enumerated under this class, that is, in miracles, in healing, in prophecy, and in discerning of spirits. But then it is nothing peculiar ; it is a gift common to all under this head, .whereas it is as much distinguished from them, as they are from each other. Besides, no degree of faith involves inspiration which is supposed in prophecy. In the absence of distinct data for determining the nature of the faith here intended, it is safest, perhaps, to adhere to the simple meaning of the word, and assume that the gift meant is a higher measure of the ordinary grace of faith. Such a faith as enabled men to become con- fessors and martyrs, and which is so fully illustrated in Heb. 11, 33-40. This is something as truly wonderful as the gift of miracles. To another the gifts of healing^ i. e. gifts by which healing of the sick was effected, Acts 4, 30. This evi- dently refers to the miraculous healing of diseases.
10. To another the working of miracles ; to another prophecy ; to another discerning of spirits ; to another (divers) kinds of tongues ; to another the interpreta- tion of tongues :
Working of miracles^ literally, effects which are miracKr lous, or which consist in miracles. This is more comprehen- sive than the preceding gift. Some had merely the gift of healing the sick, while others had the general power of work- ing miracles. This was exemplified in the death of Ananias, in raising Dorcas, in smiting Elymas with blindness, and in many other cases.
To another prophecy/. The nature of this gift is clearly exhibited in the 14th ch. It consisted in occasional inspira- tion and revelations, not merely or generally relating to the future, as in the case of Agabus, Acts 11, 28, but either in some new communications relating to faith or duty, or simply an immediate impulse and aid from the Holy Spirit, in pre- senting truth already known, so that conviction and repent- ance were the effects aimed at and produced ; comp. 14, 25, The difference, as before stated, between the apostles and prophets, was, that the former were permanently inspired, so that their teaching was at all times infallible, whereas the prophets were infallible only occasionally. The ordinary teachers were uninspired, speaking from the resources of their own knowledge and experience.