And God indeed hath set some in the church; first apostles, secondly prophets, thirdly doctors; after that miracles; then the graces of healing, helps, governments, kinds of tongues, interpretations of speeches.

“For all the other prophets preached the advent of the paternal Light, and desired to be worthy of seeing Him whom they preached; but John did both announce [the advent] beforehand, in a like manner as did the others, and actually saw Him when He came, and pointed Him out, and persuaded many to believe on Him, so that he did himself hold the place of both prophet and apostle. For this is to be more than a prophet, because, "first apostles, secondarily prophets;" but all things from one and the same God Himself. For this gift of God has been entrusted to the Church, as breath was to the first created man, for this purpose, that all the members receiving it may be vivified; and the [means of] communion with Christ has been distributed throughout it, that is, the Holy Spirit, the earnest of incorruption, the means of confirming our faith, and the ladder of ascent to God. "For in the Church," it is said, "God hath set apostles, prophets, teachers," and all the other means through which the Spirit works; of which all those are not partakers who do not join themselves to the Church, but defraud themselves of life through their perverse opinions and infamous behaviour. For where the Church is, there is the Spirit of God; and where the Spirit of God is, there is the Church, and every kind of grace; but the Spirit is truth. Those, therefore, who do not partake of Him, are neither nourished into life from the mother's breasts, nor do they enjoy that most limpid fountain which issues from the body of Christ; but they dig for themselves broken cisterns out of earthly trenches, and drink putrid water out of the mire, fleeing from the faith of the Church lest they be convicted; and rejecting the Spirit, that they may not be instructed.”

“"Seven thunders uttered their voices." The seven thunders uttering their voices signify, the Holy Spirit of sevenfold power, who through the prophets announced all things to come, and by His voice John gave his testimony in the world; but because he says that he was about to write the things which the thunders had uttered, that is, whatever things had been obscure in the announcements of the Old Testament; he is forbidden to write them, but he was charged to leave them sealed, because he is an apostle, nor was it fitting that the grace of the subsequent stage should be given in the first. "The time," says he, "is at hand." For the apostles, by powers, by signs, by portents, and by mighty works, have overcome unbelief. After them there is now given to the same completed Churches the comfort of having the prophetic Scriptures subsequently interpreted, for I said that after the apostles there would be interpreting prophets. For the apostle says: "And he placed in the Church indeed, first, apostles; secondly, prophets; thirdly, teachers," and the rest. And in another place he says: "Let the prophets speak two or three, and let the others judge." And he says: "Every woman that prayeth or prophesieth with her head uncovered, dishonoureth her head" And when he says, "Let the prophets speak two or three, and let the others judge," he is not speaking in respect of the Catholic prophecy of things unheard and unknown, but of things both announced and known. But let them judge whether or not the interpretation is consistent with the testimonies of the prophetic utterance. It is plain, therefore, that to John, armed as he was with superior virtue, this was not necessary, although the body of Christ, which is the Church, adorned with His members, ought to respond to its position.”

“Thus what I spake of before, this also he now doth. Because they thought highly of themselves in respect of the tongues he sets it last every where. For the terms, "first" and "secondly," are not used by him here at random, but in order by enumeration to point out the more honorable and the inferior. Wherefore also he set the apostles first who had all the gifts in themselves. And he said not, "God hath set certain in the Church, apostles" simply, or "prophets," but he employs "first, second," and "third," signifying that same thing which I told you of. "Secondly, prophets." For they used to whom he saith, "Let the prophets speak, two or three." And writing also to Timothy, he said, "Neglect not the gift that is in thee, which was given thee by prophecy." And they were much more many that prophesied. And if Christ saith, "The Law and the Prophets prophesied until John," He saith it of those prophets who before proclaimed His coming. "Thirdly, teachers." For he that prophesieth speaks all things from the Spirit; but he that teacheth sometimes discourses also out of his own mind. Wherefore also he said, "Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and in teaching:" whereas he that speaks all things by the Spirit doth not labor. This accordingly is the reason why he set him after the prophet, because the one is wholly a gift but the other is also man's labor. For he speaks many things of his own mind, agreeing however with the sacred Scriptures. "Then miracles, then gifts of healings." Seest thou how he again divides the healings from the power, which also he did before. For the power is more than the healing: since he that hath power both punishes and heals, but he that hath the gift of healings doeth cures only. And observe how excellent the order he made use of, when he set the prophecy before the miracles and the healings. For above when he said, "To one is given by the Spirit the word of wisdom, and to another the word of knowledge," he spake, not setting them in order, but indifferently. Here, on the other hand, he sets a first and a second rank. Wherefore then doth he set prophecy first? Because even in the old covenant the matter has this order. For example, when Isaiah was discoursing with the Jews, and exhibiting a demonstration of the power of God, and bringing forward the evidence of the worthlessness of the demons, he made this also as the greater evidence of his divinity, his foretelling things to come. And Christ Himself after working so many signs saith that this was no small sign of His divinity: and continually adds, "But these things have I told you, that when it is come to pass, ye may believe that I am He." "Well then; the gifts of healing are justly inferior to prophecy. But why likewise to teaching?" Because it is not the same thing to declare the word of preaching and sow piety in the hearts of the hearers, as it is to work miracles: since these are done merely for the sake of that. When therefore any one teaches both by word and life, he is greater than all. For those he calls emphatically teachers, who both teach by deeds and instruct in word. For instance: this made the Apostles themselves to become Apostles. And those gifts certain others also, of no great worth, received in the beginning, as they who said, "Lord, did we not prophesy by Thy Name, and do mighty works?" and after this were told, "I never knew you; depart from Me, ye that work iniquity." But this twofold mode of teaching, I mean that by deeds and by words, no bad man would ever undertake. As to his setting the prophets first marvel not at it. For he is not speaking of prophets simply, but of those who by prophecy do also teach and say every thing to the common benefit: which in proceeding he makes more clear to us. "Helps, governments" What is, "helps?" To support the weak. Is this then a gift, tell me? In the first place, this too is of the Gift of God, aptness for a patron's office; the dispensing spiritual things; besides which he calls many even of our own good deeds, "gifts."”

“Having set out the distinction of graces, here he makes it clear by a likeness to a natural body. And first he sets down the likeness in general; second he exemplifies it in particular, at the place for the body also, etc. Concerning the first he does two things. First the likeness is set down; second the adaptation of the likeness, at the place so also is Christ, etc. Concerning the first it must be considered that, as in the fifth book of the Metaphysics, something is said to be one per se in three ways. In one way by indivisibility, as unity and a point, according to which way unity totally excludes multitude, not only actual but also potential. In another way something is called one by continuity, as a line and a surface, which unity indeed excludes actual multitude, but not potential. In a third way by integrity, which excludes multitude neither potential nor actual, as a house is one which is constituted from diverse stones and timbers. And, in the same way, the body of a man or of any animal is one, because its perfection is completed from diverse members, as from diverse instruments of the soul; hence also the soul is said to be the act of an organic body, that is, of a body constituted from diverse organs. The Apostle therefore first proposes that the unity of the body does not exclude a multitude of members, saying that as the body is one, and has many members, hence also in Rom. 12:4 it is said we have many members in one body. Likewise he proposes that the multitude of members does not take away the unity of the body, hence he adds but all the members of the body, though they are many, are nonetheless one body, which is perfected from them all. Hence also Job 10:11 it is said: you have clothed me with skin and flesh, you have knit me together with bones and sinews. Then when he says so also is Christ, etc., the adaptation of the likeness is set down. And first he adapts the likeness, saying so also is Christ, namely he is one, according to that above, ch. 8:6: one is our Lord Jesus, through whom are all things. And yet he has many and diverse members, namely all the faithful, according to that Rom. 12:5: we, being many, are one body in Christ. Second, the reason for the adaptation is set down, where a twofold reason of distinction is set down. Now one reason of unity is the Holy Spirit, according to that Eph. 4:4: one body and one Spirit. But through the power of the Holy Spirit we obtain a twofold benefit. First indeed, because through him we are regenerated, according to that John ch. 3:5: unless one be born again of water and the Holy Spirit. Hence he says for in one Spirit, namely by the power of the one Holy Spirit, we all, who are the members of Christ, have been baptized into one body, that is, into the unity of the Church, which is the body of Christ, according to that Eph. 1:22: him he gave as head over the whole Church, which is his body; and Gal. 3:27: all you who have been baptized in Christ have put on Christ. Second, through the Holy Spirit we are refreshed unto salvation. Hence he adds and we have all been made to drink in one Spirit, that is, by the power of the one Holy Spirit. Now this drink can be understood in two ways. In one way, of the interior refreshment which the Holy Spirit provides to the human heart, extinguishing the thirst of carnal desires and concupiscences. Hence Ecclesiasticus 15:3: he gave him to drink the water of saving wisdom, and, John 7:38, out of his belly shall flow rivers of living water. In another way it can be understood of the sacramental drink, which is consecrated through the Spirit. Above 10:4: all drank the same spiritual drink. Now a twofold reason of diversity is interposed. One on the part of rite, when he says whether Jews or Gentiles, etc.; the other on the part of condition, when he says whether slaves or free. For no diversity of this kind impedes the unity of the body of Christ. Hence Gal. 3:28 it is said: there is neither Jew nor Greek; there is neither slave nor free; for you are one in Christ Jesus. Then when he says for the body also, he explains the likeness in particular. And first he describes the condition of the natural body and its members. Second he adapts it to the mystical body of Christ, at the place but you are, etc. Concerning the first he does two things. First he describes the integrity of the natural body; second the relation of the members to one another, at the place but the eye cannot say, etc. Concerning the first he does three things. First he sets forth what he intends; second he makes it clear by exemplifying, at the place if the foot should say, etc.; third he proves it by leading to an absurdity, at the place if the whole body were an eye, etc. He says therefore first: it has been said that we have all been baptized into one mystical body, which the likeness of the natural body represents. For the natural body of a man is not one member, but many. Namely because its perfection is not preserved in one member, but is completed from many, which must serve the diverse powers and acts of the soul. Hence also Rom. 12:4 it is said: as in one body we have many members, but all the members of the body do not have the same act, so we, being many, are one body in Christ. Then when he says if the foot should say, etc., he makes clear what he had said by exemplifying it in certain members. And first in the members serving movement: and he sets down two members: the foot, as a less noble member, because it treads the earth and bears the weight of the whole body; but the hand as a more noble member, because it is itself the organ of organs. And this is what he says if the foot should say: I am not of the body, because I am not a hand, is it therefore not of the body? As if to say: the perfection of the body does not consist wholly in one member, however more noble, but for its perfection even the less noble ones are required. Now by the members serving movement are designated in the Church men devoted to the active life, so that the feet are the subjects, of whom it is said in Ezek. 1:7: their feet were straight feet; while by the hands are figured the prelates, through whom others are ordered, hence also Cant. 5:14 it is said: his hands are turned as of gold, full of hyacinths. Now in the Church there are necessary not only hands, that is prelates, but also feet, that is subjects. Hence Prov. 14:28 it is said: in the multitude of the people is the dignity of the king. Second he exemplifies concerning the members serving the apprehensive power, and he sets down the eye which serves sight and the ear which serves hearing. For these two senses especially serve human wisdom: sight indeed as to discovery, because it shows more differences of things; but hearing as to instruction, which comes about through speech. Of these senses, however, sight is more worthy than hearing, because it is both more spiritual and shows more things, and through this the eye is more worthy than the ear. He says therefore and if the ear, which is the less noble member, should say I am not of the body, because I am not an eye, which is the more noble member, is it therefore not of the body? etc. By the members therefore serving the apprehensive power are designated in the Church those who are devoted to the contemplative life, among whom are, like eyes, the teachers, who behold the truth through themselves. Hence it is said Cant. 5:12: his eyes are as doves upon brooks of waters, which are set beside the plentiful streams. But by the ears are signified the disciples, who receive the truth from the masters by hearing. Hence also Matt. 13:19 it is said: he who has ears of hearing, let him hear. For in the Church there are necessary not only teachers but also disciples. Hence also Job 29:11 it is said: the ear that heard called me blessed. Then when he says if the whole body, etc., he proves it by leading to a twofold absurdity, of which the first is the withdrawal of necessary things from the body, the second is the removal of the integrity of the body, at the place but if they were all, etc. Concerning the first he does two things. First he sets down the absurdity which follows, saying if the whole body were an eye, which is the more noble member, where would the hearing be? That is, the instrument of hearing, as if to say: if in the Church all were masters. Hence it is said James 3:1: do not become many masters, my brothers. And, again: if the whole body were hearing, that is the instrument of hearing, where would the smelling be? etc. By which can be understood in the Church those who, even if they are not capable of the words of wisdom, nevertheless perceive certain indications of it from afar, as it were a scent. Hence also Cant. 1:3 it is said we run after the odor of your ointments. Second he asserts the contrary truth, namely that hearing too ought not to be lacking to the body, saying but now God has placed, that is, has arranged in order, the diverse members. For even if the distinction of members is a work of nature, nature nevertheless does this as an instrument of divine providence. And therefore, assigning the first cause of the disposition of the members, he adds each one of them in the body, as if to say: he did not place the diverse members in such a way that each of them would exist separately according to itself, but that all would come together in one body. And as he willed; for the first cause of the establishment of things is the divine will, according to that Ps. 113:3: whatever he willed he has done. So also in the Church he has arranged diverse offices, diverse states, according to his will. Hence also Eph. 1:11 it is said: predestined according to the purpose of him who works all things according to the counsel of his will. Then when he says but if there were, etc., he leads to another absurdity, which is a defect of the integrity of the body. Hence first he sets down this absurdity, saying but if all were one member, where would the body be? That is, where would the bodily integrity be? As if to say: it would not exist. So if all in the Church were of one condition and rank, the perfection and beauty of the Church would be taken away, which in Ps. 44:10 is described as surrounded with variety. Second he asserts the contrary truth, saying but now there are indeed many members, but one body, which is completed from them all. So the Church is constituted from diverse orders. Hence also Cant. 6:9 it is described: terrible as an army set in array. Then when he says but the eye cannot, etc., he sets down the comparison of the members to one another. And first as to necessity; second as to the honor applied to the members, at the place and those which we think, etc.; third as to mutual care, at the place but for the same, etc. Concerning the first he does two things. First he proposes that all the members of the body are necessary, although some are less noble; second he sets down the comparison of necessity, at the place but much more, etc. Now he shows first the reason for the necessity of the members according to a twofold difference. First indeed according to the difference of the members serving movement, hence he says but the eye, which serves knowledge and signifies the contemplatives, cannot say to the hand, which serves movement and signifies the active, I do not need your works. For the contemplatives need to be sustained by the works of the active. Hence also Luke 10:39 and following it is said that when Mary was sitting beside the Lord's feet, hearing his words, Martha was busy about much serving. Second he shows the same thing according to the difference of the prelates, who are signified by the head, and of the subjects, who are signified by the feet; and this is what he adds or again the head, that is the prelate, according to that 1 Kings 15:17: you were made head in the tribes of Israel, cannot say to the feet, that is to the subjects, you are not necessary to me, because, as is said Prov. 14:28, in the multitude of the people is the dignity of the king. Then when he says but much more, etc., he compares the diverse members to one another as to their necessity, saying that the members of the body which seem to be weaker are more necessary, as the intestines. So also in the Church, without the office of certain lowly persons, such as farmers and others of this kind, the present life could not be passed; whereas it could nevertheless be led without certain more excellent persons devoted to contemplation and wisdom, who serve the Church for this, that it may be more adorned and be in a better condition. For a thing is said to be necessary from this, that it is useful to an end. But those things which are most noble do not stand in the character of the useful, but are to be sought for their own sake as ends. And therefore it is said Job 31:39: if I have eaten the fruits of the land without money, and have afflicted the soul of its tillers. Then when he says and those which we think, etc., he compares the members as to exterior honor. And first he sets down the diversity which is applied to the diverse members; second he assigns the cause of the diversity, at the place God has tempered, etc. Now the exterior honor applied to the members pertains to two things, namely to honor, as those things which are put on for adornment, such as necklaces and earrings; and to decency, as those which are put on for covering, such as breeches and other things of this kind. As to the first honor, therefore, he says first and those members of the body which we think to be less noble, upon these we bestow more abundant honor, that is, greater adornment, just as earrings are sometimes hung upon the ears, while nothing is placed on the eyes, and painted and jeweled shoes are put on the feet, according to that Cant. 7:1: how beautiful are your steps in shoes, O prince's daughter. But the hands are kept bare. And, similarly in the Church, more consolations are to be applied to the less perfect, which the more perfect do not need. Hence it is said Isa. 40:11: he will gather the lambs in his arm, and lift them into his bosom, he himself will carry those that are with young; and, 1 Pet. 3:7 it is said: husbands, giving honor to the woman as to the weaker vessel. Second he continues as to the honor of decency, saying and those which are unseemly have more abundant decency, namely through human care. Now certain members are called unseemly in the saints, not on account of any baseness of sin, but on account of the disobedience of the genital members which followed upon original sin. Or also because they are appointed to an ignoble use, as all the members which serve the emission of superfluities, to which more abundant decency is applied while they are more carefully covered, which the members appointed to noble uses do not need. Hence he adds but our comely parts have no need, namely of exterior decency, hence no veil is placed on the face. And similarly in the Church those who are culpable in something are to be admonished and guarded, according to that Ecclesiasticus 42:11: keep a strict watch over a wanton daughter. And Gal. 6:1 it is said: if a man be overtaken in any fault, you who are spiritual, instruct such a one in the spirit of gentleness; but those who are without fault do not need these things. And it must be noted that he has noted a threefold defect concerning the members, namely of unseemliness, of ignobility, and of weakness. Of these the first, in the members of the Church, pertains to fault; the second to servile condition; the third to a state of imperfection. Then when he says and God has tempered, etc., he sets down the cause of the aforesaid honor, and first he assigns the first efficient cause. For although men are disposed in such a way toward the honor of the members, this nevertheless proceeds from divine ordination, hence he says but God has tempered the body, giving more abundant honor to that member to which it was lacking. For men do this from a certain divine instinct, according to that Job 33:16: he opens the ears of men, and teaching, instructs them in discipline. Second he sets down the final cause, saying that there might be no schism in the body. Which indeed would follow, if the defect of the members were not remedied. Now this schism, as regards the members of the mystical body, is clearly avoided, while the peace of the Church is preserved through this, that to each one those things which are necessary are attributed. Hence also it was said above ch. 1:10: that you all speak the same thing, and that there be no schisms among you. But as regards the members of the natural body, there would be schism in the body if the due proportion of the members were taken away. Then when he says but for the same, etc., he sets down the comparison of the members to one another as to mutual care. And first he proposes it, saying: the aforesaid members not only work for one another, but also are of themselves mutually solicitous for the same, that is, for preserving the unity of the body. And this indeed clearly appears in the natural body. For each member has a certain natural inclination toward the help of the other members. Hence also a man naturally puts forth his hand to protect the other members from blows. And similarly the other faithful, who are members of the mystical body, bear care for one another, according to that Ecclesiasticus 17:12: he gave commandment to every one of them concerning his neighbor, and, Gal. 6:2: bear one another's burdens. Second, he specifies this care; and first in evils, in which it is more evident. Hence he says and if one member suffers anything, namely of evil, all the members suffer with it. Which indeed is evident in the natural body. For when one member is ailing, the whole body as it were grows faint, and toward the place of the ailment the spirits and humors flow together as if to bring aid. And likewise it ought to be among the faithful of Christ, that each one should suffer with the evil of another, according to that Job 30:25: I wept once over him that was afflicted, and my soul had compassion. Second in goods, hence he adds or if one member glories, that is, is in any way strengthened, all the members rejoice with it. Which is also evident in the natural body, in which the vigor of one member turns to the help of the other members. So it also ought to be among the members of the Church, that each one should rejoice with the goods of another. Phil. 2:17: I rejoice and congratulate you all. Rom. 12:15: to rejoice with those who rejoice, and to weep with those who weep. Then when he says but you are, etc., he adapts the likeness to the matter at hand. And first, as to the unity of the body, saying but you, namely who are gathered in the unity of the faith, are the body of Christ, according to that Eph. 1:22 and following: him he gave as head over the whole Church, which is his body. Second as to the distinction of the members, when he adds and are members from a member. Which can be understood in three ways. In one way thus: you are members depending from Christ the member, who indeed is called a member according to his humanity, according to which, especially, he is called the head of the Church. For according to his divinity he does not have the character of a member or a part, since he is the common good of the whole universe. In another way thus: you are members depending from a member, inasmuch as you have been acquired for Christ through me, according to that above 4:15: in Christ Jesus, through the Gospel, I have begotten you. In a third way it could be explained so that the distinction and order of the members might be designated, so that the sense would be: you are members from a member, that is, you are distinguished and ordered to one another, just as one member to another. Then when he says and some indeed, etc., he continues concerning the distinction of ministries. Concerning which he does three things. First he assigns the order of the ministries; second he makes clear their distinction, at the place are all apostles?, etc.; third he orders their affection concerning the diverse administrations and graces, at the place but be zealous, etc. Concerning the first he does two things. First he sets down the greater or principal administrations; second the secondary ministries, at the place helps, etc. Now the greater ministers in the Church are the apostles, to whose office three things pertain, of which the first is the authority of governing the faithful people, which properly pertains to the office of the apostolate; second the faculty of teaching; third the power of working miracles for the confirmation of doctrine. And concerning these three we have Luke 9:1 and following, where it is said: Jesus, having called together the twelve apostles, gave them power and authority over all devils, and to cure diseases, and he sent them to preach the kingdom of God. Now in all powers or capacities that are ordered, that which is principal is reserved to the supreme power; but the others are also communicated to the lower ones. Now the power of working miracles is ordered to doctrine as to faith, according to that Mark, last chapter: confirming the word by the signs that followed. But doctrine is ordered to the governance of the people as to its end, according to that Jer. 3:15: I will give you shepherds according to my own heart, and they shall feed you with knowledge and doctrine. And therefore the first rank among ecclesiastical ministries is that of the apostles, to whom especially belongs the governance of the Church. And on account of this he says and God has set, that is, has placed in order, in the Church, certain ones, namely in determinate ministries, according to that John 15:16: I have appointed you, that you should go. First indeed apostles, to whose governance he committed the Church, according to that Luke 22:29: I dispose to you, as my Father has disposed to me, a kingdom. Hence also Apoc. 21:19 and following, upon the twelve foundations of the city are described the twelve names of the apostles. On account of which they themselves also obtained primacy among the other faithful in spiritual graces, according to that Rom. 8:23: we ourselves having the firstfruits of the Spirit. And although the office of teaching belongs especially to the apostles, to whom it was said Matt., last chapter: going, teach all nations, nevertheless others are taken up into the fellowship of this office, of whom some receive revelations from God through themselves, who are called prophets; while some instruct the people concerning those things which have been revealed to others, who are called teachers, hence he adds second prophets, who existed also in the New Testament. For what is said Matt. 11:13: the law and the prophets were until John, is understood of the prophets who foretold the future coming of Christ. Third teachers, hence also Acts 13:1 it is said: there were in the Church which was at Antioch, prophets and teachers. Likewise also the grace of miracles was communicated to others, which was first given by Christ to the apostles, hence he adds then miracles, namely those who work wonders concerning the very elements of the world. Gal. 3:5: works miracles among us. But as to the miracles which are worked in human bodies, he adds thereafter gifts of healings, according to that Luke 9:1: that they might cure diseases. Then when he says helps, etc., he sets down the lesser or secondary administrations, of which some are ordered to the governance of the Church, which we have said belongs to the dignity of the apostolate; while others to doctrine. To the governance of the Church pertain in general certain helps, that is those who bring aid to the greater prelates in the universal governance, as archdeacons to bishops, according to that Phil. 4:3: help those women who have labored with me in the Gospel, with Clement and the rest of my helpers. But in particular he sets down governments, such as parish priests are, to whom is committed the governance of certain particular peoples. Prov. 11:14: where there is no governor, the people shall fall. But to doctrine belongs secondarily, what he adds kinds of tongues, as to those who speak great things in various tongues, as is said Acts 2:4; namely so that the evangelical doctrine would not be impeded on account of the variety of languages. But as to removing the impediment to doctrine, which could arise from the obscurity of speech, he adds interpretations of speeches. Below 14:13: let him who speaks in a tongue, pray that he may interpret. Then when he says are all apostles, etc., he makes clear the distinction of the aforesaid ministries, saying are all in the Church apostles? As if to say: no. Are all prophets? etc. From which the diversity of these administrations is evident. Ecclesiasticus 33:11: in the multitude of the Lord's discipline he has separated them. And 37:31: not all things are expedient for all. Then when he says but be zealous for, etc., he orders their affection concerning the aforesaid spiritual gifts, saying: since there are many gifts of the Holy Spirit, as has been said, be zealous for, that is, desire, the better gifts, that is, the more excellent graces, namely that you should desire more those things which are better, for instance prophecy rather than the gift of tongues, as will be said below ch. 13:1 and following. 1 Thess., last chapter: prove all things, hold fast that which is good. And lest their affection should rest in the aforesaid gifts, he adds and yet I show you a more excellent way, namely charity, by which one goes more directly to God. Ps. 118:32: I have run the way of your commandments. Isa. ch. 30:21: this is the way, walk in it.”

“And God hath set some in the church,.... As before the apostle gives an account of the various different gifts of the Spirit, qualifying men for service in the church of Christ, here he enumerates the several offices and officers: first apostles; as were the twelve disciples, and Paul the apostle; men that were immediately sent by Christ himself, and had their commission and doctrine directly from him; and a power of working miracles, to confirm the truth of their mission and ministry; they were sent into all the world to preach the Gospel, to plant churches everywhere, and to ordain officers in them; they were not confined to any particular church, but had power and authority in all the churches, to preach the word, administer ordinances, advise, counsel, direct, reprove, and censure: secondarily, prophets; who either had the gift of foretelling things to come, as Agabus and others; or who had a peculiar gift, by divine revelation, of explaining the prophecies of the sacred writings, and of preaching the Gospel: thirdly, teachers; the same with pastors, elders, and overseers; the ordinary ministers of the word, who have a gift of expounding the Scriptures; not by extraordinary revelation, but by the ordinary gift of the Spirit, in the use of means, as reading, meditation, and prayer; and whose work is to preach the word, administer ordinances, feed and govern particular churches, over whom they are set: after that miracles; which is to be understood, not of some persons, as distinct from apostles, prophets, and teachers, who also had the power of working miracles; but from persons and officers in the church, the principal of which the apostle had mentioned, he passes to things, which belonged at least to some of them; unless it can be thought that there were in those times private Christians, who were neither apostles nor prophets, nor teachers, and yet had a power of doing miracles: then gifts of healing; the sick, by anointing them with oil, which was only one species of doing miracles; and which was sometimes performed, not only by apostles, and such like extraordinary persons, but by the common elders and ordinary officers of the church: helps: meaning either the ministers of the word in common, who are helpers of the faith and joy of the saints, and are means of increasing their knowledge and spiritual experience, and of establishing them in the truth; see Act 18:27 or else such evangelists and ministers of the word as were assistants to the apostles, such as Mark, and Timothy, and Titus; or rather the deacons of churches, whose business it is to take care of tables; the Lord's table, the minister's, and the poor's, and all the secular affairs of the church; and so are helps to the minister, relieve him, and free him from all worldly concerns, that he may the better attend to prayer, and the ministry of the word. These, whether one or the other, are so called, in allusion to the priests and Levites, who were "helps", or assistants to the high priest, in the burning of the red heifer, and in other things (h): governments; some by these understand the same with pastors and elders, who have the rule and government of the church; others lay elders, a sort of ruling elders in the church, as distinct from pastors. Dr. Lightfoot thinks such are intended, who had the gift of discerning spirits. I rather think with De Dieu, that the word designs counsellors; see the Septuagint in Pro 11:14 and here intends such as are men of wisdom and prudence, who are very proper persons to be consulted and advised with, by the pastor, elder, or overseer, in matters of moment and importance in the church: diversities of tongues; such as have the gift of speaking with divers tongues; or of interpreting them, or both. The Vulgate Latin version and some copies add, "interpretations of tongues". (h) Misn. Middot, c. 1. sect. 3. & Parah, c. 3. sect. 6.”

“God hath set some in the Church - As God has made evident distinctions among the members of the human body, so that some occupy a more eminent place than others, so has he in the Church. And to prove this, the apostle numerates the principal offices, and in the order in which they should stand. First, apostles - Αποστολους, from απο from, and στελλο, I send; to send from one person to another, and from one place to another. Persons immediately designated by Christ, and sent by him to preach the Gospel to all mankind. Secondarily, prophets - Προφητας, from προ, before, and φημι, I speak; a person who, under Divine inspiration, predicts future events; but the word is often applied to these who preach the Gospel. See on Co1 12:8 (note). Thirdly, teachers - Διδασκαλους, from διδασκω, I teach; persons whose chief business it was to instruct the people in the elements of the Christian religion, and their duty to each other. See on Rom 8:8 (note). Miracles - Δυναμεις· Persons endued with miraculous gifts, such as those mentioned Mar 16:17, Mar 16:18; casting out devils, speaking with new tongues, etc. See on Co1 12:8 (note), and at the end of the chapter, (Co1 12:31 (note)) Gifts of healings - Χαρισματα ιαματων· Such as laying hands upon the sick, and healing them, Mar 16:18; which, as being one of the most beneficent miraculous powers, was most frequently conceded. See on Co1 12:8 (note). Helps - Αντιληψεις. Dr. Lightfoot conjectures that these were the apostles' helpers; persons who accompanied them, baptized those who were converted by them, and were sent by them to such places as they could not attend to, being otherwise employed. The Levites are termed by the Talmudists helps of the priests. The word occurs Luk 1:54; Rom 8:26. Governments - Κυβερνησεις. Dr. Lightfoot contends that this word does not refer to the power of ruling, but to the case of a person endued with a deep and comprehensive mind, who is profoundly wise and prudent; and he thinks that it implies the same as discernment of spirits, Co1 12:8 (note). He has given several proofs of this use of the word in the Septuagint. Diversities of tongues - Γενη γλωσσων· Kinds of tongues; that is, different kinds. The power to speak, on all necessary occasions, languages which they had not learned. See on Co1 12:8 (note).”

“First apostles, &c. Here he sets down these gifts or graces in their order of dignity. 1. The apostles, blessed above others with all kinds of graces. 2. Prophets, who had the gift of interpreting of prophecies, and of knowing things to come. 3. Doctors, or teachers of the gospel, preferred before those who had the gift of miracles, or of healing the infirm, and before the gifts of tongues, which they valued and esteemed so much, which he reckons in a manner in the last place, except that of interpreting, which is wanting in the present Greek copies. But as interpreting is found in all the Greek manuscripts (ver. 30.) we have reason to prefer the reading of the Latin Vulgate. (Witham)”

“set . . . in the church--as He has "set the members . . . in the body" (Co1 12:18). first apostles--above even the prophets. Not merely the Twelve, but others are so called, for example, Barnabas, &c. (Rom 16:7). teachers--who taught, for the most part, truths already revealed; whereas the prophets made new revelations and spoke all their prophesyings under the Spirit's influence. As the teachers had the "word of knowledge," so the prophets "the word of wisdom" (Co1 12:8). Under "teachers" are included "evangelists and pastors." miracles--literally, "powers" (Co1 12:10): ranked below "teachers," as the function of teaching is more edifying, though less dazzling than working miracles. helps, governments--lower and higher departments of "ministrations" (Co1 12:5); as instances of the former, deacons whose office it was to help in the relief of the poor, and in baptizing and preaching, subordinate to higher ministers (Act 6:1-10; Act 8:5-17); also, others who helped with their time and means, in the Lord's cause (compare Co1 13:13; Num 11:17). The Americans similarly use "helps" for "helpers." And, as instances of the latter, presbyters, or bishops, whose office it was to govern the Church (Ti1 5:17; Heb 13:17, Heb 13:24). These officers, though now ordinary and permanent, were originally specially endowed with the Spirit for their office, whence they are here classified with other functions of an inspired character. Government (literally, "guiding the helm" of affairs), as being occupied with external things, notwithstanding the outward status it gives, is ranked by the Spirit with the lower functions. Compare "He that giveth" (answering to "helps")--"he that ruleth" (answering to "governments") (Rom 12:8). Translate, literally, "Helpings, governings" [ALFORD]. diversities of tongues-- (Co1 12:10). "Divers kinds of tongues."”