without divine teaching. He may, in a general way, assent to the truth of it; but this is quite a different thing from having such a view of the infinite evil of sin-of the depravity of manthe holiness of God, and the spirituality and rectitude of his law, as to perceive the necessity of an atonement, by one who is truly God in our nature. The Apostle further observes, that, notwithstanding the variety of the spiritual gifts bestowed on the churches, they all proceeded from one divine Spirit, and were conferred, through the One Mediator, to the glory of the same God. 4-6." Now there are diversities of gifts (dinigerus xagionary) but the same Spirit; and there are diversities of ministries, (diaxoner) but the same Lord; and there are diversities of operations, (nguara) but it is the same God who worketh all in all, ( )." The inspired teachers ought not therefore to be elated, or dissatisfied with their endowments, or to despise one another, but to consider themselves merely as instruments in the hand of God, who had nothing but what they had received. The spiritual gifts or qualifications are represented as bestowed by the Spirit-the offices or services for which they were given, as instituted by Christ, the Lawgiver and Head of his church, (Ps. lxviii. 18.) and the operations or effects produced by the exercise of these gifts, as the work of the Father, who, by his powerful energy, thus set his seal to the truth and excellence of the Gospel. To Him all their qualifications are ultimately to be referred in every case. "He produces every gift in every individual.” The variation of titles here is very remarkable, and evidently proves the doctrine of a plurality of persons in the Godhead, (IIa, Kvgies, Otes) distinct in operation, yet one in essence and in counsel. Or, if this should be considered a strained interpretation, the passage establishes, in a still stronger manner, the proper deity of the Holy Spirit. A similar instance occurs Ephes. iv. 4, 6. "There is one body and one Spirit, even as ye are called into one hope of your calling: One Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all." The illuminating influences of the Holy Spirit, by which his presence and power are made manifest, were not, however, given to promote private ends, such as vanity, ostentation, or self-interest, but for the advantage of the church of God. 7.“But the manifestation (Pangwis) of the Spirit is given to every one for pro fiting (gos re vegov)," that is, for the general benefit. Hence the manifold variety of these gifts, to meet the various exigencies of the church, according to the nature of the case. 8-10." For to one indeed is given by the Spirit the word of wisdom (λoyos copias), to another the word of knowledge (oyos yuotas) according to (xara) the same Spirit-to another faith by the same Spirit-to another the gifts of healings (xagiμaтa μaτ) by the same Spirit-to another the workings of miracles (duvauiar, of powers)— to another prophecy-to another the discernings of spirits (diangiosis AVEUμAT)—to another (different) kinds of tongues (yern yλwoowv)—to another the interpretation of tongues (igua yawoow.") The various shades of difference in the spiritual gifts here enumerated, it may now be almost impossible to ascertain, though they were doubtless well understood at the time when this Epistle was written.* One person enjoyed a superior degree of insight into the scheme of redemption, which is called the wisdom of God, so as to be able to exhibit it in all its bearings, and to illustrate the suitableness and excellence of the Gospel. He was also enabled to discriminate the various characters of men, to detect and confute errors, and to apply the word to the various exigencies of the hearers. This might be called "the word of wisdom," which the apostles possessed in an eminent measure. Another had a clear discovery of the scope of the various types and ceremonies of the Mosaic law, and of the fulfilment of the Old Testament prophecies, so as to be able to illustrate and establish the truth of Christianity from these, especially for the conviction of the Jews. This may be considered as "the word of knowledge." Another was endowed, by the same Spirit, with supernatural faith in the power and presence of God, which enabled him to triumph over every danger, and difficulty, and to perform the most astonishing works. Of this faith our Saviour speaks, (Matt. xxi. 21.) It was by the exercise of this kind of faith that Peter and John healed the lame man, (Acts iii. 16.) and it is of this the Apostle speaks in the 13th chapter of this Epistle, verse 2. It is also true that the faith which justifies is the gift of the Spirit, (Eph. ii. 8. Phil. i. 29, &c.); but the con The extreme brevity with which such splendid endowments are enumerated is worthy of notice. An impostor would have made them the subject of lengthened declamation. nection leads us to conclude that the faith of miracles is here spoken of. Another was enabled, by the same Spirit, " to heal" various kinds of diseases, by a word, for the confirmation of the Gospel, (Mark xvi. 17, 18. Acts v. 15.; xix. 11, 12, &c.) Others silenced the enemies of the faith, by inflicting miraculous judg ments, by which was demonstrated the mighty power of God, as in the case of Ananias and Sapphira, and of Elymas the sorcerer, (Acts v. 5, 10.; xiii. 11.) Or the expression, "the working of powers," may refer to the ability which the apostles possessed of conferring miraculous gifts on others by the laying on of their hands. This is the opinion of M'Knight. Some, by the gift of prophesy, were enabled to foretell future events, (Acts xi. 28.; xxi. 11.) or to speak, by immediate suggestion of the Spirit, for the edification of the church. In this last sense the word g seems to be used chap. xiv. Others, by the gift of discerning spirits, possessed an extraordinary insight into human character, (Acts v. 3.; viii. 23.; xiii. 10.) Thus Peter detected the hypocrisy of Ananias and Sapphira. By this means, they were also enabled to detect false teachers, and to point out proper persons for the office of the ministry, (chap. xiv. 29. 1 Tim. i. 18.) Others were qualified to speak, with ease and fluency, "in various kinds of foreign languages," which they at once acquired in a supernatural manner, (Acts ii. 8.; xiv. 18.): while to others belonged the office of interpreting the discourse so delivered, for the instruction of those who were ignorant of the language, (chap. xiv. 27.) 11. "All these, he adds, that one and the same Spirit worketh, dividing, separately, to every one as he pleases (xxews Boudetαi)." These diversified gifts were the work of the same Divine Spirit, who, in the distribution of them, acted in a sovereign way, according to his own good pleasure, without being accountable to any man for the manner in which he exercised his own prerogative. Here the divinity and personality of the Holy Spirit are strongly asserted: His divinity-for who could bestow such supernatural endowments but an Omnipotent Agent? His personality-Is he not represented as acting according to his own will? But volition is a personal act. As these gifts were imparted in a sovereign manner, no one had a right to complain of the particular kind of endowment conferred on him, or of the measure in which it was conferred. No one ought to be dissatisfied, if he were not thus distinguished; and no one ought to glory in these gifts, as if they were the fruit of his own application. REFLECTIONS. 1. We learn from this subject the truth of the Gospel history. Would the Apostle have ventured to refer to these gifts, with so much minuteness, in his letters to the churches, had no such miraculous endowments been conferred? Would not the Corinthians have confronted his assertion about the diversities of gifts, by a counter statement? Yet we meet with nothing of the kind. Would he have hazarded a declaration which, if untrue, could have been so easily refuted? Nothing is more improbable. The success of Christianity is thus accounted for. The preachers were furnished with sentiments-with language-with the power of working miracles-with the gift of prophecy-with a supernatural knowledge of human nature-with the gift of tongues, and the power of interpreting into various languages. To all this was added an invincible fortitude, springing from lively faith or confidence in God. Could they fail of success? But why did not all believe? This question has been already answered under chap. ii. Their enemies did not attempt to deny these miracles, but they ascribed them to inadequate and false causes. 2. Though supernatural gifts have now ceased, the absence of them is supplied by the holy Scriptures. Let these be diligently read by all the faithful. Why should the multitude be restricted from searching these heavenly records? We are told, that the church subsisted for some time without the aid of the New Testament writings; but she enjoyed the ministry of inspired men; and as soon as the apostolic writings could be collected, they were read publicly in all the churches. (Paley's Evidences, part i. chap. ix. sect. 5.) 3. A similar diversity is observable in the ordinary gifts now bestowed on the pastors of the church. Some excel in proving the inspiration of the Scriptures, and defending the faith against the attacks of infidelity. Others are distinguished by their success in illustrating the doctrines of the Gospel. Others excel in expounding the sacred text. Others in preaching experimentally, according to the different situations of professing christians. Others in arousing the careless. Others in comforting the afflicted. Shall we despise one man because he does not possess all these qualifications, or not acknowledge the sovereignty of that Spirit, who still divides to every one severally as he pleases? 4. Let us often reflect on our original character, when we were led away after lying vanities, serving diverse lusts and pleasures, living in malice and envy, being without Christ, and having no hope in the world. Such considerations are fitted to repress the vanity of our minds, and to teach us that we have nothing but what we have received. "Great was the day, the joy was great Furnish'd their tongues with wond'rous words, SECTION SECOND.-VERSES 12-25. THE CHURCH COMPARED TO THE HUMAN BODY. THE Apostle had enumerated the various spiritual gifts bestowed on the primitive church, and had ascribed them all to the operation of the same divine agent-the Holy Spirit. There ought, therefore, to be no boasting on the part of those who possessed them. He further shews the importance of love and unity among the disciples of Christ, by a beautiful allegory, in which he compares the church to the human body. 12. "For as the body is one, and has many members, and all the members of the one body, being many, are one body, so also is Christ," that is, the church of Christ. This appears to have been a favourite figure with the Apostle. Writing to the Ephesians, he says of Christ, that "he is the head, from whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love," (chap. iv. 16.); so in writing to the Colossians, he speaks of those who do not hold the head, "from which all the body |