The first group of four seems to fall into two pairs, the first of which, 'prophecy' and 'ministry,' seem to be bracketed together by reason of the difference between them. Prophecy is a very high form of special inspiration, and implies a direct reception of special revelation, but not necessarily of future events. The prophet is usually coupled in Paul's writings with the apostle, and was obviously amongst those to whom was given one of the highest forms of the gifts of Christ. It is very beautiful to note that by natural contrast the Apostle at once passes to one of the forms of service which a vulgar estimate would regard as remotest from the special revelation of the prophet, and is confined to lowly service. Side by side with the exalted gift of prophecy Paul puts the lowly gift of ministry. Very significant is the juxtaposition of these two extremes. It teaches us that the lowliest office is as truly allotted by Jesus as the most sacred, and that His highest gifts find an adequate field for manifestation in him who is servant of all. Ministry to be rightly discharged needs spiritual character. The original seven were men 'full of faith and of the Holy Ghost,' though all they had to do was to hand their pittances to poor widows. It may be difficult to decide for what reason other than the emphasising of this contrast the Apostle links together ministry and prophecy, and so breaks a natural sequence which would have connected the second pair of graces with the first member of the first pair. We should have expected that here, as elsewhere, 'prophet,' 'teacher,' 'exhorter,' would have been closely connected, and there seems no reason why they should not have been so, except that which we have suggested, namely, the wish to bring together the highest and the lowest forms of service. The second pair seem to be linked together by likeness. The 'teacher' probably had for his function, primarily, the narration of the facts of the Gospel, and the setting forth in a form addressed chiefly to the understanding the truths thereby revealed; whilst the 'exhorter' rather addressed himself to the will, presenting the same truth, but in forms more intended to influence the emotions. The word here rendered 'exhort' is found in Paul's writings as bearing special meanings, such as consoling, stimulating, encouraging, rebuking and others. Of course these two forms of service would often be associated, and each would be imperfect when alone; but it would appear that in the early Church there were persons in whom the one or the other of these two elements was so preponderant that their office was thereby designated. Each received a special gift from the one Source. The man who could only say to his brother, 'Be of good cheer,' was as much the recipient of the Spirit as the man who could connect and elaborate a systematic presentation of the truths of the Gospel.