Глава 12

What are spiritual gifts in Christianity (1–3). The unity of spiritual gifts despite their differences (4–13). The diversity of gifts and ministries in the Church is similar to the diversity of members in the human body (14–31) Preliminary note. From the XIIth to the XIVth chapter of Ap. speaks of the so-called spiritual gifts (χαρίσματα πνευματικά), which were manifested mainly during worship. Hence the connection between Chapter XII and Chapter XI, which also dealt with worship, is clear. But what were these spiritual gifts? The expression “gift” (χάρισμα) denotes the ability of a person that is given to him by divine grace (χάρις). Thus, this term indicates more about the origin of the talent. As for the expression “spiritual” (πνευματικός from πνεῦμα), this term designates the phenomenon in question more from the side of its essence, showing that it comes from the Holy Spirit and is concentrated in the spirit of man. The Church is the body of Christ (see v. 27), that is, the organ through which Christ, after His ascension into heaven, carries out His plan on earth, just as He previously carried out His intentions through His own body. The ascended Christ lives in believers through His Spirit, and believers thereby become active members of the body of Christ. But their activity is based on the extraordinary powers that Christ imparts to them. At the same time, however, a person’s own abilities also matter: they are strengthened under the influence of the Spirit of Christ and directed to serving the purposes of God. But until a spiritual person has achieved perfect holiness, until then he cannot be completely devoted to God and serve Him as he should. Selfishness, pride, vanity, hypocrisy, lies, envy and hatred significantly change the nature of spiritual gifts (cf. 2 Cor. 7:1). In Corinth this influence of passions and prejudices was especially strong. People who possessed spiritual gifts tried only to show off how they could show off in front of others. Therefore, those talents that manifested themselves in especially striking forms were valued, and those that, although they brought great benefit to the Church, were not distinguished by outward showiness, were despised. The main delusion of the Corinthians was that they believed that a person, through the influence of the Spirit of God, should lose self-consciousness, and that in this loss of self-consciousness the power of the Holy Spirit is found. This is how the view has developed that a teacher is much lower than a prophet, and a prophet is lower than one who speaks in tongues. We can say that the Corinthians set the following rule: the more spirit (πνεῦμα), the less reason (νοῦς). So Plato said in his Phaedrus: “We owe the highest blessings to madness,” and in Timaeus: “No one who is in full possession of reason has true, divine inspiration.” Some passages from the Old Testament could also give rise to such a view (for example, Num. 24:4; Am. 3:8; Hos. 9:7). Ap had to fight against this direction. Paul - he needed to channel a mighty, raging stream, and this required extreme energy and wisdom on his part. However, he successfully resolved the difficult question that confronted him, and first - in Chap. XII - considered the matter from a principled perspective, then - in Ch. XIII - pointed out to the Corinthians a beneficent genius, under whose protection spiritual gifts should act with benefit - namely love, and finally - in ch. XIV - gave some practical instructions that Christians who had spiritual gifts had to follow. 1 Corinthians 12:1–3. Here is the beginning of the speech about spiritual gifts. Ap. draws a clear line of demarcation between real spiritual gifts and similar phenomena of religious delight and indicates a common sign by which true Christian inspiration can be recognized: - this is the reverent attitude of the speaker in the spirit towards Jesus. 1 Corinthians 12:1. I do not want to leave you, brothers, in ignorance about spiritual gifts. “I don’t want” – more correctly: “but I don’t want.” This “but” has the meaning of opposition to the last words of the eleventh chapter. Ap. postpones talking about “other things” until a personal meeting, but he considers the question of spiritual gifts so important that he now begins to solve it. – “About spiritual gifts” – in Greek. simply: about “spiritual” or “about spiritual” (περί τῶν πνευματικῶν). Some interpreters see here a relation to spiritual people, others – to spiritual gifts. The latter opinion, which is held, following the ancient interpreters, and the Russian translation, seems more natural (the priest of Thebes (cited above op., p. 26) sees here an indication of “spiritual things in general,” that is, of gifts, and of spiritual men, and of the spiritual state of the Corinthians, etc. But, judging by the context of the speech, the Apostle did not mean to speak here “in general” about phenomena spiritual life). 1 Corinthians 12:2. You know that when you were pagans, you went to silent idols, as if they were leading you. The meaning of this verse can be conveyed as follows: “When you were pagans, you went to worship dumb idols, which could not say anything to you in response to your prayers. This walking, however, continued - something pulled you towards these idols, you felt yourself standing in their power. The state of the pagans in relation to idols was a state of complete passivity, and therefore the pagans, and especially the pagan soothsayers, who spoke under the influence of special delight, easily became an instrument of the dark, demonic forces that stood behind these idols. 1 Corinthians 12:3. Therefore I tell you that no one speaking by the Spirit of God will pronounce anathema against Jesus, and no one can call Jesus Lord except by the Holy Spirit. Now, in Christianity, there is nothing to fear from this demonic influence. It is impossible to think that Christians, whose ecstatic state could remind the Corinthians of the delight of pagan soothsayers, became toys in the hands of demonic power. No one, after all, speaking in the Spirit of God in a liturgical assembly, “will utter anathema against Jesus” - there is nothing to fear that demonic power will prompt the speaker in the Spirit of God to do this. On the other hand, one should not despise those teachers of faith who in simple words confess in the Church the Divine dignity of Jesus Christ. Although they are not in such an enthusiastic state as those who spoke in the Spirit of God in different tongues were, they, too, are prompted to this confession by the Holy Spirit. Thus, the Corinthians can be calm, seeing such a strong influx of spiritual gifts in the Church, and on the other hand, they must learn to appreciate every confession of Christ, even if not clothed in those brilliant forms in which the speech of those who spoke in the Spirit of God in different tongues was clothed. - “Because”, i.e. in view, associated with the appearance of spiritual talents in the Church, memories of the speeches of pagan soothsayers. – “One who speaks in the Spirit of God,” that is, one who is in a state of spiritual delight, when almost the will and self-awareness are lost. - “Anathema against Jesus,” that is, he will not say that the name of Jesus should be erased from the memory of mankind. The word ανάθεμα in the LXX and in the New Testament denotes an object that is doomed by God to destruction. (Deut. 7:25: Gal. 1:8). Ap. speaks of anathema “against Jesus”, and not “against Christ” - because here he means the possible, for example. in Jewish assemblies, the speech of some Jewish fanatic about Christ. Such a fanatic, of course, called Christ simply “Jesus.” - “Call” - in the sense: “confess” - confess with all your heart and with full conviction, like the deacon-first martyr Stephen, who confessed Jesus as Lord (Acts 7:59). 1 Corinthians 12:4–13. Spiritual gifts in the Christian Church are extremely diverse: there is, first of all, a great difference between gifts, ministries and divine actions. Even more: in each of these forms one can notice known species and genera. But with all this diversity, they all have the same beginning and the same goal: they have their beginning in God, and their goal is the good of the Church. Then, with regard to “gifts” (or gifts) in particular, Ap. lists nine of their types and notes that they all also come from the Holy Spirit and must act in the same direction. 1 Corinthians 12:4. There are diversities of gifts, but the same Spirit; 1 Corinthians 12:5. and the services are different, but the Lord is the same; 1 Corinthians 12:6. and the actions are different, but God is one and the same, producing everything in everyone. Ap. in the 3rd Art. drew the readers' attention to only two gifts - speaking in the Spirit (glossolalia) and the confession of Christ by teachers of the faith. But besides these gifts - he says here - there are many other gifts, there are “ministries” and “actions”. What “gifts” are is discussed above (preliminary note). The main of these gifts are listed in verses 8–10. The “Spirit” that unites them is the Holy Spirit. “Services” (διακονίαι) are the second class of extraordinary phenomena that are under the special influence of Divine Providence for the Church. This includes the ministries of the apostles and evangelists (missionaries), which are significant for the entire Christian Church, then ministries of a more limited scope, for example. episcopal, deaconal in any of the individual churches. The highest of these ministries probably also had their basis in the special spiritual blessing of their bearers, which was recognized by them and the Church, while others, lower ones, consisted of correcting certain duties that were entrusted to some Christians by authority of the Church. Just as there are gifts that could not serve as the basis for a person to take on one or another ministry (for example, the gift of tongues or prophecy), while others could conveniently become a permanent function (the gift of teaching), so between ministries - some had an external character (for example, supervision of the external position of the Church), others required a certain inner strength, which was given only by the special grace of the Holy Spirit (for example, apostleship). However, all ministries were united by the unity of purpose that they had in front of them: all of them were precisely aimed at realizing the will of the “Lord,” i.e., Jesus Christ. The third class of manifestations of the power of the Spirit of God in the Church are the various actions that proceeded from these gifts and ministries (ενεργήματα). These are, strictly speaking, the same forces that existed in gifts and ministries, but already transformed into known, definite facts or actions. For example: The Holy Spirit gives the power to reveal the gift of preaching in any Christian. The Church recognizes this Christian’s gift and entrusts him with the ministry of preacher. The latter begins to correct his duty and speak edifying sermons, which will constitute his “action” (ενέργημα). Another Christian has the gift of healing, but this gift cannot become a regular service, take on the character of something constantly performed. Its purpose is to appear in special emergency cases. The “action” of this gift would be e.g. restored health of one or another member of the Christian community. All these “actions” are again united by the unity of their origin: God, who through His Spirit gives gifts and establishes ministries for the fulfillment of the plan of Christ the Savior, also gives the power to some Christians to perform the above actions. He produces “all things” - that is, gifts, ministries, and actions - “in all”, that is, in those who perform actions and in those on whom these actions are performed. - There is no doubt that in 4-6 tbsp. The Apostle clearly indicates the difference of persons in the Holy Trinity - the Father, the Son and the Holy Spirit. However, as can be seen from the expression of the 6th article, “God is one and the same,” Ap. He hardly meant to limit the activity of each of the persons of the Holy Trinity only to the alms of a certain class of grace-filled forces. “Whatever the Spirit does, the Lord accomplishes by His lordship, and God by His deity. With such activity of the Spirit, both the dominion of the Son and the divinity of the Father are present” (Photius). Therefore, gifts, ministries and actions can be considered manifestations of the same grace of God. 1 Corinthians 12:7. But everyone is given the manifestation of the Spirit for their benefit. Starting to discuss gifts, Ap. says that these gifts are given not for any petty vain purposes of human vanity, but for the true benefit of the Church. - “To everyone.” Every member of the Church, no matter how insignificant he may be, has his own special gift from God. – “Manifestation of the Spirit”, i.e. an external, visible phenomenon, the source of which is the Holy Spirit (“Spirit” - πνεύματος - genitiv. subjectiv.). 1 Corinthians 12:8. To one is given the word of wisdom by the Spirit, to another the word of knowledge by the same Spirit; Ap. lists the various gifts of the Holy Spirit - it may very well be, however, not all (Priest of Thebes). In first place he puts the “word of wisdom” (λόγος σοφίας). With this expression Ap. denotes a speech that deeply and widely covers both the theoretical and practical teachings of Christianity, and its presentation is at the level of the best oratorical works. Next to this gift of the Holy Spirit is the “word of knowledge” (λ. γνώσεως). If “wisdom” means something given, constant in a person, then “knowledge” will contain the idea of ​​one’s own search, a special tension in a person’s mental abilities. Still, it should be noted that knowledge is acquired by a person with the assistance of the Holy Spirit. The subject of knowledge is the same as the subject of wisdom. Ap. takes this gift at the moment when it is used for the edification of the Church. Therefore he speaks of the “word” of knowledge 18. 1 Corinthians 12:9. to another faith by the same Spirit; to others gifts of healings by the same Spirit; “Faith” is not that which is characteristic of all Christians, not faith in the dogmas of Christianity, but miraculous faith (cf. Matt. 17:20, 21:21), when a person is so confident in his communication with God that in the name of God - of course, in emergency cases - he decides to go to fight against all the obstacles that the ordinary law of life of nature puts in his way, and performs miracles. – “Gifts of healing” (χαρίσματα ιαματων). This is a type of miraculous faith and, moreover, not one, but many types, as shown by the use of both nouns in the plural. number. There were different diseases, and there were different healers who had the gift of healing from one disease and did not have the gift of healing others. 1 Corinthians 12:10. to another the working of miracles, to another prophecy, to another discerning of spirits, to another divers tongues, to another the interpretation of tongues. "Wonderworks" (ενεργήματα δυνάμεων). Here is Ap. refers to a broader talent, namely the ability to perform all sorts of miraculous actions for the benefit of the Church - to raise the dead, cast out demons, punish unbelievers with miraculous punishments, save those in mortal danger. – “Prophecy to another” (προφητεία). This is nothing more than a speech in which an inspired Christian, for the edification of the Church, speaks about the mysteries of the past and future of the Church of Christ revealed to him by the Holy Spirit, at the same time clarifying many of the phenomena of his contemporary life. With such speeches of the prophets, church life was enlivened and elevated. Many members of the Church found in these speeches peace from anxiety and consolation in sorrow (Cf. 1 Cor. 14:3). – “Discernment of spirits” (διακρισις πνευμάτων). Under “spirits” here is Ap. generally refers to people in a state of delight, inspiration, which could be the result of the influence of the Holy Spirit on the human spirit, but could sometimes arise from other reasons (for example, from self-hypnosis or under the influence of demonic power). Therefore, the spirits or inspired people who spoke in liturgical assemblies needed special control; this control, of course, could be carried out by all Christians, using the signs of true inspiration indicated by the Apostle in Art. 3rd, but in difficult cases, only people who received the special grace of the Holy Spirit could recognize spirits. “Different languages” - more precisely: “kinds of languages” (γένη γλώσσων). This gift still arouses bewilderment among interpreters of Holy Scripture, who make every effort to unravel its essence. 1) Some understand the expression: “kinds of languages” in the sense of indicating outdated, unusual expressions that an inspired person used in his speech; 2) others see in these genders different dialects of the same Greek language; 3) others - mainly ancient church interpreters - explained this expression as a designation of the gift of speaking one or more foreign languages. This gift, said the said interpreters, was especially useful in those times when preachers of the Gospel had to preach to various foreign peoples. Thus, this gift is identified with the one that all believers who gathered in the upper room of Zion received on the day the Holy Spirit descended on them, when they began to speak “with divers tongues” (Acts 2:4). But one can hardly agree with this opinion. Why, in the first place, would even preachers of the Gospel have such a gift? With two languages ​​- Greek and Latin - they could safely go to any province of the Roman Empire without fear of being misunderstood. Then, what benefit would this gift bring to the Church of Corinth, where, apparently, it manifested itself with special power and very often at the liturgical meetings of Christians? Would the Corinthians understand if one of their fellow citizens suddenly spoke Chinese or Indian? Then, under such an assumption, it would be impossible to explain why Ap. He didn’t just say “languages,” but used the expression “kinds of languages.” The first opinion is even more unconvincing, because in the church community of Corinth, which consisted mainly of uneducated people, one can hardly assume familiarity with archaisms and provincialisms. And could an inspired Christian, who was not clearly aware of what he was saying (1 Cor. 14:14), intentionally select such out-of-use expressions in his speech? The same can be said for second opinions. Of the newest views on this gift, two deserve attention: the first view (Godet) sees in the “kinds of languages” speech created directly by the Holy Spirit Himself. In this speech, the speaker expressed his feelings that gripped his soul when the consciousness of his adoption to God was established in him, when he felt saved. This speech was something between singing and talking, it was similar to the so-called recitative... But this view does not explain to us how such a speech could serve as a sign for unbelievers (1 Cor. 14:22), and then, why would such a speech need an interpreter for the listeners? (1 Cor. 14:13). According to another view (the priest of Thebes), the expression “kinds of languages” has the meaning “hymnological.” The word gender is a musical-hymnological technical term, just as the word language in the V. and N. Testament had a hymnological meaning and use. Thus Ap. indicates here the ability to sing the praises of God in a wide variety of tones and forms... One can hardly agree with such a view again due to the consideration that it does not explain why the gift of tongues was “a sign for unbelievers” and why hymns, psalms and other musical works, if any are understood here, received this strange name “tongues” (γλωσσων). From all that has been said, it is clear that none of the existing explanations of the gift in question is convincing 19. In the same way, it is impossible to say with more or less probability what the gift of “interpretation of tongues” (ερμηνεία γλεσσων) was. What is certain is that the interpreter, thanks to the influence of the Holy Spirit, was able to penetrate into the mysteries that he who had the gift of tongues spoke about, and convey the content of his speech to the listeners. – As for the question of under what classes can all the nine spiritual gifts mentioned in verses 8–10 be classified, then this question is hardly possible to resolve. All attempts by interpreters made in this direction do not provide a satisfactory explanation. It is only noticed that the Apostle puts similar gifts side by side, namely: 1) the word of wisdom and the word of knowledge; 2) faith, gifts of healing, miracles; 3) prophecy, discernment of spirits; 4) different languages, interpretation of tongues. 1 Corinthians 12:11. Yet all these things are done by one and the same Spirit, distributing to each one individually, as He pleases. The special importance of Ap. gives to the fact that with all the diversity of gifts, there is unity between them according to their origin from the One Holy Spirit. – “Dividing” (διαιροῦν), i.e., distributing gifts selectively, according to the abilities of each recipient. But often a person who is naturally capable is not worthy to receive a spiritual gift, because the Holy Spirit acts “as He pleases,” that is, in accordance with the basic properties of His being: wisdom, goodness and justice. 1 Corinthians 12:12. For just as the body is one, but has many members, and all the members of one body, although there are many, constitute one body, so is Christ. 1 Corinthians 12:13. For we were all baptized into one body by one Spirit, Jew or Greek, slave or free, and we were all given one Spirit to drink. Ap. moves on to a comparison between the human body and the Church. The body with its members serves here as an example for revealing the thought of the spiritual relationships in which members of the Church, equipped with various gifts, should be among themselves. It is precisely all of them that must remain in unity with each other, although there are many of them and although their talents are different. - “So is Christ.” Here the word “Christ” is placed instead of the word “Church” (Zlat.). According to the Apostle (Eph. 1:23), the Church is the body of Christ, and he expresses this thought here, replacing the last expression with a more concise one: “Christ.” - “For by one Spirit we were all baptized into one body.” Here is undoubtedly Ap. indicates baptism, which, as can be concluded from this passage, was the original Christian institution. It is important that in baptism all believers received the same Holy Spirit - this is the basis for their unity, an incentive for them to truly hold themselves as members of one body. - “Jews or Greeks, slaves or free.” Baptism equalizes even all social differences and tribal characteristics in the Church. Moreover, the baptized should not be separated due to some difference in spiritual gifts. - “And they were all drunk with one Spirit.” Here, of course, in all likelihood, is the sacrament of anointing. – “Drunk” – put in Greek. in the text there is an aorist, which means a one-time action, and, moreover, the word “all” is added, indicating that we are not talking about special grace-filled spiritual gifts, but about those that are communicated to every believer, just as the grace of baptism is communicated to every believer. The image of “drinking” of the spirit is found in the prophets (Is. 44:3; Joel. 2:29) and in the speeches of the Lord Jesus Christ (John 7:37). It is clear that Ap. mentions this sacrament in order to again encourage believers to maintain unity among themselves, as having received the gifts of the Spirit necessary for Christians - the same. 1 Corinthians 12:14–31. Although the body has many members, they all belong, despite their “own” differences, to one body. As for their difference, it is necessary and established by the Creator Himself. At the same time, even the weaker members turn out to be the most necessary and the unseemly members are, so to speak, honored by us with special care for them (covering them with clothing). Likewise, the Corinthian Church represents the body of Christ - it has various members, of varying importance of service, each of which has its own task in mind, without entering into someone else’s sphere. 1 Corinthians 12:14. The body is not made of one member, but of many. Ap. again takes on the image of the body as a living organism. Only this image now serves him not in order to clarify the unity of various spiritual gifts, but in order to clarify the need for their diversity. 1 Corinthians 12:15. If the leg says: I do not belong to the body because I am not a hand, then does it really not belong to the body? 1 Corinthians 12:16. And if the ear says: I do not belong to the body, because I am not an eye, then does it really not belong to the body? 1 Corinthians 12:17. If the whole body is eyes, then where is the hearing? If everything is hearing, then where is the sense of smell? Everything that is said here by the members of the human body is only metaphors. In fact, these thoughts were expressed by Corinthian Christians. Some of them, annoyed at the fact that they were deprived of the most brilliant talents, no longer wanted to do anything, did not want to serve the Church in any way. – “Because” i.e. due to the fact that she occupies a subordinate position. - “Where is the rumor”? For the perfection of the body, it is necessary that vision, hearing, and other functions operate in it. A body devoid of variety of members would be terribly monotonous. 1 Corinthians 12:18. But God arranged the members, each one within the body, as He pleased. 1 Corinthians 12:19. And if everyone had one member, where would the body be? 1 Corinthians 12:20. But now there are many members, but one body. Here is Ap. inspires Christians who have not received a known, desired gift, that in this case, as in the arrangement of the members of the body - some higher, others lower, the wise will of God was manifested. At the same time, Ap. again repeats in verse 19 the thought of verse 17 that reducing all spiritual gifts to one would deprive church life of the desired diversity, which serves as a sign of its perfection. The Apostle, however, speaks here even more strongly: the body itself would cease to exist in this case - or, what is the same, church life would fall into a state of terrible one-sidedness, the interaction of different talents would end, in the joint and parallel activity of which the life of the Church lies. К счастью – заключает Ап. in the 20th century - this did not happen: God established different ministries in the Church, although through this the Church, like the body, did not lose its unity. - The conclusion that the Corinthians had to draw from here is completely clear: no matter how insignificant their gifts are, they should not neglect them and bury them in the ground, like a lazy slave who received one talent. 1 Corinthians 12:21. The eye cannot tell the hand: I don’t need you; or also head to feet: I don’t need you. 1 Corinthians 12:22. On the contrary, the members of the body that seem weakest are much more necessary, Hence Ap. begins to speak to those Corinthians who received the highest gifts. He teaches them not to despise their inferiors in spiritual talent. - “Much more necessary.” This translation cannot be considered correct, because it gives the idea that weak members are more necessary for the Church than strong ones. The expression: “much” or, better, “much more” should be placed at the beginning of the 22nd article. and translate the entire verse as follows: “but, much more (or: better said) - members of the body that are considered weaker are necessary.” 1 Corinthians 12:23. and those who seem to us less noble in body, we take more care of; 1 Corinthians 12:24. and our unseemly ones are covered more plausibly, but our good-looking ones have no need for it. But God proportioned the body, instilling greater care for the less perfect, Here is Ap. indicates the instinct by which we try to cover and warm those organs of our body that seem unsightly to us. Such, for example, is the stomach and intestinal canal, which we keep warm, without at the same time worrying about warming the eyes or forehead. This idea is contained in the Russian translation of the verses in question. But instead of the expression: “we are taking care,” we need to more accurately translate from the Greek. so: “we clothe with honor,” or, simply, “we honor.” In the same way, the expression of verse 24: “they do not need that (i.e., covering)” is better replaced by the expression: “they do not need special respect.” The word “inspiring” should also be replaced with the word: “informing, providing” (δούς), and the word: “less perfect” - with the word: “less authoritative.” Finally, the expression: “greater care” must be replaced by the expression: “greater honor.” Thus, 23–24 art. It should be translated as follows: “And those whom we consider dishonorable in the body, we invest them with special honor, and our unbecoming members find special honor for themselves, and our good ones do not need such honor from us. But God skillfully united the body, giving to the one deprived of (honor) an abundant part.” By “disgraceful” or “deprived” (of honor) members of the body we can understand Christians who are deprived of external splendor, representativeness, suffering various hardships, but enduring all this patiently for the sake of Christ. Such was Ap himself. Paul (cf. 1 Cor. 1:27–29; 2 Cor. 11:5, 8, 12:11; Phil. 4:12; Rom. 3:23). 1 Corinthians 12:25. so that there will be no division in the body, but all members will equally care for each other. 1 Corinthians 12:26. Therefore, if one member suffers, all members suffer with it; if one member is glorified, all members rejoice with it. In view of the partisanship that manifested itself in the Corinthian Church in relation to the teachers of the faith, Apostle. here he considers it necessary to mention that God is generally disgusted with all divisions and strife. God designed the human body this way and not otherwise, so that there would be no divisions between members and so that, on the contrary, each member would care about the well-being of other members. Their health and suffering, on the other hand, should also affect the other members. Likewise, members of the Church must, avoiding divisions, live in unity and accept everything that happens to their brothers as something that has the most living and direct contact with their own interests. 1 Corinthians 12:27. And you are the body of Christ, and separately you are members. Here is Ap. indicates the reason why he can apply what was said above about the human body to the readers of the message. They are the body of Christ. As the body of Christ, all believers must represent something united and perfect. - “And separately - members,” that is, you, Corinthians, are members of a private Church, which is part of the Universal Church. 1 Corinthians 12:28. And God appointed others in the Church, firstly, apostles, secondly, prophets, thirdly, teachers; further, to others he gave miraculous powers, also gifts of healing, help, government, and different languages. By listing the various gifts and positions that exist in the Universal Church, the Apostle wants to show that all these gifts and positions have their high significance, because they came into life according to the will of God. However, some of them have a higher value, others less high. - "Firstly" . There is no doubt that Ap. With this addition I wanted to say that apostleship is the first most important service in the Church. It is followed by two more important ministries, the second and third: prophecy and teaching. He no longer counts other ministries and gifts, showing that they are not on the same level as the first three. - "Apostles". The name “Apostle” here must be understood as a Christian who took part in the founding of one or another private Church. Such were, for example, James, Barnabas, Silas, Timothy, Titus and other evangelists (cf. Acts 14:4, 14; Rom. 16:7). What's up here? means the apostleship as a permanent institution that existed even after the death of the 12 Apostles of Christ, this is clear from the fact that Apostle. I spoke here not about Christ, who chose 12 and 70 disciples for Himself, but about God, Who appointed the Apostles. From the monument of ancient church writing, known as “The Teaching of the 12 Apostles,” it is clear that the apostleship continued to exist in the 2nd century, when this work appeared. "Prophets". These are people who received revelations that God recognized as necessary for the Christian Church. The speeches of these people, usually delivered at liturgical meetings at which the prophets received revelations, served to explain the situation in which Christians were, and instilled courage in Christians in view of the impending persecution. The ministry of the most ancient of these prophets was significant not for any one Church, but for all of Christianity (Acts 13:1, 15:32). In some places of the Epistles of Ap. Paul, they are almost identified with the Apostles (Eph. 2:20, 3:5), with whom together they founded the Church. This gift, like the apostleship, is mentioned in the “Teaching of the Twelve Apostles” and, consequently, continued to exist in the 2nd century. "Teachers". These were people who had the gift of expounding the doctrine of faith in calm, coherent speech and giving practical advice to Christians. This ministry was more localized than the ministry of the prophets, as can be seen from the fact that it is in the last. to the Ephesians was placed in close connection with the ministry of the shepherd (Eph. 4:11), which, of course, related only to individual Churches (Acts 20:28). “Miraculous powers - gifts of healing” - see Art. 10. – “Assistance”. These are various types of help to the needy, the sick, and strangers, in other words, the ministry of deacons and deaconesses. - “Administrations”, - that is, the positions of people who were entrusted with overseeing the external order in the Church, mainly taking care of places of worship. This responsibility initially lay, in all likelihood, on bishops and presbyters, which two ministries were not previously separated (Phil. 1:1 - interpreted by John Chrysostom, Theodoret"). - “Different languages”. Ap. puts this gift at the very end in order to show the Corinthians, who were carried away by this gift, that it is not particularly important in church life. The conclusion that can be drawn from this enumeration of gifts and ministries is clear: no gift or ministry should be neglected simply because it does not have special splendor in itself. 1 Corinthians 12:29. Are all Apostles? Are all prophets? Are all teachers? Are everyone miracle workers? 1 Corinthians 12:30. Does everyone have gifts of healing? Does everyone speak in tongues? Are everyone interpreters? God did not give one and the same Christian all the gifts necessary for the development of church life, for in that case each Christian would constitute a church body in himself and would be completely independent of other Christians. Through this, the very body of the Church would collapse. No, God made it so that Christians need one another. So those who are not Apostles need brethren who have received the gift of apostolic ministry. Therefore - this should be the conclusion from this secondary enumeration of gifts and ministries - no one should think that he can live on his own or that he unites in his person everything that is necessary for the life of the Church. 1 Corinthians 12:31. Be zealous for greater gifts, and I will show you an even more excellent path. "Be jealous". It would be more correct to translate: “but be jealous” (ζηλοῦτε δέ). Ap. wants to say that he does not prohibit the Corinthians from striving to receive greater (or, according to another reading, better) gifts. But if you are already jealous, then be jealous about the highest, i.e., about the gifts of prophecy and teaching. - “And I will show...” - Ap. moves from a speech about gifts to a speech about Christian love. The whole verse can be expressed as follows: “strive for the best gifts, those that are highest in their usefulness for the Church, and now I want to show you a path of life that is much better and more worthy than the use of any, even the best, gifts - a path along which you can usefully use the various gifts that one possesses.” This “path” of Ap. shows in Chap. XIIIth. Some interpreters try to attribute special meanings to the expressions εν πνευμ, δια πνευμ, κατα πνευμ, (in the Spirit, by the Spirit, according to the Spirit), but all their explanations suffer from extreme artificiality; There can hardly be any doubt that Ap has all these pretexts here. Paul have no differences among themselves. For some explanation of this gift, see the note at the end of Chapter XIV. You might be interested in: