But all these things one and the same Spirit worketh, dividing to every one according as he will.

“For if there is one God of the universe, the Father of Christ, "of whom are all things;" and one Lord Jesus Christ, our [Lord], "by whom are all things;" and also one Holy Spirit, who wrought in Moses, and in the prophets and apostles; and also one baptism, which is administered that we should have fellowship with the death of the Lord; and also one elect Church; there ought likewise to be but one faith in respect to Christ. For "there is one Lord, one faith, one baptism; one God and Father of all, who is through all, and in all." There is then one God and Father, and not two or three; One who is; and there is no other besides Him, the only true [God]. For "the Lord thy God," saith [the Scripture], "is one Lord." And again, "Hath not one God created us? Have we not all one Father? And there is also one Son, God the Word. For "the only-begotten Son," saith [the Scripture], "who is in the bosom of the Father." And again, "One Lord Jesus Christ." And in another place, "What is His name, or what His Son's name, that we may know?" And there is also one Paraclete. For "there is also," saith [the Scripture], "one Spirit," since "we have been called in one hope of our calling." And again, "We have drunk of one Spirit," with what follows. And it is manifest that all these gifts [possessed by believers] "worketh one and the self-same Spirit." There are not then either three Fathers, or three Sons, or three Paracletes, but one Father, and one Son, and one Paraclete.”

“And now we perceive where, and how, and when the divine apostle mentions the perfect man, and how he shows the differences of the perfect. And again, on the other hand: "The manifestation of the Spirit is given for our profit. For to one is given the word of wisdom by the Spirit; to another the word of knowledge according to the same Spirit; to another faith through the same Spirit; to another the gifts of healing through the same Spirit; to another the working of miracles; to another prophecy; to another discernment of spirits; to another diversities of tongues; to another the interpretation of tongues: and all these worketh the one and the same Spirit, distributing to each one according as He wills." Such being the case, the prophets are perfect in prophecy, the righteous in righteousness, and the martyrs in confession, and others in preaching, not that they are not sharers in the common virtues, but are proficient in those to which they are appointed.”

“Let not, therefore, any one that works signs and wonders judge any one of the faithful who is not vouchsafed the same: for the gifts of God which are bestowed by Him through Christ are various; and one man receives one gift, and another another. For perhaps one has the word of wisdom, and another the word of knowledge; another, discerning of spirits; another, foreknowledge of things to come; another, the word of teaching; another, long-suffering; another, continence according to the law: for even Moses, the man of God, when he wrought signs in Egypt, did not exalt himself against his equals: and when he was called a god, he did not arrogantly despise his own prophet Aaron. Nor did Joshua the son of Nun, who was the leader of the people after him, though in the war with the Jebusites he had made the sun stand still over against Gibeon, and the moon over against the valley of Ajalon because the day was not long enough for their victory, insult over Phineas or Caleb. Nor did Samuel, who had done so many surprising things, disregard David the beloved of God: yet they were both prophets, and the one was high priest, and the other was king. And when there were only seven thousand holy men in Israel who had not bowed the knee to Baal, Elijah alone among them, and his disciple Elisha, were workers of miracles. Yet neither did Elijah despise Obadiah the steward, who feared God, but wrought no signs; nor did Elisha despise his own disciple when he trembled at the enemies. Moreover, neither did the wise Daniel who was twice delivered from the mouths of the lions, nor the three children who were delivered from the furnace of fire, despise the rest of their fellow-Israelites: for they knew that they had not escaped these terrible miseries by their own might; but by the power of God did they both work miracles, and were delivered from miseries. Wherefore let none of you exalt himself against his brother, though he be a prophet, or though he be a worker of miracles: for if it happens that there be no longer an unbeliever, all the power of signs will thenceforwards be superfluous. For to be pious is from any one's good disposition; but to work wonders is from the power of Him that works them by us: the first of which respects ourselves; but the second respects God that works them, for the reasons which we have already mentioned.”

“The universal medicine in which his consolation consists is that out of the same root, out of the same treasures, out of the same streams, they all receive. And accordingly, from time to time dwelling on this expression, he levels the apparent inequality, and consoles them. And above indeed he points out both the Spirit, and the Son, and the Father, as supplying the gifts, but here he was content to make the Spirit, that even hence again thou mayest understand their dignity to be the same. Next, the comfort which he before gave, when he said, "the same Spirit," this also he here sets before us, saying, "But all these worketh the one and the same Spirit, dividing to each one severally even as he will." And he not only gives consolation but also stops the mouth of the gainsayer, saying here, "dividing to each one severally even as he will." For it was necessary to bind up also, not to heal only, as he doth also in the Epistle to the Romans, when he saith, "But who art thou that repliest against God?" So likewise here, "dividing to each one severally as he will." And that which was of the Father, this he signifieth to be of the Spirit also. For as concerning the Father, he saith, "but it is the same God who worketh all things in all;" so also concerning the Spirit, "but all these things worketh one and the same Spirit." But, it will be said, "He doth it, actuated by God." Nay, he no where said this, but thou feignest it. For when he saith, "who actuateth all things in all," he saith this concerning men: thou wilt hardly say that among those men he numbers also the Spirit, though thou shouldst be ever so manifold in thy doting and madness. For because he had said "through the Spirit," that thou mightest not suppose this word, "through," to denote inferiority or the being actuated, he adds, that "the Spirit worketh," not "is worked," and worketh "as he will," not as he is bidden. For as concerning the Father, the Son saith that "He raiseth up the dead and quickeneth;" in like manner also, concerning Himself, that "He quickeneth whom He will:" thus also of the Spirit, in another place, that He doeth all things with authority and that there is nothing that hinders Him; (for the expression, "bloweth where it listeth" though it be spoken of the wind is apt to establish this;) but here, that "He worketh all things as He will." And from another place to learn that He is not one of the things actuated, but of those that actuate. "For who knoweth," says he, "the things of a man, but the spirit of the man? even so the things of God none knoweth save the Spirit of God." Now that "the spirit of a man," i.e., the soul, requires not to be actuated that it may know the things of itself, is, I suppose, evident to every one. Therefore neither doth the Holy Ghost, that he may "know the things of God." For his meaning is like this, "the secret things of God" are known to the Holy Spirit as to the soul of man the secret things of herself." But if this be not actuated for that end, much less would That which knoweth the depths of God and needs no actuation for that knowledge, require any actuating Power in order to the giving gifts to the Apostles. But besides these things, that also, which I before spake of, I will mention again now. What then is this? That if the Spirit were inferior and of another substance, there would have been no avail in his consolation, nor in our hearing the words, "of the same Spirit." For he who hath received from the king, I grant, may find it a very soothing circumstance, that he himself gave to him; but if it be from the slave, he is then rather vexed, when one reproaches him with it. So that even hence is it evident, that the Holy Spirit is not of the substance of the servant, but of the King. Wherefore as he comforted them, when he said, that "there are diversities of ministrations, but the same Lord; and diversities of operations, but the same God;" so also when he said above, "there are diversities of gifts, but the same Spirit;" and after this again when he said, "But all these worketh the one and the same Spirit, dividing to every man severally as he will." "Let us not, I pray you, be at a loss," saith he; "neither let us grieve, saying, 'Why have I received this and not received that?' neither let us demand an account of the Holy Spirit. For if thou knowest that he vouchsafed it from providential care, consider that from the same care he hath given also the measure of it, and be content and rejoice in what thou hast received: but murmur not at what thou hast not received; yea, rather confess God's favor that thou hast not received things beyond thy power."”

“Having set down the general distinction of graces and ministries and operations, here he makes clear in particular the things he had said. And first as to the division of the graces; second as to the division of the ministries, at the place and some indeed God has placed, etc. Concerning the first he does two things. First he sets down the distinction of the graces in particular; second he applies a comparison, at the place for as the body, etc. Concerning the first he does three things. First he sets down the condition of the graces gratuitously given; second he sets down their distinction, at the place but to one indeed is given, etc.; third he describes their action, at the place but all these things, etc. He says therefore first: it has been said that there are divisions of graces, but to each one is given: in which their subject is designated. For just as there is no member in the body which does not in some way share in sense or movement from the head, so there is no one in the Church who does not share in something of the graces of the Holy Spirit, according to that word of Matthew 25:15: he gave to each according to his own ability, and Ephesians 4:7: to each one of us grace has been given. The manifestation of the Spirit, in which the office of the grace gratuitously given is designated. Now it belongs to sanctifying grace that through it the Holy Spirit dwells within, which indeed does not belong to gratuitous grace, but only that through it the Holy Spirit is manifested, as the interior movement of the heart is manifested through the voice. Hence it is said in John 3:8: you hear his voice, and in Psalm 97:2 it is said: the Lord has made known his salvation. Now the Holy Spirit is manifested through graces of this kind in two ways. In one way as dwelling in the Church and teaching and sanctifying her, as for instance when some sinner, in whom the Holy Spirit does not dwell, works miracles to show that the faith of the Church which he himself preaches is true. Hence it is said in Hebrews 2:4: God bearing witness by signs and wonders, and by various distributions of the Holy Spirit. In another way the Holy Spirit is manifested through graces of this kind, as dwelling in him to whom such graces are granted. Hence it is said in Acts 6:8, that Stephen, full of grace, worked wonders and many signs, whom they chose full of the Holy Spirit; but in this way graces of this kind are not granted except to the holy. And lest a manifestation of this kind should seem vain, he adds for profit, namely, common profit. In which the end of these is designated, and this either while the true doctrine of the Church is proved, and thus the faithful are confirmed and unbelievers converted, or while the holiness of someone is set before others as an example. Hence also below, 14:12: seek that you may abound unto the edification of the Church, and above, 10:33: not seeking what is profitable to myself, but to many, that they may be saved. Then when he says but to one indeed, etc., he sets down the distinction of the graces, which indeed, as has been said, are given for common profit. And therefore their distinction must be taken according to how, through one person, the salvation of others can be procured. This indeed a man cannot do by working inwardly, for this belongs to God alone, but only by persuading outwardly. For this indeed three things are required. First, the faculty of persuading; second, the faculty of confirming the persuasion; third, of setting forth the persuasion intelligibly. Now for the faculty of persuading it is required that a man have skill in the conclusions and certitude of the principles, concerning those things in which we ought to persuade. Now among the conclusions in those things which pertain to salvation, some are principal, namely divine things, and to this belongs wisdom, which is the knowledge of divine things, as Augustine says, book 13 On the Trinity. And as to this it is said, to one indeed through the Spirit, namely the Holy Spirit, is given the word of wisdom, that he may be able to persuade those things which pertain to the knowledge of divine things. Luke 21:15: I will give you a mouth and wisdom, which all your adversaries will not be able to resist and gainsay. Above, 2:6: we speak wisdom among the perfect. Secondary conclusions are those which pertain to the knowledge of creatures, the cognition of which is called knowledge (scientia), according to Augustine in the same place. And as to this he adds, but to another indeed, namely is given, the word of knowledge, according to the same Spirit, that is, that he may be able to manifest, through creatures, the things that are of God. For to this knowledge is attributed that by which pious faith is defended and strengthened, but not whatever of curiosity is found in the human sciences, as Augustine says in the same place. Wisdom 10:10: he gave him the knowledge of the saints. Isaiah 33:6: wisdom and knowledge are the riches of salvation. It must be noted, however, that wisdom and knowledge are numbered among the seven gifts of the Holy Spirit, as is found in Isaiah 11:2. Hence the Apostle pointedly does not place among the gratuitous graces wisdom and knowledge, but the word of wisdom and of knowledge, which pertain to this, that a man may be able through speech to persuade others of the things that belong to wisdom and knowledge. Now the principles of the doctrine of salvation are the articles of faith, and therefore as to this it is added, to another, namely is given, faith in the same Spirit. But it is not taken here for the virtue of faith, since this is common to all the members of Christ, according to that word of Hebrews 11:6: without faith it is impossible to please God. But it is taken for the speech of faith, namely as a man is able rightly to set forth the things that are of faith, or for the certitude of faith which someone has in an excellent way, according to that word of Matthew 15:28: woman, great is your faith. But those things which pertain to saving doctrine cannot be confirmed or proved by reason, because they exceed human reason, according to that word of Ecclesiasticus 3:25: many things above the understanding of man have been shown to you. They are confirmed or proved by a divine sign; hence also Moses, when about to be sent to the people of Israel, received a sign from God, by which he might confirm those things which he said on God's behalf, as is clear in Exodus 4:1-9, just as also by a royal sign it is confirmed that something is by the king's command. Now the sign of God is taken in one way from that which God alone can do, such as miracles, which the Apostle here distinguishes into two. For first he says, to another, namely is given, the grace of healings, that is, by which he may be able to heal someone's infirmity, in one, that is, the same, Spirit. Jeremiah 17:14: heal me, Lord, and I shall be healed. For by these someone is persuaded, not only on account of the greatness of the deed, but also on account of the benefit. Second, however, he says to another is given the working of miracles, by which someone is persuaded solely on account of the greatness of the deed, as for instance when the sea is divided, as is read in Exodus 14:21, or that the sun and moon stood still in the sky, as is read in Joshua 10:13. Galatians 3:5: who has given us the Spirit, and works miracles among us? In another way, however, a divine sign is taken from that which God alone can know. Now this is either a contingent future, according to that word of Isaiah 41:23: announce the things that are to come, and we shall know that you are gods. And as to this he says, to another, namely is given, prophecy, which is a divine revelation announcing among events with unmovable truth. Joel 2:28: I will pour out of my Spirit upon all flesh, and your sons shall prophesy. The other is the knowledge of the human heart, according to that word of Jeremiah 17:9f.: the heart of man is perverse and unsearchable, who shall know it? I am the Lord who searches hearts and tries the reins. And as to this he adds, to another, discernment of spirits, that is, that a man may be able to discern by what spirit someone is moved to speak or to act, as for instance whether by the spirit of charity or the spirit of envy. 1 John 4:1: do not believe every spirit, but test the spirits whether they are of God. Now the faculty of pronouncing the persuasion consists in this, that a man be able to speak intelligibly to others. This indeed is impeded in two ways. In one way, through the diversity of languages. Against which a remedy is applied through this, that he says, to another, namely is given, kinds of tongues, that is, that he may be able to speak in different tongues, so as to be understood by all, just as of the apostles it is read in Acts 2:4, that they spoke in various tongues. In another way, through the obscurity of the Scripture to be brought forward. Against which a remedy is given through that which is added, to another, interpretation of speeches, that is, of difficult Scriptures. Daniel 5:16: I have heard of you that you can interpret obscure things. Genesis 40:8: does not interpretation belong to God? Then when he says but all these things, etc., he determines the author of the aforesaid graces. Concerning which he excludes three errors. First, indeed, that of the Gentiles, who attributed different gifts to different gods. Against which he says but all these things, one and the same Spirit works. Ephesians 4:4: one body and one Spirit. Second, the error of those who attributed to God only the universal providence of things, holding that the distinctions of particular things come about only through secondary causes. Against which it is added, dividing to each as he wills. Ecclesiasticus 33:11: in the multitude of the Lord's discipline he has separated them. Third, he excludes the error of those who attributed the diversity of graces either to fate, or to human merit, and not solely to the divine will, such as the Macedonians, who said that the Holy Spirit was a ministry of the Father and the Son. And this he excludes through this, that he adds as he wills. John 3:8: the spirit breathes where it wills.”

“Dividing to every man seierally as He will. Dividing 308 FIRST EPISTLE TO THE to each one individually his own gifts and graces. C£ S. Jerome ( contra Pelag. dial. i). Origen understood “as He will” to refer to each several man. It refers, of course, to the Holy Spirit i. Hence, as Theophylact says, the Holy Spirit is Lord and God. He is not produced as an effect, but He effects all things equally with the Father, who worketh all in all (ver. 6). The working all in all assigned to the Father in ver. 6 is here assigned to the Spirit 2. It follows that the Holy Spirit, being God, has free-will and works freely. 3. Abelard, Wyclif, and Calvin may be refuted by this verse, in their teaching that God cannot do anything but what He actually does do. This is to rob God of His omnipotence, and to subject Him, like man, to fate, and therefore to transfer His Divinity to fate. For, if this were so, God would not work as He chose, but as fate willed, under whom He and all things would be placed”

“But all these worketh that one and the selfsame Spirit,.... Though these gifts, ministrations, and operations, are so different in themselves, and are bestowed upon different persons, yet they are all wrought by one and the same Spirit of God, who is the true Jehovah, and properly God, as these his works declare; for who, but the most high God, could ever communicate such gifts to men? Dividing to every man severally as he will; giving one man this gift, and another that; imparting such a measure to one, and such a portion to another, just as seems good in his sight. For as his special grace in regeneration is dispensed when and where, and to whom he pleases, signified by the blowing of the wind where it listeth, Joh 3:8 so his gifts, ordinary and extraordinary, are severally distributed, according to his sovereign will and pleasure. This is a clear and full proof of the personality of the Spirit, who is not only distinguished from his gifts, and the distribution of them, which is a personal act described to him; but this is said to be done according to his will, which supposes him an intelligent agent, capable of choosing and willing; and whose will agrees with the Father's, and with the Son's.”