Homilies on First Corinthians

“But all these works 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 you may 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 says, “If you have faith as a grain of mustard-seed, you 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 various kinds of tongues; to another the interpretation of tongues.” For one person knew what he spoke 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 various 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 you.” Do you see how he calls it also a gift?

6. Next, the comfort which he before gave, when he said, “the same Spirit,” this also he here sets before us, saying, “But all these works 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 does also in the Epistle to the Romans, when he says, But who are you that repliest against God? So likewise here, “dividing to each one severally as he will.”

And that which was of the Father, this he signifies to be of the Spirit also. For as concerning the Father, he says, “but it is the same God who works all things in all;” so also concerning the Spirit, “but all these things works one and the same Spirit.” But, it will be said, “He does it, actuated by God.” Nay, he no where said this, but you feign it. For when he says, “who actuates all things in all,” he says this concerning men: you will hardly say that among those men he numbers also the Spirit, though you should be ever so manifold in your doting and madness. For because he had said “through the Spirit,” that you might not suppose this word, “through,” to denote inferiority or the being actuated, he adds, that “the Spirit works,” not “is worked,” and works “as he will,” not as he is bidden. For as concerning the Father, the Son says that “He raises up the dead and quickens;” in like manner also, concerning Himself, that “He quickens whom He will:” thus also of the Spirit, in another place, that He does all things with authority and that there is nothing that hinders Him; (for the expression, “blows where it lists” [John 3:8,] though it be spoken of the wind is apt to establish this) but here, that “He works 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 knows,” says he, “the things of a man, but the spirit of the man? Even so the things of God none knows 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 does 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 knows 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 spoke 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 has 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.

7. 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 works the one and the same Spirit, dividing to every man severally as he will.”

“Let us not, I pray you, be at a loss,” says 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 you know that he vouchsafed it from providential care, consider that from the same care he has given also the measure of it, and be content and rejoice in what you have received: but murmur not at what you have not received; yea, rather confess God's favor that you have not received things beyond your power.”

5. And if in spiritual things one ought not to be over-curious, much more in temporal things; but to be quiet and not nicely enquire why one is rich and another poor. For, first of all, not every single rich man is rich from God, but many even of unrighteousness, and rapine, and avarice. For he that forbade to be rich, how can he have granted that which he forbade to receive?