Chapter XII.
(Vers. 1, 2.)
(Vers. 1, 2.) But I do not want you to be ignorant, brothers, about spiritual things. You know that when you were pagans, you were led astray to mute idols, however you were led. He mentions the example of the previous way of life that will be given to them so that, just as they were in the form of idols, worshiping idols and being led by the will of demons, so also those who worship God may be in the form of the Lord's law, walking as is pleasing to the Lord. For the form and image of each law should be seen in the profession and conduct of the one who cultivates it; for that person is the image and likeness of the law of God, in whose faith and conduct the truth of the Gospel shines.
(Vers. 3.)
(Verse 3.) Therefore I make known to you that no one speaking by the Spirit of God says, “Jesus be cursed,” and no one can say, “Jesus is Lord,” except by the Holy Spirit. Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God who works all in all. But the manifestation of the Spirit is given to every man for profit. For to one is given by the Spirit the word of wisdom, to another the word of knowledge by the same Spirit, to another faith by the same Spirit, to another gifts of healings by the same Spirit, to another the working of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues. But all these work that one and the same Spirit, dividing to every man individually as He wills. For schools are those which, when they are established in themselves, give dignity; so that an honorable place makes a man glorious, not his own praise. Therefore he says: No one speaking in the Spirit of God says anathema Jesus. For a voice which says anathema 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 statement by which the Lord Jesus is signified is poured forth not by flattery of men, as even idols are called gods, but by the truth of the Holy Spirit; for whatever is true, is said by the Holy Spirit. So, in the Christian rule, they did not consider the favor of men, and because of this, they would least allow themselves to be accused, as is the case with idols (for man invented that God should be called, who is not; and thus the bishops are subject to them); for it shows them that there is no human benefit in it, as it is said by the Lord Jesus: but rather a gift of God, who deigned to declare his mystery to men. For indeed, the profession itself acquires the forgiveness of sins, just as the worship of idols exaggerates. Therefore, he teaches them because they do not show any benefit to religion, saying: 'Lord Jesus, but they accept'; so that they would not think that the grace of God is like the idols of men in the law of the Lord, who is not. Ultimately, not understanding that the gift of God is in faith; each person has chosen for themselves who they would follow, saying: 'I am of Paul, and I am of Apollo' (1 Corinthians 1:12). Therefore, he humbles their pride, so that they may allow themselves to be challenged as I said.
(Vers. 4.)
(Verse 4.) However, there are divisions of graces. This does not want to be attributed to human merits, but to the grace of God for the honor of His name. For just as when someone says 'Lord Jesus' in the Holy Spirit, they are expressing what they want, so too, when placed in the position of the order of ecclesiastical office, they have grace, expressing what they want, not their own, but through the effectiveness of the Holy Spirit. And for this reason, in the beginning, he says: Neither the one who plants is anything, nor the one who waters, but God who gives the increase (1 Corinthians 3:7).
(Vers. 5, 6.)
(Vers. 5, 6.) The same Spirit also. And there are varieties of ministries. Through the same Spirit, different gifts are said to be bestowed. And the same Lord. And there are varieties of operations. It now joins Christ to the Holy Spirit. And the same God, who works all things in all. To such an extent, this is not to be given to men as if it were their own, but it is affirmed to be God’s alone, so that even the gift of the Holy Spirit and the grace of the Lord Jesus are said to be the work of one God, lest grace and gift be divided because of the persons of the Father and the Son and the Holy Spirit, but that the indissoluble unity and nature of the three may be understood as one work, so that it may lead all glory and divinity back to one. The divisions of graces are allocated to the duties of the Church, not to human merits. For if the Holy Spirit is the same Lord, and the Lord is the same God, and there are three, one God; since the glory, power, and nature of God belong to the Holy Spirit, and the Lord Jesus is the same in nature as God, then certainly the Holy Spirit, the Lord Jesus, and God the Father are one. And indeed, each God is one, and the three are one God. Finally, with one operating, three are said to operate; so that the mystery of the Trinity may be enclosed in the nature and power of one God, since He is infinite.
(Vers. 7.)
(Verse 7.) But to each one is given the manifestation of the Spirit for the common good. This means that the gift is received in order to govern one's own life with the divine reins and be useful to oneself and others, while showing an example of good conduct.
(Vers. 8.)
(Verse 8.) For to one is given through the Spirit the word of wisdom, that is, the ability to understand things not taught by books but revealed by the bright fire of the Holy Spirit; so that they may have an enlightened heart and be wise, discerning what should be avoided and what should be followed. To another, the word of knowledge according to the same Spirit: that is, the ability to know divine things. To another, the gift of healing in one Spirit: that is, the ability to heal the sick or afflicted.
(Vers. 9, 10.)
(Verse 9, 10.) Others have faith in the same Spirit. This means, so that in professing and defending their faith, they may receive the opportunity without hesitation. Others have the ability to perform miracles. This signifies the power given to drive out demons or perform signs. Others have the gift of prophecy, which means they are filled with the Holy Spirit and can speak about the future. Others have the discernment of spirits. This means they are able to understand and judge whether something is of the Holy Spirit or of the world. Some are the different types of languages, others the interpretation of words. Interpret, as the words of those who speak in languages or in letters, faithfully interpreting through the gift of God.
(Vers. 11.)
(Verse 11.) But all these things are done by one and the same Spirit, dividing to each one as He wills. What was said above about the three persons, is now declared to be done by the same Holy Spirit, so that because they are of one nature and power, what one works, the three work: yet there is one God, whose grace is divided to each individual as He wills, not according to the merits of men, but rather for the edification of His Church; so that all the things which the world desires to imitate but does not fulfill, because it is carnal, may be seen in the Church, which is the house of God, through the offices, gifts, and teachings bestowed by the Holy Spirit, for the testing of truth among those who are despised by the world.
(Vers. 12, 13.)
(Vers. 12, 13.) For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in one Spirit we were all baptized into one body--Jews or Greeks, slaves or free--and all were made to drink of one Spirit. Through this, it is taught that no person should be despised or considered superior, nor should glory, which is due to God alone, be given to humans. For in all things, there is one and the same glorious God, since we all have one baptism and one Holy Spirit. For this reason, because they were glorying in some things, they were despising others as if they were contemptible.
(Vers. 14.)
(Verse 14.) For just as the body is not one member, but many. In saying this, he shows that unity has various functions, and this diversity does not contradict the unity of power; since the unity of the body does not consist in singularity, but in many members; so that they may mutually provide for each other what they owe.
(Vers. 15.)
(Verse 15) If the foot should say: Because I am not the hand, I am not of the body; is it therefore not of the body? That is, it cannot be denied that he, who seems weak among the brothers, is of the body; because he is not powerful.
(Vers. 16.)
(Verse 16.) If the ear says, 'Because I am not an eye, I am not part of the body,' is it therefore not part of the body? If the whole body were an eye, where would the sense of hearing be? If the whole body were an ear, where would the sense of smell be?
(Vers. 17.)
(Verse 17) If the whole body were an eye, where would the hearing be? If the whole body were hearing, where would the sense of smell be? That is, if all were of one duty and function, how would the remaining needs of the body be fulfilled, since it is evident that many functions are necessary for the governance of the body?
(Vers. 18.)
(Verse 18.) But now God has placed the members, each one of them in the body as he desired. The will of God, because it is provident and rational, is said to have fit the members to the body; so that the body lacks nothing, but becomes perfect with many members.
(Vers. 19.)
(Verse 19.) But if all were one member, where would the body be? It is clear that if all were of the same dignity, they would not be called members, nor would there be a body: and therefore they are joined together by the various functions of the members; for all could not be one member. And the reason why there are many is because they differ from each other in dignity.
(Vers. 20.)
(Verse 20.) Now there are indeed many members, but one body. He says this because although the many members lack each other, they do not differ in the unity of nature, even though they are different; because this diversity comes together as one to fulfill the usefulness of the body, just as the various things that the world itself consists of, when they are different not only in duties, but also in natures; yet they contribute to the perfection of one world, and from all these a certain harmony is born in the fruits, which are beneficial to human utility.
(Vers. 21.)
(Verse 21.) However, the eye cannot say to the hand, \"I do not need your works.\" This means, the superior cannot say to the inferior, \"I do not need you,\" because the eye can see, but it is the hands that work. Or again, the head to the feet: \"You are not necessary to me.\" This means, the one with a higher position and dignity cannot exist without the one who is humble; because there are things that the humble can do, which the exalted cannot, just as iron can do things that gold cannot. And so, honor is given to the head by the feet.
(Vers. 22.)
(Verse 22.) But even more so, those members of the body that appear weaker are necessary. It is clear that although someone may be of high dignity, if they lack a subordinate who can bring them glory through their services, that dignity itself will be contemptible. For it is duty by which dignity is established. This is the case if the emperor lacks an army. Therefore, even though the emperor may be great, he still needs an army; for it is a member of his body, having before it tribunes, companions, and officers. All are soldiers, but the lower ones are more necessary, just like the limbs of a body, which, though they seem inferior, are more useful; for without eyes, the hand still works, and the foot, while walking, seeks sustenance.
(Vers. 23.)
(Verse 23.) And those limbs of the body which we think to be more ignoble, let us surround them with greater honor. The same is true of our senses, because those that are thought to be without dignity, we find in them something to praise, just as we find in the less esteemed limbs something that pleases us more than what we find in the others. For how deserving of honor are our hands, when we grasp what we desire! Or our feet, when we go where we want! Therefore, we also add honor to them, for example to our feet; because they are humble and without dignity, we adorn them with footwear. And those things which are disgraceful to us, they have a greater abundance of honor. It is clear that our private parts, which seem shameful, while avoiding public view, cover themselves with modesty, so as not to offend through irreverence. In a similar manner, some of the brothers, though lacking in wealth and appearance, are not without grace, by which they are members of our body: for they usually walk with tattered clothing and bare feet. Therefore, even though they may appear contemptible, they are held in greater honor, because they tend to have a more virtuous way of life. For what appears to humans as despised, is often judged beautiful by God.
(Vers. 24.)
(Verse 24.) But those things which are honorable for us require nothing. It is clear that the head does not need anything, nor the face, nor the hands, so that something may be added to them for decoration: in the same way, for our brothers in whom the zeal for knowledge and the integrity of character is present, there is nothing that is added by us; for honor is duly rendered to them. However, for those who are despised or humble, exhortation is necessary in order to add some honor to them, so that they may become useful: if not, through the very contempt they will become more negligent about themselves, in which there should be more progress.
(Vers. 25.)
(Verse 25.) But God has tempered the body, giving more abundant honor to that which lacks, so that there may be no division in the body, but that the members may have the same care for one another. Thus, human body is said to be moderated by God, so that all its members are necessary and, therefore, have mutual concern for each other, because one cannot exist without the other. And what is considered inferior is actually more necessary; as it has been explained or argued about brothers, no one should be despised as useless.
(Vers. 26.)
(Verse 26.) And if one member suffers, all the members suffer with it; or if one member is honored, all the members rejoice with it. This is not ambiguous concerning the members of the body of flesh; because if an eye, or a foot, or a hand is afflicted with some illness, the whole body feels it: thus it also teaches us to sympathize with our brothers, if something of this kind, or of necessity, arises. Whether one member is glorified, all the members rejoice. It is clear that the head or the other members are glad if the feet are well-taken care of or healthy. Thus we should also be cheerful if we see any brother who is a worshiper of God and has grown in the honesty of his character, that is, to be sound in judgment.
(Vers. 27.)
(Verse 27.) But you are the body of Christ, and members individually. He clearly shows that he dealt with our cause through the analogy of the members of the flesh; because we all do not have the same function, but each of us has been given grace according to the measure of faith.
(Vers. 28.)
(Verse 28) And God appointed some in the Church, first apostles. Therefore, in the Church, he set apostles as the head, who are the messengers of Christ, as the same Apostle says: As ambassadors for Christ, we act as representatives (2 Corinthians 5:20). These are the bishops, as confirmed by the Apostle Peter, and as he says, among other things, about Judas: Let someone else take his office of bishop (Acts 1:20).
Let us understand prophets in two ways, those who speak of the future and those who reveal the Scriptures; although there are also apostles who are prophets, because the first rank encompasses all subordinates. Finally, even the worst, Caiphas, because he was the high priest, prophesied (John 11:51), due to the office itself, not his own merit. However, they were specifically prophets and interpreters of the Scriptures, speaking of the future (Acts 21:11), like Agabus, who prophesied future destruction and imprisonment for this Apostle in Jerusalem, and predicted a famine, which occurred during the time of Claudius (Acts 11:28). Therefore, although he is a better apostle, he sometimes nevertheless exceeds the prophets. And because all things are from one God the Father, he has decreed that individual bishops should govern individual churches.
In the third place, he mentions the teachers, those teachers who, in the Church, instructed children in the retention of literature and reading, following the practice of the Synagogue; because their tradition has been passed down to us. In the fourth place, he says:
Then virtues, then the charm of healings. For someone can be bishop, and have in himself the gift of the virtue of healings. Helps, administrations; that he may watch over divine matters with understanding: yet in such a way that, in some things which it is not granted to fulfill, he may receive from another what he lacks; because all cannot be granted to one. There are also administrators, who by spiritual reins are a teaching to humans. Kinds of languages; that the gift of God may be to know many languages. Interpretation of languages; so that this person may have the skill of interpreting languages, for the grace of God's favor.
(Vers. 29.)
(Verse 29) Are all apostles? Indeed, it is true that in the Church there is one bishop. Are all prophets? It is not doubtful that prophecy is not granted to everyone. Are all teachers? That person is a teacher to whom the ability to instruct others is granted.
(Vers. 30.)
(Verse 30) Are all able? Here one can have the ability to cast out demons, which God gives. Do all have the gift of healing? How can it be that all have the gifts of healing? Are all able to speak in tongues? Certainly not, unless one receives the gift in this matter. Are all able to interpret? He can interpret words, to whom God gives. These words should be inserted to the above meaning. For he explained, by giving a reason, that all have different gifts and not everyone is given everything, for example, the members. For example, a spiritual body signifies a body of flesh; and through this, we must bless God in all things and glorify His name, by whose grace it exists. We also find this principle in physical things; for although gold is better than silver, silver is more commonly used; and while copper is necessary, iron is more in demand. For almost nothing is made without iron, as it is inferior.
(Vers. 31.)
(Verse 31.) You are eager for the better gifts. Soon he will complete this in those who are subject to him. And yet he shows you a more excellent way. Gradually he leads them to a more useful way, showing them the grace of all the aforementioned gifts, which seem to be in humans, whether in speaking, or healing, or prophesying, not pertaining to the merit of the individual, but to the honor of God. Therefore, he says that he will now show them a clearer way, which leads to heaven and places merit with God. But because the aforementioned things do not always pertain to merit, the Savior says: Many will say to me on that day, that is, the day of judgment: Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and perform many miracles in your name? (Matthew 7:22). And because this does not pertain to merit, but rather to the functions of the Church, for the confusion of the Gentiles and to proclaim the honor of God, the Lord says to them: Depart from me, I never knew you, you workers of iniquity (ibid., 27). For indeed, because the work of God was evident in them, they were negligent towards themselves; for even when the seventy-two disciples rejoiced because the demons were subject to them, the Savior said: 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). Therefore, if they were subject to the name of God, and not by man's deserving, why is it now not the same, that men may have the grace of God? At the beginning, it was necessary for there to be acts in order to strengthen the foundations of faith. But now it is not necessary, because one people leads another to faith when they see their good deeds and simple preaching.