apostles alone ; partially, however, also, to the prophets of the New Testament. Hence apostles and prophets are often as- sociated as possessing the same gift, although in different degrees. " Built on the foundation of the apostles and pro- phets," Eph. 2, 20. " As now revealed unto the holy apostles and prophets by the Spirit," Eph. 3, 5 ; see also 4, 11. The characteristic difference between these classes of oflScers was, that the former were endowed with permanent and plenary, the latter with occasional and partial, inspiration. By the word of knowledge^ as distinguished from the word of wisdom^ is probably to be understood the gift which belonged to teach- ers. Accordingly, they follow the apostles and prophets in the enumeration given in v. 28. The word of knowledge was the gift correctly to understand and properly to exhibit the truths revealed by the apostles and prophets. This agrees with 13, 8, where the gift of knowledge is represented as per- taining to the present state of existence. JBy the same Spirit^ literally, according to the same Spirit, i. e. according to his will, or as he sees fit ; see v. 11. The Spirit is not only the author, but the distributor of these gifts. And therefore sometimes they are said to be given (8ta) by^ and sometimes (Kara) according to, the Spirit.
9. To another faith by the same Spirit; to another the gifts of heaUng by the same Spirit ;
There is a distinction indicated in the Greek which is not expressed in our version. The main divisions in this enumera- tion seem to be indicated by hepos, and the subordinate ones by oAAos, though both words are translated by another ; the former, however, is a stronger expression of difference. Here, therefore, where irepio is used, a new clas^ seems to be intro- duced. To the first class belong the word of wisdom and the word of knowledge ; to the second, all that follow except the last two. To another faith. As faith is here mentioned as a gift peculiar to some Christians, it cannot mean saving faith, which is common to all. It is generally supposed to mean the faith of miracles to which our Lord refers. Matt. 17, 19. 20, and also the apostle in the following chapter, " Though I have all faith, so that I could remove mountains," 13, 2. But to this it is objected, that the gift of miracles is mentioned immedi- ately afterwards as something different from the gift of faith. Others say it is that faith which manifests itself in aU the forms