Jesus Is Lord: The Varieties of Gifts
…in another way, for the Spirit works through the hands of the saints the deeds that serve his glory. And if his Spirit glorifies the Son, how could anyone speaking in the Spirit speak evil of him? He will rather say, “Jesus is Lord” (1 Corinthians 12:3). So those who rank with creation the one through whom all things were brought into being (John 1:3) would have no share at all in the Holy Spirit, for they plainly say, “Jesus is accursed” (1 Corinthians 12:3).
But those who devoutly confess that Jesus is God and Lord will have the fact itself as witness that they have been initiated through the Spirit into the knowledge of beholding God in him. “For the Spirit searches everything, even the depths of God” (1 Corinthians 2:10). Knowing what is hidden in God, the Spirit carries it across to the souls of the saints and plants in them a knowledge free from error and beyond reproach.
And the inspired Paul himself is witness to this when he goes on to say, “Now there are varieties of gifts, but the same Spirit; and there are varieties of service, and the same Lord; and there are varieties of workings, but it is the same God who works all things in all” (1 Corinthians 12:4–6). For just as those who hold power over affairs on earth, and adorn the thrones of kingship, crown the more loyal of their own guards with different honors, so the holy and consubstantial Trinity distributes a rich possession of the good things from above to those who love it with a sound heart and a whole mind, through the one Spirit, as through Christ, from the Father. For all things are from the Father, through the Son, in the Spirit.
“To each is given the manifestation of the Spirit for what is profitable. For to one is given through the Spirit the word of wisdom,” and so on (1 Corinthians 12:7–8).
For he knows, he knows the times that befit each of the things he does, he “in whom are hidden all the treasures of wisdom and knowledge,” as it is written (Colossians 2:3). What the gifts are, and what the distributions, and indeed the workings of miracles, Paul makes clear when he says, “For to one is given through the Spirit the word of wisdom” (1 Corinthians 12:8). The word of wisdom, as it seems to me at least, is the word given “in the opening of the mouth” (Ephesians 6:19): ready and flowing, as if it came from a very nimble tongue.
“To another, the word of knowledge” (1 Corinthians 12:8). For there are some among us who lack readiness in speech and have not gained the freedom to express themselves with ease, yet they are very deep in understanding. They come to the sacred words most thoughtfully and with great subtlety, and they are able to lead others into the mysteries and readily lay open what they have contemplated. But both the word of wisdom and the word of knowledge are supplied through the one Spirit, from the Father through the Son, to those worthy to receive them. It is a word of knowledge when someone knows the sense of the divine oracles and is able to unfold their meaning, but cannot teach it eloquently.
Both the one and the other are supplied to the worthy through the one Spirit, from the Father through the Son, who is said to apportion the ministries (1 Corinthians 12:5). For some of the holy apostles he commanded to proclaim the word of faith to those of the blood of Israel, and others again he assigned to the lands of the Gentiles. And this too he brought about through the Holy Spirit. Indeed, in the Acts of the holy apostles we shall find it written: “While they were worshiping the Lord and fasting, the Holy Spirit said, ‘Set apart for me Barnabas and Saul for the work to which I have called them’ ” (Acts 13:2).
The inspired Paul was appointed to the apostleship of the Gentiles, and this ministry fell to him as his lot. He will confirm it himself when he writes, “Inasmuch then as I am an apostle of the Gentiles, I magnify my ministry” (Romans 11:13). So the Son apportions the ministries, and the Holy Spirit carries the matter out with authority, for he is the Spirit of the Son. But the workings of miracles as well, that is…
Greek
ἑτέρως, ἐνεργεῖ γὰρ τὰ εἰς δόξαν αὐτοῦ διὰ χειρὸς ἁγίων· εἰ δὲ δοξάζει τὸν Υἱὸν τὸ Πνεῦμα αὐτοῦ, πῶς ἂν εἰς αὐτὸν δυσφημήσειέν τις λαλῶν ἐν Πνεύματι; ἐρεῖ γὰρ μᾶλλον ὅτι Κύριος Ἰησοῦς. οὐκοῦν οἱ τῇ κτίσει συντάττοντες τὸν δι' οὗ τὰ πάντα παρῆκται πρὸς γένεσιν, ἀμέτοχοι παντελῶς εἶεν ἂν τοῦ Ἁγίου Πνεύματος· λέγουσι γὰρ ἐναργῶς Ἀνάθεμα Ἰησοῦς· οἱ δὲ ὁμολογοῦντες ὅτι Θεὸς καὶ Κύριος Ἰησοῦς, εὐσεβῶς ἐξ αὐτοῦ μαρτυρηθήσονται τοῦ πράγματος, ὅτι τῆς ἐπ' αὐτῷ θεοπτίας τὴν γνῶσιν μεμυσταγώγηνται διὰ Πνεύματος· "τὸ γὰρ πνεῦμα πάντα ἐρευνᾷ, "καὶ τὰ βάθη τοῦ Θεοῦ." εἰδὼς δὲ τὸ Πνεῦμα τὰ ἐν Θεῷ κεκρυμμένα, ταῖς τῶν ἁγίων αὐτὰ διαπορθμεύει ψυχαῖς, καὶ ἀπλανῆ καὶ ἀμώμητον αὐταῖς ἐνίησι γνῶσιν. καὶ τούτου 286 μάρτυς αὐτὸς ὁ θεσπέσιος Παῦλος προστιθείς τε καὶ λέγων ∆ιαιρέσεις δὲ χαρισμάτων εἰσὶ, τὸ δὲ αὐτὸ Πνεῦμα· καὶ διαιρέσεις διακονιῶν εἰσιν, καὶ ὁ αὐτὸς Κύριος· καὶ διαιρέσεις ἐνεργημάτων εἰσὶν, ὁ δὲ αὐτὸς Θεὸς ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν. ὥσπερ γὰρ οἱ τῶν ἐπὶ γῆς κρατοῦντες πραγμάτων, καὶ τοῖς τῆς βασιλείας ἐμπρέποντες θρόνοις, διαφόροις τιμαῖς τοὺς τῶν ἰδίων ὑπασπιστῶν στεφανοῦσι γνησιωτέρους, οὕτως ἡ ἁγία τε καὶ ὁμοούσιος Τριὰς τοῖς ἐξ ὑγιοῦς καρδίας καὶ φρενὸς ὁλοτελοῦς ἀγαπῶσιν αὐτὴν, ἀμφιλαφῆ διανέμει τῶν ἄνωθεν ἀγαθῶν τὴν κτῆσιν, δι' ἑνὸς τοῦ Πνεύματος ὡς διὰ Χριστοῦ παρὰ τοῦ Πατρός· πάντα γὰρ παρὰ τοῦ Πατρὸς δι' Υἱοῦ ἐν Πνεύματι. Ἑκάστῳ δίδοται ἡ φανέρωσις τοῦ Πνεύματος πρὸς τὸ συμφέρον· ᾧ μὲν γὰρ διὰ τοῦ Πνεύματος δίδοται λόγος σοφίας κ.τ.λ. Οἶδεν γὰρ οἶδεν καιροὺς τοὺς ἑκάστῳ πρέποντας τῶν παρ' αὐτοῦ δρωμένων, "ἐν ᾧ πάντες εἰσὶν οἱ θησαυροὶ τῆς "σοφίας καὶ τῆς γνώσεως ἀπόκρυφοι," κατὰ τὸ γεγραμμένον· ποῖα γεμὴν χαρίσματα καὶ ποῖαί τινες αἱ διανομαὶ, καὶ μὴν καὶ τὰ τῶν δυνάμεων ἐνεργήματα, διαλευκαίνει λέγων Ὧι μὲν γὰρ διὰ τοῦ Πνεύματος δίδοται λόγος σοφίας· σοφίας δὲ λόγος, κατά γε τὸ αὐτῷ μοι δοκοῦν, ὁ "ἐν ἀνοίξει "τοῦ στόματος," ὁ πρόχειρός τε καὶ εὔρους καὶ ὡς ἀπὸ γλώσσης ἰὼν τῆς ἄγαν εὐτροχωτάτης. ἄλλῳ δὲ λόγος γνώσεως· εἰσὶ γὰρ τῶν ἐν ἡμῖν τινες, οἱ τὸ πρόχειρον μὲν εἰς λόγους οὐκ ἔχοντες, καὶ τοῦ φράζειν εὐκόλως δύνασθαι τὴν παῤῥησίαν οὐ κεκτημένοι, βαθεῖς γεμὴν ἄγαν εἰς σύνεσιν, νουνεχέστατά τε καὶ λίαν ἴσχνως τοῖς ἱεροῖς προσβάλλοντες λόγοις, καὶ μυσταγωγεῖν ἑτέρους οἷοί τε καὶ τὰ τῶν θεωρημά 287 των ἀντικαταψιλοῦντες εὐκόλως. ἀλλὰ καὶ τῆς σοφίας ὁ λόγος καὶ μέντοι τῆς γνώσεως δι' ἑνὸς τοῦ Πνεύματος τοῖς ἑλεῖν ἀξίοις χορηγεῖται παρὰ τοῦ Πατρὸς δι' Υἱοῦ· λόγος γνώσεώς ἐστιν ὅταν τις οἶδε τὸν νοῦν τῶν θείων λογίων καὶ ἱκανὸς ἀναπτῦξαι νοήματα, εὐφραδῶς δὲ ταῦτα διδάξαι οὐ δυνάμενος. καὶ τοῦτο δὲ κἀκεῖνο δι' ἑνὸς τοῦ Πνεύματος τοῖς ἀξίοις χορηγεῖται παρὰ Πατρὸς δι' Υἱοῦ, ὃς διαιρεῖν λέγεται τὰς διακονίας· οὓς μὲν γὰρ τῶν ἁγίων ἀποστόλων διακηρύττειν ἐκέλευσε τοῖς ἐξ αἵματος Ἰσραὴλ τὸν τῆς πίστεως λόγον· ἑτέρους δ' αὖ ταῖς τῶν ἐθνῶν ἀπονενέμηκε χώραις. ἐνήργηκε δὲ καὶ τοῦτο διὰ τοῦ Ἁγίου Πνεύματος· καὶ γοῦν ἐν ταῖς πράξεσι τῶν ἁγίων ἀποστόλων γεγραμμένον εὑρήσομεν ὅτι "Λειτουργούντων δὲ αὐτῶν τῷ Κυρίῳ καὶ νηστευ"όντων εἶπεν τὸ Πνεῦμα τὸ Ἅγιον Ἀφορίσατε δή μοι τὸν "Βαρνάβαν καὶ τὸν Σαῦλον εἰς τὸ ἔργον ὃ προσκέκλημαι "αὐτούς·" τέθειται δὲ ὁ θεσπέσιος Παῦλος εἰς ἀποστολὴν ἐθνῶν, καὶ ταύτην ἔλαχεν τὴν διακονίαν· καὶ πιστώσεται γράφων αὐτός 15 "Ἐφ' ὅσον μὲν οὖν ἐγὼ ἐθνῶν εἰμι ἀπόστολος, "τὴν διακονίαν μου δοξάζω." οὐκοῦν διανέμει μὲν ὁ Υἱὸς τὰς διακονίας, ἐνεργεῖ δὲ τὸ χρῆμα τὸ Πνεῦμα τὸ Ἅγιον μετ' ἐξουσίας· Πνεῦμα γάρ ἐστι τοῦ Υἱοῦ. ἀλλὰ καὶ τὰ τῶν δυνάμεων ἐνεργήματα, τουτέστι