But in all these works that one and same Spirit, dividing to every man individually as he will.
All Commentaries on 1 Corinthians 12:11 Go To 1 Corinthians 12
John Chrysostom
AD 407
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. Matthew 17:20 And the Apostles too concerning this besought Him, saying, Increase our faith: Luke 17:5 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: 1 Thessalonians 5:20-21 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. 1 Timothy 5:17 And to Timothy he wrote, saying, Give attendance to reading, to exhortation, to teaching; neglect not the gift that is in you. 1 Timothy 4:13-14 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? Romans 9:20 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: John 5:21 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. 1 Corinthians 2:11 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?
But that I may, far above what the case requires, stop the mouths of those who concerning these things gainsay us, come, let us carry our discourse higher up, to the time when riches used to be given by God; and answer me. Wherefore was Abraham rich whereas Jacob wanted even bread? Were not both the one and the other righteous? Does He not say concerning the three alike, I am the God of Abraham, and of Isaac, and of Jacob? Exodus 3:6 Wherefore then was the one a rich man, and the other a hired servant? Or rather, why was Esau rich, who was unrighteous and a murderer of his brother, while Jacob was in bondage for so long a time? Wherefore again did Isaac live in ease all his time, but Jacob in toils and miseries? For which cause also he said, Few and evil are my days. Genesis 47:9
Wherefore did David, who was both a prophet and a king, himself also live all his time in toils? Whereas Solomon his son spent forty years in security above all men, in the enjoyment of profound peace, glory, and honor, and going through every kind of deliciousness? What again could be the reason, that among the prophets also one was afflicted more, and another less? Because so it was expedient for each. Wherefore upon each our remark must be, Your judgments are a great deep. Psalm 36:6 For if those great and wonderful men were not alike exercised by God, but one by poverty, and another by riches; one by ease, and another by trouble; much more ought we now to bear these things in mind.
8. But besides this, it becomes one to consider also that many of the things which happen do not take place according to His mind, but arise from our wickedness. Say not then, Why is one man rich who is wicked, and another poor who is righteous? For first of all, one may give an account of these things also, and say that neither does the righteous receive any harm from his poverty, nay, even a greater addition of honor; and that the bad man in his riches possesses but a store of punishment on his future road, unless he be changed: and, even before punishment, often-times his riches become to him the cause of many evils, and lead him into ten thousand pitfalls. But God permits it, at the same to signify the free choice of the will, and also to teach all others not to be mad nor rave after money.
How is it then, when a man being wicked is rich, and suffers nothing dreadful? say you. Since if being good he has wealth, he has it justly: but if bad, what shall we say? That even therein he is to be pitied. For wealth added to wickedness aggravates the mischief. But is he a good man, and poor? Yet is he nothing injured. Is he then a bad man, and poor? This is he so justly and by desert, or rather even with advantage to himself. But such an one, say you, received his riches from his ancestors and lavishes it upon harlots and parasites, and suffers no evil. What do you say? Does he commit whoredom, and do you say, he suffers no evils? Is he drunken, and do you think that he is in luxury? Does he spend for no good, and do you judge that he is to be envied? Nay what can be worse than this wealth which destroys the very soul? But you, if the body were distorted and maimed, wouldest say that his was a case for great lamentation; and do you see his whole soul mutilated, yet countest him even happy? But he does not perceive it, say you. Well then, for this very reason again is he to be pitied, as all frantic persons are. For he that knows he is sick will of course both seek the physician and submit to remedies; but he that is ignorant of it will have no chance at all of deliverance. Do you call such an one happy, tell me?
But it is no marvel: for the more part are ignorant of the true love of wisdom. Therefore do we suffer the extremest penalty, being chastised and not even withdrawing ourselves from the punishment. For this cause are angers, dejections, and continual tumults; because when God has shown us a life without sorrow, the life of virtue, we leave this and mark out another way, the way of riches and money, full of infinite evils. And we do the same, as if one, not knowing how to discern the beauty of men's bodies but attributing the whole to the clothes and the ornaments worn, when he saw a handsome woman and possessed of natural beauty, should pass quickly by her, but when he beheld one ugly, ill-shaped, and deformed, but clothed in beautiful garments, should take her for his wife. Now also in some such way are the multitude affected about virtue and vice. They admit the one that is deformed by nature on account of her external ornaments, but turn away from her that is fair and lovely, on account of her unadorned beauty, for which cause they ought especially to choose her.
9. Therefore am I ashamed that among the foolish heathen there are those that practise this philosophy, if not in deeds, yet so far at least as judgment goes; and who know the perishable nature of things present: whereas among us some do not even understand these things, but have their very judgment corrupted: and this while the Scripture is ever and anon sounding in our ears, and saying, In his sight the vile person is contemned, but he honors them that fear the Lord: Psalm 15:4 the fear of the Lord excels every thing ; fear God, and keep His commandments; for this is the whole of man: Ecclesiastes 12:13; be not thou envious of evil men; Psalm 49:16; all flesh is grass, and all the glory of man as the flower of grass; Isaiah 40:7 For these and such-like things though we hear every day, we are yet nailed to earth. And as ignorant children, who learn their letters continuously, if they be examined concerning their order when they are disarranged, naming one instead of another, make much laughter: so also ye, when here we recount them in order, follow us in a manner; but when we ask you out of doors and in no set order, what we ought to place first and what next among things, and which after which; not knowing how to answer, you become ridiculous. Is it not a matter of great laughter, tell me, that they who expect immortality and the good things which eye has not seen, nor ear heard, neither have entered into the heart of man, should strive about things which linger here and count them enviable? For if you have need yet to learn these things that riches are no great thing, that things present are a shadow and a dream, that like smoke they are dissolved and fly away: stand for the present without the sanctuary: abide in the vestibule: since you are not yet worthy of the entrance to the palace-courts on high. For if you know not to discern their nature which is unstable and continually passing away, when will you be able to despise them?
But if you say you know, cease curiously to inquire and busy yourself, what can be the reason why such an one is rich and such an one poor: for you do the same when you ask these questions, as if you went round and enquire, why one is fair and another black, or one hook-nosed and another flat-nosed. For as these things make no difference to us, whether it be thus or thus; so neither poverty nor riches, and much less than they. But the whole depends upon the way in which we use them. Whether you are poor, you may live cheerfully denying yourself; or rich, you are most miserable of all men if you fly from virtue. For these are what really concern us, the things of virtue. And if these things be not added, the rest are useless. For this cause also are those continual questions, because the most think that indifferent things are of importance to them, but of the important things they make no account: since that which is of importance to us is virtue and love of wisdom.
Because then ye stand I know not where, at some far distance from her, therefore is there confusion of thoughts, therefore the many waves, therefore the tempest. For when men have fallen from heavenly glory and the love of heaven, they desire present glory and become slaves and captives. And how is it that we desire this, say you? From the not greatly desiring that. And this very thing, whence happens it? From negligence. And whence the negligence? From contempt. And whence the contempt? From folly and cleaving to things present and unwillingness to investigate accurately the nature of things. And whence again does this latter arise? From the neither giving heed to the reading of the Scripture nor conversing with holy men, and from following the assemblies of the wicked.
That this therefore may not always be so, and lest wave after wave receiving us should carry us out into the deep of miseries and altogether drown and destroy us; while there is time, let us bear up and standing upon the rock, I mean of the divine doctrines and words, let us look down upon the surge of this present life. For thus shall we both ourselves escape the same, and having drawn up others who are making shipwreck, we shall obtain the blessings which are to come, through the grace and mercy, etc
