52. Chapter IV.
Chapter IV.
Extraordinary spiritual gifts, 1 Corinthians 12:4-11.
Thirdly. Extraordinary spiritual gifts were of two sorts:
First. Those which absolutely exceed the whole power and faculties of our minds and souls. These, therefore, did not consist in an abiding principle or faculty always resident in those who received them, such that they could exercise them by virtue of any inherent power and ability in themselves. They were granted to some persons, in the execution of their office, so that, as often as needed, they could produce their effects by virtue of an immediate extraordinary influence of divine power, transiently affecting their minds. Such was the gift of miracles, healing, and the like. There were no extraordinary officers, but they had these extraordinary gifts. Yet they could work or operate by virtue of these gifts, only as the Holy Ghost gave them special direction for putting forth his power in them. So it is said of Paul and Barnabas preaching at Iconium, "the Lord gave testimony to the word of his grace, and granted signs and wonders to be done by their hands," Acts 14:3. The working of signs and miracles is the immediate operation of the Spirit of God; nor can any power or faculty that efficiently produces such effects, abide in the souls or minds of men.
These miraculous operations were the witness of the Holy Ghost, sent down from heaven, which he gave to the truth of the gospel. See Heb 2.4,717 with our exposition on that.718 Therefore, there was no more in these gifts, which absolutely exceed the whole faculties of our natures, than the designing of certain persons by the Holy Ghost, in and with whose ministry He would himself effect miraculous operations.
Secondly. They consisted in extraordinary endowments and improvements of the faculties of the souls or minds of men: such as wisdom, knowledge, utterance, and the like. Now, where these were bestowed on anyone in an extraordinary manner, as they were on the apostles and evangelists, they differed only in degree from those which are ordinary and still continued, but are of the same kind as them; we will address this afterward. Now, because all these gifts of both sorts are expressly and distinctly enumerated and set down by our apostle in one place, I will consider them as they are proposed there by him:
1 Corinthians 12:7-11, "The manifestation of the Spirit is given to every man to profit with. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another diverse kinds of tongues; to another the interpretation of tongues. But one and the self-same Spirit works all these, distributing to every man severally as he will." The general concerns of the apostle in this passage were declared, and the context explained, at the beginning of our discourse on this subject. I will only consider now the special spiritual gifts that are enumerated here by the apostle, which are nine in number, laid down promiscuously without respect to any order, or dependence of one upon another; although it is probable that those placed first were the principal ones, or of principal use in the church. The first is Logos sophias 719 — The "word of wisdom." Logos here has the same meaning as dabar in the Hebrew,720 which often signifies a thing or matter; therefore, the "word of wisdom" is nothing but wisdom itself. And our inquiry is, What was that wisdom which was a particular and special gift of the Holy Ghost in those days? Our Lord Jesus Christ promised his disciples that he would give them "a mouth and wisdom, which all their adversaries would not be able to refute or resist," Luke 21:15. This will be our rule in the declaration of the nature of this gift. What he respects is the defense of the gospel and its truth against powerful persecuting adversaries. For although they had the truth on their side, yet being ignorant and unlearned men, they might justly fear that when they were brought before kings, and rulers, and priests, they would be baffled in their profession, and not be able to defend the truth.
Therefore, this promise of a "mouth and wisdom" respects spiritual ability and utterance in the defense of the truth of the gospel, when they were called into question about it. Spiritual ability of mind is the wisdom, and utterance or freedom of speech is the mouth, promised here. We have an eminent instance of accomplishing this with Peter and John, Acts 4. For upon making a defense of the resurrection of Christ, and the truth of the gospel in this, their adversaries were not able to refute or resist it. It is said that when the rulers and elders saw their parrhesian,721 that is, their bold utterance in defense of their cause, and the wisdom with which it was accompanied — considering that they were "unlearned and ignorant" — they were astonished, and only considered "that they had been with Jesus," Acts 4:13. It was Jesus, in the accomplishment of his promise, that had given these men that spiritual wisdom and utterance which the rulers and elders were not able to resist. So it is said expressly of Stephen that his adversaries "were not able to resist the wisdom and the spirit by which he spoke," Acts 6:10.
Therefore, this gift of wisdom, in the first place, was a spiritual skill and ability to defend the truths of the gospel when questioned, opposed, or blasphemed. And this gift was eminent in those primitive times, when a company of unlearned men was able on all occasions to maintain and defend the truth which they believed and professed. They did so before and against doctors, scribes, lawyers, rulers of synagogues, indeed, against princes and kings, continually confounding their adversaries. Being obstinate in their unbelief, those adversaries were forced to cover their shame by resorting to rage and bestial fury, Acts 6.10-14, 7.54, 22.22-23.722 This has been the manner of all their successors ever since.
Now, this is a special kind of wisdom, an eminent gift of the Holy Ghost in which the glory of Christ and the honor of the gospel are greatly concerned. It is an ability to manage and defend the truth in times of trial and danger, to the confusion of its adversaries. I suppose the wisdom intended here is not absolutely confined to this, though it is principally intended. Peter, speaking of Paul’s epistles, affirms that they were written "according to the wisdom given to him," 2 Peter 3:15; that is, according to that special gift of spiritual wisdom which he had received for managing gospel truths for the edification of the church of Christ. And if someone would understand what this wisdom is, he must be thoroughly conversant in the writings of that apostle.
For, indeed, the wisdom Paul uses in managing the doctrine of the gospel is inexpressibly glorious and excellent — in the due consideration of all persons, occasions, circumstances, temptations of men and churches; of their state, condition, strength or weakness, growth or decays, obedience or failings, their capacities and progress; with the holy accommodation of himself in what he teaches or delivers, doing it in meekness, in vehemence, in tenderness, in sharpness, in severe arguings and pathetic expostulations, with all other ways and means that are suited to his holy ends in the propagation of the gospel and the edification of the church. He did all this according to the singular gift of wisdom that was bestowed on him.
Therefore, I take the "word of wisdom" mentioned here, to be a special spiritual skill and ability to wisely manage the gospel in its administration for the advantage and furtherance of the truth — especially in the defense of that truth when called to trial with its adversaries. This was an eminent gift of the Holy Ghost. And considering the persons employed by him in the ministry, who for the most part were known to be unlearned and ignorant, this filled the world with amazement, and it was an effectual means for subduing multitudes to the obedience of faith. So eminent was the apostle Paul in this gift, and so successful in managing it, that his adversaries had nothing to say except that he was subtle, and took men by craft and guile, 2Cor 12.16.723 The use he made of sweetness, condescension, self-denial, holy compliance with all — mixed with truth, gravity, and authority — they would have be nothing but craft and guile. And this gift, when it is continued in any measure for any minister of the gospel, is of singular use to the church of God. Indeed, I have no doubt that the apostle fixed it here in the first place, as that which was eminent above all the rest. And where wisdom is lacking too much, we see what woeful mistakes and mists that men who are otherwise good and holy, will run themselves into, to the great disadvantage of the gospel. The real enjoyment and exercise of wisdom in any competent measure, is the life and grace of the ministry. God filled Bezalel and Aholiab with wisdom for building the tabernacle of old. So too, unless he gives this spiritual wisdom to the ministers of the gospel, no tabernacle of His will be erected where it has fallen down, nor kept up where it stands. I do not mean secular wisdom or civil wisdom, much less carnal wisdom — but a spiritual ability to discharge all our duties rightly in the ministry committed to us. And as said, where this wisdom is lacking, we will quickly see woeful and shameful work made in churches themselves.
I cannot pass by the consideration of this gift without offering something that may guide us either in obtaining it, or duly exercising it. The ensuing things may be subservient to this; such as —
1. A sense of our own insufficiency, of ourselves, as to any end for which this wisdom is requisite. As it is declared that we have no sufficiency in ourselves for anything that is good,Romans 7:18 all our sufficiency is of God. And so, it is particularly denied that we have any sufficiency for the work of the ministry, in that interrogatory containing a negative proposition, "Who is sufficient for these things?" 2 Corinthians 2:16. A sense of this is the first step towards this wisdom, as our apostle expressly declares: "Let no man deceive himself. If any man among you seems to be wise in this world, let him become a fool, that he may be wise," 1 Corinthians 3:18. Until we discover and are sensible of our own folly, we are fit neither to receive nor to use this spiritual wisdom. And the lack of this proves the ruin of many who pretend to the ministry; it could be wished that it was only to their own ruin. They come to the work of the ministry full of pride, self-conceit, and foolish elation of mind, in an apprehension of their own abilities; yet for the most part, these are mean and contemptible. This keeps them sufficiently estranged from a sense of that spiritual wisdom which we are addressing. Hence, there is nothing of a gospel ministry found among them, nor its work, but only an empty name. And as for those who have reduced all ecclesiastical administrations to canons, laws, acts, courts, and legal processes, they seem to do it with a design to cast off all use of spiritual gifts — indeed, to exclude from the church of God, both them and their Author, both name and thing. Is this the wisdom given by the Holy Ghost for the due management of gospel administrations? Is it that men should get a little skill in some of the worst of human laws, and the unattractive artifices of intrigue in secular courts — things that these men pride themselves in, terrifying poor creatures with mulcts724 and penalties that they are in any way liable to? Of what use these things may be in the world I do not know; but they do not belong in the church of God.
2. Being sensible of our own insufficiency, earnest prayers for a supply of this wisdom are required in us: "If any of you lacks wisdom, let him ask of God, who gives to all men liberally, and does not upbraid; and it will be given to him," James 1:5. There is both a precept and a promise to enforce this duty. That we all lack wisdom in ourselves is unquestionable — I mean, as to our concern in the gospel, either to hear testimony to it in difficulties, or to manage its truths for edification. The way for our supply lies plain and open before us; nor is there any other in which we can take one step towards it: "Let us ask it of God, who gives liberally," and we will receive it. This was what rendered Solomon so great and glorious — when he had his choice given to him of all desirable things, he made his request for wisdom to discharge that office and its duties, to which God had called him. Though he was to rule a whole kingdom, his work was carnal and worldly, compared with the spiritual administrations of the gospel. And a "worldly ministry" is no less averse to this, than to a sense of one’s own insufficiency. The fruits sufficiently manifest how much this duty is contemned725 by worldly ministers. But the neglect of it — I say, the neglect of praying for wisdom to be enabled to discharge the work of the ministry, and to duly manage the truths of the gospel as occasions require — in those who pretend to this ministry, is a fruit of unbelief; indeed, it is a fruit of atheism and contempt of God.
3. Due meditation on our great pattern, the Lord Jesus Christ, and the apostles is also required for this — being followers of them as they were followers of him.1 Corinthians 11:1 As in all other things, the Lord Jesus was the great pattern and example, especially in his ministry of revealing the truth, and giving testimony to it. In him, God represents to us that perfection in wisdom which we ought to aim at. I will not in particular look into this heavenly treasury here. I will only say that the one who would be really and truly wise in spiritual things, who would either rightly receive or duly improve this gift of the Holy Ghost, ought to continually bear in his heart, mind, and affections, this great exemplar and idea of it, specifically, the Lord Jesus Christ in his ministry. Namely, bear in mind what he did, what he spoke, how on all occasions his condescension, meekness, and authority manifested themselves, until that man is changed into the same image and likeness, by the Spirit of the Lord. The same is to be done, in their place and sphere, towards the apostles, as the principal followers of Christ — those who most lively represent his graces and wisdom to us. Their writings, and what is written about them, are to be searched and studied to this very end: that considering how they behaved themselves in all instances, on all occasions, in their testimony, and in all administrations of the truth, we may endeavor to conform to them, partaking of the same Spirit with them. It would be no small support and guidance for us, if on all occasions we would diligently search and consider what the apostles did in such circumstances, or what they would have done, corresponding to what is recorded about their spirit and actings. For although this wisdom is a gift of the Holy Spirit, as we now consider it and as it is continued in the church, it may in part be obtained and greatly improved in a due use of the means which are subservient to this — provided that in all of this, we depend solely on God for giving it, who has also prescribed these means for the same end.
4. Let those who design to participate in this gift, take heed it is not stifled with those vicious habits of mind which are expressly contrary to it and destructive of it, such as self-fullness or confidence, hastiness of spirit, promptness to speak and slowness to hear. These are the great means by which many abound in their own sense and folly — they are wise in their own conceits, and contemptible in their judgment of all who are truly wise. Ability of speech, in its time and season, is a special gift of God, and eminently so with respect to the spiritual things of the gospel. But fluent speech, venting itself on all occasions and on no occasions, making men open their mouths wide when indeed they should shut them and open their ears, pouring out all that they know and do not know, making them angry if not heard, and impatient if they are contradicted, is an unconquerable fortification against all true spiritual wisdom.
5. Let those who would share in this, pursue those gifts and graces which accompany it, promote it, and are inseparable from it: such as humility, meekness, patience, constancy, with boldness and confidence in profession. Without these, we will be fools in every trial. Wisdom, indeed, is none of these; but it is that which cannot be without them, nor will it thrive in any mind that is not cultivated by them. The one who thinks it is not worth his pains and travail — nor that it will pay726 to seek this spiritual wisdom by constant watchfulness against the opposite vices mentioned, and attending to those concomitant duties and graces — must be content to go without it. This is the first instance given by our apostle of the spiritual gifts of the primitive times: "To one is given by the Spirit the word of wisdom."
"To another the word of knowledge by the same Spirit," — logos gnosis.727 I showed before that logos may denote the thing itself; the "word of knowledge" is knowledge. But if any suppose that because this knowledge was to be expressed to the church for its edification, it is therefore called a "word of knowledge," like a "word of exhortation," or a "word of consolation," — that is, exhortation or consolation administered by words — I will not contend to the contrary. Knowledge is the gift particularly intended in this second place. And we must inquire both how it is a special gift, and what sort it is. It would seem that it cannot have the nature of a special gift, seeing that it was common to all. For so says the apostle speaking to the whole church at Corinth, "We know that we all have knowledge," 1 Corinthians 8:1. Not only this, but he also adds that this knowledge is a thing which either in its own nature tends to an ill issue, or it is very apt to be abused to that end. For he says, "Knowledge puffs up," for which reason he frequently reflects on it in ether places.
Yet we will find that it is a special gift; and in itself it is singularly useful, however it may be abused — as the best things may be, and indeed, are most liable to be. The knowledge mentioned in that verse by the apostle, which he ascribes in common to the whole church, was only that which concerned "things sacrificed to idols." And so, if we would extend it further — to an understanding of the "mystery of the gospel" which was in the community of believers — there is still room remaining for eminence in this, by virtue of a special spiritual gift. And as to what he adds about "knowledge puffing up," he expounds on it in the next words: "If any man thinks that he knows anything, he knows nothing yet as he ought to know," 1 Corinthians 8:2. It is not men’s knowledge itself, but the vain and proud conceit of ignorant men, supposing they are knowing and wise, that so puffs up and hinders edification.
Therefore —
1. This "word of knowledge" does not intend that degree of knowledge which is required in all Christians, in all the members of the church. There is such a measure of knowledge necessary both to faith and confession. Men can believe nothing of what they know nothing about; nor can they confess with their mouths what they do not apprehend in their minds. But this knowledge is somewhat singular, eminent, and not common to all.
2. Nor does that eminency or singularity consist in saving and sanctifying knowledge. There is a particular knowledge by which "God shines in the heart of believers" with a spiritual, saving insight into spiritual things, transforming the mind into the likeness of them; I declared that at large elsewhere. But this singular knowledge is reckoned among gifts, while that other knowledge is a saving grace — the difference between them was declared before. It is expressed by the apostle in 1 Corinthians 13:2, as "understanding all mysteries and all knowledge;" that is, having an understanding in, and knowledge of, all mysteries. He calls this knowledge a gift which "will vanish away," verse 8. And so it does not belong absolutely to that grace which, being a part of the image of God in us, will go over into eternity. And "knowledge" in 1 Corinthians 8:2, is taken for the thing known: "Though I understand all knowledge" — this is the same as "all mysteries." Therefore, the knowledge intended here is such a particular and special insight into the mysteries of the gospel, that those who had it, were enabled to teach and instruct others by it. Thus the apostle Paul, who had received all these gifts in the highest degree and measure, affirms that, by his writing, those to whom he wrote might perceive his "skill and understanding in the mystery of Christ." Ephesians 3:4 And in a special manner, this was necessary for those first dispensers of the gospel; for how else would the church have been instructed in the knowledge of it? They prayed this for them — namely, that they might be filled with the knowledge of the will of God "in all wisdom and understanding," Colossians 1:9; Ephesians 1:15-20; Ephesians 3:14-19; Colossians 2:1-2. The means by which they might come to this knowledge was by their instruction. Therefore, they were to be skilled728 in a particular manner in the knowledge of those mysteries which they were to impart to others, and do it accordingly: so it was with them, Acts 20:27; Ephesians 3:8-9; Col 4.2-4.729 Now, even if this gift is withheld as to that excellent degree found in the apostles, and those who received the knowledge of Christ and the gospel by immediate revelation, it is still communicated to the ministers of the church, in that measure necessary for its edification. If anyone undertakes an office in the church, who has not received this gift in some good measure, of the knowledge of the mystery of God and the gospel, he imposes himself on that service in the house of God, which he is neither called to nor fitted for. Having lived to see any endeavors for a special acquaintance with the mysteries of the gospel despised or derided by some, it is an evidence of that fatal and fearful apostasy into which most Christians have fallen.
Thirdly. Faith is added in the third place: "To another faith by the same Spirit." The context makes it manifest that the saving grace of faith, which is common to all true believers, is not intended here. There is a faith in Scripture which is commonly called the "faith of miracles," mentioned by our apostle in this epistle as a principal, extraordinary, spiritual gift: 1 Corinthians 13:2, "Though I have all faith, so that I could remove mountains," — that is, the highest degree of miraculous faith, or faith that would effect miraculous operations of the highest nature. I would readily admit that this is intended here, except that there is mention made of working miracles in the next verse, as a gift distinct from this faith. Yet, because working miracles is ascribed everywhere to faith, and could not be found anywhere except where the particular faith from which those operations proceeded was first imparted, it is not unlikely that what may be intended by "faith" is the principle of all miraculous operations, and the other expressions intend the operations themselves. But if the distinction of these gifts is to be preserved (as I rather judge it ought to be), considering the placing of "faith" immediately upon "wisdom" and "knowledge," I would judge that a special confidence, boldness, and assurance of mind in the profession of the gospel and the administration of its ordinances is intended here. "Faith" is therefore that freedom, confidence, and "boldness in the faith," 730 or profession of the faith, "which is in Christ Jesus," mentioned by the apostle, 1 Timothy 3:13 — that is, our hupostasis731 or "confidence" in profession, whose "beginning we are to hold steadfast to the end," Hebrews 3:14. And we see how excellent a gift this is on all occasions. When troubles and trials befall the church on account of its profession, many (even true believers) are ready to faint and despond, and some are ready to draw back, at least for a season, as others utterly do, to the perdition of their souls. In this state, the eminent usefulness of this gift of boldness in the faith — of an assured confidence in profession, of a special faith to go through troubles and trials — is known to all. Often its eminence in one single person has been the means to preserve a whole church from coldness, backsliding, or sinful compliances with the world. And where God stirs up anyone to some great or singular work in his church, he constantly endows them with this gift of faith. So was it with Luther, whose undaunted courage and resolution in profession, or boldness in the faith, was one of the principal means of succeeding in his great undertaking. And there is no more certain sign of churches being forsaken by Christ in a time of trial, than if this gift is withheld from them, and pusillanimity,732 fearfulness, and carnal wisdom, spring up in its place. The work and effects of this faith are expressed in 1 Corinthians 16:13 : "Watch, stand fast in the faith, acquit yourselves like men, be strong." So also Ephesians 6:10; 2 Timothy 2:1. And the special way by which it may be attained or improved, is by a diligent, careful discharge at all times, of all the duties of the positions we hold in the church, 1Pet 5.1-4.733
Fourthly. The gifts of healing are mentioned next: "To another the gifts of healing by the same Spirit." 734 They are again expressed in 1 Corinthians 12:28, in the plural number, because of their free communication to many persons. These healings respected those who were sick, in their sudden and miraculous recovery from long or deadly distempers, by laying on hands in the name of the Lord Jesus. And because many of the "mighty works" of Christ himself, for the reasons that will be mentioned, consisted in these "healings," it was one of the first things to which he commissioned his apostles. He furnished them with power for it, while they attended him in his personal ministry, Matthew 10:1. He also did this with the seventy, making it the principal sign of the approach of the kingdom of God, Luke 10:9. And he promised the same power and virtue to believers after his ascension — namely, that they would "lay hands on the sick and recover them." Mark 16:18 The story of the Acts of the Apostles gives us many instances of the accomplishment of this promise, and the exercise of this power, Acts 3:7; Acts 5:15; Acts 9:33-34. Two things are observed that are singular in the exercise of this gift: first, that many were cured by the shadow of Peter as he passed by, Acts 5:15; and again, many were cured by handkerchiefs or aprons carried from the body of Paul, Acts 19:12. And the reason for these extraordinary operations in extraordinary cases seems to have been the encouragement of that great faith which was then stirred up in those who beheld those miraculous operations. This was of singular advantage to the propagation of the gospel, just as the magical superstition of the Roman church — endeavoring in various ways to imitate these inimitable actings of sovereign divine power — has been a dishonor to Christian religion. But because these "healings" were miraculous operations, it may be inquired why the gift of them is constantly distinguished from "miracles," and placed as a distinct effect of the Holy Ghost by itself. For it is evident that it is so, both in the commission of Christ granting this power to his disciples, and in the annumeration735 of these gifts in this and other places.
I answer, this seems to be done on a threefold account:
1. Because miracles absolutely were a sign to those who did not believe, as the apostle says about "tongues": they were "a sign, not to those who believed, but to those who did not believe," 1 Corinthians 14:22 — that is, they served for their conviction. But this work of healing was a sign to believers, and that was on a double account; for —
(1.) The pouring out of this gift of the Holy Ghost was a special sign and token of the coming of the kingdom of God. So our Savior says to his disciples, "Heal the sick, and say to them, The kingdom of God has come near you," Luke 10:9; this gift of healing was a token and pledge of this. Our Savior gave a sign of this himself when John sent his disciples to him to inquire (for their own satisfaction, not his) whether he was the Messiah or not: Matthew 11:4-5, "Go," he says," and show John again those things which you hear and see: the blind receive their sight, and the lame walk, and the lepers are cleansed, and the deaf hear, the dead are raised, and the poor have the gospel preached to them." This was the evidence of his being the Messiah, and bringing in the kingdom of God. The Jews have an ancient tradition, that in the days of the Messiah all things will be healed except the serpent. And there is a truth in what they say, although for their part they do not understand it; for all are healed by Christ, except the serpent and his seed — the wicked, unbelieving world. And this gift was a sign of it to the church — namely, of the healing and recovery of all things by Christ. Therefore, he began his ministry after his first miracle, with "healing all manner of sickness, and all manner of disease among the people," Matthew 4:23-25.
(2.) It was a sign that Christ had borne and taken away sin, which was the cause, root, and spring of diseases and sicknesses; without this, no one could have been miraculously cured. Hence we have Isaiah 53:4, "Surely he has borne our griefs, and carried our sorrows;" which is afterward interpreted as being "wounded for our transgressions," and "bruised for our iniquities," verse 5.
It is also interpreted by Peter, as his "bearing our sins in his own body on the tree," 1 Peter 2:24. It is applied by Matthew to curing diseases and sicknesses, Mat 8.16-17.736 Now, this was for no other reason than because healing diseases was a sign and effect of Christ’s bearing our sins, the causes of them. Without a supposition of this, healing would have been a false witness to men. On these accounts, therefore, it was a sign to believers also.
2. Because it had in it a particular goodness, relief, and benignity towards mankind, which other miraculous operations did not, at least not to the same degree. Indeed, this was one great difference between the miraculous operations that were worked under the Old Testament, and those under the New: the former generally consisted in dreadful and tremendous works, bringing astonishment and often ruin to mankind; but those others were generally useful and beneficial to all. This miracle of healing had a special evidence of love, kindness, compassion, and benignity; and it was suited to greatly affect the minds of men with regard and gratitude. For long afflictive distempers or violent pains, such as the diseases cured by this gift, prepare the minds of men, and those concerned in them, to greatly value their deliverance. Therefore, in a special manner, this declared and evidenced the goodness, love, and compassion of Him that was the author of this gospel, and who gave this sign of healing spiritual diseases by healing bodily distempers. Doubtless, many who were made partakers of the benefit of this, were greatly affected by it — and this was not only as to "walking, and leaping, and praising God," as the cripple did who was cured by Peter and John, Acts 3:8; but also as to faith and boldness in profession, as with the blind man healed by our Savior himself, John 9:30-33; John 9:38, etc. Yet, of themselves, no outward effects can work on the hearts of men so that all who are made partakers of them will be brought to faith, thankfulness, and obedience. Hence, our Savior observed that, of the ten who were at once cleansed from their leprosy by him, only one returned to give glory to God, Luke 17:17. And the one whom he cured of a disease that he had suffered under for thirty-eight years, notwithstanding a solemn admonition given by our blessed Savior, turned informer against him, and endeavored to betray him to the Jews, John 5:5-16. It is effectual grace alone which can change the heart. Without this, it will continue to be obstinate and unbelieving, not only under the sight and consideration of the most miraculous outward operations,737 but also under our personal participation in their benefits and fruits. Men may have their bodies cured by miracles, when their souls are not cured by grace.
3. Healing is thus placed distinctly by itself, and not cast under the common head of "miracles," because ordinarily there were some outward means and tokens of it, that were to be made use of in the exercise of this gift. Such were —
(1.) Laying on of hands. Our Savior himself in healing the sick generally "laid his hands on them," Matthew 9:18; Luke 4:40. And he gave the same order to his disciples, that they should "lay their hands on those who were sick, and heal them;" which was practiced by them accordingly.
(2.) Anointing with oil: "They anointed with oil many who were sick, and healed them," Mark 6:13. And the elders of the church, with whom this gift was continued, were to come to the one who was sick, and praying over him, "anoint him with oil in the name of the Lord," and he would be saved, James 5:14-15.
Some contend for the continuance of this ceremony, or anointing those who are sick by the elders of the church; but this is without ground or warrant. For although it is their duty to pray in a special manner for those of their flocks who are sick, and it is the duty of those who are sick, to call for them for that purpose, yet the application of the outward ceremony was not instituted as the means of an uncertain cure — which all natural means to that end are. Rather, this ceremony was a pledge and token of a certain healing and recovery.738 And so, where there is not an infallible faith of this occurring, when the healing may not ensue, it turns an ordinance into a lie. For if a recovery follows ten times upon this anointing, but fails just once, the institution is rendered a lie, a false testimony; and the other recoveries are shown not to depend on observing the ceremony. For these reasons, I judge that this gift of healing, though belonging to miraculous operations in general, is everywhere reckoned as a distinct gift by itself. And from that place in James, I am apt to think that this gift was communicated in a special manner to the elders of churches, even those who were ordinary and fixed, because it was of so great a use and gave such singular comfort to those who were poor and persecuted; which was the condition of many churches and their members in those days.
Fifthly. Miracles ensue by the "effectual working of mighty powers,"739 or "powerful works." For the meaning of this word, rendered "miracles" here, the reader may consult our Exposition on Hebrews, 2.4. I will not transcribe from there what is already declared, nor is it necessary to add anything. We have also previously spoken in general concerning this gift of miracles; so we will not insist much further on it here. Nor is it necessary to address here the nature, end, and use of miracles in general, which has also been done in part before. Therefore, I will only observe a few things as to the gift itself, and its use in the church, which alone are our present concern. And —
1. As we observed before, this gift did not consist in any inherent power or faculty of the mind, so that those who received it would have an ability of their own to work or effect such miracles when and as they saw good. This is disclaimed by the apostles, Acts 3.12.740 And therefore, supposing that it was would overthrow the very nature of miracles: for a miracle is an immediate effect of divine power, exceeding all created abilities. And whatever is not so, even though it may be strange or wonderful, is not a miracle. Only Jesus Christ had in his own person a power of working miracles when, and where, and how he pleased, because "God was with him," Acts 10:38 or "the fullness of the Godhead dwelt in him bodily." Colossians 2:9
2. As for the working of every miracle in particular, there was a special act of faith required in those who worked it. This is that faith which is called "the faith of miracles." "Though I have all faith, so that I could remove mountains," 1 Corinthians 13:2. Now, this faith was not a strong fixing of the imagination that such a thing should be done, as some have blasphemously dreamed; nor was it a faith resting merely on the promises of the word, making particular application of them to times, seasons, and occasions, in which it differs in no way from the ordinary grace of faith. Rather, this was the true nature of it: it was generally resolved into the promises of the word, and the power of Christ declared in this word that such and such things would be worked in general. Thus in the working of any miracle, it always had a particular, immediate revelation for its warranty and security. Without such an immediate revelation or divine impulse and impression, all attempts at miraculous operations are in vain; they are only the means for Satan to insinuate his delusions. No man, therefore, could work any miracle, nor attempt to do so in faith, without an immediate revelation that divine power would be exerted in this, and exercised in its operation. Yet I do not suppose it was necessary for this inspiration and revelation to precede the acting of this faith in order of time, though it did precede the operation of the miracle itself. Indeed, the inspiration itself consisted in the elevation of faith to apprehend divine power in such a case, and for such an end, which the Holy Ghost did not grant to anyone, except when he designed to work this way. Thus Paul at once acted on faith, apprehended divine power, and at the same time struck Elymas the sorcerer blind by a miraculous operation, Acts 13.9-11.741 Being "filled with the Holy Ghost," verse 9 — that is, having received an impression and warranty from the Spirit — Paul exercised that act of faith at whose presence the Holy Spirit would effect that miraculous operation which Paul believed. Therefore, this was the nature of this gift: some persons were endowed by the Holy Ghost with that special faith which was prepared to receive impressions and intimations of His exercising His power in this or that miraculous operation.
Those who had this faith could not work miracles when, and where, and how they pleased. They could only infallibly signify what the Holy Ghost would do, and so they were the outward instruments of the execution of the Spirit’s power.
3. The apostles had all their gifts of the Spirit in an eminent degree and manner, above all others. As Paul says, "I thank my God, I speak with tongues more than you all." Yet it appears that there were some other persons distinct from them who had this gift of working miracles in a particular manner. For it is not only reckoned here as a particular, distinct gift of the Holy Ghost, but also the persons who had received it are reckoned as distinct from the apostles and other officers of the church, 1Cor 12.28-29.742 Not that I think this gift constituted them officers in the church, enabling them to exercise power in gospel administrations; only, they were brethren of the church, made eminent by partaking of this gift for the end to which it was ordained. The Holy Spirit effected miraculous operations by the ministry of these persons, on those occasions which seemed fitted to His infinite wisdom. And this was besides what was done of the same kind, by the apostles and evangelists the world over.
4. The use of this gift in the church at that time and season was manifold. For the principles which believers proceeded on, and the doctrines they professed, were new and strange to the world, and such that they had mighty prejudices raised against them in the minds of men. The persons by whom these doctrines were maintained and asserted were generally, as to their outward condition, poor and contemptible in the world. The churches themselves, as to their members, were few in number, encompassed by multitudes of scoffers and persecuting idolaters. Their members were also newly converted, and many of them but weak in the faith. In this state of things, this gift of miracles was exceedingly useful, and necessary to the propagation of the gospel, to the vindication of the truth, and the establishment of those who believed; for —
(1.) By occasionally worked miracles, the people round about who did not yet believe were called in, as it were, to a due consideration of what was done and what was designed by it. Thus when the noise743 was first spread abroad about the apostles speaking with tongues, the "multitude came together, and were confounded," Acts 2:6. So too the multitude gathered together at Lystra upon the curing of the cripple by Paul and Barnabas, thinking them to have been gods, Acts 14:11. Therefore, when any were thus amazed by seeing the miracles that were worked, hearing that they were done in confirmation of the doctrine of the gospel, they could not help but inquire into it with diligence, and cast out those prejudices which they had entertained against it before.
(2.) Miracles gave authority to the ministers of the church. Though on outward accounts they were despised by the great, wise, and learned men of the world, it was made evident by these divine operations, that their ministry was of God; and what they taught was approved by Him. And these two things were effected: namely, that a sufficient, indeed, an eminently cogent ground and reason was given for why men should impartially inquire into the doctrine of the gospel, and an evidence was given that its teachers were approved by God. Where this happened, it could only be that their own prejudices against the gospel, or those they might receive from others, must of necessity be prevailed against and conquered. This is, unless men were signally captivated under the power of Satan, 2 Corinthians 4:4, or given up by God judicially to blindness and hardness of heart. And because many of the Jews were thus hardened and blinded at that time,744 it is marvellous to consider the artifices Satan used among the Gentiles — false and lying signs and wonders, with many other ways — to take away from the testimony given to the gospel by these miraculous operations. And this is what miracles were designed for towards unbelievers — namely, to take away prejudices against the doctrine of the gospel, and the persons by whom it was taught, thus disposing the minds of men to attend to it and receive it. For miracles were never means instituted by God to ingenerate faith in anyone; but only to provoke and prevail with men to attend without prejudice to that by which it was to be worked. For "faith comes by hearing, and hearing by the word of God," Romans 10:17.
And, therefore, whatever miracles were worked, if the word preached was not received, if that did not accompany them in its powerful operation, they were but despised. Thus some, upon hearing the apostles speak with tongues, mocked and said, "These men are full of new wine," Acts 2:13. Yet upon preaching the word (which ensued), they were converted to God. And the apostle Paul tells us that if there was nothing but miraculous speaking with tongues in the church, an unbeliever coming in would say they were all mad, 1 Corinthians 14:23 — but by the word of prophecy, he would have been convinced, judged, and converted to God, verses 24, 25.
(3.) Miracles were of singular use to confirm and establish in the faith, those who were weak and newly converted. Because they were assaulted on every hand by Satan, the world, and it may be by their dearest relations, and that being done with contempt, scorn, and cruel mocking, it was a singular confirmation and establishment, to behold the miraculous operations which were worked in the approval of the doctrine which they professed. Hereby a sense of it was more and more let into and impressed on their minds, until by habitual experience of its goodness, power, and efficacy, they were established in the truth.
Sixthly. Prophecy is added in the sixth place: "To another, prophecy;" 745 that is, this is given by the same Spirit. We have sufficiently treated this gift of prophecy before. Only, I will take it here in its largest sense, both as it signifies a faculty of prediction — or foretelling future things upon divine revelation — and as an ability to declare the mind of God from the word, by the special and immediate revelation of the Holy Ghost. The first of these was rarer, the latter was more ordinary and common. It may be that there were few churches in which, besides their elders and teachers (by virtue of their office) some of these prophets were not present. Of those who had this gift of prophecy, enabling them in an eminent manner to declare the mind of God from the Scriptures for the edification of the church, it is said that there were some in the church at Antioch, Acts 13:1-2; and many of them in the church at Corinth, 1 Corinthians 14. This gift was of singular use in the church. And therefore, as to its end of edifying the church, it is preferred by our apostle above all other gifts of the Spirit whatsoever, 1 Corinthians 12:31; 1 Corinthians 14:1; 1 Corinthians 14:39. For it had a double use —
1. The conviction and conversion of those who occasionally came into their church assemblies. Those to whom the propagation of the gospel was principally committed, went up and down the world, laying hold of every occasion to preach it to Jews and Gentiles as yet unconverted. And where churches were gathered and settled, the principal work of their teachers was to edify those who believed. But because some would come in among them, into their church assemblies, perhaps out of curiosity, perhaps out of worse designs, the apostle declares that of all the ordinances of the church, this ordinance of prophecy was suited to the conviction and conversion of all unbelievers. And it is often blessed to this end, by which this and that man are born in Zion.
2. This exposition and application of the word by many — and that is by virtue of the extraordinary assistance of the Spirit of God — was of singular use in the church itself. For if all Scripture given by inspiration from God, so expounded and applied, is "profitable for doctrine, for reproof, for correction, for instruction in righteousness," 2 Timothy 3:16 then the more the church enjoys of it, the more its faith, love, obedience, and consolation will be increased.
3. Lastly, the manner of the exercise of this gift in the church for its edification, is prescribed and limited by our apostle in 1Cor 14.29-33.746 And,
(1.) He would not have the church burdened even with the most profitable gift or its exercise; and therefore he determines that not more than two or three at one time be allowed to speak — that is, one after another — so that the church is neither wearied nor burdened, verse 29.
(2.) Because it was possible that some of them who had this gift might mix something of their own spirits in their word and ministry, and thus mistake and err from the truth, he requires that the others who had the same gift, and so understood the mind of God, should judge what was spoken by them, so that the church might not be led into any error by them: "Let the other judge."
(3.) Order was to be observed in their exercise, and especially that way be given to any immediate revelation, verse 30, and no confusion be brought into the church by many speaking at the same time. This direction manifests that the gift was extraordinary, and has now ceased — though there is a continuance in the church of ordinary gifts of the same kind, and to the same end, as we will see afterward.
(4.) By observing this order, the apostle shows that all the prophets might exercise their gift for the instruction and consolation of the church in a proper season, as their frequent assemblies would afford them, verse 31.
It might be objected that these things coming in an extraordinary immediate manner from the Holy Ghost, it was not in the power of those who received them, to confine them to the order prescribed. This would seem to limit the Holy Spirit in his operations, because they were all to speak as the Spirit gave them ability and utterance, whatever might ensue. Therefore, the apostle assures them by a general principle, that no such thing would follow on a due use and exercise of this gift: "For God," he says, "is not the author of confusion, but of peace, as in all churches of the saints," verse 33. It is as if he said, "If such a course were taken, so that any one could speak and prophesy as he pretended to be moved by the Spirit, and to have no one judge what he said, all confusion, tumult, and disorder, would ensue from that. But God is the author of no such thing; he gives no such gifts; he appoints no such exercise of them that would tend to this." But how will this be prevented, seeing that these things are extraordinary, and not in our own power? Indeed, he says, "The spirits of the prophets are subject to the prophets," verse 32. No one questions that "the spirits of the prophets" intends the exercise of their spiritual gift and ability. The apostle had taught two things concerning the exercise of this gift —
(1.) That it ought to be orderly, to avoid confusion;
(2.) That what proceeds from it ought to be judged by others; And he manifests that both these may be observed, "because the spirits of the prophets are subject to the prophets." That is, their spiritual gift is so much in their own power, that they might dispose themselves to its exercise with choice and judgment, so as to preserve order and peace, and not be moved as with an enthusiastic affliction, and carried outside their own power. In its exercise, this gift was subject to their own judgment, choice, and understanding. So whatever they expressed by virtue of their spiritual gift, was subject to be judged by the other prophets that were in the church. In this way, the peace and order of the church were to be preserved, and its edification was to be promoted.
Seventhly. Discerning of spirits is the next gift of the Spirit enumerated here: "To another discerning of spirits," 747 that is, the ability and faculty to judge about spirits. On a previous occasion, I gave an account of this gift, and therefore I will but briefly touch on it here. In those days, all gospel administrations were avowedly executed by virtue of spiritual gifts. No man then dared set his hand to this work except those who either really had or highly pretended to a participation of the Holy Ghost; for the administration of the gospel is the dispensation of the Spirit. This participation was therefore pleaded by all in preaching the word, whether in private assemblies or publicly to the world. But it also then came to pass, as it did in all the ages of the church, that where God gave anyone the extraordinary gifts of his Spirit, for the reformation or edification of the church, Satan suborned someone to make a pretense to this gift, leading to its trouble and destruction. So it was under the Old Testament, and so was it foretold it would be under the New. The apostle Peter, having declared the nature and excellence, use and certainty, of that prophecy of old, 2Pet 1.19-21,748 adds this, "But there were false prophets also among the people," 2Pet 2.1.749 That is, when God granted that signal privilege to the church, of the immediate revelation of his will to them by the inspiration of the Holy Ghost, which constituted men true prophets of the Lord, Satan stirred up others to pretend to the same spirit of prophecy for his own malicious ends. Thus "there were false prophets also among the people." But maybe it will be otherwise now, under the gospel church-state. "No," Peter says, "there will be false teachers among you" — that is, persons pretending to the same spiritual gift that the apostles and evangelists had, yet thereby bringing in "damnable heresies." Now, they fathered all their damnable opinions upon immediate revelations of the Spirit. This gave occasion for the holy apostle John to give that caution, with his reason for it, which is expressed in 1 John 4.1-3;750 we have explained these words before. The church was tried and pestered with this false pretense to extraordinary spiritual gifts so long as there was any occasion to countenance it — namely, so long as such gifts really continued for anyone in the church. What way, then, had God ordained for the preservation and safety of the church, so that it would not be imposed on by any of these delusions?
I answer, there was a standing rule in the church, by which whatever was or could be offered to it doctrinally, might certainly and infallibly be tried, judged, and determined. And this was the rule of the written word,751 according to that everlasting ordinance, "To the law and to the testimony: if they do not speak according to this word, it is because there is no light in them," Isaiah 8:20. In all ages, this was sufficient for the preservation of the church from all errors and heresies, or damnable doctrines — which it never fell into, nor will it do so, except by the sinful neglect and contempt of this. Moreover, the apostle further directs the application of this rule to present occasions, by advising us to fix on some fundamental principles which are likely to be opposed. And if they are not owned and avowed, then avoid such teachers, whatever spiritual gift they may pretend to, 1 John 4:2-3, 2 John 9-11.752
Yet, because many in those days were weak in the faith, and might be surprised by such pretenses, God had graciously provided and bestowed on some the gift mentioned here, maybe in every church — namely, of discerning of spirits. By virtue of the extraordinary gift and aid of the Holy Ghost in this, they could make a true judgment about the spirits that men pretended to act and to be moved by, whether these were from God or not. And this was of singular use and benefit to the church in those days. For as spiritual gifts abounded, so did a pretense to those gifts, which was always accompanied with pernicious designs. In this, therefore, God granted relief for those who were either less skilful, or less wary, or less able on any account to make a right judgment between those who were really endowed with extraordinary gifts of the Spirit, and those who falsely pretended to it. For these persons received this gift of discerning spirits, and were placed in the church for this very end: that they might guide and help the others in making a right judgment in this matter. And because the communication of these gifts has ceased, and consequently all pretenses to them have ceased — unless it is by some phrenetic and enthusiastic persons whose madness is manifest to all — there is no need for the continuance of this gift of "discerning spirits." That standing infallible rule of the word, and the ordinary assistance of the Spirit, are sufficient in every way for our preservation in the truth — unless we give ourselves up to the conduct of corrupt lusts, pride, self-conceit, carnal interest, passions, and temptations, which ruin the souls of men. The two remaining spiritual gifts here are, speaking with tongues, and their interpretation. The first communication of this "gift of tongues" to the apostles is particularly described, Acts 2:1-4, etc. Although they were endowed at that time with all other gifts of the Holy Ghost, called "power from above," Acts 1:8, this "gift of tongues" signalized, by the visible pledge of it, the joint participation in the same gift by all, and the notoriety of the matter upon that, as described at large in that passage of Acts.
God seems to have laid the foundation of preaching the gospel in this gift, for two reasons:
1. To signify that the grace and mercy of the covenant was now no longer to be confined to one nation, language, or people, but to be extended to all nations, tongues, and languages of people under heaven.
2. To testify by what means he would subdue the souls and consciences of men to the obedience of Christ and the gospel, and by what means he would maintain his kingdom in the world. Now, this was not by force and might, by external power or armies, but by preaching the word, of which the tongue is the only instrument. And the outward sign of this gift, in tongues of fire, evidenced the light and efficacy with which the Holy Ghost designed to accompany the dispensation of the gospel.
Therefore, although this gift began with the apostles, it was later very much diffused to most of those who believed. See Acts 10:46; Acts 19:6; 1Cor 14.1-27.753 We may observe a few things concerning this gift; such as —
1. The special matter that was expressed by this gift seems to have been the praises of God for his wonderful works of grace by Christ. I have no doubt that the apostles were enabled by virtue of this gift to declare the gospel to any people to whom they came, in their own language. Yet, ordinarily, they did not preach or instruct the people by virtue of this gift, but only spoke out the praises of God, to the admiration and astonishment of those who were still strangers to the faith. So when they first received the gift, they were heard "speaking the wonderful works of God," Acts 2:11; and the Gentiles who first believed "spoke with tongues, and magnified God," Acts 10:46.
2. These tongues were given "for a sign to those who did not believe," 1 Corinthians 14:22. Sometimes those who spoke with tongues did not understand the sense and meaning of the words delivered by themselves, nor were they understood by the church itself in which they were uttered, verses 2, 6-11, etc. But I suppose this was only sometimes, and maybe that was mostly when this gift was unnecessarily used; for I do not doubt that the apostles understood full well the things delivered by themselves in diverse tongues. And all who had this gift, though they might not apprehend the meaning of what they spoke and uttered themselves, yet they were so absolutely under the conduct of the Holy Spirit in the exercise of it, that they did not and could not speak anything by virtue of this gift, except what was according to the mind of God, and tended to his praise, verses 2, 14, 17.
3. Although this gift was excellent in itself, and singularly effectual in the propagation of the gospel to unbelievers, yet in the assemblies of the church it was of little or no use, except with respect to the things themselves that were uttered. For as to the principal end of it (to be a sign to unbelievers), it was finished and accomplished towards them; and so they had no further need or use for it. But because many unbelievers occasionally came into the assemblies of the church, especially at some freer times, the Holy Ghost would, for their conviction, continue this gift for a season among believers. So that the church might not be disadvantaged by this, He added the other gift mentioned here — namely, "the interpretation of tongues." He endowed either those persons themselves who spoke with tongues, or some others in the same assembly, with an ability to interpret and declare to the church the things that were spoken and uttered in that miraculous manner; this is the last gift mentioned here. But the nature, use, and abuse of these gifts is so largely and distinctly spoken to by the apostle, 1 Corinthians 14:1-27, that I need not insist on them. And I cannot fully do it without an entire exposition of that whole chapter, which the nature of my design will not permit.