia, (wisdom,) in this passage, "the sublime truths of the gospel, directly revealed to the Apostles, of which the logos (word) was the supernatural ability rightly to communicate them to others;" and by logos gnoseos (word of knowledge,) the faculty of "infallibly explaining truths and doctrines which had been previously divulged." -- Ed
3 - Chrysostom's words are: Pistin ou pauten legei ten ton dogmaton alla ten ton semeion. "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
4 - 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. (Matthew 10:1.) -- Ed.
5 - 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.
6 - "Apportant la volonte de Dieu aux hommes;" -- "Communicating the will of God to men."
7 - "Par la montre et belle apparence que les gens ont aucuneffois;" -- "By the show and fair appearance which persons sometimes have."
8 - "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."
9 - The following classification of the, gifts, (charismata) here enumerated by the Apostle, is suggested by Dr. Henderson, as tending to show the "beautiful symmetry" of the passage: -- I. O men -- logos sophias -- (I. To one, the word of wisdom) 2. allo de logos gnoses -- (2. to another, the word of knowledge.) II. ETERO de pistis -- (II. To another, faith,) 1. allo de charismata iamaton -- (1. to another, gifts of healing,) 2. allo de energemata dumameon -- (2. to another, working of miracles,) 3. allo de propheteia -- (3. to another, prophecy,) 4. allo de diachriseis pneumaton -- (4. to another, discerning of spirits.) III. ETERO de gene glosson -- (III. To another, divers kinds of tongues,) 2. allo de hermeneia glosson -- (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.
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.
Word of wisdom - In all these places I consider that the proper translation of λογος 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 (1-Corinthians 12:8-10), much may be seen in Lightfoot, Whitby, Pearce, and others.
1. 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 1-Corinthians 2:7, 1-Corinthians 2:10; and which is called the manifold wisdom of God, Ephesians 3:10. Christ, the great teacher of it, is called the wisdom of God, 1-Corinthians 1:24; and in him are said to be contained all the treasures of wisdom and knowledge, Colossians 2:3. The apostles to whom this doctrine was committed are called σοφοι, wise men; (Matthew 23:34); and they are said to teach this Gospel according to the wisdom given them, 2-Peter 3:15.
2. By the doctrine of knowledge we may understand either a knowledge of the types, etc., 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, etc., and especially the mystical sense or meaning of the Old Testament, with all its types, rites, ceremonies, etc., etc.
3. By faith, 1-Corinthians 12:9, we are to understand that miraculous faith by which they could remove mountains, 1-Corinthians 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, ενεργηματα δυναμεων, 1-Corinthians 12:10. This seems to refer to the same class as the operations, ενεργηματων, 1-Corinthians 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 1-Corinthians 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, Acts 11:28; and the binding of St. Paul, and delivering him to the Romans, Acts 21:10, etc.; and St. Paul's foretelling his own shipwreck on Malta, Acts 27:25, etc. And
2ndly, 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. Γενη γλωσσων, 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.
(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.
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 1-Corinthians 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.
Three classes of gifts are distinguished by a distinct Greek word for "another" (a distinct class), marking the three several genera: allo marks the species, hetero the genera (compare Greek, 1-Corinthians 15:39-41). I. Gifts of intellect, namely, (1) wisdom; (2) knowledge. II. Gifts dependent on a special faith, namely, that of miracles (Matthew 17:20): (1) healings; (2) workings of miracles; (3) prophecy of future events; (4) discerning of spirits, or the divinely given faculty of distinguishing between those really inspired, and those who pretended to inspiration. III. Gifts referring to the tongues: (1) diverse kinds of tongues; (2) interpretation of tongues. The catalogue in 1-Corinthians 12:28 is not meant strictly to harmonize with the one here, though there are some particulars in which they correspond. The three genera are summarily referred to by single instances of each in 1-Corinthians 13:8. The first genus refers more to believers; the second, to unbelievers.
by . . . by . . . by--The first in Greek is, "By means of," or "through the operation of"; the second is, "according to" the disposing of (compare 1-Corinthians 12:11); the third is, "in," that is, under the influence of (so the Greek, Matthew 22:43; Luke 2:27).
word of wisdom--the ready utterance of (for imparting to others, Ephesians 6:19) wisdom, namely, new revelations of the divine wisdom in redemption, as contrasted with human philosophy (1-Corinthians 1:24; 1-Corinthians 2:6-7; Ephesians 1:8; Ephesians 3:10; Colossians 2:3).
word of knowledge--ready utterance supernaturally imparted of truths ALREADY REVEALED (in this it is distinguished from "the word of wisdom," which related to NEW revelations). Compare 1-Corinthians 14:6, where "revelation" (answering to "wisdom" here) is distinguished from "knowledge" [HENDERSON]. Wisdom or revelation belonged to the "prophets"; knowledge, to the "teachers." Wisdom penetrates deeper than knowledge. Knowledge relates to things that are to be done. Wisdom, to things eternal: hence, wisdom is not, like knowledge, said to "pass away" (1-Corinthians 13:8), [BENGEL].
The word of wisdom - A power of understanding and explaining the manifold wisdom of God in the grand scheme of gospel salvation. The word of knowledge - Perhaps an extraordinary ability to understand and explain the Old Testament types and prophecies.
*More commentary available at chapter level.