The Source, Purpose, and Diversity of the Gifts of the Spirit (1 Corinthians 12:1–11)

In the early Church, the extraordinary gifts of the Holy Spirit were displayed in believers with particular power, which made all the world understand that Christianity alone is the one true faith. Among these gifts, the gift of speaking in tongues appeared most prominently. The Apostles themselves, as soon as the Holy Spirit came upon them, began to speak in other tongues; in Cornelius the centurion, as soon as the Spirit of God came upon him, the gift of speaking in tongues was revealed; the same happened to those twelve who previously had not even heard whether the Holy Spirit existed, and who received him after baptism and the laying on of hands by the Apostle Paul in Ephesus. The same probably occurred in all other places, and the same in Corinth. Here, as it appears, believers possessed many gifts, and among them not a small number possessed the gift of tongues. The use of other gifts was regulated by these gifts and proceeded in order; but the use of the gift of tongues was more free than the others, and therefore in it deviations from reasonable order were manifested and required correction.

Such is the occasion on which Saint Paul speaks of this. Blessed Theodoret explains it thus: “Those who anciently received the divine message and were deemed worthy of saving baptism were clearly given the effective power of spiritual grace; and some began to speak in diverse tongues which by nature they did not know and which they had not learned from others; others worked miracles, healed diseases; some received the prophetic gift and predicted the future, and sometimes made manifest what was done secretly, revealing the power of the grace dwelling in them. For when the greater part was enslaved to demonic delusion, it would have been impossible for these ignorant and impoverished people to believe so easily and know the truth, unless the divine grace were openly revealed and presented miracles as a pledge for the truth of faith. With these gifts, along with other believers throughout the world, the Corinthians partook, but they did not use what had been given to them as they should. For they displayed the effectiveness of grace out of love of honor rather than necessity. The gift of tongues puffed them up especially with pride; and although there was neither listener nor interpreter, they spoke in diverse languages and did this not in order, but at one time two, three, and four. Therefore the thrice-blessed Paul wrote about this, teaching the Corinthians the proper order.”

Saint John Chrysostom also says the same about this occasion, adding to what has been said one more characteristic feature: “As the Apostles first of all received this sign (of speaking in tongues), so believers too received the same gift of tongues, and not only this, but much else besides. For many raised the dead, cast out demons, and performed many other similar miracles. However, some had fewer gifts, others more. Most frequent among them was the gift of tongues. This even became the occasion of discord among them—not from the nature of the matter, but from the lack of wisdom of those receiving the gifts. Those who received more gifts exalted themselves above those who received fewer; and the latter grieved and envied those who received more, as Paul proves later. In this way, violating mutual love, they inflicted a mortal wound, which he now seeks with great care to heal.”

Thus, the occasion for discourse on the gifts of grace was mainly the unreasonable use of the gift of tongues, then a certain lack of peace on account of the variety and inequality in receiving the gifts of grace, and finally the violation through this of the chief law of Christian life—love. Correspondingly, the Apostle writes: 1) about the gifts of grace in general, explaining how they are necessary and equally valid both in their source and in their significance in the Church (1 Cor. 12); 2) about love as the vessel and at the same time the condition of the gifts (1 Cor. 13); 3) about the use of the gift of tongues (1 Cor. 14).

1. Concerning the Gifts of Grace in General (1 Cor. 12)

In this chapter the Apostle directs his discourse primarily toward ensuring that no one considers his gift as unimportant, whatever gift it may be, and applies all his care solely to acting with it as he should. He explains this by b) a comparison of the structure of the Church, which contains diverse gifts, with a body composed of different members (1 Cor. 12:12–26). But as the foundation for this main subject he first sets forth a) an indication of the source, purpose, and diversity of the gifts of grace (1 Cor. 12:1–11); and in the application, he c) enumerates the different bearers of these gifts in the Church, or explains how the preceding discussions are embodied in the Church (1 Cor. 12:27–31).

u) Indication of the Source, Purpose, and Diversity of the Gifts of the Holy Spirit (1 Cor. 12:1–11)

In approaching discourse on these matters, the Apostle places something in the form of aa) a preamble (1 Cor. 12:1–3). “This place is very obscure,” says Saint John Chrysostom. It seems Saint Paul intended to remind the Corinthians that they were formerly in heathendom. Then faith was mute—empty, giving them nothing (1 Cor. 12:2); but in Christ Jesus you receive the Spirit, and in particular one that speaks. But since the Corinthians were familiar with other spirits that also speak, so that they would not confuse one with another, he points out a test to them: one in whom the true Spirit speaks confesses Lord Jesus; whoever does not confess him does not have a good spirit (1 Cor. 12:3).

1 Cor. 12:1. Now concerning spiritual gifts, brothers and sisters, I do not want you to be uninformed.

By “spiritual” here is meant not people, but spiritual gifts, χαρισματα (Oecumenius, Theophylact). Saint John Chrysostom calls these signs: “The Apostle called these signs ‘spiritual’ because they are the actions of the one Spirit, and human efforts in no way contribute to their accomplishment.” It is to be supposed that the Corinthians themselves asked about this. The turn came to this subject, and the Apostle says: concerning spiritual gifts, I very much desire that you have a sound understanding of this subject, certainly so that accordingly you may act.

But were there not among the Corinthians also persons who claimed for themselves the name “spiritual,” and were not those who spoke in diverse tongues among their number?

1 Cor. 12:2. You know that when you were pagans, you were led astray to mute idols, however you were led.

“When,” he says, “you were in paganism, you were drawn to dumb idols as if someone were pulling you toward them, bound with ropes. Pagans were ensnared by the darkening of their understanding and so deceived that, seeing, they saw not—that before them stood a soulless and voiceless idol, made by their own hands, which had no power in it, yet they hoped to obtain everything from it. The enemy so ensnared them, holding them in deception, and not allowing them to look clearly at the matter; beguiling them with empty hopes, he drew them as with a rope. Habit from childhood and the commonness of the practice lent much force to this deceptive attraction and made the darkness covering it impenetrable. The Corinthians had been set free from this devilish snare and had passed from Satan’s domain to God. Their eyes were now open, and they saw what foolishness their former attraction to idols had been. The Apostle thus says to them: you know. What is spoken here of false belief applies also to sinfulness. Sin likewise ensnares, and following it the sinner is led like one being led, and yet does not see either the deception or the bondage that holds him. But afterward, when he turns to virtue, he clearly sees his sinful condition—how evil it is and how it binds him, not allowing him freedom to break free from it. The enemy’s deception is the same in false worship as it is in a life of sin.”

Theodoret depicts the deception of idolatry thus: “The Apostle wishes both to refute the senselessness of Greek mythology and to display the truth of piety. For demons, having seized and appropriated to themselves the title of god, led people into great error because, departing from the right path and abandoning the true God, they began to render divine honor to many and thought that not every god can do all things, but recognized one as the giver of wisdom, another of military skill, and another of seamanship. This very thing the divine Apostle expressed in what he said, namely: before you received the light of piety, serving still the lie, like creatures without speech, you were led here and there, being enslaved to the deception of senseless idols.”

Holy Chrysostom draws attention to another aspect of the matter—namely, that idolatry was maintained, among other things, by seers in an ecstatic state. These prophecies came either from people who were in ecstasy or even from idols themselves. This marvel drew people to the idols. Saint Chrysostom deliberately explains the distinction between these ecstatic prophecies and true prophecies in order to show that the gifts of the Spirit, which are now about to be discussed, have nothing in common with the grotesque marvels of paganism. He says: “In the temples of idols, when someone was possessed by an unclean spirit and prophesied, he was, as it were, led and bound, was carried along by the spirit, and had no awareness whatsoever of what he was saying. It is characteristic of the soothsayer to be in ecstasy, to endure compulsion and violence, to be carried away and to rave like one possessed by demons. But the prophet is not like that; rather, he speaks everything with a sober soul and sound judgment, knowing what he says. Thus distinguish the ecstatic soothsayer from the prophet. When someone through various sorceries and rituals introduced a demon into a person, that person began to prophesy and, while prophesying, tore and lacerated himself, unable to endure the violence of the demon; finally he began to cry out: ‘Unbind me, unbind my bonds! Sprinkle my feet with pure water and erase the marks so that I may go!’ All this and the like—and one could say much more—proves both the compulsion with which demons are held and serve, and the violence which people endure once they have given themselves over to them and thereby lose their sound mind. Alluding to all this and the like, Paul said: ‘you are led.’ Since he was speaking to those who understood the matter, he did not expound everything in detail, lest he weigh them down, but merely reminds them. He does not explain about us—that is, about what pertains to prophets—for this too was known to the Corinthians; and among them were prophets who prophesied as they ought, with judgment and complete freedom. They had the power to speak or not to speak, for they were not compelled, but preserved their will together with their honor. This is the first distinction between the ecstatic soothsayer and the prophet.”

1 Cor. 12:3. Therefore I make known to you that no one speaking by the Spirit of God calls Jesus accursed; and no one can say Lord Jesus except by the Holy Spirit.

The connection of these words with the preceding is not entirely clear. “Therefore,” he says—as if drawing a conclusion from what went before; but how this conclusion follows is not evident. Perhaps it goes like this: in paganism too there appear certain marvels, such as prophecies in ecstasy, which demons uttered through human mouths; and these seem to be unusual gifts, only demonic and anti-divine; if you wish to verify the matter, make the ecstatic confess the name of the Lord Jesus, and you will see the difference. “When you see that someone does not pronounce the name of Jesus, or even curses Him, then he is demon-possessed; but when you see another who speaks about everything with His name, then know that he is a true bearer of the Spirit” (Saint Chrysostom). “In whom the Divine Spirit acts, it is impossible to say that Christ is alien to the Divine nature; nor can anyone sincerely confess Him as God except one illumined by that grace” (Theodoret). The believers were surrounded by idolaters, who sometimes manifested something that could astound. The Apostle had already pointed out a sign of deception in the ecstatic state of their soothsayers. Now he points out another (according to Saint Chrysostom)—that they cannot bear the name of Jesus, they blaspheme Him, revile Him, and say to Him: anathema. One filled with the Spirit of God cannot speak an evil word about Jesus; and indeed, no one can confess Jesus as Lord by himself, but if he does confess, it is only by the Holy Spirit. True faith—that the Lord Jesus Christ is God in the flesh and the Saviour—is sealed in the heart by the Spirit of God. There are various kinds of confessions of Jesus as Lord; sometimes the tongue confesses Him, sometimes the memory, sometimes the mind; but confession from the heart is something altogether different from all such things. And demons spoke to the Lord: “We know who you are, the Son of God” (Mk. 1:24; Lk. 8:28). But there was nothing sincere in that; rather, there was cunning and the intention to turn people away from the Lord by another means. In our time, such cunning concealed itself among the spiritists; at first they spoke well of the Lord, then they forbade speaking about Him, and now openly some blaspheme Him, while others insist that He is also of their party.

Having thus shown the essential distinction between what among the pagans appears illusory as coming from beyond the normal order, and what supernaturally operates in the Church in the form of extraordinary gifts, Saint Paul now speaks: bb) of their source (1 Cor. 12:4–6), cc) their purpose (1 Cor. 12:7), and dd) their variety (1 Cor. 12:8–11), “discussing this not simply, but in such a way as to put an end to the discord that had arisen from this, and to persuade those who had received less not to grieve, and those who had received more not to be puffed up” (Saint Chrysostom).

1 Cor. 12:4–6. Now there are varieties of gifts, but the same Spirit; and there are varieties of service, but the same Lord; and there are varieties of activity, but it is the same God who empowers them all.

In these words the Apostle showed that although the gifts are numerous and various, their source is one. The same thing, he says, is given by the All-Holy Spirit and by the Lord and by God the Father. For he called one and the same gifts by three names: gifts, services, and activities. They are called “gifts” because they are given by the generosity of God, and “services” because they were given through people appointed to this sacred ministry (they were appointed for service to others). And he also called these gifts “activities” as receiving their efficacy from divine nature. For the Apostle did not mean, as some foolish heretics supposed, that one thing is activated by the Spirit and another by God of all; on the contrary, he showed that the giver of one and the same gifts is the Holy Trinity. By this he comforts those who have received what seemed to them to be the lesser gifts, teaching them that from one and the same source both these gifts and those are given (Theodoret).

First of all, he instructs the one who has received the lesser gift and therefore grieves. About what, he says, do you grieve? That you have not received as much as another? But remember that this is a gift, not an obligation, and you will receive comfort in your grief. Therefore, from the very beginning he expressed it thus: “there are varieties of gifts.” He did not say: “of signs” or “of wonders,” but “of gifts,” by the very name “gift” persuading not only not to grieve, but to feel gratitude. At the same time, he says, consider also this: although you have received a gift of lesser measure, by being deemed worthy to receive it from the same source from which one who received more also received, you have equal honor with him; you cannot say that the Spirit gave him a gift while an Angel gave you one; for the Spirit gave a gift to both you and him. Therefore he also adds: “the same Spirit”. Although there is a difference in the gift, there is no difference in the Giver, for from one source both you and he received (Saint Chrysostom).

“And there are varieties of service, but the same Lord”. To strengthen the comfort, the Apostle brings in both the Son and the Father. The gifts themselves he calls here by another name, wishing by this too to provide greater comfort. Therefore he says: “there are varieties of service.” Having heard about gifts, one who received less might have begun to grieve; but hearing about service, he will not; for this word means labor and work (that is, the gifts are for service). Why do you grieve, he says, if God commanded another to labor more, while He spared you? (Saint Chrysostom).

“And there are varieties of activity”. What is “activity”? What is “gift”? What is “service”? Only different names, while the things themselves are one and the same. For he (in other places) calls both gift and service an “activity.” Do you see how he makes no distinction between the gifts of the Father (and the Son) and the Holy Spirit, not confusing their persons, but showing the equal honor of their substance? What the Spirit gives, he says, the Father God produces; and the Son divides and appoints. If one were less than another, he would not have spoken thus and would not have comforted the grieving one in this way (Saint Chrysostom).

1 Cor. 12:7. To each is given the manifestation of the Spirit for the common good.

“The purpose” is not the distribution of gifts, but the inequality in the distribution. Why is it done this way? Because receiving a gift in such a measure rather than another, and precisely such a gift, is beneficial for the one receiving it. That every gift is given for the benefit of the Church is self-evident, for otherwise it could not be revealed except by bringing benefit to others. But the Apostle’s purpose is to say to the receiver of the gift: if your gift is lesser, that is what your own benefit required. Thus all our commentators understand profit. The words “manifestation of the Spirit” mean the evident action of the Spirit, its disclosure, noticeable to all. The Apostle did not say: grace is given, but “manifestation of the Spirit”; because even now those deemed worthy of all-holy baptism receive grace, but not evidently; whereas then they immediately began to speak in diverse tongues and work miracles, by which they were taught and confirmed in the truth that the teaching is true. By necessity the Apostle said that the manifestation of the Spirit is given for profit, comforting the sorrowing Corinthians and teaching that he who clearly knows and sees all distributes wisely to everyone what is profitable for each (Theodoret).

The same thought is also in Saint John Chrysostom, who says: “The Apostle here comforts the grieving in yet another way, namely by showing that the measure of gifts communicated to him, though small, serves for his benefit. So that someone might not say: What does it matter that it is one and the same Spirit, one and the same Lord, one and the same God, when I received less? The Apostle says that this is ‘for the common good.’ By ‘manifestation of the Spirit’ he calls the (evident) signs, and rightly so. For me, a believer, it is known who has the Spirit, namely the one who is baptized; but for the unbeliever this is visible nowhere except from the (evident) signs. And from this again follows no small comfort: although the gifts are diverse, the revelation is the same; whether you have many or few, you are equally revealed (as those bearing the Spirit), so that if you wish to show that you have the Spirit, you have enough for this. Thus if the one Giver is single, and what is given to you is a gift, and the manifestation of the Spirit can be from him, and this is most beneficial to you, then do not grieve as if you were despised. It is not to your dishonor, not to your humiliation before others that God acted thus, but out of his condescension toward you and his desire for your benefit. For to receive more and not be able to bear it—that is what is unprofitable, destructive, and worthy of grief.”

1 Cor. 12:8–10. To one there is given through the Spirit the message of wisdom, to another the message of knowledge by means of the same Spirit; to another faith by the same Spirit, to another gifts of healing by that one Spirit; to another miraculous powers, to another prophecy, to another distinguishing between spirits, to another speaking in different kinds of tongues, and to still another the interpretation of tongues.

Such is the diversity of the gifts of the Holy Spirit!

“What is ‘the message of wisdom’? It is what Paul had, which the son of thunder John had. And ‘the message of knowledge’? It is what many believers had who had knowledge but were not able to teach and conveniently convey to another what they themselves knew” (Saint John Chrysostom). “By ‘word of wisdom’ the Apostle means not eloquence but true teaching, the grace of which was received both by the divine Apostle himself and the godly Evangelist John and the most divine first of the Apostles Peter and the blessed first of the martyrs Stephen. For fishermen, living by the labor of their hands, unlettered, would not have dared to speak and write publicly, moreover filling their words and writings with the greatest power possible, unless they had received true wisdom from the divine Spirit. Others of the faithful, though they had knowledge, were not able, like them, to speak to the people. And this was the gift of knowledge, by the grace of the Holy Spirit” (Theodoret). Theophylact sets forth this reason why the word of wisdom should be understood thus: wisdom—σοφια—is called the clarifier—σαφεια—as she clarifies—διασαφουσα—what is hidden. But perhaps by the word of wisdom one can understand the word that is operative from spiritual experience, concerning the mysteries of spiritual life; and by the word of knowledge, the word that is knowing, contemplation, concerning the same subjects, insofar as they are accessible to the mind.

What is “faith”? It is “not faith in doctrines, but faith that works miracles, concerning which Christ says: ‘If you have faith like a grain of mustard seed, you will say to this mountain, Move from here to there, and it will move’ (Matt. 17:20). And the Apostles asked about it when they said: ‘Increase our faith’ (Luke 17:5). For she is the mother of miracles” (Saint John Chrysostom). “Here the Apostle means not common faith, but that concerning which he says somewhat later: ‘and if I have all faith, so as to remove mountains’ (1 Cor. 13:2). For because of the prevailing unbelief (the Apostles and other believers) performed many such amazing miracles, and by them they guided the unbelieving toward truth” (Theodoret).

What are “gifts of healing”? Theodoret writes: “The Apostle means by this the healing of the sick, the gift of making the lame walk and restoring sight to those deprived of vision. For this was accomplished in that time, as the Acts of the Apostles testifies. Thus it is said of the godly Peter that many of the sick were laid in the streets ‘on beds and couches, so that when Peter came by, at least his shadow might fall on some of them’ (Acts 5:15); and of the divine Paul, that even the handkerchiefs and aprons that had touched his skin carried healing (Acts 19:12)”.

What are “miraculous powers”? Saint John Chrysostom says: “Having ‘miraculous powers’ and ‘gifts of healing’ is not the same thing. He who had the gift of healing only healed; but he who had miraculous powers could also punish, for from power comes not only healing but also punishment, as for example Paul blinded, and Peter struck down with death.” The same is true of Theodoret: “This gift often imposed punishment as well, as on Elymas—loss of sight, and on Ananias and Sapphira—premature death.” Oecumenius attaches to this the power to “hand over to Satan so that they may learn not to blaspheme” (1 Tim. 1:20).

What is “prophecy”? It is the gift of seeing the future, revealing what is hidden, discerning what is in someone’s heart. “And of this gift many were partakers at that time, not only men but also women” (Theodoret). The daughters of Philip prophesied; a certain Ananias predicted bonds to the holy Paul, and so on.

What is “distinguishing between spirits”? Theodoret writes: “Since at that time there were also soothsayers (inspired by demons) deceiving people, to others the divine Spirit gave such grace as to be able to expose those possessed by hostile spirits.” Saint John Chrysostom says that “The discerning of spirits is the knowledge of who is spiritual (filled with the Holy Spirit) and who is not spiritual (speaks only from himself), who is a prophet and who is a deceiver. At that time there was great danger from false prophets, for the devil strove in every way to oppose falsehood to truth.”

What is “speaking in different kinds of tongues”? It is the gift of speaking in diverse languages, not from learning them, but by a gift from the Spirit of God. The Roman empire was filled with peoples of diverse languages. So that no one would be deprived of the opportunity to hear the gospel, everywhere the gift of speaking in diverse languages was given. This gift and the gift of wisdom were the most necessary. “The Apostle gave it the last place, and the gift of teaching the first, because for both these gifts all the others are given, so that the preaching be received with faith” (Theodoret). “This gift (of tongues) was esteemed great; the Apostles first of all received it, and many of the Corinthians had it, but the gift of teaching is greater. The Apostle placed it first, but speaks of this at the end, because this (gift of teaching) is the reason for it, as well as for all the rest, both prophecy and miraculous powers and gifts of healing, and nothing can equal it, as he himself says: ‘The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching’ (1 Tim. 5:17)” (Saint John Chrysostom).

What is “the interpretation of tongues”? The gift of interpreting for others what was spoken in foreign languages. “One person himself knew what he spoke, but could not interpret it to another; while another had the ability for both” (Saint John Chrysostom). “And this was a spiritual gift. For often when someone knew only the Greek language and another spoke in a Scythian or Thracian tongue, he would interpret it to those listening” (Theodoret). “This gift sometimes those who spoke in tongues themselves had, and they interpreted themselves” (Oecumenius).

In enumerating such gifts, the Apostle explained that they are given now “by the same Spirit,” now “in the same Spirit,” “teaching that although the streams are diverse, the source is undoubtedly one. But he also deemed this insufficient and added” (Theodoret):

1 Cor. 12:11. All these are the work of one and the same Spirit, and he distributes them to each one, just as he determines.

“By all this the Apostle comforts those who received lesser gifts, teaching them that these are also gifts of the Spirit of God, and the Spirit of God gives as he wishes; and what he wishes is profitable” (Theodoret). “Here is the chief foundation of comfort: we all receive from one and the same root, from one and the same treasury, from one and the same source. For this reason he constantly uses this word, and by it makes equal the supposed inequality and comforts. Above he said that both the Spirit and the Son and the Father give the gift, but here he speaks only of the Spirit, so that from this you may know that they have one and the same dignity. And he not only comforts by this, but also shuts the mouth of the opponent by saying: ‘distributes them to each one, just as he determines’; for in comforting one must also instruct, as he does also in the epistle to the Romans when he says: ‘Who are you, a human being, to talk back to God?’ (Rom. 9:20). So here: ‘distributes them to each one, just as he determines.’ At the same time he shows that what belongs to the Father belongs also to the Spirit. For as he said of the Father: ‘it is the same God at work in all of them’; so also of the Spirit: ‘all these are the work of one and the same Spirit.’ But he acts, you say, under the influence of God? Nowhere did the Apostle say this; you yourself invented this. When he speaks of God the Father: ‘at work in all,’ he says this of men, and does not at all count the Spirit with men, although you, like a madman, repeat it a thousand times. Since he said above: ‘by the Spirit’ (δια του Πνευματος, ‘the message of wisdom is given’), so that you might not think that this expression signifies a diminishment of the Spirit or a dependence of his actions on another, he adds that the Spirit ‘works,’ and is not impelled to work, and works ‘just as he determines,’ not as he is commanded. As the Son speaks of the Father, that ‘he raises the dead and gives them life,’ so also of himself, that ‘he gives life to whom he wishes’ (John 5:21); so also of the Spirit in one place it is said that he does all things with authority, and nothing hinders him—for the words: ‘where he chooses, he blows’ (John 3:8), although spoken of the wind, prove also this; and here it is said that he works all things just as he determines. And from another place you can see that he is not a being through which others work, but he himself works; ‘who knows a person’s thoughts except their own spirit within them? In the same way no one knows the thoughts of God except the Spirit of God’ (1 Cor. 2:11). The spirit of a person, that is, the soul, does not need external impulse to know its own; this is known to all; consequently, the Holy Spirit too, to know divine things, for the Spirit of God knows the mysteries of God just as the human soul knows its own mysteries. If then in this case he is not impelled to work by anyone else, then knowing the deep things of God and working without external influence in the distribution of gifts to the Apostles, he is all the more not dependent on anyone else himself. Let us not be discouraged, grieve, and say: why did I receive that but not this; let us not demand an accounting from the Holy Spirit, for if you know that he gives according to his providence, and are aware that by the same providence he gives in a certain measure, then be content and rejoice in what you received; do not be saddened by what you did not receive, but rather give thanks that you did not receive beyond your strength” (Saint John Chrysostom).