4. Side by side with this^iarallel arrangement of the gifts, the apostle places in another series of parallels the a;i<ncii by which each of these is produced and sus- tained. The two series maj* be tabtdated thus:
Chnrisniata (given bv) the Spirit. Minif^tries (directed i)y) I he Lord. Eflecis produced l)y liie Fatliei-.
In the first two of these parallel ])ro|)ositions there is an ellipsis of the verb, but this the mind naturally suiijilics from the analogy of the last in wliich the verb is enun- ciated (see Henderson, On Insjiiration, p. 181).
5. It has apjieared to some that there is a correspond- ence i)etween I lie gifts emmicraied in 1 Cor. xii, 8-10 and the Church oifices enumerated in vir, "is (Ilorslcy, .SV /- «MW,«, .xiv, Appen<lix). The nund>cr of both is the same; there are nine gifts and nine oiiices. But beyond this the correspondence oidy very partially exists, and in order to give it even a semblance of existing ihrougli- out, not only must very fanciful analogies be traced, but some palpable errors in interpretation committed (Hen- derson, On /nsjiiidtiiin, p. IXo).
(i. The suggestion of Bcza that the enumeration of gifts in 1 Cor. xii, 8-10 is divided into co-ordinate groiqis, distinguished by the |)ronoinis ifi ^tj', ver. 8; irhpqi '"<-, ver. '.); irtfXjt Of, ver. 10, has been very generally fol- lowed by interpreters. Hence Meyer arranges ihcm ia the following scheme:
SPIRITUAL GIFTS
954
SPIRITUAL GIFTS
I. ChnriemB which relate to intellectual power. 1, X.i-
II. C"harit<nis which are conditioned by heroic faith (Glaubfiuthrroismun). 1. The iriffrn it.-^eir; 2. The opeiii- lloii of thi8 in act— a. Uifiara ; b. Ai...i^fiv ; 3. The operation of this in trord, irpo*nT«.u ; 4. The critical operation of
thi!«. iltiKpiaiC VKUfi'lTUV.
III. I'harifins relatini; to the 7X<T.<Tffai. 1. Speaking with tongues; 'J. Interpreting of tongues,
Ilenilcrson adopts substantially tbe same arrange- ment {JiLipiralioii, p. IH5 s(|.\ lil<e Jleyer, laying stress on the use of the |)ronoun irfpii) in place ot'uXX/^ liy the a|Mistle in his eiuimeration ("trfp<^ is selected because a distinct class follows ; only thus can we account for the a|>ostlc's not proceeding with a,\\<^" — Meyer; conip. Tittniann, ^i/nonyms, ii, 'IS). To all such attempts at classification De \Vette objects: (1.) That <ft //ei', trtpi/^ Cf, iriput c't, do not stand in relation to each other, but iriput ci is always opposed to the nearest preceding dXXiit ^f, so that neither can the one denote the genus nor the other the species. ("2.) If anything could mark a division, it would be the repeated Kara to cii'To Trvti'fici, if Tiji ai<T(ii Tri'., with the concluding Trdi'ra ct ravra of 1 ('or. xii. 11 ; but even thus we should gain nothing, for in ver. 10 heterogeneous objects are united. (3.) There is no reason toexpectaclassilication. fortlie enumeration is not complete (see ver. 2f^). (4.) The classitication pro- ixiscil (liy Meyer) is in itself unsatisfactory ; plainly the ppeakiug with tongues is more closely akin to prophesy- ing than to gifts of healing; and, as Kling observes, the CiaKiiianQ Trffvfiiinoi' and the tp^np'fia yXiortawf re- late to the understanding, and not to heroic faith. In these reasons there is much force; and though the apostle's arrangement has the aspect of a classified scheme, we feel constrained to conclude with Kling that we must leave it undecided whether and how they can be classitied. Xeaiuler, followed by Billroth and (Ushauseu substantially, without insisting on the apos- tle's words, contents himself with the obvious division of these charisms into two great classes — the one of which embraces such gifts as manifest themselves by Word, and the other such as manifest themselves bv deed ; and each of these presents two subordinate classes, <letermined liy the relation f)f the man's own mental cult- ure and capacity to the working on him of the Spirit, »o that in a man of high culture and intellectual power the Xoyng yvwatioi; would l)e manifested, while to one of less culture the Holy Spirit would come with a pow- er whicli overwhelms his self-consciousness and makes him the almost mechanical utterer of what does not pass through tlie medium of his own intelligence {Apostol. Zeilitli. i, 174 s(i. [ Kng. transl. i, VAi]).
7, Taking in order as they stand in the text the gifts enumerated, we have —
(1.) 'I'he Word of Wisdom (Xoyof ao(j)iaq') and the Word of Kwnrledije (\oyoQ yi'wmwj). Adyof is used here, as fre<pu-nily elsewhere in the New Test., as^-ser- ni'i, discourse, ullenmce. To ijofin and yvojau: various meanings liave In-en attached. A common explanation is that <io(j)ia is the practical and yvwrju; the theoretical or H|Mtculative presentation of truth; Ijut this, though adopte<l by Xcander, ( Ushausen, and others, as well as the antithetical opinion ailvanced by IJengel, Storr, l{o- •enmllller, etc., that TO(/>i« is the theoretical and yrwirif th<' practical, is sulKcienily refuted l)y the consideration that the (.raclical and the tlicoreticai apprehension and cx|M»sition of the truth, merely its sudi. cannot !>(• prop- erly regarded as coming among tlie miraculous j;ifis of the Spirit; hucIi attainments are not kuti'i irvhi-fta in the mhim; in which Paul uses that phrase here. Meyer makeii<ni0;rt tlie higher (JhriNtian wisdom as such; yno- nir tin- H|K'(!ulalive, deeper, more peiu'lraling knowledge of it; while \^'.M\\^\^ reverses this, making Xoyor (jo^iuc "graiiarn de iin ipiie ad docirinam religionis ac pielalis •IK'ctnnI din»erendi ex causis supremis," and Xnyoi; ynii- ntuir '-gratia ilisserendi de rebus ( 'liristianro religionis ex ii« i|uie sunt humaiue s<ientia' aut expericntia-," i, e, of bringing principkb of human philosophy or facts of