1 Corinthians 12:7–11

Let not, therefore, any one that works signs and wonders judge any one of the faithful who is not vouchsafed the same: for the gifts of God which are bestowed by Him through Christ are various; and one man receives one gift, and another another. For perhaps one has the word of wisdom, and another the word of knowledge; another, discerning of spirits; another, foreknowledge of things to come; another, the word of teaching; another, long-suffering; another, continence according to the law: for even Moses, the man of God, when he wrought signs in Egypt, did not exalt himself against his equals: and when he was called a god, he did not arrogantly despise his own prophet Aaron. Nor did Joshua the son of Nun, who was the leader of the people after him, though in the war with the Jebusites he had made the sun stand still over against Gibeon, and the moon over against the valley of Ajalon because the day was not long enough for their victory, insult over Phineas or Caleb. Nor did Samuel, who had done so many surprising things, disregard David the beloved of God: yet they were both prophets, and the one was high priest, and the other was king. And when there were only seven thousand holy men in Israel who had not bowed the knee to Baal, Elijah alone among them, and his disciple Elisha, were workers of miracles. Yet neither did Elijah despise Obadiah the steward, who feared God, but wrought no signs; nor did Elisha despise his own disciple when he trembled at the enemies. Moreover, neither did the wise Daniel who was twice delivered from the mouths of the lions, nor the three children who were delivered from the furnace of fire, despise the rest of their fellow-Israelites: for they knew that they had not escaped these terrible miseries by their own might; but by the power of God did they both work miracles, and were delivered from miseries. Wherefore let none of you exalt himself against his brother, though he be a prophet, or though he be a worker of miracles: for if it happens that there be no longer an unbeliever, all the power of signs will thenceforwards be superfluous. For to be pious is from any one's good disposition; but to work wonders is from the power of Him that works them by us: the first of which respects ourselves; but the second respects God that works them, for the reasons which we have already mentioned.

Each person receives a gift so that, governing his life by divine constraints, he may be useful both to himself and to others while presenting an example of good behavior.

Since no one has the capacity to receive all spiritual gifts, but the grace of the Spirit is given proportionately to the faith of each, when one is living in community with others, the grace privately bestowed on each individual becomes the common possession of the others.… One who receives any of these gifts does not possess it for his own sake but rather for the sake of others.

"But to each one is given the manifestation of the Spirit to profit withal."

Now after this, he comforts him also in another kind of way; by the consideration that the measure vouchsafed is profitable to him, even though it be not so large. For having said, that it is "the same Spirit," and "the same Lord," and "the same God," and having thereby recovered him, he brings in again another consolation, thus saying, "but to each one is given the manifestation of the Spirit to profit withal." For lest one should say, "what if there be the same Lord, the same Spirit, the same God? yet I have received less:" he saith, that thus it was profitable.

But he calls miracles a "manifestation of the Spirit," with evident reason. For to me who am a believer, he that hath the Spirit is manifest from his having been baptized: but to the unbeliever this will in no wise be manifest, except from the miracles: so that hence also again there is no small consolation. For though there be a difference of gifts, yet the evidence is one: since whether thou hast much or little, thou art equally manifest. So that if thou desirest to show this, that thou hast the Spirit, thou hast a sufficient demonstration.

Wherefore, now that both the Giver is one and the thing given a pure favor, and the manifestation takes place thereby, and this is more profitable for thee; grieve not as if despised. For not to dishonor thee hath God done it, nor to declare thee inferior to another, but to spare thee and with a view to thy welfare. To receive more than one has ability to bear, this rather is unprofitable, and injurious, and a fit cause of dejection.

Even in our time grace is given to those who are deemed worthy of holy baptism, but it may not take the same form as it did in those days.

Lest anyone should say: "So what? Even if there is one and the same Lord, and one and the same Spirit, and one and the same God, yet I received less?" – anticipating this, he says: this was beneficial for you. He calls the miracles a "manifestation of the Spirit." For from them it was clear that the Spirit dwelt in those who were baptized. Why then do you grieve? Whether your gift is greater or lesser, it is evident that you have the Spirit; what then is there for you to be concerned about?

Having set forth in general the distinction of graces, ministrations and operations, the Apostle here manifests the things he had said in general. First, as to the division of graces; secondly, as to the division of operation (v. 28). In regard to the first he does two things: first, he presents the distinction of graces in general; secondly, he applies a similitude (v. 12). In regard to the first he does three things: first, he lays down the condition of charismatic graces; secondly, he distinguishes them (v. 8); thirdly, he describes their action (v. 11).

First, therefore, he says: It has been stated that there are divisions of graces, to each is given; in which is designated their subject. For just as there is no member in the body, which does not partake in some way of the sense and motion from the head, so no one is in the Church, who does not participate in some grace of the Spirit, as it says in Matt (25:15): "He gave to each according to his ability" and Eph (4:7): "Grace was given to each of us according to the measure of God's gifts." The manifestation of the Spirit, in which is designated the office of charismatic graces. But it pertains to sanctifying grace that through it the Holy Spirit indwells, which, indeed, does not pertain to charismatic graces, but only that through them the Holy Spirit is manifested, as the interior motion of the heart through the voice. Hence in John (3:8) it is said: "You hear his voice" and in Ps 98 (v. 2): "The Lord has made known his victory." The Holy Spirit is manifested in two ways by graces of this sort. In one way as dwelling in the Church by teaching and sanctifying it, as when a sinner, in whom the Holy Spirit does not dwell, works miracles to show that the faith of the Church which he professes is true: "While God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit." In another way the Holy Spirit is manifested by such charismatic graces as dwelling in the one to whom such graces are granted. Hence it says in Ac (6:8) that Stephen, filled with grace, worked prodigies and many signs, whom they chose filled with the Holy Spirit. In this way such graces are granted to the saints.

And lest such a manifestation seems futile, he adds: for the common good. In this is designated the end of these gifts, and this either when the true doctrine of the Church is proved or when someone's holiness is proposed as an example. Hence he says below (14:12): "Strive to excel in building up the Church"; and above (10:33): "Not seeking my own advantage, but that of many, that they may be saved."

In other words, he is given knowledge not by book learning but by the enlightenment of the Holy Spirit.

Wisdom refers to the knowledge of divine things, and knowledge to human science.

Since the Holy Spirit, who is charity and is possessed through charity, is the origin of all charisms: therefore, when the Holy Spirit descended, the fullness of charisms was poured forth for the perfecting of the mystical body of Christ. And because there must be diverse members in a perfect body, and diverse offices and functions of diverse members, and diverse charisms for diverse offices: hence it is that to one is given through the Spirit the word of wisdom, to another the word of knowledge, to another faith, to another the grace of healing, to another the working of miracles, to another prophecy, to another the discernment of spirits, to another kinds of tongues, to another the interpretation of words; all these things one and the same Spirit works, dividing to each one as he wills, according to his most generous providence and most provident generosity.

And now we perceive where, and how, and when the divine apostle mentions the perfect man, and how he shows the differences of the perfect. And again, on the other hand: "The manifestation of the Spirit is given for our profit. For to one is given the word of wisdom by the Spirit; to another the word of knowledge according to the same Spirit; to another faith through the same Spirit; to another the gifts of healing through the same Spirit; to another the working of miracles; to another prophecy; to another discernment of spirits; to another diversities of tongues; to another the interpretation of tongues: and all these worketh the one and the same Spirit, distributing to each one according as He wills." Such being the case, the prophets are perfect in prophecy, the righteous in righteousness, and the martyrs in confession, and others in preaching, not that they are not sharers in the common virtues, but are proficient in those to which they are appointed.

Concerning this Spirit it is written: "His Spirit has adorned the heavens." For the ornaments of the heavens are the virtues of those who preach. Paul enumerates these ornaments, saying: "To one is given through the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit, to another faith in the same Spirit, to another the grace of healing in one Spirit, to another the working of miracles, to another prophecy, to another the discernment of spirits, to another various kinds of tongues, to another the interpretation of speeches. But one and the same Spirit works all these things, distributing to each one individually as He wills." Therefore, as many as are the gifts of those who preach, so many are the ornaments of the heavens.

"For to one is given through the Spirit the word of wisdom; to another the word of knowledge according to the same Spirit; to another, faith in the same Spirit; to another gifts of healing in the one Spirit."

Seest thou how he every where makes this addition, saying, "through the same Spirit, and according to the same Spirit?" For he knew that the comfort from thence was great.

"To another working of miracles; to another prophecies; to another discernings of spirits; to another divers kind of tongues; to another the interpretation of tongues."

Thus, since they boasted themselves in this, therefore he placed it last, and added,

"But all these worketh one and the same Spirit."

The universal medicine in which his consolation consists is that out of the same root, out of the same treasures, out of the same streams, they all receive. And accordingly, from time to time dwelling on this expression, he levels the apparent inequality, and consoles them. And above indeed he points out both the Spirit, and the Son, and the Father, as supplying the gifts, but here he was content to make the Spirit, that even hence again thou mayest understand their dignity to be the same.

But what is "the word of wisdom?" That which Paul had, which John had, the son of thunder.

And what is "the word of knowledge?" That which most of the faithful had, possessing indeed knowledge, but not thereupon able to teach nor easily to convey to another what they knew.

"And to another, faith:" not meaning by this faith the faith of doctrines, but the faith of miracles; concerning which Christ saith, "If ye have faith as a grain of mustard-seed, ye shall say to this mountain, Remove, and it shall remove." And the Apostles too concerning this besought Him, saying, "Increase our faith:" for this is the mother of the miracles. But to possess the power of working miracles and gifts of healing, is not the same thing: for he that had a gift of healing used only to do cures: but he that possessed powers for working miracles used to punish also. For a miracle is not the healing only, but the punishing also: even as Paul inflicted blindness: as Peter slew.

"To another prophecies; and to another discernings of spirits." What is, "discernings of spirits?" the knowing who is spiritual, and who is not: who is a prophet, and who a deceiver: as he said to the Thessalonians, "despise not prophesyings:" but proving all things, hold fast that which is good." For great was at that time the rush of the false prophets, the devil striving underhand to substitute falsehood for the truth. "To another divers kinds of tongues; to another the interpretation of tongues." For one person knew what he spake himself, but was unable to interpret to another; while another had acquired both these or the other of the two. Now this seemed to be a great gift because both the Apostles received it first, and the most among the Corinthians had obtained it. But the word of teaching not so. Wherefore that he places first, but this last: for this was on account of that, and so indeed were all the rest; both prophecies, and working of miracles, and divers kinds of tongues, and interpretation of tongues. For none is equal to this. Wherefore also he said, "Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and in teaching." And to Timothy he wrote, saying, "Give attendance to reading, to exhortation, to teaching; neglect not the gift that is in thee." Seest thou how he calls it also a gift?

But if you have received "the word of knowledge, or the word of instruction, or of prophecy," [1 Corinthians 12:8-10] blessed be God, "who helps every man without grudging — that God who gives to every man and does not upbraid him." [James 1:5] With the gift, therefore, which you have received from our Lord, serve your spiritual brethren, the prophets who know that the words which you speak are those of our Lord; and declare the gift which you have received in the Church for the edification of the brethren in Christ (for good and excellent are those things which help the men of God), if so be that they are truly with you.

The utterance of wisdom means understanding what God has said through the prophets and evangelists and communicating this to those who are listening. The utterance of knowledge is the revelation of things which have been forgotten, which someone learns for the first time and then shares with others.

You have at hand, no doubt, some learned brother gifted with the grace of knowledge, some one of the experienced class, some one of your close acquaintance who is curious like yourself; although with yourself, a seeker he will, after all, be quite aware that it is better for you to remain in ignorance, lest you should come to know what you ought not, because you have acquired the knowledge of what you ought to know. "Thy faith," He says, "hath saved thee" not observe your skill in the Scriptures.

"To another prophecy, to another discerning of spirits, to another divers kinds of tongues, to another the interpretation of tongues; "this will be "the spirit of knowledge." See how the apostle agrees with the prophet both in making the distribution of the one Spirit, and in interpreting His special graces.

What John the Theologian had, so also Paul himself. Note also that concerning the Spirit the preposition δια (through) is used here.

Which many of the believers had, themselves possessing knowledge, but unable to teach others. For wisdom (σοφία) teaches, being a certain clarity (σαφεία), since it reveals even what is hidden. Everywhere he mentions one and the same Spirit, in order to console (as has been said many times) the one who received less.

Then when he says, To one is given, he presents the distinction of graces which, indeed, as has been said, are given for the common good. Therefore, it is required to take the distinction in the sense that by one the salvation of others can be procured. Man, indeed, cannot do this by working within, for this belongs to God, but only by persuading outwardly. For this, three things are required: first, the faculty of persuading; secondly, the faculty of confirming the persuasion; thirdly, the faculty of proposing the persuasion intelligibly. For the faculty of persuading it is required that man have skill in conclusions and certitude of principles in regard to those matters in which he ought to persuade. But in matters that pertain to salvation, some conclusions are principal, namely, divine matters; and to this pertains wisdom, which is the knowledge of divine things, as Augustine says in Book 13, On the Trinity. In regard to this it is said that to one is given through the Spirit, namely, the Holy Spirit, the utterance of wisdom, so that he can persuade one in things pertaining to the knowledge of divine things: "I will give you a mouth and wisdom, which none of your adversaries will be able to withstand" (Lk 21:15); "We speak wisdom among the perfect" (1 Cor 2:6). Secondary conclusions are those which pertain to the knowledge of creatures, the knowledge of which is called scientific, according to Augustine. And in regard to this he adds: and to another is given the utterance of knowledge according to the same Spirit, in order, namely, that that might manifest things of God through creatures. To this knowledge is attributed that by which the holy faith is defended and strengthened, but not anything curious found in human knowledge, as Augustine says. "He gave him knowledge of holy things" (Wis 10:10); "The riches of salvation are wisdom and knowledge" (Is 33:6). Yet it should be noted that wisdom and knowledge are numbered among the seven gifts of the Holy Spirit, as stated in Is (11:2). Hence it is significant that the Apostle places in the charismatic graces not wisdom and knowledge, but the utterance of wisdom and knowledge, which pertain to the ability to persuade others by speech about matters pertaining to wisdom and knowledge.

Paul says this to encourage the person concerned to suppress his shyness and receive the ability to profess and lay claim to faith.

Without the spirit of faith no one will rightly believe. Without the spirit of prayer no one will profitably pray. It is not that there are so many spirits, "but in all things one and the same Spirit works, who apportions to each one individually as he wills."

That this gift [spiritual healing] was promised to the Church is certain from Scripture. Whether any instance of it is a real instance, or change, or even (as might happen in this wicked world) fraud, is a question only to be decided by the evidence in that particular case. And unless one is a doctor one is not likely to be able to judge the evidence. Very often, I expect, one is not called upon to do so. Anything like a sudden furore about it in one district, especially if accompanied by a public campaign on modern commercial lines, would be to me suspect: but even then I might be wrong. On the whole, my attitude would be that any claim may be true, and that it is not my duty to decide whether it is.

This faith which is given by the Spirit as a grace is not just doctrinal faith but a faith which empowers activities surpassing human nature, a faith which moves mountains.… For just as a grain of mustard seed is of little bulk but of explosive energy, taking a trifling space for its planting and then sending out great branches all around, so that when it is grown it can give shelter to the birds, so in like manner the faith present in one's soul achieves the greatest things by the most summary decision. For such a one places the thought of God before his mind and as enlightenment of faith permits it, beholds God. His mind also ranges through the world from end to end, and with the end of this age not yet come, beholds the judgment already, and the bestowal of the promised rewards.

The faith mentioned here is not the kind given to every believer but the kind which can move mountains.

Faith not in dogmas, but wonder-working faith, which even moves mountains (Matt. 17:20).

The gift of healing every disease and every infirmity.

Now, the principles of the doctrine of salvation are the articles of faith, and in regard to this he adds: to another is given faith by the same Spirit. It is not taken here for the virtue of faith, because this is common to all members of Christ, according to Heb (11:6): "Without faith it is impossible to please God." But it is taken for the utterance of faith in the sense that a man is able rightly to propose matters of faith, or for the certainty of faith someone has in an excellent way, as in Matt (15:28): "Woman, great is your faith."

But matters pertaining to the teaching of salvation cannot be confirmed or proved by reason, because they transcend human reason, as Sir (3:23) says: "Matters too great for human wisdom have been shown." They are confirmed or proved by a divine sign; hence Moses, about to be sent to the people of Israel, received a sign from God through which he could confirm what he said on God's part, as is clear in Ex (4:1-7), just as a royal sign confirms that something is the command of a king. But God's sign is based in one way on something God alone can do, such as miracle, which the Apostle here distinguishes into two kinds. For he says first: to another is given the gift of healing, i.e., through which he can heal someone's infirmity, by one and the same Spirit. "Heal me, O Lord, and I will be healed" (Jer 17:14). For by these, one is persuaded not only on account of the greatness of the deed, but also on account of the benefit.

According to Paul, prophecy is not only through the Father and the Son but also through the Holy Spirit. On this account the office is one, the grace is one.

To interpret is to interpret faithfully by God's gift the sayings of those who speak in tongues or in writing.

In the distribution of spiritual gifts, it is also added that "discernment of spirits" is given to some. It is a spiritual gift, therefore, by which the spirit is discerned, as the apostle says: "Test the spirits, if they are from God.".

These gifts were given to women as well as men, as the Acts of the Apostles makes plain.

One who had such [gifts] could also punish the disobedient, as, for example, Paul struck Elymas with blindness (Acts 13:11), and Peter struck Ananias with death (Acts 5:3–5). One who had received the gifts of healings could not do this.

That is, the ability to know who is spiritual and who is unspiritual, who is a prophet and who is a deceiver.

The gift of tongues among the Corinthians was in abundance; it was by this gift that they were most puffed up, since it was the first given to the apostles and therefore was considered the most important of all. But this is not so. For the gift of teaching is more important, and the interpretation of tongues is more important than the gift of simply speaking in tongues.

Secondly, he says: To another the working of miracles, by which a person is persuaded solely by the greatness of the deed; for example, when the sea was divided, as we read in Ex (14:21), or when the sun and moon stood still in the heavens, as we read in Joshua (10:13). "Who has given you the Spirit and works marvels among you?" (Gal 3:5). In another way a divine sign is based on something God alone can know, i.e., the future contingent, as it says in Is (41:23): "Tell us what is to come hereafter, that we may know that you are gods." As to this he says: to another is given prophecy, which is divine revelation declaring with unchangeable truth among events: "I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy" (Jl 2:28). Another is knowledge of the human heart, as in Jer (17:9): "The heart is deceitful above all things and desperately corrupt; who can understand it? I, the Lord, search the mind and try the heart." In regard to this he says: To another the ability to distinguish between spirits, namely, in order that a man be able to discern by what spirit someone is moved to speak or work; for example, whether by the spirit of charity or by the spirit of envy: "Do not believe every spirit, but test the spirits to see whether they are of God" (1 Jn 4:1).

But the faculty of speaking persuasively consists in being able to speak intelligibly to others. This can be prevented in two ways: in one way by a diversity of dialects. Against this is applied the remedy signified by what he says: to another is given various kinds of tongues, namely, in order that he be able to speak in diverse languages, so that he will be understood by all, as it says of the apostles in Ac (2:4) that they spoke in various languages. In another way by the obscurity of a scripture to be quoted. Against this is given the remedy he mentions: to another the interpretation of tongues, i.e., of difficult scriptures: "I have heard that you can give interpretations of obscure things" (Dan 5:16); "Do not interpretations belong to God?" (Gen 40:8).

The Spirit spoke also in the patriarchs and the prophets, and finally the apostles then began to be more perfect after they had received the Holy Spirit. Thus there is no separation of the divine power and grace, for although "there are varieties of gifts, yet there is the same Spirit."

It belongs to God's justice that he divides and to his power that he divides according to his will or because he wishes to give to each one what he knows will be of profit.

Paul is here attributing to the Holy Spirit what he earlier attributed to all three persons. Because they are of one nature and power, the Three do what the One does. There is only one God, whose grace is distributed to individuals as he wishes, not according to the merits of any particular person but for the upbuilding of his church. All those things which the world wants to imitate but cannot, because it is carnal, may be seen in the church, which is the house of God, where they are granted by the gift and instruction of the Holy Spirit.

For not everyone has all of them, but some have these and others those, although each has the Gift himself by whom the things proper to each one are divided, namely, the Holy Spirit.

This is brought forth in the soul of the one who has sown for himself unto justice: the presumed pardon of sins, if indeed the pardon itself is attested by the efficacy of grace received for living more holily henceforth. Everyone among you who feels these things being worked within himself knows what the Spirit speaks, whose voice and working never disagree with one another. Therefore he understands the things that are said, because what he hears outwardly he feels inwardly. For he who speaks in us and works in you is one and the same Spirit, dividing to each as he wills: to some indeed to speak, to others to work what is good.

The origin of Scripture is not through human investigation, but through divine revelation, which flows from the Father of lights, from whom all paternity in heaven and on earth is named, from whom through his Son, Jesus Christ, the Holy Spirit flows into us, and through the Holy Spirit, dividing and distributing gifts to each one as he wills, faith is given, and through faith Christ dwells in our hearts.

It was otherwise requisite that the law and the prophets should be placed beneath the Lord's head, because in both Testaments mention is made of the righteous. For were we to say that the apostles were at once prophets and righteous, we should say well, "since one and the self-same Holy Spirit works in all."

Let us assert of the Holy Spirit only what is written. Let us not busy ourselves about what is not written. The Holy Spirit has authored the Scriptures. He has spoken of himself all that he wished, or all that we could grasp. Let us confine ourselves to what he has said, for it is reckless to do otherwise.

One and the same rain comes down on all the world, yet it becomes white in the lily, red in the rose, purple in the violets and hyacinths, different and many-colored in manifold species. Thus it is one in the palm tree and another in the vine, and all in all things, though it is uniform and does not vary in itself. For the rain does not change, coming down now as one thing and now as another, but it adapts itself to the thing receiving it and becomes what is suitable to each. Similarly the Holy Spirit, being One and of one nature and indivisible, imparts to each one his grace "according as he will." The dry tree when watered brings forth shoots. So too does the soul in sin, once made worthy through repentance of the grace of the Holy Spirit, flower into justice. Though the Spirit is one in nature, yet by the will of God and in the name of the Son, he brings about many virtuous effects. For he employs the tongue of one for wisdom, illumines the soul of another by prophecy, to another he grants the power of driving out devils, to another the gift of interpreting the sacred Scriptures. He strengthens the self-control of one while teaching another the nature of almsgiving, and still another to fast and humble himself, and another to despise the things of the body. He prepares another for martyrdom. He acts differently in different persons, though he himself is not diverse.

For if there is one God of the universe, the Father of Christ, "of whom are all things;" and one Lord Jesus Christ, our [Lord], "by whom are all things;" and also one Holy Spirit, who wrought in Moses, and in the prophets and apostles; and also one baptism, which is administered that we should have fellowship with the death of the Lord; and also one elect Church; there ought likewise to be but one faith in respect to Christ. For "there is one Lord, one faith, one baptism; one God and Father of all, who is through all, and in all." There is then one God and Father, and not two or three; One who is; and there is no other besides Him, the only true [God]. For "the Lord thy God," saith [the Scripture], "is one Lord." And again, "Hath not one God created us? Have we not all one Father? And there is also one Son, God the Word. For "the only-begotten Son," saith [the Scripture], "who is in the bosom of the Father." And again, "One Lord Jesus Christ." And in another place, "What is His name, or what His Son's name, that we may know?" And there is also one Paraclete. For "there is also," saith [the Scripture], "one Spirit," since "we have been called in one hope of our calling." And again, "We have drunk of one Spirit," with what follows. And it is manifest that all these gifts [possessed by believers] "worketh one and the self-same Spirit." There are not then either three Fathers, or three Sons, or three Paracletes, but one Father, and one Son, and one Paraclete.

Notice that Paul does not say "according to the will of each and every member" but "according to the will of the Spirit."

The universal medicine in which his consolation consists is that out of the same root, out of the same treasures, out of the same streams, they all receive. And accordingly, from time to time dwelling on this expression, he levels the apparent inequality, and consoles them. And above indeed he points out both the Spirit, and the Son, and the Father, as supplying the gifts, but here he was content to make the Spirit, that even hence again thou mayest understand their dignity to be the same.

Next, the comfort which he before gave, when he said, "the same Spirit," this also he here sets before us, saying, "But all these worketh the one and the same Spirit, dividing to each one severally even as he will." And he not only gives consolation but also stops the mouth of the gainsayer, saying here, "dividing to each one severally even as he will." For it was necessary to bind up also, not to heal only, as he doth also in the Epistle to the Romans, when he saith, "But who art thou that repliest against God?" So likewise here, "dividing to each one severally as he will."

And that which was of the Father, this he signifieth to be of the Spirit also. For as concerning the Father, he saith, "but it is the same God who worketh all things in all;" so also concerning the Spirit, "but all these things worketh one and the same Spirit." But, it will be said, "He doth it, actuated by God." Nay, he no where said this, but thou feignest it. For when he saith, "who actuateth all things in all," he saith this concerning men: thou wilt hardly say that among those men he numbers also the Spirit, though thou shouldst be ever so manifold in thy doting and madness. For because he had said "through the Spirit," that thou mightest not suppose this word, "through," to denote inferiority or the being actuated, he adds, that "the Spirit worketh," not "is worked," and worketh "as he will," not as he is bidden. For as concerning the Father, the Son saith that "He raiseth up the dead and quickeneth;" in like manner also, concerning Himself, that "He quickeneth whom He will:" thus also of the Spirit, in another place, that He doeth all things with authority and that there is nothing that hinders Him; (for the expression, "bloweth where it listeth" though it be spoken of the wind is apt to establish this;) but here, that "He worketh all things as He will." And from another place to learn that He is not one of the things actuated, but of those that actuate. "For who knoweth," says he, "the things of a man, but the spirit of the man? even so the things of God none knoweth save the Spirit of God." Now that "the spirit of a man," i.e., the soul, requires not to be actuated that it may know the things of itself, is, I suppose, evident to every one. Therefore neither doth the Holy Ghost, that he may "know the things of God." For his meaning is like this, "the secret things of God" are known to the Holy Spirit as to the soul of man the secret things of herself." But if this be not actuated for that end, much less would That which knoweth the depths of God and needs no actuation for that knowledge, require any actuating Power in order to the giving gifts to the Apostles. But besides these things, that also, which I before spake of, I will mention again now. What then is this? That if the Spirit were inferior and of another substance, there would have been no avail in his consolation, nor in our hearing the words, "of the same Spirit." For he who hath received from the king, I grant, may find it a very soothing circumstance, that he himself gave to him; but if it be from the slave, he is then rather vexed, when one reproaches him with it. So that even hence is it evident, that the Holy Spirit is not of the substance of the servant, but of the King.

Wherefore as he comforted them, when he said, that "there are diversities of ministrations, but the same Lord; and diversities of operations, but the same God;" so also when he said above, "there are diversities of gifts, but the same Spirit;" and after this again when he said, "But all these worketh the one and the same Spirit, dividing to every man severally as he will."

"Let us not, I pray you, be at a loss," saith he; "neither let us grieve, saying, 'Why have I received this and not received that?' neither let us demand an account of the Holy Spirit. For if thou knowest that he vouchsafed it from providential care, consider that from the same care he hath given also the measure of it, and be content and rejoice in what thou hast received: but murmur not at what thou hast not received; yea, rather confess God's favor that thou hast not received things beyond thy power."

Here Paul is comforting those who received the lesser gifts, pointing out that they too come from the Holy Spirit.

Again he proposes the same consolation, that is, that one and the same Spirit produces all things. And he especially shuts the mouth of the one who is not satisfied with his own lot; for he says: as He wills, so He acts. Who then are you to be dissatisfied? Note this saying also against those who have risen up against the Spirit. For He acts not as He is commanded, but as He wills. Therefore He is Master and God. And He acts just as the Father also, who produces all things in all (above, 1 Cor. 12:6).

Then when he says, all these, he identifies the author of these graces. In regard to this he excludes three errors. The first is that of the Gentiles attributing different gifts to different gods. Against this he says: All these are accomplished by one and the same Spirit: "One body and one spirit" (Eph 4:4). Secondly, the error of those who attributed to God only a general providence and assigned the distinctions of particular things to second causes alone. Against this he adds: apportioning to each one individually as he wills: "In the fullness of his knowledge the Lord separated them" (Sir 33:11). Thirdly, he excludes the error of those who attributed the diversity among graces to fate, or to human merit, and not solely to the divine will, as the Macedonians, who said that the Holy Spirit is the servant of the Father and of the Son. And he excludes this by saying: as he wills: "The spirit breathes where he wills" (Jn 3:8).