. - ~ , - A x vv. 28,30; τῷ αὐτῷ " Πνεύματι, ' ἄλλῳ δὲ | χαρίσματα *iapdrwv ἐν τῷ " αὐτῷ]
Jer. xl. 6.
ἴσιο, Acts™ Πνεύματι, 1Ο. ' ἄλλῳ δὲ " ἐνεργήματα 7 δυνάµεων, ' ἄλλῳ δὲ 2 ΄προ-
iv. 22; -αομαι:, freq. in GG. and Acts. / bi . vi. 5; Acts li. 22, Vill. 13, Xix. 11; GG. passim.
Tim. i. 18, iv. 14; Rev. i. 3, etc.; Mt. xiii, 14. -evw, see xi. 4; -τῆς, ver. 28.
Heb. v. 14; Job_xxxvii. 16. Gen. Ἱ. 11, ete.
.νειν, 588 Vi. 5.
φητεία, " ἄλλῳ δὲ2 "διακρίσεις πνευμάτων: "ἑτέρω» δὲΣ Ὁ γένη
Pl. in this sense, vv. 28 f.; 2 Cor. xii. 12; Gal. iii. 5 (virtually); 2 Th. 1.9, Heb. ii. 4,
z xiii. 2, 8, xiv. 6, 22; Rom, xii. 6; 1 Th. v. 20; 1 a Rom. xiv. 1;
b yew. yA., ver. 28; xiv. 10; Mt. xiii. 47, xvii. 21 ;
1év., AB, 17, 67**, latt. vg. So crit. edd. αυτῳ, $DGKLP (Western and Syrian): harmonistic correction.
2 BDG om. δε twice, after αλλῳ.
3 Om. δε (after ετερφ) ΒΡΕ, latt. vg. Add δε ACKL, syrr. cop.—Alexandrian and Syrian; cf. ver. 9.
the colourless @ pév (for the rel. pr. in this use, cf. xi. 21); but in continuation ἄλλῳ δέ (to another) is varied with ἑτέρῳ (to some one else); the latter seems to mark a more specific, qualitative differ- ence: cf. the interchange in xv. 39 Π., also in 2 Cor. xi. 4, and ἕτερος in xiv. 21, Rom. vii. 23; @repos moreover dispenses with the contrastive δέ, as conveying its own antithesis (Hn. however, against Mr., takes the prons. to be used indifferently). Accordingly, the third (faith) and eighth (tongues) in the chain of gifts indicate points of transition, in the writer’s thought, from one sort of endowment to another; and the nine thus fall into three divisions, of two, five, and two members’ respec- tively, with λόγος, πίστις, γλώσσαι for their titles, the first of which exhibits the Πνεῦμα working through the νοῦς, the second in distinction from the νοῦς, and the third in supersession of the vows: for this basis of discrimination, cf. xiv. 14-20; also xiii. 8, where the like threefold dis- tinction appears in another order. The above arrangement is that of Mr.; Ed. gives a more elaborate and somewhat diff. analysis—(a) λόγος σοφίας and γνώσεως were the charisms most abound- ing at Cor.: see i. 5, and the relevant notes on i. 17, 30, ii. 1, | ‘f Wisdom” is the -larger acquisition,—the truth of God wrought into the man; ‘know- ledge”’ is that truth intellectually appre- hended and objectified: see Ed. ad loc., who says, “The παρέκβασις of σοφία is mysticism, of γνώσεως is rationalism”. Expressed in λόγος, both gifts serve the Church πρὸς τὸ συμφέρον (7); they are the qualifications of pastor and teacher respectively. ‘‘ The Spirit” is the channel (διά) conveying Wisdom; ‘the same Spirit” is the standard (κατά) regulating Knowledge.—(b) πίστις impresses its vharacter on the whole second series:
standing alone, with emphasis, it implies an energy and demonstrativeness of faith (cf. πᾶσα πίστις, xili. 2), ein Glaubens- heroismus (Mr.): ἱάματα and δυνάµεις are operations of such faith in the material sphere, by way of miracle; προφητεία and διάκρισις πνευμάτων, in the purely spiritual sphere, by way of revelation. Faith however may be exhibited in con- spicuous degree apart from these par- ticular demonstrations (cf. Matt. xvii. 20, xxi. 21, Mark xvi. 17 f.). The first two of the five are imparted ‘‘in (.e., grounded upon, exercised in the sphere of) the same (the one) Spirit’’; what is said of these is understood of the other three (cf. év in ver. 3): ‘tin the same Spirit’? dwell the endowments of a fruitful understanding and of a potent faith ; “‘in the one Spirit” —in His power and bestowment alone— all “gifts of healings” lie (cf. Mark iii. 28 ff.). The ἰάματα (acts of healing ; see parls.) are yaplopata by eminence— gracious acts (cf. Luke vii. 21, ἐχαρί- gato): the δυνάµεις (powers ; see paris.) display strength rather than grace, e.g., in the sentence of v. 5 above, or that contemplated in 2 Cor. xiii. 2 ff., 10; they are ‘‘acts of energy ’’.—Npognrela, as an edifying gift of speech, is akin to the λόγος graces of (a); it is contrasted with γλώσσαι (c) in xiv., as being an in- telligent exercise. But prophecy, while employing the νοῦς, has a deeper seat; it is no branch of σοφία or γνῶσις as though coming by rational insight, but an ἀποκάλυψις of hidden things of God realised through a peculiar clearness and intensity of faith (2 Cor. iv. 13 f£.; Heb. xi. 1, 13; Luke x. 21 f., etc.), and is in line therefore with the miraculous powers preceding; hence ‘‘the prophet” is re- gularly distinguished from “' the teacher ’’. —‘‘ Discernment of spirits” is the counter- part and safeguard of “ prophesying,”