Chapter Twelve

¹ Chapter Twelve. Now concerning spiritual things, brethren, I would not have you ignorant. That is, concerning the gifts of the Spirit. And the subject is this: Those who believed in the beginning and were baptized all received the Spirit; but since this was invisible, a perceptible proof of its working was given, and they either spoke with tongues, or prophesied, or worked miracles. Among the Corinthians, then, on account of the gifts there were factions, both of those who received the greater being lifted up, and of those who received the lesser being envious toward the former. Then too there were certain diviners and false prophets, and these were distinguished with difficulty from the inspired prophets. All these things, then, he sets right, and first that of the diviners.

² You know that when you were Gentiles, you were led away to the dumb idols, even as you were led. He gives a sign of the diviner and of the prophet; and he says that among the idols, if anyone divined, being possessed by an unclean spirit, as one led away, he was thus dragged, bound by the spirit, knowing nothing of the things he said, but being beside himself and raving; whereas the prophet [is] not so, but utters all things with a sober mind; so that this is the first sign of a demonic diviner and a divine prophet.

³ Wherefore I make known to you, that no one speaking in the Spirit of God says, Jesus is accursed; and no one can say, Lord Jesus, except in the Holy Spirit. And let this too, he says, be a sign to you of a diviner: the anathematizing—that is, the blaspheming and speaking evil of—Jesus; and again, of a prophet: the naming with good words of the name of the Lord. What, then, of the catechumens? how, not yet having the Holy Spirit, do they name Jesus? But the discourse is not now concerning these, but concerning the believers and the unbelievers. And what of the demons? did they not name the name of the Lord? But [they did so] when scourged and compelled; willingly, however, and not scourged, nowhere.

⁴ Now there are diversities of gifts, but the same Spirit. After showing the difference of the prophet and the false prophet, he speaks also concerning the gifts, that he may set right those also who were in faction over these. And first he heals the one who received the lesser gift, and was grieved on this account. For why are you grieved, that you did not receive as much as another? For it is not a debt, but a gift and a free bestowal. So that give thanks, that God, owing you nothing, has given you something at all; but he is also the same Giver both to you and to that other, namely, God. For it is not that an angel gave to you, but God to that other; rather, the same Spirit to both.

⁵ And there are diversities of ministrations, but the same Lord. He makes mention also of the Son, as Giver of good things. And consoling yet more the one who is grieved, he said, “ministrations.” For he who heard “gift,” and received the lesser, might perhaps be grieved as having been lessened concerning the bestowal; but he who [heard] “ministration,” not so; for this is indicative of toil and sweat. For why are you grieved, if he bade another toil more, sparing you?

⁶ And there are diversities of operations, but the same God who works all things in all. Here he made mention of the Father also, who works the operations in all the believers. And behold, the Trinity is complete for you. And gift, and operation, and ministration are the same things, even if they differ in their names; for the things given by the Spirit and the Son and the Father are equal. And observe how he made mention of the Spirit first, and last of the Father, on account of those who busy themselves about the order.

⁷ But to each is given the manifestation of the Spirit for profit. Lest anyone say: What then, if it is the same Lord, and the same Spirit, and the same God, but I received the lesser? he says that This was profitable for you. And by “the manifestation of the Spirit” he means the signs. For through these the Spirit was shown dwelling in those who were baptized. So that, if you are grieved, whether [it be] the greater gift or the lesser, you have it from the same Spirit.

⁸ For to one is given through the Spirit the word of wisdom. Such as John had, the son of thunder; such as Paul himself. And note the “through,” in the case of the Spirit.

⁹ And to another the word of knowledge, according to the same Spirit. Such as many of the believers had, themselves having knowledge, but not being able to teach. For wisdom teaches, being something clear, as also making plain the hidden things. And everywhere he makes mention of the same Spirit, consoling the one who received the lesser.

¹⁰ And to another faith, in the same Spirit. Not that of doctrines, but that of signs, which also removes mountains.

¹¹ And to another gifts of healings, in the same Spirit. The healing of every disease and every infirmity.

¹² And to another workings of powers. This one was able also to punish the disobedient, as Paul blinded Elymas, and Peter slew Ananias; which he who received the gifts of healings did not have.

¹³ And to another prophecy; and to another discernings of spirits. That is, the knowing who is spiritual, and who is not spiritual; who is the prophet, and who the deceiver.

¹⁴ And to another kinds of tongues; and to another interpretation of tongues. Great was the gift of tongues among the Corinthians, on which they prided themselves the more, as having been given first to the apostles, and on this account they held it to be greater than the others. But it is not so. For the gift of teaching is greater, and the interpretation of tongues is greater than simply to speak with tongues. And most fittingly, instead of “tongues,” he said “kinds,” calling their differences “kinds.”

¹⁵ But all these works the one and the same Spirit, dividing to each one severally as he wills. Again he sets down the same consolation, that the same Spirit works all things. And he rather stops the mouth of the one who is displeased at the distribution. For “as he wills,” he says, so also he does; and who are you who are not pleased? And note the saying, on account of the Pneumatomachi; for [it is] not, “As he is commanded,” but, “As he wills.” So that [he is] master and God. And [it is] not, “He is worked,” but, “He works,” just as also the Father.

¹⁶ For as the body is one, and has many members, but all the members of the body, being many, are one body; so also is Christ. And from the illustration drawn from the body he consoles the one who is pained at the lesser gift, showing him that he has not been lessened. For just as the body is both one thing and many, by reason of its having members; so also the members are both many and one, by reason of their contributing to one body. Where, then, is the difference? where the greater? where the lesser? for all are one. “So now,” he says, “is Christ also”—that is, the Church of Christ. For since Christ is the head of the Church, he thus named the Church from the head. For just as the body and the head are one man; so, knowing the Church and Christ, as body and head, to be one, he set “Christ” in the place of the Church.

¹⁷ For in one Spirit were we all baptized into one body, whether Jews or Greeks, whether slaves or free. Now he shows how the Church resembles the illustration of the one body. And he says that By the same and one Spirit we all, and I Paul, were baptized into one body—that is, so as to be one body. For [it is] not that you were baptized in one [Spirit], and I in another, but in the same. So that neither do I have anything more than you. For “into one body were we baptized.” In the sense of, That we might be one body, both Jews and Greeks, both slaves and free. And if the Spirit united those who stood so far apart, much more, after they have become one, ought we not to be grieved, as though there were some difference among us.

¹⁸ And we were all made to drink into one Spirit. He seems indeed to be speaking concerning the spiritual table, of the bread and the wine. For having called “Spirit” that which gave us drink, he made plain both, the blood and the flesh. But rather—what is truer—he speaks here of the visitation of the Spirit which came to us from baptism. And “we were made to drink,” he said, from the metaphor of trees, whose branches are watered from the root. One Spirit, then, gave us drink and watered us, and made us to be one body.

¹⁹ For the body also is not one member, but many. Marvel not, he says, if, being so many, we are one body. For also in the case of the human body it is possible to find one body out of many members.

²⁰ If the foot should say, Because I am not a hand, I am not of the body; is it therefore not of the body? And if the ear should say, Because I am not an eye, I am not of the body; is it therefore not of the body? He introduces the members speaking and murmuring because they had been made less than the other members, in order that, by showing the murmuring of the members to come about contrary to reason, he may shame those in the Church who murmur because there are some greater than themselves. But the foot is the same [in essence] as the eye, yet differing in order. And then you are not a member, if you tear yourself away, and break off from the union. Keep, therefore, the union, if you wish to be a member.

²¹ If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? Since he had made mention of eye and hand, of the superiority and the inferiority, that they might be consoled, yet not beyond what is fitting; now he shows that it is profitable to be thus different. For if the whole body were one [member], where would the rest be? Are you not ashamed, then, of deeming yourself alone to be [everything]?

²² But now God has set the members, each one of them, in the body, even as he willed. The head, having the upper place, ought to be well content; for this is of God, this is not its own achievement. So therefore also in the case of the Church: he who set that one to be below—it is also profitable for him; and that one to be above; and this one too, having been brought to soberness, must not be lifted up.

²³ And if all were one member, where were the body? But now there are many members, yet one body. See his wisdom; from this very thing he stops their mouths—from that which seemed to produce the littleness of soul, I mean, the gifts being different and not equal in honor. For if the members were not different, neither would there be one body; and there being no one body, neither would there be equality of honor. But now on this account there is equality of honor in all, because all contribute to one body. From the members being different, one body is brought to completion; from their being one comes the equality of honor, by this very thing, in that they contribute to the filling up of one body.

²⁴ And the eye cannot say to the hand, I have no need of you; or [the eye] to the head; or again the head to the feet, I have no need of you; for the greater have need of the lesser, since they are not themselves self-sufficient to build up the Church. He said, “cannot.” For though it wish many things, he says, yet the matter is not so by nature.

²⁵ But much more those members of the body which seem to be weaker are necessary; and those parts of the body which we think to be less honorable, upon these we bestow more abundant honor; and our uncomely parts have more abundant comeliness. Now he shows that the things which seem lesser are useful and necessary. And what are these, the things that seem weaker and less honorable, but are necessary? Some say the generative parts, which seem indeed to be dishonorable and uncomely; yet they are so necessary that without them there is not even a race. But we also bestow more abundant honor upon these; for though one were naked over the whole body, these at least he does not endure to leave naked. And as weaker indeed, but necessary, some say the eyes; for being small, and weaker than the other members, they are most necessary. And as less honorable and uncomely, the feet. The eyes, then, we deem [worthy] of much care, as weak; and the feet too we both cover and deem worthy of forethought, although they lie below, and seem dishonorable.

²⁶ But our comely parts have no need. Lest anyone say: And what kind of reasoning is this, to take forethought for the uncomely and dishonorable, but to despise the comely? We do not despise them, he says, but those do not so need [help] from us, having comeliness by nature.

²⁷ But God tempered the body together. Both from nature, and by our forethought it was cared for; but the others did not [need] even the regard from us.[1] They would not have been torn away; but, being unable to bear the bond [as something] everlasting, and these being torn away, this would befall the rest also, inasmuch as the body would be rent asunder. Let not, therefore, you, he says, who have the greater gifts, trample upon the lesser, lest, when those are torn away, you also be harmed.

²⁸ But that the members should have the same care one for another. Not only that they may be members, but that there may also be much love and concord. And the great one cares and is anxious for the small, not simply, but “the same”—that is, that the small one also may enjoy the same forethought as the great. Thus, at any rate, when a thorn has fallen in and been fixed in the heel, the whole body is set in motion; the head stoops, the back is bent together, and the hands of solicitude pluck out that which is fixed.

²⁹ And whether one member suffers, all the members suffer with it; or whether one member is glorified, all the members rejoice with it. For the exact union makes both the misfortunes and the good successes common. Thus, at any rate, as we said, when the heel is struck, all suffer together; again, the head is crowned, and it seems good to all, and the whole body seems comely.

³⁰ Now you are the body of Christ, and members in part. Lest they say: For what reason the example of the body and the members? he says that “And you are members, the body of Christ”; for as the human body must not be in faction, how much more that of Christ? But since they themselves alone did not fill up the body of Christ, but the believers in all the world; he added, “And members.” For even if they were not a whole body, yet they were members; and these “in part”—that is, all the members, but in part. For according to the Church among you, you are the body of Christ, as a whole Church; but with respect to the Churches everywhere, having Christ as head, you are members, from being a part in relation to it.

³¹ And those whom God has set in the Church: first apostles, secondly prophets. God has set them; how, then, do you set yourself against God? And he sets the apostles first, as leaders of all good things; and second the prophets—not those of the Old [Covenant] (for those prophesied until then concerning the coming of Christ), but those after the coming of Christ in the New Covenant, such as also the daughters of Philip, and many others; for this grace of the Spirit was abundant in each Church. And he sets down “first” and “second,” that, by ranking the gift of tongues last, he may put down those who were lifted up over it.

³² Thirdly teachers. For the prophet utters straightway from the Spirit; but the teacher [speaks] also from his own resources; on this account this one is third.

³³ Then powers, then gifts of healings. The powers both healed the sick and punished the adversaries; but the gifts of healings only healed; on this account he sets the former before the latter. Of both of these, however, the one who is truly a teacher is better, who is, namely, he who teaches by deed and by word.

³⁴ Helps, governments. That is, the helping of the weak, and the governing—that is, the administering—of the affairs of the brethren. And these, even if they are of our own diligence, yet he says that they too are gifts of God, persuading us to be thankful, and to look toward him, and not to be lifted up.

³⁵ Kinds of tongues. This he set last, that he might put down those who boasted over it.

³⁶ Are all apostles? are all prophets? are all teachers? are all powers? have all gifts of healings? do all speak with tongues? do all interpret? Since it was likely that they would rather be grieved, as the greater and lesser gifts had been made manifest through the enumeration, again he consoles the lesser. For what? he says; are you grieved, that you do not happen to have prophecy? Consider that you have this, again, which the prophet does not have; and what another does not have. So that this is profitable and more beneficial for you, to be thus, that each may have need of his neighbor.

³⁷ But earnestly desire the better gifts. Here he gently makes plain that they themselves are the cause of their seeing the lesser things; for by saying, “Earnestly desire,” he requires the diligence on their part, and the greater longing concerning spiritual things. And he did not say, “The greater,” but, “The better”—that is, the more beneficial.

³⁸ And moreover I show to you a way according to excellence. And along with these things (for this is what “And moreover” makes plain), if at all you are earnest desirers of gifts, I will show you one way according to excellence—that is, surpassing—which leads to all the gifts. And he means love.