4--9.
7. ἑκάστῳ δὲ δίδοται ἡ ᾿φανέρωσις τοῦ Πνεύματος πρὸς τὸ "συμφέρον : δ. ' ᾧ μὲν γὰρ διὰ τοῦ Πνεύματος δίδοται "λόγος "᾿ σοφίας, ' ἄλλω δὲ "λόγος "" γνώσεως, κατὰ τὸ " αὐτὸ " Πνεῦμα: ο. " ἑτέρῳ δὲ 1 πίστις ἐν
Acts xx. 20; see also vi. 12 and vii. 35. dc, Mt. xiii. 4 f.; Mk. iv. 4. αλλος. . ili.4. αλλος .. . αλλος, XV. 39, 413 Jo. iv. 37.
Col. ii. 3; Eccl. i. 16, 18, if. 26. σοφια, i. 17; γνωσις, i. 5.
vv. 13 f.; Eph. ii. 18, iv. 4.
10m. δε S*BDG,.67**, vg. syrsch.
exemplified here: λαλεῖν ἐν is “ to speak in the element and sphere of, under the influence of” the Holy Spirit.
Vv. 4-6. ‘But,’ while the Spirit prompts in all Christians the simultane- ous confession Fesus is Lord, this unity of faith bears multiform fruit in “ distri- butions of grace-gifts, services, work- ings”. These are not separate classes of mvevpatixa, but varied designations of the πνευματικὰ collectively—a trinity of blessing associating its possessors in turn with the Spirit, the Lord, and God the fountain of all. What is a χάρισμα (see i. 7) in respect of its quality and ground, is a διακονία in view of its use- fulness (see 21-25), and an ἐνέργημα in virtue of the power operative therein. The identity of the first and second of the syns. rests on that of ‘the Τ,οτά and “the Spirit” (cf. 2 Cor. iii. 17 f.), and that of the second and third upon the relation of Christ to the Father (see John ν. 17 ff., xiv. 8-14). For the Trini- tarian structure of the passage, cf. 2 Cor. xiii. 13, Eph. iv. 4 ff_—Kvpuos and δια- κονία are correlative ; all Church-ministry is directed by “πε Lord” and rendered primarily to Him (iv. 1, vii. 12, viii. 6, Rom. xii. 11, xiv. 4-9, Matt. xxv. 40, etc.). διακονία embraces every ‘“ work of ministration ”’ (Eph. iv. 12): gradually the term narrowed to official and esp. bodily ministrations, to the duties of the διάκονος (Phil. i. 1, etc.); see xvi. 15, and ¢f. Rom. xv. 31 with xi. 13 for the twofold use.—évépyypa (effectus, rather than operatio, Vg.)—the result of évepyéw ; this favourite Pauline vb. signifies an effec- tive, and with ἐν an immanent activity. —ra πάντα covers the whole sphere in which spiritual charisms operate: cf. Eph. iv. 6. Ver. rz refers the same πάντα ἐνεργεῖν to “the Spirit,’”’ who is God indwelling; Power, in its largest, ultimate sense, ‘‘belongeth unto God” ‘ef. Eph. i. 11, etc., Phil. ii. 13)—‘ the same God, who works. . . in all’’ (Rom. iii. 29f.), knowing no respect of persons