The Meaning of 1 Corinthians 12:28 Explained

1 Corinthians 12:28

KJV: And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.

YLT: And some, indeed, did God set in the assembly, first apostles, secondly prophets, thirdly teachers, afterwards powers, afterwards gifts of healings, helpings, governings, divers kinds of tongues;

Darby: And God has set certain in the assembly: first, apostles; secondly, prophets; thirdly, teachers; then miraculous powers; then gifts of healings; helps; governments; kinds of tongues.

ASV: And God hath set some in the church, first apostles, secondly prophets, thirdly teachers, then miracles, then gifts of healings, helps, governments, divers kinds of tongues.

KJV Reverse Interlinear

And  God  hath set  some  in  the church,  first  apostles,  secondarily  prophets,  thirdly  teachers,  after that  miracles,  then  gifts  of healings,  helps,  governments,  diversities  of tongues. 

What does 1 Corinthians 12:28 Mean?

Verse Meaning

Paul listed eight kinds of members with special functions. This list differs somewhat from the one in 1 Corinthians 12:8-10 where he identified nine manifestations of the Spirit"s working. This list, as the former one, is selective rather than exhaustive.
The ranking of these gifted individuals is evidently in the order of the importance of their ministries. When Paul said all the members were essential earlier ( 1 Corinthians 12:21) he did not mean that some did not have a more crucial function to perform than others. He did not mention this distinction there because he wanted each member to appreciate the essential necessity of every other member. In another sense, however, some gifts are more important than others ( 1 Corinthians 12:31; 1 Corinthians 14:1).
God called and gifted the apostles to plant and to establish the church in places the gospel had not yet gone. Apostello means to send out, so it is proper to think of apostles as missionaries. Prophets were the channels through whom God sent His revelations to His people (cf. Ephesians 2:20). Some of them also wrote the books of the New Testament. Teachers gave believers instruction in the Scriptures. Teachers were more important in the church than the prophets who simply gave words of edification, exhortation, and consolation ( 1 Corinthians 14:3), but they were less important than the prophets who gave new authoritative revelation. The latter type of prophet is in view in this verse.
". . . a scholar will learn more from a good teacher than he will from any book. We have books in plenty nowadays, but it is still true that it is through people that we really learn of Christ." [1]
Workers of miracles and healers gave dramatic proof that the power of God was working in the church so others would trust Christ. They may have ministered especially to the Jews since the Jews looked for such indications of God"s presence and blessing (cf. 1 Corinthians 1:22). Helpers seem to have provided assistance of various kinds for people in need. Administrators managed and directed the affairs of the churches. Tongues-speakers bring up the rear in this list as being the least important of those mentioned. Paul said more about their relative importance in chapter14.
"The shortness of the list of charismata in Eph. iv. II as compared with the list here is perhaps an indication that the regular exercise of extraordinary gifts in public worship was already dying out." [2]
The traditional view is that Paul wrote Ephesians (ca. A.D62) some years after he wrote1Corinthians (ca. A.D56).

Context Summary

1 Corinthians 12:20-31 - Each Contributing His Part
The hand and the foot obviously stand in need of each other; but the same interdependence marks the feebler and humbler parts of our frame. Indeed, it would appear as if we bestow more abundant honor on them by covering them with clothes or ornaments. In this way the least important parts of our nature are leveled up and compensated.
The Apostle's aim throughout this passage is to enforce the interdependence of believers. One gives to others that in which they are deficient, and he derives help from each of them in turn. The Christian Church is not an inert mass of mere learners and subjects who are to be authoritatively taught and ruled by a small fraction of its members. It is a great co-operative society, in which each is for all and all for each, and the object is to bring Christ into every department of our being and our fellowship, as the life-blood nourishes the body of man. A new word has lately come into use, to express the interdependence and mutual interests of men and nations; and nothing could more aptly describe the Apostle's ideal than that word solidarity. [source]

Chapter Summary: 1 Corinthians 12

1  Spiritual gifts,
4  are diverse,
7  yet to profit all
8  And to that end are diversely bestowed;
12  as the members of a natural body tend all to the mutual decency,
22  service,
26  and helpfulness of the same body;
27  so we should do for one another, to make up the body of Christ

Greek Commentary for 1 Corinthians 12:28

God hath set some [ους μεν ετετο ο τεος]
See 1 Corinthians 12:18 for ετετο ο τεος — etheto ho theos Note middle voice (for his own use). Paul begins as if he means to say ους μεν αποστολουσ ους δε προπητας — hous men apostolousclass="normal greek">ους δε — hous de prophētas (some apostles, some prophets), but he changes the construction and has no πρωτον δευτερον επειτα — hous de but instead εν τηι εκκλησιαι — prōtonεκκλησια — deuteronepeita (first, second, then, etc.). [source]
In the church [en tēi ekklēsiāi)]
The general sense of αποστολους — ekklēsia as in Matthew 16:18 and later in Colossians 1:18, Colossians 1:24; Ephesians 5:23, Ephesians 5:32; Hebrews 12:23. See list also in Ephesians 4:11. See note on Matthew 10:2 for προπητας — apostolous the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve. Prophets (διδασκαλους — prophētas). For-speakers for God and Christ. See the list of prophets and teachers in Acts 13:1 with Barnabas first and Saul last. Prophets are needed today if men will let God‘s Spirit use them, men moved to utter the deep things of God. Teachers Old word from αποστολος — didaskō to teach. Used to the Baptist (Luke 3:12), to Jesus (John 3:10; John 13:13), and of Paul by himself along with επειτα δυναμεις — apostolos (1 Timothy 2:7). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See note on Ephesians 4:11. Then miracles (δυναμεισ ιαμητων γλωσσων — epeita dunameis). Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (γλωσσων — dunameisαντιλημπσεις — iamētōnαντιλαμβανομαι — glōssōn) in 1 Corinthians 12:9, 1 Corinthians 12:10 with κυβερνησεις — glōssōn last again. But these two new terms (helps, governments). Helps Old word, from Κυβερνητης — antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι — kubernēseis). Old word from πρεσβυτεροι — kubernaō (cf. οι προισταμενοι — Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι — episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7, Hebrews 13:17, Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
Prophets [διδασκαλους]
For-speakers for God and Christ. See the list of prophets and teachers in Acts 13:1 with Barnabas first and Saul last. Prophets are needed today if men will let God‘s Spirit use them, men moved to utter the deep things of God. [source]
Teachers [διδασκω]
Old word from αποστολος — didaskō to teach. Used to the Baptist (Luke 3:12), to Jesus (John 3:10; John 13:13), and of Paul by himself along with επειτα δυναμεις — apostolos (1 Timothy 2:7). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See note on Ephesians 4:11. Then miracles (δυναμεισ ιαμητων γλωσσων — epeita dunameis). Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (γλωσσων — dunameisαντιλημπσεις — iamētōnαντιλαμβανομαι — glōssōn) in 1 Corinthians 12:9, 1 Corinthians 12:10 with κυβερνησεις — glōssōn last again. But these two new terms (helps, governments). Helps Old word, from Κυβερνητης — antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι — kubernēseis). Old word from πρεσβυτεροι — kubernaō (cf. οι προισταμενοι — Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι — episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7, Hebrews 13:17, Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
Then miracles [δυναμεισ ιαμητων γλωσσων]
Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (γλωσσων — dunameisαντιλημπσεις — iamētōnαντιλαμβανομαι — glōssōn) in 1 Corinthians 12:9, 1 Corinthians 12:10 with κυβερνησεις — glōssōn last again. But these two new terms (helps, governments). [source]
Helps [κυβερναω]
Old word, from Κυβερνητης — antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι — kubernēseis). Old word from πρεσβυτεροι — kubernaō (cf. οι προισταμενοι — Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι — episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7, Hebrews 13:17, Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
Governments [επισχοποι]
Old word from πρεσβυτεροι — kubernaō (cf. οι προισταμενοι — Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
Hath set [ἔθετο]
See on 1 Corinthians 12:18. The middle voice implies for His own use. [source]
Miracles []
Note the change from endowed persons to abstract gifts, and compare the reverse order, Romans 12:6-8. [source]
Helps [ἀντιλήμψεις]
Rendered to the poor and sick as by the deacons. See on hath holpen, Luke 1:54. [source]
Governments [κυβερνήσεις]
Only here in the New Testament. From κυβερνάω tosteer. The kindred κυβερνήτης shipmasteror steersman, occurs Acts 27:11; Revelation 18:17. Referring probably to administrators of church government, as presbyters. The marginal wise counsels (Rev.) is based on Septuagint usage, as Proverbs 1:5; Proverbs 20:21. Compare Proverbs 11:14; Proverbs 24:6. Ignatius, in his letter to Polycarp says: “The occasion demands thee, as pilots ( κυβερνῆται ) the winds.” The reading is disputed, but the sense seems to be that the crisis demands Polycarp as a pilot. Lightfoot says that this is the earliest example of a simile which was afterward used largely by christian writers - the comparison of the Church to a ship. Hippolytus represents the mast as the cross; the two rudders the two covenants; the undergirding ropes the love of Christ. The ship is one of the ornaments which Clement of Alexandria allows a Christian to wear (“Apostolic Fathers,” Part II., Ignatius to Polycarp, 2). [source]

Reverse Greek Commentary Search for 1 Corinthians 12:28

Mark 16:17 They shall speak with new tongues [γλωσσαις λαλησουσιν καιναισ]
Westcott and Hort put kainais (new) in the margin. Casting out demons we have seen in the ministry of Jesus. Speaking with tongues comes in the apostolic era (Acts 2:3.; Acts 10:46; Acts 19:6; 1 Corinthians 12:28; 14). [source]
Acts 14:23 And when they had appointed for them elders in every church [χειροτονησαντες δε αυτοις κατ εκκλησιαν πρεσβυτερους]
They needed also some form of organization, though already churches. Note distributive use of κατα — kata with εκκλησιαν — ekklēsian (Acts 2:46; Acts 5:42; Titus 1:5). Χειροτονεω — Cheirotoneō (from χειροτονος — cheirotonos extending the hand, χειρ — cheir hand, and τεινω — teinō to stretch) is an old verb that originally meant to vote by show of the hands, finally to appoint with the approval of an assembly that chooses as in 2 Corinthians 8:19, and then to appoint without regard to choice as in Josephus (Ant. XIII. 2, 2) of the appointment of Jonathan as high priest by Alexander. So in Acts 10:41 the compound προχειρατονεω — procheiratoneō is used of witnesses appointed by God. But the seven (deacons) were first selected by the Jerusalem church and then appointed Elder Hovey rightly holds against Hackett that teaching was a normal function of these elders, pastors or bishops as they were variously called (1 Timothy 3:2; Titus 1:9; 1 Corinthians 12:28, 1 Corinthians 12:30; Ephesians 4:11). [source]
Acts 2:4 As the Spirit gave them utterance [κατως το πνευμα εδιδου αποπτεγγεσται αυτοις]
This is precisely what Paul claims in 1 Corinthians 12:10, 1 Corinthians 12:28, but all the same without an interpreter the gift was not to be exercised (1 Corinthians 14:6-19). Paul had the gift of tongues, but refused to exercise it except as it would be understood. Note the imperfect tense here Perhaps they did not all speak at once, but one after another. Αποπτεγγεσται — Apophtheggesthai is a late verb (lxx of prophesying, papyri). Lucian uses it of the ring of a vessel when it strikes a reef. It is used of eager, elevated, impassioned utterance. In the N.T. only here, Acts 2:14; Acts 26:25. Αποπτεγμ — Apophthegm is from this verb. [source]
Acts 20:35 So labouring ye ought to help [ουτως κοπιωντας δει αντιλαμβανεσται]
So, as I did. Necessity Toiling This verb common in the old Greek, but in the N.T. only in Luke 1:54; Acts 20:35; 1 Timothy 6:2. This noble plea to help the weak is the very spirit of Christ (1 Thessalonians 5:14; 1 Corinthians 12:28; Romans 5:6; Romans 14:1). In 1 Thessalonians 5:14 αντεχεστε των αστενουντων — antechesthe tōn asthenountōn we have Paul‘s very idea again. Every Community Chest appeal today re-echoes Paul‘s plea. He himself said (αυτος ειπεν — autos eipen). Not in the Gospels, one of the sayings of Jesus in current use that Paul had received and treasured. Various other Agrapha of Jesus have been preserved in ancient writers and some in recently discovered papyri which may be genuine or not. We are grateful that Paul treasured this one. This Beatitude (on μακαριον — makarion see notes on Matthew 5:3-11) is illustrated by the whole life of Jesus with the Cross as the culmination. Aristotle (Etho. IV. I) has a saying somewhat like this, but assigns the feeling of superiority as the reason (Page), an utterly different idea from that here. This quotation raises the question of how much Paul personally knew of the life and sayings of Jesus. [source]
1 Corinthians 12:30 Do all interpret? [μη παντες διερμηνευουσιν]
He adds this query to the list in 1 Corinthians 12:28, but it is in 1 Corinthians 12:10. [source]
1 Corinthians 12:10 Divers kinds of tongues [γένη γλωσσῶν]
I. Passages Relating to the Gift of Tongues. Mark 16:17; Acts href="/desk/?q=ac+10:46&sr=1">Acts 10:46; Acts 19:6; 1 Corinthians 12:10, 1 Corinthians 12:28; 1 Corinthians 13:1; 14. Possibly Ephesians 5:18; 1 Peter 4:11. II. Terms Employed. New tongues (Mark 16:17): other or different tongues ( ἕτεραι , Acts 2:4): kinds ( γένη ) of tongues (1 Corinthians 12:10): simply tongues or tongue ( γλῶσσαι γλῶσσα , Acts href="/desk/?q=ac+2:4&sr=1">Acts 2:4; Acts 10:46; Acts 19:6; 1 Corinthians 14:2, 1 Corinthians 14:4, 1 Corinthians 14:13, 1 Corinthians 14:14, 1 Corinthians 14:19, 1 Corinthians 14:27): to pray in a tongue ( προσεύχεσθαι γλώσσῃ , 1 Corinthians 14:14, 1 Corinthians 14:15), equivalent to praying in the spirit as distinguished from praying with the understanding: tongues of men and angels (1 Corinthians 13:1). -DIVIDER-
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III. Recorded Facts in the New Testament. (1.) The first recorded bestowment of the gift was at Pentecost (Acts href="/desk/?q=ac+10:44-46&sr=1">Acts 10:44-46. (3.) Certain disciples at Ephesus, who received the Holy Spirit in the laying on of Paul's hands, spake with tongues and prophesied, Acts 19:6. -DIVIDER-
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IV. Meaning of the Term “Tongue.” The various explanations are: the tongue alone, inarticulately: rare, provincial, poetic, or archaic words: language or dialect. The last is the correct definition. It does not necessarily mean any of the known languages of men, but may mean the speaker's own tongue, shaped in a peculiar manner by the Spirit's influence; or an entirely new spiritual language. -DIVIDER-
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V. Nature of the Gift in the Corinthian Church. (1.) The gift itself was identical with that at Pentecost, at Caesarea, and at Ephesus, but differed in its manifestations, in that it required an interpreter. 1 Corinthians 12:10, 1 Corinthians 12:30; 1 Corinthians 14:5, 1 Corinthians 14:13, 1 Corinthians 14:26, 1 Corinthians 14:27. (2.) It was closely connected with prophesying: 1 Corinthians 14:1-6, 1 Corinthians 14:22, 1 Corinthians 14:25; Acts 2:16-18; Acts 19:6. Compare 1 Thessalonians 5:19, 1 Thessalonians 5:20. It was distinguished from prophesying as an inferior gift, 1 Corinthians 14:4, 1 Corinthians 14:5; and as consisting in expressions of praise or devotion rather than of exhortation, warning, or prediction, 1 Corinthians 14:14-16. (3.) It was an ecstatic utterance, unintelligible to the hearers, and requiring interpretation, or a corresponding ecstatic condition on the part of the hearer in order to understand it. It was not for the edification of the hearer but of the speaker, and even the speaker did not always understand it, 1 Corinthians 14:2, 1 Corinthians 14:19. It therefore impressed unchristian bystanders as a barbarous utterance, the effect of madness or drunkenness, Acts 2:13, Acts 2:15; 1 Corinthians 14:11, 1 Corinthians 14:23. Hence it is distinguished from the utterance of the understanding, 1 Corinthians 14:4, 1 Corinthians 14:14-16, 1 Corinthians 14:19, 1 Corinthians 14:27. -DIVIDER-
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VI. Paul's Estimate of the Gift. He himself was a master of the gift (1 Corinthians 14:18), but he assigned it an inferior position (1 Corinthians 14:4, 1 Corinthians 14:5), and distinctly gave prophesying and speaking with the understanding the preference (1 Corinthians 14:2, 1 Corinthians 14:3, 1 Corinthians 14:5, 1 Corinthians 14:19, 1 Corinthians 14:22). -DIVIDER-
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VII. Results and Permanence. Being recognized distinctly as a gift of the Spirit, it must be inferred that it contributed in some way to the edification of the Church; but it led to occasional disorderly outbreaks (1 Corinthians 14:9, 1 Corinthians 14:11, 1 Corinthians 14:17, 1 Corinthians 14:20-23, 1 Corinthians 14:26-28, 1 Corinthians 14:33, 1 Corinthians 14:40). As a fact it soon passed away from the Church. It is not mentioned in the Catholic or Pastoral Epistles. A few allusions to it occur in the writings of the fathers of the second century. Ecstatic conditions and manifestations marked the Montanists at the close of the second century, and an account of such a case, in which a woman was the subject, is given by Tertullian. Similar phenomena have emerged at intervals in various sects, at times of great religious excitement, as among the Camisards in France, the early Quakers and Methodists, and especially the Irvingites. -DIVIDER-
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Galatians 6:6 That is taught [ο κατηχουμενος]
For this late and rare verb κατηχεω — katēcheō see note on Luke 1:4; note on Acts 18:25; and note on 1 Corinthians 14:19. It occurs in the papyri for legal instruction. Here the present passive participle retains the accusative of the thing. The active There was a teaching class thus early (1 Thessalonians 5:12; 1 Corinthians 12:28; Ephesians 4:11; 1 Thessalonians 5:17). [source]
Ephesians 4:11 And he gave [και αυτος εδωκεν]
First aorist active indicative of διδωμι — didōmi In 1 Corinthians 12:28 Paul uses ετετο — etheto (more common verb, appointed), but here repeats εδωκεν — edōken from the quotation in Ephesians 4:8. There are four groups The titles are in the predicate accusative Each of these words occurs in 1 Corinthians 12:28 (which see note for discussion) except ποιμαινω — poimenas (shepherds). This word poimēn is from a root meaning to protect. Jesus said the good shepherd lays down his life for the sheep (John 10:11) and called himself the Good Shepherd. In Hebrews 13:20 Christ is the Great Shepherd (cf. 1 Peter 2:25). Only here are preachers termed shepherds (Latin pastores) in the N.T. But the verb poimainō to shepherd, is employed by Jesus to Peter (John 21:16), by Peter to other ministers (1 Peter 5:2), by Paul to the elders (bishops) of Ephesus (Acts 20:28). Here Paul groups “shepherds and teachers” together. All these gifts can be found in one man, though not always. Some have only one. [source]
Philippians 1:23 To depart [ἀναλῦσαι]
The verb means originally to unloose, undo again. So of Penelope's web: “During the night she undid it” (Homer, “Odyssey,” ii., 105). Of loosing a ship from her moorings: of breaking up a camp. So 2Corinthians href="/desk/?q=2co+5:1&sr=1">2 Corinthians 5:1, where the metaphor is the striking of a tent. Some prefer the nautical image, casting off from shore; but Paul's circumstances naturally suggested military figures; and, what is somewhat strange in the case of one so familiar with the sea, nautical metaphors are rare in his writings. There is one at 1 Timothy 1:19, of those “who concerning the faith have made shipwreck;” at Ephesians 4:14, “tossed as by waves, and borne about by every wind.” Κυβερνήσεις governments 1 Corinthians 12:28(see note), is from κυβερνάω tosteer. [source]
Philippians 1:1 Deacons [διακόνοις]
The word means servant, and is a general term covering both slaves and hired servants. It is thus distinct from δοῦλος bond-servantIt represents a servant, not in his relation, but in his activity. In the epistles it is often used specifically for a minister of the Gospel, 1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7. Here it refers to a distinct class of officers in the apostolic church. The origin of this office is recorded Acts 6:1-6. It grew out of a complaint of the Hellenistic or Graeco-Jewish members of the Church, that their widows were neglected in the daily distribution of food and alms. The Palestinian Jews prided themselves on their pure nationality and looked upon the Greek Jews as their inferiors. Seven men were chosen to superintend this matter, and generally to care for the bodily wants of the poor. Their function was described by the phrase to serve tables, Acts 6:2, and their appointment left the apostles free to devote themselves to prayer and the ministry of the word. The men selected for the office are supposed to have been Hellenists, from the fact that all their names are Greek, and one is especially described as a proselyte, Acts 6:5; but this cannot be positively asserted, since it was not uncommon for Jews to assume Greek names. See on Romans 16:5. The work of the deacons was, primarily, the relief of the sick and poor; but spiritual ministrations naturally developed in connection with their office. The latter are referred to by the term helps, 1 Corinthians 12:28. Stephen and Philip especially appear in this capacity, Acts href="/desk/?q=ac+6:8-11&sr=1">Acts 6:8-11. Such may also be the meaning of ministering, Romans 12:7. Hence men of faith, piety, and sound judgment were recommended for the office by the apostles, Acts 6:3; 1 Timothy 3:8-13. Women were also chosen as deaconesses, and Phoebe, the bearer of the epistle to the Romans, is commonly supposed to have been one of these. See on Romans 16:1. Ignatius says of deacons: “They are not ministers of food and drink, but servants ( ὐπηρέται , see on Matthew 5:25) of the Church of God” (“Epistle to Tralles,” 2). “Let all pay respect to the deacons as to Jesus Christ” (“Tralles,” 3). “Respect the deacons as the voice of God enjoins you” (“Epistle to Smyrna,” 8). In “The Teaching of the Twelve Apostles” the local churches or individual congregations are ruled by bishops and deacons. “Elect therefore for yourselves bishops and deacons worthy of the Lord; men meek and not lovers of money, and truthful and approved; for they too minister to you the ministry of the prophets and teachers. Therefore despise them not, for they are those that are the honored among you with the prophets and teachers” (xv., 1,2). Deaconesses are not mentioned. -DIVIDER-
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[source]

1 Thessalonians 5:20 Prophesyings [προφητείας]
The emphasis on prophesyings corresponds with that in 1 Corinthians 14:1-5, 1 Corinthians 14:22ff. Prophecy in the apostolic church was directly inspired instruction, exhortation, or warning. The prophet received the truth into his own spirit which was withdrawn from earthly things and concentrated upon the spiritual world. His higher, spiritual part ( πνεῦμα ), and his moral intelligence ( νοῦς ), and his speech ( λόγος ) worked in harmony. His spirit received a spiritual truth in symbol: his understanding interpreted it in its application to actual events, and his speech uttered the interpretation. He was not ecstatically rapt out of the sphere of human intelligence, although his understanding was intensified and clarified by the phenomenal action of the Spirit upon it. This double action imparted a peculiarly elevated character to his speech. The prophetic influence was thus distinguished from the mystical ecstasy, the ecstasy of Paul when rapt into the third heaven, which affected the subject alone and was incommunicable (2 Corinthians 12:1-4). The gift of tongues carried the subject out of the prophetic condition in which spirit, understanding, and speech operated in concert, and into a condition in which the understanding was overpowered by the communication to the spirit, so that the spirit could not find its natural expression in rational speech, or speech begotten of the understanding, and found supernatural expression in a tongue created by the Spirit. Paul attached great value to prophecy. He places prophets next after apostles in the list of those whom God has set in the Church (1 Corinthians 12:28). He associates apostles and prophets as the foundation of the Church (Ephesians 2:20). He assigns to prophecy the precedence among spiritual gifts (1 Corinthians 14:1-5), and urges his readers to desire the gift (1 Corinthians 14:1, 1 Corinthians 14:39). Hence his exhortation here. [source]
1 Timothy 3:1 The office of a bishop [ἐπισκοπῆς]
oP. Ἑπίσκοπος superintendentoverseer, by Paul only in Philemon 1:1. The fundamental idea of the sword is overseeing. The term ἐπίσκοπος was not furnished by the gospel tradition: it did not come from the Jewish synagogue, and it does not appear in Paul's lists of those whom God has set in the church (1 Corinthians 12:28; Ephesians 4:11). Its adoption came about in a natural way. Just as senatus, γερουσία and πρεσβύτερος passed into official designations through the natural association of authority with age, so ἐπίσκοπος would be, almost inevitably, the designation of a superintendent. This process of natural selection was probably aided by the familiar use of the title In the clubs and guilds to designate functions analogous to those of the ecclesiastical administrator. The title can hardly be traced to the O.T. There are but two passages in lxx where the word has any connection with religious worship, Numbers 4:16; 2 Kings 11:18. It is applied to God (Job 20:29), and in N.T. to Christ (1 Peter 2:25). It is used of officers in the army and of overseers of workmen. The prevailing O.T. sense of ἐπισκοπὴ isvisitation for punishment, inquisition, or numbering. [source]
1 Timothy 2:7 A teacher of the Gentiles [διδάσκαλος ἐθνῶν]
Paul does not use this phrase. He expressly distinguishes between teacher and apostle. See 1 Corinthians 12:28; Ephesians 4:11. He calls himself ἐθνῶν ἀπόστολος apostleof the Gentiles (Romans 11:13); λειτουργός Χριστοῦ Ἱησοῦ εἰς τὰ ἔθνη ministerof Christ Jesus to the Gentiles (Romans 15:16); and δέσμιος τοῦ Χριστοῦ Ἱησοῦ ὑπὲρ ὑμῶν τῶν ἐθνῶν prisonerof Jesus Christ for you Gentiles (Ephesians 3:1). [source]
1 Timothy 1:12 That enabled me [τωι ενδυναμωσαντι με]
First aorist active articular participle of ενδυναμοω — endunamoō Late verb, but regular Pauline idiom (Romans 4:20; Philemon 4:13; Ephesians 6:10; 1 Timothy 1:12; 2 Timothy 4:17). Appointing me to his service (τεμενος εις διακονιαν — themenos eis diakonian). Second aorist middle participle. Pauline phrase and atmosphere (Acts 20:24; 1 Corinthians 3:5; 1 Corinthians 12:18, 1 Corinthians 12:28; 2 Corinthians 3:6; 2 Corinthians 4:1; Colossians 1:23; Ephesians 3:7; 1 Timothy 4:6; 2 Timothy 4:5, 2 Timothy 4:11). [source]
1 Timothy 1:18 According to the prophecies which went before on thee [κατὰ τὰς προαγούσας ἐπὶ σὲ προφητείας]
Const, according to with I commit: which went before is to be taken absolutely, and not with on thee: const. prophecies with on these. On thee means concerning thee. The sense of the whole passage is: “I commit this charge unto thee in accordance with prophetic intimations which I formerly received concerning thee.” Prophecy is ranked among the foremost of the special spiritual endowments enumerated by Paul. See Romans 12:6; 1 Corinthians 12:10; 1 Corinthians 13:2, 1 Corinthians 13:8; 1 Corinthians 14:6, 1 Corinthians 14:22. In 1 Corinthians 12:28; Ephesians 4:11, prophets come next after apostles in the list of those whom God has appointed in the church. In Ephesians 2:20, believers, Jew and Gentile, are built upon the foundation of the apostles and prophets. According to 1 Timothy 4:14, prophecy has previously designated Timothy as the recipient of a special spiritual gift; and the prophecies in our passage are the single expressions or detailed contents of the prophecy mentioned there. Προαγεῖν togo before is not used by Paul. In the Pastorals and Hebrews it appears only as an intransitive verb, and so in the only instance in Luke, Luke 18:39. In Acts always transitive, to bring forth. See Acts 12:6; Acts 16:30; Acts 17:5; Acts 25:26. [source]
1 Timothy 1:12 Appointing me to his service [τεμενος εις διακονιαν]
Second aorist middle participle. Pauline phrase and atmosphere (Acts 20:24; 1 Corinthians 3:5; 1 Corinthians 12:18, 1 Corinthians 12:28; 2 Corinthians 3:6; 2 Corinthians 4:1; Colossians 1:23; Ephesians 3:7; 1 Timothy 4:6; 2 Timothy 4:5, 2 Timothy 4:11). [source]
2 Timothy 1:11 A teacher of the Gentiles [διδάσκαλος ἐθνῶν]
Omit of the Gentiles. Comp. 1 Timothy 2:7, from which the words were probably transferred when the three Epistles were jointly edited. Paul calls himself an apostle, and describes himself as preaching ( κηρύσσων ); but he nowhere calls himself διδάσκαλος ateacher, although he uses διδάσκειν toteach, of himself, 1 Corinthians 4:17; Colossians 1:28. He also uses διδαχή teachingof matter given by him to the converts, Romans 6:17; Romans 16:17; 1 Corinthians 14:6. He distinguishes between the apostle and the teacher, 1 Corinthians 12:28; Ephesians 4:11. [source]
James 3:1 Be not many teachers [μη πολλοι διδασκαλοι γινεστε]
Prohibition with μη — mē and present middle imperative of γινομαι — ginomai “Stop becoming many teachers” (so many of you). There is thus a clear complaint that too many of the Jewish Christians were attempting to teach what they did not clearly comprehend. There was a call for wise teachers (James 2:13.), not for foolish ones. This soon became an acute question, as one can see in 1 Cor. 12 to chapter 14. They were not all teachers (1 Corinthians 12:28.; 1 Corinthians 14:26). The teacher is here treated as the wise man (James 3:13-18) as he ought to be. The rabbi was the teacher (Matthew 23:7.; John 1:38; John 3:10; John 20:16). Teachers occupied an honourable position among the Christians (Ephesians 4:11; Acts 13:1). James counts himself a teacher (we shall receive, James 3:1) and this discussion is linked on with James 1:19-27. Teachers are necessary, but incompetent and unworthy ones do much harm. [source]

What do the individual words in 1 Corinthians 12:28 mean?

And some indeed has appointed - God in the church first apostles secondly prophets third teachers then miracles gifts of healing helping administrating various kinds of tongues
Καὶ οὓς μὲν ἔθετο Θεὸς ἐν τῇ ἐκκλησίᾳ πρῶτον ἀποστόλους δεύτερον προφήτας τρίτον διδασκάλους ἔπειτα δυνάμεις χαρίσματα ἰαμάτων ἀντιλήμψεις κυβερνήσεις γένη γλωσσῶν

οὓς  some 
Parse: Personal / Relative Pronoun, Accusative Masculine Plural
Root: ὅς 
Sense: who, which, what, that.
μὲν  indeed 
Parse: Particle
Root: μέν  
Sense: truly, certainly, surely, indeed.
ἔθετο  has  appointed 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: τίθημι  
Sense: to set, put, place.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεὸς  God 
Parse: Noun, Nominative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ἐκκλησίᾳ  church 
Parse: Noun, Dative Feminine Singular
Root: ἐκκλησία  
Sense: a gathering of citizens called out from their homes into some public place, an assembly.
πρῶτον  first 
Parse: Adverb, Superlative
Root: πρῶτον 
Sense: first in time or place.
ἀποστόλους  apostles 
Parse: Noun, Accusative Masculine Plural
Root: ἀπόστολος  
Sense: a delegate, messenger, one sent forth with orders.
δεύτερον  secondly 
Parse: Adverb
Root: δεύτερον 
Sense: the second, the other of two.
προφήτας  prophets 
Parse: Noun, Accusative Masculine Plural
Root: προφήτης  
Sense: in Greek writings, an interpreter of oracles or of other hidden things.
τρίτον  third 
Parse: Adjective, Accusative Neuter Singular
Root: τρίτον 
Sense: the third.
διδασκάλους  teachers 
Parse: Noun, Accusative Masculine Plural
Root: διδάσκαλος  
Sense: a teacher. 2 in the NT one who teaches concerning the things of God, and the duties of man.
δυνάμεις  miracles 
Parse: Noun, Accusative Feminine Plural
Root: δύναμις  
Sense: strength power, ability.
χαρίσματα  gifts 
Parse: Noun, Accusative Neuter Plural
Root: χάρισμα  
Sense: a favour with which one receives without any merit of his own.
ἰαμάτων  of  healing 
Parse: Noun, Genitive Neuter Plural
Root: ἴαμα  
Sense: a means of healing, remedy, medicine.
ἀντιλήμψεις  helping 
Parse: Noun, Accusative Feminine Plural
Root: ἀντίλημψις  
Sense: a laying hold of, apprehension, perception, objection of a disputant.
κυβερνήσεις  administrating 
Parse: Noun, Accusative Feminine Plural
Root: κυβέρνησις  
Sense: a governing, government.
γένη  various  kinds 
Parse: Noun, Accusative Neuter Plural
Root: γένος  
Sense: race.
γλωσσῶν  of  tongues 
Parse: Noun, Genitive Feminine Plural
Root: γλῶσσα  
Sense: the tongue, a member of the body, an organ of speech. 2 a tongue.