Commentary on 1 Corinthians 12.1–13.13

“Now concerning spiritual things, brothers, I do not want you to be ignorant. You know that when you were gentiles you went to the form of images, as you were led.” Being about to hand on spiritual things to them, he recalls the example of their former way of life; that just as they were the form of the images when they worshipped idols, and were led by the will of the demons as guide, so too, worshipping God, they should be the form of the Lord's law, walking as pleases the Lord. For the form of each law ought to be seen in the profession and conduct of its worshipper; for he is the form and image of God's law in whose faith and conduct the truth of the gospel shines.

“Therefore I make known to you that no one speaking in the Spirit of God says 'Anathema to Jesus'; and no one can say 'Lord Jesus' except in the Holy Spirit.” Since, ignorant of the meaning of spiritual gifts, they gave the glory for each charism to men rather than to God, not understanding that this gift is ministered by the Holy Spirit; and since one who calls Jesus Lord does not say it without the Holy Spirit (for he has grace in this very fact of his faith, for the glory of Christ's name; for it is not without God's gift that one says Jesus is Lord), he therefore shows them that in all things the praise and the grace are God's; for just as the image of the idols is in its ministers, having its order through each rank, yet the whole is man's, so too in the Lord's law the ranks of charisms belong to the offices of the church, not granted at all for human merits, but as members belonging to the building up of the church, which have glory through themselves and in themselves, as is also the case in human offices. For there are 'schools' (corps of officials) which give dignity to those placed in them; so that the honour of the post makes a man glorious, not his own merit. He says, then: “No one speaking in the Spirit of God says 'Anathema to Jesus'.” For the voice that says 'Anathema to Jesus' is uttered by human error; for whatever is false is from man. “And no one can say 'Lord Jesus' except in the Holy Spirit.” For the very saying by which the Lord Jesus is signified did not pour forth from men's flattery, as idols too are called gods, but from the truth of the Holy Spirit; for whatever true thing is said by anyone at all is said by the Holy Spirit. So that they might not think, then, that the Christian rule depends on human favour, and for this reason refuse to let themselves be rebuked, as is the case with images (for man invented that something which is not God should be called God, and so the priests are subject to them), he shows them that there is no human benefit in it when Jesus is called Lord, but rather the gift of God, who deigned to declare his mystery to men. For the very profession obtains forgiveness of sins, as the dedication of idols increases them. He teaches them, then, that they do not confer a benefit on religion by saying 'Lord Jesus', but receive one; lest, after the manner of idols, they think that the grace in the Lord's law is men's, as when one who is not God is called God. Indeed, not understanding that the gift of God is in faith, each had chosen men for himself to follow, saying: “I am of Paul, I of Apollos” (1 Cor 1:12). He humbles their pride, then, so that they might let themselves be rebuked, as I said.

“Now there are divisions of graces.” He does not want this ascribed to human merits but to the grace of God, for the honour of his name; for just as one who says 'Lord Jesus' says it in the Holy Spirit, whatever sort of person he is, so too one placed in a rank of church office has grace, whatever sort of person he is: certainly not his own, but that of the order, through the working of the Holy Spirit. Hence at the beginning he says: “Neither he who plants is anything, nor he who waters, but God who gives the growth” (1 Cor 3:7).

“But the same Spirit. And there are divisions of ministries.” He says that different gifts are bestowed through the same Spirit. “But the same Lord. And there are divisions of operations.” Now he joins Christ to the Holy Spirit. “But the same God, who works all things in all.” So far is he from thinking this should be given to men, as though it were their own, that he ascribes it to God alone; so as to call even the gift of the Holy Spirit and the grace of the Lord Jesus the work of the one God; lest grace and gift be divided because of the persons of the Father and the Son and the Holy Spirit; but that one work of the undivided unity and nature of the three may be understood, so as to bring all glory and divinity back to one. The divisions of graces, however, are assigned to the offices of the church, not to human merits. For if the Holy Spirit is the same as the Lord, and the Lord the same as God, the three are also one God; for since the glory and power and nature of the Holy Spirit are God's, and the Lord Jesus is in nature the same as God is, certainly the Holy Spirit and the Lord Jesus and the Father are one God. For each singly is one God, and the three are one God. Indeed, when one works, the three are said to work; so that the mystery of the Trinity is enclosed in the united nature and power of God, though it is immeasurable.

“But to each is given the manifestation of the Spirit for benefit.” That is, he receives a gift so that, governing his life by divine reins, he may be useful both to himself and to others, while he shows the example of good conduct.

“For to one is given through the Spirit the word of wisdom.” That is, prudence is given him not from books but by the flashing fire of the Holy Spirit, so that he may have an enlightened heart and be prudent to discern what is to be avoided and what followed. “To another the word of knowledge according to the same Spirit”: that is, so that he may have knowledge of divine things. “To another the grace of healings in the one Spirit”: that is, so that he may give a remedy to the infirm or the sick.

“To another faith in the same Spirit.” He says this so that, shame having been suppressed, he may receive the ability to profess and defend the faith. “To another the working of powers.” He signifies that power is given for casting out demons or doing signs. “To another prophecy”: that is, so that, filled with the Holy Spirit, he may speak of things to come. “To another the discerning of spirits.” He says this so that he may understand and judge what is said, whether it is of the Holy Spirit or of a worldly spirit. “To another kinds of tongues, to another the interpretation of words.” To interpret is faithfully to interpret, by God's gift, the words of those who speak in tongues or in letters. “But all these things the one and the same Spirit works, dividing to each as he wills.” What he said above of the three persons he now professes to be done by the one Holy Spirit; so that, since they are of one nature and power, what one works the three work; yet there is one God, whose grace is divided to each as he wills, not according to men's merits, but rather for the building up of his church; so that all the things that the world wishes to imitate but does not achieve, because it is carnal, may be seen in the church, which is the house of God, granted to individuals' offices by the gift and teaching of the Holy Spirit, as proof of the truth in those who are contemptible to the world.

“For as the body is one and has many members, and all the members of the body, though many, are one body, so also is Christ. For in one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free; and we all drank one Spirit.” By these words he teaches that no one's person is to be scorned as despised, nor anyone's preferred as though perfect; nor is the glory owed to God alone to be given to men, since in all the one and same God is glorious; seeing that we all have one baptism and one and the same Holy Spirit. This is for the reason mentioned above, because they gloried in some men and spurned others as contemptible.

“For the body too is not one member but many.” By saying this he shows that unity has varieties of offices, and that this diversity does not clash in the unity of power; since the unity of the body consists not in singleness but in many members, so that they render to one another what they owe.

“If the foot says, 'Because I am not a hand, I am not of the body', is it therefore not of the body?” That is, one who seems weak among the brothers cannot be denied to be of the body because he is not powerful.

“If the ear says, 'Because I am not an eye, I am not of the body', is it therefore not of the body?” He says that one who is a little lower ought not to be thought unnecessary to the body because he is not among the first.

“If the whole body were an eye, where would the hearing be? If the whole were hearing, where would the smelling be?” That is, if all were of one office and work, how would the remaining needs of the body be fulfilled, since it is agreed that many offices are needed to govern the body?

“But now God has placed the members, each one of them in the body, as he willed.” He says that God's will, because it is provident and rational, fitted the members to the body, so that nothing is lacking to the body, but it is made perfect by many members.

“But if all were one member, where would the body be?” It is plain that if all were of one dignity, they would not be called members, nor a body; and therefore they are governed together by the various offices of the members; for all could not be one member. They are many because they differ from one another in dignity.

“But now there are many members, but one body.” He says this because the many members, since they need one another, do not clash in the unity of nature, though they are different; because this diversity runs together into one, so that the usefulness of the body is fulfilled; as also the things of which the world itself consists, though different not only in functions but also in natures, nevertheless serve the perfection of the one world, and from all these a certain temperate balance is born in the fruits, which serve human use.

“But the eye cannot say to the hand, 'I do not need your work'.” That is, the more powerful cannot say to the inferior, 'I have no need of you'; for the eye indeed sees, but it is the hands that work. “Or again the head to the feet, 'You are not necessary to me'”: that is, one greater in rank and dignity cannot be without one who is lowly; for there is something the lowly can do which the lofty cannot, just as iron can do what gold cannot; and therefore the feet do honour to the head.

“But much more, the members of the body which seem to be weaker are more necessary.” It is plain that, however lofty someone may be in dignity, if the subordinate is lacking who makes him glorious by his services, the dignity itself will be contemptible; for it is service by which dignity subsists. It is as if an emperor lacked an army. However great the emperor, then, he still needs an army; for it is a member of his body, having before itself tribunes, counts and masters. Lower than all these are the soldiers, and they are more necessary, like the members of the body which, though they seem lower, are more useful; for without the eyes the hand works, and the foot by walking seeks food.

“And those members of the body which we think less honourable, we surround with more abundant honour.” The sense is similar: those who are thought to be without dignity, we find something in them to praise, just as in the humbler members there is something that pleases us more than what we find in the others. For of what honour are the hands worthy, when we hold what we wish! Or the feet, with which we go where we wish! Therefore we too add honour to them, for example to the feet; which, because they are lowly and without dignity, we adorn with shoes. “And our unseemly parts have more abundant honour.” It is plain that our private parts, which seem shameful, cover themselves with decency, avoiding public view, so as not to cause horror by irreverence. In the same way certain of the brothers, though unseemly in poverty and dress, are yet not without grace, through which they are members of our body; for they are accustomed to go about girt in a coarse little garment, barefoot. Though they seem contemptible, then, they are rather an honour, because they usually have a cleaner life. For what seems despised to men is usually judged beautiful by God.

“But our seemly parts need nothing.” It is plain that the head does not need, nor the face, nor the hands, anything to be added to them to adorn them; so too with brothers in whom zeal for learning and honourable conduct flourish, there is nothing that we add; for the honour due is paid to them. But for the despised or lowly, exhortation is necessary, by which some honour may be added to them, so that they may become useful; if not, through that very contempt they will be more careless about themselves, though progress is needed more in them.

“But God has tempered the body, giving more abundant honour to the part that lacked it, so that there may be no schism in the body, but the members may be concerned for one another.” He says that the human body was so tempered by God that all its members are necessary; and therefore they are concerned for one another, because one cannot exist without the other; and what is thought lower is more necessary; as has also been explained or argued about the brothers, that no one ought to be despised as useless.

“And if one member suffers, all the members suffer with it.” This is not doubtful of the members of the fleshly body; for if the eye, or foot, or hand is seized by some illness of infirmity, the whole body grieves with it; so too he teaches us to grieve with the brothers if anything of this kind, or any necessity, arises. “Or if one member is glorified, all the members rejoice with it.” It is plain that the head and the other members are glad if the feet are well cared for or healthy. So we too ought to become cheerful if we see some brother a worshipper of God and enriched with honourable conduct, that is, sound in counsel.

“But you are the body of Christ, and members from a member.” He shows plainly that he has dealt with our case by the analogy of the fleshly members; for we cannot all do the same things, but each has grace granted according to the quality of his faith.

“And God has placed some in the church, first apostles.” He placed the apostles, then, as the head in the church, who are Christ's ambassadors, as the same Apostle says: “for whom we act as ambassadors” (2 Cor 5:20). These are the bishops, as the apostle Peter confirms, saying among other things of Judas: “And let another take his bishopric” (Acts 1:20). “Second, prophets.” Let us understand prophets in two ways: both those who foretell things to come and those who reveal the Scriptures; although the apostles too are prophets, because the first rank has all those below it under it. Indeed the most wicked Caiaphas prophesied because he was high priest (John 11:51), certainly by reason of his order, not his own merit. Yet specially there were prophets who were both interpreters of the Scriptures and foretellers of the future, as was Agabus, who prophesied to this Apostle the afflictions and chains that would come at Jerusalem (Acts 21:11), and foretold the famine which happened under Claudius (Acts 11:28). So, though the apostle is better, he sometimes needs prophets. And since all things are from the one God the Father, he decreed that single bishops should preside over single churches. “Third, teachers.” He calls teachers those who in the church instructed boys in letters and in learning readings by heart, after the manner of the synagogue; for their tradition has passed over to us. In fourth place he says: “Then powers, then the grace of healings”; for someone can not be a bishop and yet have in himself the gift of the power of healings. “Helps, governings”: so that he may be watchful in understanding in divine things; yet in such a way that in some things he is not granted to fulfil, he takes from another what he does not have; for everything cannot be granted to one. There are also governors, who by spiritual reins are an example to men. “Kinds of tongues”: so that it is a gift of God to know many languages. “Interpretation of words”: so that the grace of God imparts this to someone, that he has skill in interpreting tongues.

“Are all apostles?” It is true, for in the church there is one bishop. “Are all prophets?” There is no doubt that prophecy is not granted to all. “Are all teachers?” He is a teacher who is granted to instruct others.

“Are all powers?” He can have power to whom God grants to cast out demons. “Do all have the grace of healings?” How can it be that all have gifts of healings? “Do all speak in tongues?” Certainly not, except one who receives the gift in this matter. “Do all interpret?” He can interpret words to whom God grants it. These are to be fitted into the sense mentioned above. For he has explained, giving his reasons, that all have different graces, and that the whole is not granted to anyone, by the example of the members. For by the example of the fleshly body he suggests the spiritual body; and therefore in all things God is to be blessed and gloried in, in his name whose grace it is. This principle we also find in natural things; for though gold is better than silver, silver is more in use; and though bronze is necessary, iron is needed more; for almost nothing is done without iron, though it is lower.

“Strive for the better gifts.” This he settles shortly in what follows. “And yet I show you a still more excellent way.” Step by step he advances them to more useful things, showing them that the grace of every gift mentioned above, which is seen in men, whether of speaking or healing or prophesying, does not pertain to a man's merit, but to the honour of God. And therefore now he says he is showing them a plainer way, by which one goes to heaven, which lays up merit with God. For because the things mentioned above do not always pertain to merit, the Saviour says: “Many will say to me on that day”, that is, of judgment, “Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works?” (Matt 7:22). And because this does not pertain to merit, but they are offices of the church, to the confusion of the gentiles and for the attestation of God's honour, the Lord says to them: “Depart from me; I do not know you, workers of iniquity” (Matt 7:23). For, secure because God's working was seen in them, they were careless about themselves; for to the seventy-two disciples, rejoicing because the demons were subject to them, the Saviour says: “Do not rejoice in this, that the demons are subject to you; but rejoice in this, that your names are written in heaven” (Luke 10:20). Why, unless because they are subject to the name of God, not by a man's merit? And why does it not happen now that men have the grace of God in this way? At the beginning it had to happen, so that the foundations of faith might receive firmness; but now there is no need, because people bring people to faith, when their good works and simple preaching are seen.

“If I speak with the tongues of men and of angels, but do not have love, I have become like sounding bronze or a tinkling cymbal.” It certainly seems a great grace to speak in various tongues; but it is something more if one could know even the tongue of angels, that is, if one could have spiritual knowledge of angelic movement. But he shows in what follows that this is not to be ascribed to merit but to God's glory, saying that it is like sounding bronze or a tinkling cymbal. For as bronze resounds at the impulse of another and the cymbal tinkles, so too this one who speaks in tongues has the working and movement of the Holy Spirit so as to be able to speak, as the Saviour also says in another place: “For it is not you who speak, but the Spirit of your Father who speaks in you” (Matt 10:20). For even the ass spoke with a human tongue to Balaam son of Beor, to bring home God's majesty (Num 22:28); and infant children burst forth in God's praise to the confusion of the Jews (Matt 21:16). And the Saviour showed that not only these but even stones could cry out to the condemnation of the faithless and the glory of God (Luke 19:40). And at the very beginnings, to commend the faith, those who were baptized spoke in tongues (Acts 10:46).

“And if I have prophecy, and know all mysteries and all knowledge, but do not have love, it profits me nothing.” Truly it profits nothing; for one prophesies for God's glory, as the prophet David says: “Not to us, Lord, not to us, but to your name give glory” (Ps 113:1). For even Balaam prophesied (Num 23:8 and following), though he was not a prophet but a soothsayer; and Caiaphas prophesied (John 11:51), not by merit but by the dignity of the priestly order; and Saul prophesied (1 Sam 19:23), though he had already been filled with an evil spirit because of disobedience; but this was for God's cause, so that he might not be able to seize David, whom he also wished to kill. “And if I know all mysteries”: for it profited Judas nothing to have been with the apostles and to have learned the mysteries, when, as an enemy of love, he betrayed the Saviour. And the prophet Ezekiel shows that the devil knew heavenly mysteries, when with a voice of rebuke he testifies that he had been in God's paradise and had precious stones (Ezek 28:13 and following), which stones the same Apostle signified as the mysteries of divine teaching (1 Cor 3:12); and it profited him nothing, because, forgetful of love, he leapt into pride. “And if I have all knowledge.” Knowledge profits me nothing if there is no love. Indeed it profited the scribes and Pharisees nothing, as the Saviour says: “You have the key of knowledge, and neither do you enter, nor allow others to enter” (Luke 11:52); for, corrupting love through envy, they brought its knowledge to nothing. For Tertullian and Novatian too were of no small knowledge; but because through rivalry they lost the bonds of love, they turned to schism and created heresies to their own ruin. “And if I have all faith, so as to move mountains.” To do mighty works or cast out demons through faith is God's power and glory; nor does this advance one's merit unless one is zealous for good conduct, as I mentioned above.

“And if I give away all my substance.” It is plain that if all one's substance is spent, it profits nothing if love is neglected; for love is the head of religion, and whoever does not have the head does not have life. “And if I hand over my body to be burned, it profits me nothing.” Without love it profits nothing, because love is the foundation of religion. Whatever is done without love, then, is perishable.

“Love is magnanimous, love is pleasant. Love does not envy, is not puffed up, does not act wrongly, is not ambitious, does not seek what is its own, is not irritated, does not think evil, does not rejoice in iniquity but rejoices with the truth; it bears all things, believes all things, hopes all things, endures all things. Love never falls.” He has taught such great praises of love that he might deservedly seem to set it before the rest, and that those who devote themselves to other commandments while not obeying this one labour in vain. Hence the apostle John says: “God is love” (1 John 4:8); so that one who does not have love may know that he does not have God; hence the same apostle Paul also says in another letter: “But God, who is rich in mercy, because of his great love has had mercy on us” (Eph 2:4). One who does not have love, then, is ungrateful for the mercy of God, because he does not love that by which he was saved. So that they might accordingly learn that those who set food above brotherly love sinned gravely. For this is what both profits in the present and remains forever with God. “Whether prophecies will be done away, or tongues will cease, or knowledge will be done away. For we know in part and we prophesy in part; but when that which is perfect has come, the things that are in part will be done away.” He says that all the gifts of the charisms will be done away, because they cannot grasp as much as the truth itself contains. Nor can we either take in or tell the fullness of the truth. For how can it be that a human tongue should encompass all that is God's? Therefore our imperfection will be destroyed, not that what is true will be done away; but it will be destroyed when what is lacking is added to the imperfect. For the destruction of imperfection is when what is imperfect is filled up into the true.

“When I was a little child, I spoke like a little child, I thought like a little child, I reasoned like a little child; but when I became a man, I destroyed the things of the little child.” He says this because the saints, leaving this world, must find more than they now think, as the apostle John said of the Saviour: “Then we shall see him as he is” (1 John 3:2). In this life, then, we are little children compared with the future life; for as this life is imperfect, so too is knowledge. “Now we see through a mirror in an enigma, but then face to face.” It is plain that now images are seen through faith, then the realities themselves. “Now I know in part; then I shall know as I also am known”: that is, I shall see what has been promised as I am seen; that is, I shall be present to the Lord, where Christ is.

“But now faith, hope, love remain, these three; but the greatest of these is love.” Love is rightly the greater; for love provided that faith should be preached and that there should be hope of the future life, as I mentioned above. Hence the apostle John too says: “By this we know his love, that he laid down his life for us” (1 John 3:16). Rightly, then, love is greater, through which the human race has been re-formed.