Thomas Aquinas Commentary 1 Corinthians 12:7-11

"But to each one is given the manifestation of the Spirit to profit withal. For to one is given through the Spirit the word of wisdom; and to another the word of knowledge, according to the same Spirit: to another faith, in the same Spirit; and to another gifts of healings, in the one Spirit; and to another workings of miracles; and to another prophecy; and to another discernings of spirits; to another [divers] kinds of tongues; and to another the interpretation of tongues: but all these worketh the one and the same Spirit, dividing to each one severally even as he will." — 1 Corinthians 12:7-11 (ASV)

After setting forth in general the distinction of graces, ministries, and operations, the Apostle now explains in detail what he had said. He addresses first, the division of graces, and second, the division of operations (in verse 28). Regarding the division of graces, he does two things: first, he presents the distinction of graces in general, and second, he uses an analogy (in verse 12). In presenting the distinction of graces, he does three things: first, he states the condition of the charismatic graces; second, he distinguishes them (in verse 8); and third, he describes their action (in verse 11).

First, therefore, he says that since there are divisions of graces, a gift is given "to each," which designates their subject. For just as there is no member in the body that does not share in some way in the sensation and movement from the head, so there is no one in the Church who does not participate in some grace from the Spirit. As it says in Matthew 25:15, He gave to each according to his ability, and in Ephesians 4:7, Grace was given to each of us according to the measure of Christ’s gift.

The purpose of these charismatic graces is for the manifestation of the Spirit. It is a property of sanctifying grace that the Holy Spirit dwells within a person through it. This indwelling, however, is not a property of the charismatic graces; their function is only that the Holy Spirit is manifested through them, just as the inner movement of the heart is revealed through the voice. Hence, it is said in John 3:8, You hear his voice, and in Psalm 98:2, The LORD has made known his salvation.

The Holy Spirit is manifested by these kinds of graces in two ways. In one way, He is manifested as dwelling in the Church by teaching and sanctifying it. This occurs, for example, when a sinner, in whom the Holy Spirit does not dwell, works miracles to show that the faith of the Church which he professes is true. As Hebrews 2:4 says, while God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit. In another way, the Holy Spirit is manifested by such charismatic graces as dwelling within the person to whom such graces are granted. Thus, it says in Acts 6:8 that Stephen, filled with grace, worked wonders and many signs, and that they had chosen him because he was filled with the Holy Spirit. In this way, such graces are granted to the saints.

And so that such a manifestation does not seem pointless, he adds that it is given for the common good. This designates the purpose of these gifts, which is fulfilled either when the true doctrine of the Church is proven or when someone’s holiness is presented as an example. Hence, he says later in 1 Corinthians 14:12, strive to excel in building up the church, and earlier in 1 Corinthians 10:33, not seeking my own advantage, but that of many, that they may be saved.

Then, when he says, To one is given..., he presents the distinction among the graces, which, as has been said, are given for the common good. Therefore, this distinction must be understood in the sense that through these gifts, one can bring about the salvation of others. Indeed, a person cannot do this by working internally, for that belongs to God alone, but only by persuading externally.

For this persuasion, three things are required: first, the ability to persuade; second, the ability to confirm the persuasion; and third, the ability to present the persuasion intelligibly. The ability to persuade requires that a person have skill with conclusions and certainty about principles regarding those matters about which he must persuade.

In matters that pertain to salvation, some conclusions are primary, namely, divine matters. To this pertains wisdom, which is the knowledge of divine things, as Augustine says in Book 13 of On the Trinity. Regarding this, it is said that to one is given through the Spirit the utterance of wisdom, so that he can persuade others in matters pertaining to the knowledge of divine things. As it says in Luke 21:15, I will give you a mouth and wisdom, which none of your adversaries will be able to withstand, and in 1 Corinthians 2:6, we speak wisdom among the mature.

Secondary conclusions are those that pertain to the knowledge of created things, which Augustine calls scientific knowledge. Regarding this, he adds, and to another the utterance of knowledge according to the same Spirit, so that one might reveal the things of God through created things. This knowledge is what defends and strengthens the holy faith, not merely some curiosity found in human knowledge, as Augustine says. As it is written, He gave him knowledge of holy things , and, The riches of salvation are wisdom and knowledge (Isaiah 33:6).

Yet it should be noted that wisdom and knowledge are also numbered among the seven gifts of the Holy Spirit, as stated in Isaiah 11:2. Therefore, it is significant that the Apostle includes among the charismatic graces not wisdom and knowledge themselves, but the utterance of wisdom and knowledge, which pertains to the ability to persuade others by speech about matters of wisdom and knowledge. Now, the principles of the doctrine of salvation are the articles of faith. Regarding this, he adds, to another faith by the same Spirit. This is not to be understood as the virtue of faith, because that is common to all members of Christ, according to Hebrews 11:6: Without faith it is impossible to please God. Rather, it is understood as the utterance of faith, meaning that a person is able to correctly propose matters of faith, or it refers to the exceptional certainty of faith that someone possesses, as in Matthew 15:28: Woman, great is your faith.

However, matters pertaining to the teaching of salvation cannot be confirmed or proven by reason, because they transcend human reason. As Sirach 3:23 says, Matters too great for human wisdom have been shown. They are confirmed or proven by a divine sign. Thus, Moses, when he was about to be sent to the people of Israel, received a sign from God to confirm what he said on God’s behalf, as is clear in Exodus 4:1–7. This is just as a royal seal confirms that something is the command of a king.

A sign from God is based, on the one hand, on something that only God can do, such as a miracle. The Apostle distinguishes two kinds of these. First, he says, to another gifts of healing by the one Spirit, which is the ability to heal someone’s infirmity. Through these, a person is persuaded not only by the greatness of the deed but also by the benefit received, as it says in Jeremiah 17:14, Heal me, O LORD, and I shall be healed. Second, he says, to another the working of miracles. A person is persuaded by these solely because of the greatness of the deed, for example, when the sea was divided (as we read in Exodus 14:21) or when the sun and moon stood still in the heavens (as we read in Joshua 10:13). As it says in Galatians 3:5, Who has given you the Spirit and works miracles among you?

On the other hand, a divine sign can be based on something that only God can know, such as future contingent events. As it says in Isaiah 41:23, Tell us what is to come hereafter, that we may know that you are gods. Regarding this, he says, to another prophecy. This is a divine revelation that declares future events with unchangeable truth. As it says in Joel 2:28, I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy. Another example is the knowledge of the human heart, as in Jeremiah 17:9: The heart is deceitful above all things and desperately corrupt; who can understand it? I, the LORD, search the mind and try the heart. Regarding this, he says, to another the ability to distinguish between spirits. This is the ability for a person to discern by what spirit someone is moved to speak or act; for example, whether by the spirit of charity or the spirit of envy. As it says in 1 John 4:1, Do not believe every spirit, but test the spirits to see whether they are from God.

The ability to speak persuasively also requires being able to speak intelligibly to others. This can be hindered in two ways. First, by a diversity of languages. The remedy for this is signified when he says, to another various kinds of tongues. This is the ability to speak in different languages so that one will be understood by all, as it says of the apostles in Acts 2:4 that they spoke in various languages. Second, understanding can be hindered by the obscurity of a scripture being quoted. The remedy for this is what he mentions next: to another the interpretation of speeches. This refers to the interpretation of difficult passages of Scripture. As it says in Daniel 5:16, I have heard that you can give interpretations and solve problems, and in Genesis 40:8, Do not interpretations belong to God?

Then, when he says, All these are empowered by one and the same Spirit, he identifies the author of these graces. In this, he refutes three errors.

1. The first is the error of the Gentiles, who attributed different gifts to different gods. Against this, he says that all these are accomplished by one and the same Spirit, as in Ephesians 4:4: one body and one Spirit.
2. Second is the error of those who attributed only a general providence to God and assigned the distinctions of particular things to secondary causes alone. Against this, he adds, apportioning to each one individually as he wills, and as it says in Sirach 33:11, In the fullness of his knowledge the Lord distinguished them.
3. Third, he refutes the error of those who attributed the diversity of graces to fate or to human merit, rather than solely to the divine will. This was the error of the Macedonians, who said that the Holy Spirit is the servant of the Father and the Son. He refutes this by saying, as he wills, just as it says in John 3:8, The Spirit breathes where he wills.