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1 Now concerning spiritual gifts, brethren, I would not have you ignorant. 2 Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led. 3 Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost. 4 Now there are diversities of gifts, but the same Spirit. 5 And there are differences of administrations, but the same Lord. 6 And there are diversities of operations, but it is the same God which worketh all in all. 7 But the manifestation of the Spirit is given to every man to profit withal. 8 For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; 9 To another faith by the same Spirit; to another the gifts of healing by the same Spirit; 10 To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: 11 But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will. 12 For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. 13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. 14 For the body is not one member, but many. 15 If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? 16 And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? 17 If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? 18 But now hath God set the members every one of them in the body, as it hath pleased him. 19 And if they were all one member, where were the body? 20 But now are they many members, yet but one body. 21 And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you. 22 Nay, much more those members of the body, which seem to be more feeble, are necessary: 23 And those members of the body, which we think to be less honourable, upon these we bestow more abundant honour; and our uncomely parts have more abundant comeliness. 24 For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked: 25 That there should be no schism in the body; but that the members should have the same care one for another. 26 And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it. 27 Now ye are the body of Christ, and members in particular. 28 And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. 29 Are all apostles? are all prophets? are all teachers? are all workers of miracles? 30 Have all the gifts of healing? do all speak with tongues? do all interpret? 31 But covet earnestly the best gifts: and yet shew I unto you a more excellent way.
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[AD 220] Tertullian on 1 Corinthians 12:1
This was her vision, and for her witness there was God; and the apostle most assuredly foretold that there were to be "spiritual gifts" in the church. Now, can you refuse to believe this, even if indubitable evidence on every point is forthcoming for your conviction? Since, then, the soul is a corporeal substance, no doubt it possesses qualities such as those which we have just mentioned, amongst them the property of colour, which is inherent in every bodily substance.

Source: A Treatise on the Soul
[AD 220] Tertullian on 1 Corinthians 12:1
In like manner, when treating of the gospel, we have proved from the sacrament of the bread and the cup the verity of the Lord's body and blood in opposition to Marcion's phantom; whilst throughout almost the whole of my work it has been contended that all mention of judicial attributes points conclusively to the Creator as to a God who judges. Now, on the subject of "spiritual gifts," I have to remark that these also were promised by the Creator through Christ; and I think that we may derive from this a very just conclusion that the bestowal of a gift is not the work of a god other than Him who is proved to have given the promise.

Source: Against Marcion Book V
[AD 407] John Chrysostom on 1 Corinthians 12:1
Paul calls the gifts spiritual because they are the work of the Spirit alone, owing nothing to human initiative.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 29.2
[AD 407] John Chrysostom on 1 Corinthians 12:1-2
Now concerning spiritual gifts, brethren, I would not have you ignorant. You know that when you were Gentiles, you were led away unto those dumb idols, howsoever ye might be led.

This whole place is very obscure: but the obscurity is produced by our ignorance of the facts referred to and by their cessation, being such as then used to occur but now no longer take place. And why do they not happen now? Why look now, the cause too of the obscurity has produced us again another question: namely, why did they then happen, and now do so no more?

This however let us defer to another time, but for the present let us state what things were occurring then. Well: what did happen then? Whoever was baptized he straightway spoke with tongues and not with tongues only, but many also prophesied, and some also performed many other wonderful works. For since on their coming over from idols, without any clear knowledge or training in the ancient Scriptures, they at once on their baptism received the Spirit, yet the Spirit they saw not, for It is invisible; therefore God's grace bestowed some sensible proof of that energy. And one straightway spoke in the Persian, another in the Roman, another in the Indian, another in some other such tongue: and this made manifest to them that were without that it is the Spirit in the very person speaking. Wherefore also he so calls it, saying, "But to each one the manifestation of the Spirit is given to profit withal;" [1 Corinthians 12:7] calling the gifts "a manifestation of the Spirit." For as the Apostles themselves had received this sign first, so also the faithful went on receiving it, I mean, the gift of tongues; yet not this only but also many others: inasmuch as many used even to raise the dead and to cast out devils and to perform many other such wonders: and they had gifts too, some less, and some more. But more abundant than all was the gift of tongues among them: and this became to them a cause of division; not from its own nature but from the perverseness of them that had received it: in that on the one hand the possessors of the greater gifts were lifted up against them that had the lesser: and these again were grieved, and envied the owners of the greater. And Paul himself as he proceeds intimates this.

Since then herefrom they were receiving a fatal blow in the dissolution of their charity, he takes great care to correct it. For this happened indeed in Rome also, but not in the same way. And this is why in the Epistle to the Romans he moots it indeed, but obscurely and briefly, saying thus: "For even as we have many members in one body, and all the members have not the same office; so we, who are many, are one body in Christ, and severally members one of another. And having gifts differing according to the grace that was given to us, whether prophecy, let us prophesy according to the proportion of our faith; or ministry, let us give ourselves to our ministry; or he that teaches to his teaching." [Romans 12:4-8] And that the Romans also were falling into wilfulness hereby, this he intimates in the beginning of that discourse, thus saying: "For I say through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but so to think as to think soberly, according as God has dealt to each man a measure of faith." [Romans 12:3] With these, however, (for the disease of division and pride had not proceeded to any length,) he thus discoursed: but here with great anxiety; for the distemper had greatly spread.

And this was not the only thing to disturb them, but there were also in the place many soothsayers, inasmuch as the city was more than usually addicted to Grecian customs, and this with the rest was tending to offense and disturbance among them. This is the reason why he begins by first stating the difference between soothsaying and prophecy. For this cause also they received discerning of spirits, so as to discern and know which is he that speaks by a pure spirit, and which by an impure.

For because it was not possible to supply the evidence of the things uttered from within themselves at the moment; (for prophecy supplies the proof of its own truth not at the time when it is spoken, but at the time of the event;) and it was not easy to distinguish the true prophesier from the pretender; (for the devil himself, accursed as he is, had entered into them that prophesied, [See 1 Kings 22:23.] bringing in false prophets, as if forsooth they also could foretell things to come) and further, men were easily deceived, because the things spoken could not for the present be brought to trial, ere yet the events had come to pass concerning which the prophecy was; (for it was the end that proved the false prophet and the true:)— in order that the hearers might not be deceived before the end, he gives them a sign which even before the event served to indicate the one and the other. And hence taking his order and beginning, he thus goes on also to the discourse concerning the gifts and corrects the contentiousness that arose from hence likewise. For the present however he begins the discourse concerning the soothsayers, thus saying,

2. "Now concerning spiritual gifts, brethren, I would not have you ignorant;" calling the signs "spiritual," because they are the works of the Spirit alone, human effort contributing nothing to the working such wonders. And intending to discourse concerning them, first, as I said, he lays down the difference between soothsaying and prophecy, thus saying,

"You know that when you were Gentiles, you were led away unto those dumb idols, howsoever ye might be led." Now what he means is this: "In the idol-temples," says he, if any were at any time possessed by an unclean spirit and began to divine, even as one dragged away, so was he drawn by that spirit in chains: knowing nothing of the things which he utters. For this is peculiar to the soothsayer, to be beside himself, to be under compulsion, to be pushed, to be dragged, to be haled as a madman. But the prophet not so, but with sober mind and composed temper and knowing what he is saying, he utters all things. Therefore even before the event do thou from this distinguish the soothsayer and the prophet. And consider how he frees his discourse of all suspicion; calling themselves to witness who had made trial of the matter. As if he had said, "that I lie not nor rashly traduce the religion of the Gentiles, feigning like an enemy, do ye yourselves bear me witness: knowing as you do, when you were Gentiles, how you were pulled and dragged away then."

But if any should say that these too are suspected as believers, come, even from them that are without will I make this manifest to you. Hear, for example, Plato saying thus: (Apol. Soc. c. 7.) "Even as they who deliver oracles and the soothsayers say many and excellent things, but know nothing of what they utter." Hear again another, a poet, giving the same intimation. For whereas by certain mystical rites and witchcrafts a certain person had imprisoned a demon in a man, and the man divined, and in his divination was thrown down and torn, and was unable to endure the violence of the demon, but was on the point of perishing in that convulsion; he says to the persons who were practicing such mystical arts,

Loose me, I pray you:

The mighty God no longer mortal flesh

Can hold.

And again,

Unbind my wreaths, and bathe my feet in drops

From the pure stream; erase these mystic lines,

And let me go.

For these and such like things, (for one might mention many more,) point out to us both of these facts which follow; the compulsion which holds down the demons and makes them slaves; and the violence to which they submit who have once given themselves up to them, so as to swerve even from their natural reason. And the Pythoness too : (for I am compelled now to bring forward and expose another disgraceful custom of theirs, which it were well to pass by, because it is unseemly for us to mention such things; but that you may more clearly know their shame it is necessary to mention it, that hence at least ye may come to know the madness and exceeding mockery of those that make use of the soothsayers): this same Pythoness then is said, being a female, to sit at times upon the tripod of Apollo astride, and thus the evil spirit ascending from beneath and entering the lower part of her body, fills the woman with madness, and she with dishevelled hair begins to play the bacchanal and to foam at the mouth, and thus being in a frenzy to utter the words of her madness. I know that you are ashamed and blush when you hear these things: but they glory both in the disgrace and in the madness which I have described. These then and all such things. Paul was bringing forward when he said, "You know that when you were Gentiles, you were led away unto those dumb idols, howsoever ye might be led."

And because he was discoursing with those who knew well, he states not all things with exact care, not wishing to be troublesome to them, but having reminded them only and brought all into their recollection, he soon quits the point, hastening to the subject before him.

But what is, "unto those dumb idols?" These soothsayers used to be led and dragged unto them.

But if they be themselves dumb, how did they give responses to others? And wherefore did the demon lead them to the images? As men taken in war, and in chains, and rendering at the same time his deceit plausible. Thus, to keep men from the notion that it was just a dumb stone, they were earnest to rivet the people to the idols that their own style and title might be inscribed upon them. But our rites are not such. He did not however state ours, I mean the prophesyings. For it was well known to them all, and prophecy was exercised among them, as was meet for their condition, with understanding and with entire freedom. Therefore, you see, they had power either to speak or to refrain from speaking. For they were not bound by necessity, but were honored with a privilege. For this cause Jonah fled; [Jonah 1:3] for this cause Ezekiel delayed; [Ezekiel 3:15] for this cause Jeremiah excused himself. [Jeremiah 1:6] And God thrusts them not on by compulsion, but advising, exhorting, threatening; not darkening their mind; for to cause distraction and madness and great darkness, is the proper work of a demon: but it is God's work to illuminate and with consideration to teach things needful.

3. This then is the first difference between a soothsayer and a prophet; but a second and a different one is that which he next states, saying,

Source: Homily 29 on First Corinthians
[AD 458] Theodoret of Cyrus on 1 Corinthians 12:1
In former times those who accepted the divine preaching and who were baptized for their salvation were given visible signs of the grace of the Holy Spirit at work in them. Some spoke in tongues which they did not know and which nobody had taught them, while others performed miracles or prophesied. The Corinthians also did these things, but they did not use the gifts as they should have done. They were more interested in showing off than in using them for the edification of the church.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 240
[AD 384] Ambrosiaster on 1 Corinthians 12:2
Now that he is about to give them spiritual teaching, Paul recalls their former way of life. His intention is that, just as they have been worshipers of idols in the shape of statues and used to be led about by the will of demons, so now, as worshipers of God, they may walk according to the model of the law, so as to be pleasing to God.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 12:2
What Paul means is that if anyone in a pagan temple was at any time possessed by an unclean spirit and began to divine, he was led away by that spirit like a man in chains and had no idea what he was saying. For it is peculiar to the soothsayer to be beside himself, to be under compulsion, to be pushed, to be dragged, to be greeted as a madman. But the prophet is not like this, because he has a sober mind and composed temper and knows exactly what he is saying.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 29.2
[AD 425] Severian of Gabala on 1 Corinthians 12:2
Paul shows that there is a very big difference between Christian prophecy and pagan soothsaying. Pagans do not address the unclean spirit but are possessed by it and say things which they do not understand. The soothsayer’s soul is darkened, and he does not know what he is saying, whereas the prophet’s soul is enlightened and reveals what the prophet has learned and understood.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 100] Didache on 1 Corinthians 12:3
And every prophet that speaks in the Spirit you shall neither try nor judge; for every sin shall be forgiven, but this sin shall not be forgiven. But not every one that speaks in the Spirit is a prophet; but only if he hold the ways of the Lord. Therefore from their ways shall the false prophet and the prophet be known.

Source: The Didache, Chapter 11
[AD 253] Origen of Alexandria on 1 Corinthians 12:3
There are so many different kinds of spirit that without the gift of discernment, who can know which is which?

Source: COMMENTARY ON 1 CORINTHIANS 4.47.2-3
[AD 379] Basil of Caesarea on 1 Corinthians 12:3
If two yardsticks are compared with each other, their straightness is in agreement. But if a distorted piece of wood is compared with a ruler, the crooked one will be at variance with the straight. Since, therefore, the praise of God is righteous, there is need of a righteous heart, in order that the praise may be fitting and adapted to it. “No one can say ‘Jesus is Lord,’ except in the Holy Spirit.” So how can one offer due praise if one does not have the right spirit in one’s heart? HOMILY 15.

Source: ON PSALM 32
[AD 384] Ambrosiaster on 1 Corinthians 12:3
Any truth spoken by anyone is spoken by the Holy Spirit.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 397] Ambrose of Milan on 1 Corinthians 12:3
If we cannot name the Lord Jesus without the Spirit, surely we cannot proclaim him without the Spirit.

Source: On the Holy Spirit 1.11.124
[AD 407] John Chrysostom on 1 Corinthians 12:3
"Wherefore I give you to understand, that no man speaking in the Spirit of God calls Jesus accursed:" and then another: "and that no man can say that Jesus is the Lord, but in the Holy Ghost."

"When you see," says he, "any one not uttering His name, or anathematizing Him, he is a soothsayer. Again, when you see another speaking all things with His Name, understand that he is spiritual." "What then," say you, must we say concerning the Catechumens? For if, no man can say that Jesus is the Lord but by the Holy Ghost, what must we say of them who name indeed His Name, but are destitute of His Spirit ? But his discourse at this time was not concerning these for there were not at that time Catechumens, but concerning believers and unbelievers. What then, does no demon call upon God's Name? Did not the demoniacs say, We know You who You are, the Holy One of God? [Mark 1:24] Did they not say to Paul, these men are the servants of the Most High God? [Acts 16:17] They did, but upon scourging, upon compulsion; never of their own will and without being scourged.

But here it is proper to enquire, both why the demon uttered these things and why Paul rebuked him. In imitation of his Teacher; for so Christ did also rebuke: since it was not his will to have testimony from them. And wherefore did the devil also practise this? Intending to confound the order of things, and to seize upon the dignity of the Apostles, and to persuade many to pay attention to them : which had it happened, they would easily have made themselves appear from hence worthy of credit, and have brought in their own designs. That these things then might not be, and the deceit might not have a beginning, he stops their mouths even when speaking the truth, so that in their falsehoods men should not at all give heed unto them, but stop their ears altogether against the things said by them.

4. Having therefore made manifest the soothsayers and the prophets both by the first sign and also by the second, he next discourses of the wonders; not passing without reason to this topic, but so as to remove the dissension which had thence arisen, and to persuade both those that had the less portion not to grieve and those who had the greater not to be elated. Wherefore also he thus began.

Source: Homily 29 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 12:3
If no one can say that Jesus is Lord except by the Spirit, what can we say about those who do name his name but do not have the Spirit? Here we have to understand that Paul was not talking about catechumens who had not yet been baptized but about believers and unbelievers.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 29.3
[AD 425] Severian of Gabala on 1 Corinthians 12:3
When the demoniac Legion acknowledged Jesus as Lord, he did not do so in a believing sense, but he merely confessed his knowledge of the lordship and rule of Christ over all things.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 458] Theodoret of Cyrus on 1 Corinthians 12:3
There is no disharmony between the teaching of the only begotten Son and that of the Holy Spirit. In the Gospels, Christ the Lord taught us how great the Holy Spirit is, and the Spirit has proclaimed his lordship. No one who is truly moved by the Spirit can say that Christ is not divine.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 242
[AD 604] Gregory the Dialogist on 1 Corinthians 12:3
For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ. For by one Spirit are we all baptized into one body."
[AD 202] Irenaeus on 1 Corinthians 12:4
Yet as to us "there are diversities of gifts, differences of administrations, and diversities of operations; ".
But the apostle expounded this very passage, when he said, "Now there are diversities of gifts, but the same Spirit; and there are differences of ministrations, but the same Lord; and there are diversities of operations, but it is the same God which worketh all in all. But the manifestation of the Spirit is given to every man to profit withal."

Source: Against Heresies Book IV
[AD 220] Tertullian on 1 Corinthians 12:4
"On high," that is, into heaven; "He led captivity captive," meaning death or slavery of man; "He gave gifts to the sons of men," that is, the gratuities, which we call charismata.

Source: Against Marcion Book V
[AD 220] Tertullian on 1 Corinthians 12:4
Therefore, blessed ones, whom the grace of God awaits, when you ascend from that most sacred font of your new birth, and spread your hands for the first time in the house of your mother, together with your brethren, ask from the Father, ask from the Lord, that His own specialties of grace and distributions of gifts may be supplied you.

Source: On Baptism
[AD 380] Apostolic Constitutions on 1 Corinthians 12:4-11
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, [1 Kings 19:18; Romans 11:4] 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...

Source: Apostolic Constitutions (Book VIII), Section 1, I
[AD 397] Ambrose of Milan on 1 Corinthians 12:4
This does not pertain to the fullness nor to a portion of the Spirit, because neither does the human mind grasp God’s fullness, nor is God divided into any portions of himself. But he pours out the gift of the grace of the Spirit in which God is adored, as he is also adored in truth, for no one adores him except he who draws in the truth of his godhead with pious affection.

Source: THE HOLY SPIRIT 11.71
[AD 407] John Chrysostom on 1 Corinthians 12:4
"Now there are diversities of gifts, but the same Spirit."

And first he attends on him that had the lesser gift, and was grieved on this account. "For wherefore," says he, "are you dejected? Because you have not received as much as another? Still, consider that it is a free gift and not a debt, and you will be able to soothe your pain." For this cause he spoke thus in the very beginning: "but there are diversities of gifts." And he said not "of signs," nor "of wonders," but of "gifts," by the name of free gifts prevailing on them not only not to grieve but even to be thankful. "And withal consider this also," says he, that even if you are made inferior in the measure of what is given; in that it has been vouchsafed you to receive from the same source as the other who has received more, you have equal honor. For certainly you can not say that the Spirit bestowed the gift on him, but an angel on you: since the Spirit bestowed it both on you and him. Wherefore he added, "but the same Spirit." So that even if there be a difference in the gift, yet is there no difference in the Giver. For from the same Fountain you are drawing, both thou and he.

Source: Homily 29 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 12:4
Even if the gift bestowed on you is less than the gift bestowed on someone else, the Giver is the same, and therefore you have equal honor with him. It is the same Fountain from which you draw refreshment.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 29.4
[AD 367] Hilary of Poitiers on 1 Corinthians 12:5
Just as a faculty of the human body will be idle when the causes that stir it into activity are not present, so with the soul. The eyes will not perform their functions except through the light or the brightness of day. The ears will not comprehend their task when no voice or sound is heard. The nostrils will not be aware of their office if no odor is detected. It is not that the faculty is lost because the cause is absent. Rather the employment of the faculty comes from the cause. It is the same with the soul of man. If the soul has not breathed in the gift of the Spirit through faith, even though it will continue to possess the faculty for understanding, it will not have the light of knowledge. The one gift, which is in Christ, is available to everyone in its entirety, and what is present in every place is given insofar as we desire to receive it and will remain with us insofar as we desire to become worthy of it. This gift is with us even to the consummation of the world. This is the consolation of our expectation. This, through the efficacy of the gifts, is the pledge of our future hope. This is the light of the mind, the splendor of the soul. For this reason we must pray for this Holy Spirit.

Source: ON THE TRINITY 2.35
[AD 386] Cyril of Jerusalem on 1 Corinthians 12:5
The Holy Spirit adapts himself to each person. He sees the dispositions of each. He sees into our reasoning and our conscience, what we say, what we think, what we believe.

Source: Catechetical Lecture 14:22
[AD 397] Ambrose of Milan on 1 Corinthians 12:5
We are all the one body of Christ, whose head is God, whose members we are. Some perhaps are the eyes, like the prophets. Others are more like teeth, as the apostles who passed the food of the gospel teaching into our hearts.… Some are hands who are seen carrying out good works. Those who bestow the strength of nourishment upon the poor are his belly. Some are his feet, and would that I were worthy to be his heel! He pours water on the feet of Christ who forgives the lowly their sins, and, in setting free the common man, he bathes the feet of Christ.

Source: LETTER 62
[AD 407] John Chrysostom on 1 Corinthians 12:5
"And there are diversities of ministrations, but the same Lord."

Thus, enriching the consolation, he adds mention of the Son also, and of the Father. And again, he calls these gifts by another name, designing by this also an increase of consolation. Wherefore also he thus said: "there are diversities of ministrations, but the same Lord." For he that hears of "a gift," and has received a less share, perhaps might grieve; but when we speak of "a ministration," the case is different. For the thing implies labor and sweat. "Why do you grieve then," says he, "if he has bidden another labor more, sparing you?"

Source: Homily 29 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 12:5
One who hears about gifts might be upset if someone else has a greater one. But when it comes to service, things are the other way round. In this case, labor and sweat are implied. Why do you complain if they have been given more to do so as to spare you?

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 29.4
[AD 367] Hilary of Poitiers on 1 Corinthians 12:6
There is a fourfold meaning in the words that lie before us: There is the same Spirit in the varieties of the gifts. There is the same Lord in the varieties of ministries. There is the same God in these varieties. And there is a manifestation of the Spirit in the bestowal of what is profitable.

Source: ON THE TRINITY 8.29
[AD 384] Ambrosiaster on 1 Corinthians 12:6
Paul is emphatic in asserting that the distribution of gifts is not to be attributed to human causes as if they were achievable by men. The varied gifts of the Holy Spirit and the grace of the Lord Jesus are the work of one and the same God. The grace and the gift cannot be divided according to the persons of the Father, Son and Holy Spirit but must be understood as constituting the one work of the undivided unity and nature of the Three.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 12:6
"And there are diversities of workings, but the same God who works all things in all."

Source: Homily 29 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 12:6
Gifts, service and working all amount to the same thing in the end, for they are different forms of the same ministry.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 29.4
[AD 215] Clement of Alexandria on 1 Corinthians 12:7
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."

Source: Clement of Alexandria Stromata Book IV
[AD 379] Basil of Caesarea on 1 Corinthians 12:7
Since no one has the capacity to receive all spiritual gifts, but the grace of the Spirit is given proportionately to the faith of each, when one is living in community with others, the grace privately bestowed on each individual becomes the common possession of the others.… One who receives any of these gifts does not possess it for his own sake but rather for the sake of others.

Source: THE LONG RULES 7
[AD 384] Ambrosiaster on 1 Corinthians 12:7
Each person receives a gift so that, governing his life by divine constraints, he may be useful both to himself and to others while presenting an example of good behavior.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 12:7
"But to each one is given the manifestation of the Spirit to profit withal."

"And what," says one, "is a working?" and what "a gift?" and what "a ministration?" They are mere differences of names, since the things are the same. For what "a gift" is, that is "a ministration," that he calls "an operation" also. Thus fulfil your ministry; [2 Timothy 4:5. ministry] and, "I magnify my ministration:" [Romans 11:13. office] and writing to Timothy, he says, Therefore I put you in remembrance that thou stir up the gift of God, which is in you. [2 Timothy 1:6] And again, writing to the Galatians, he said, for he that wrought in Peter to the Apostleship, the same was mighty in me toward the Gentiles. [Galatians 2:8] Do you see that he implies that there is no difference in the gifts of the Father, and the Son, and the Holy Ghost? Not confounding the Persons, God forbid! But declaring the equal honor of the Essence. For that which the Spirit bestows, this he says that God also works; this, that the Son likewise ordains and grants. Yet surely if the one were inferior to the other, or the other to it, he would not have thus set it down nor would this have been his way of consoling the person who was vexed.

5. Now after this, he comforts him also in another kind of way; by the consideration that the measure vouchsafed is profitable to him, even though it be not so large. For having said, that it is "the same Spirit," and "the same Lord," and "the same God," and having thereby recovered him, he brings in again another consolation, thus saying, "but to each one is given the manifestation of the Spirit to profit withal." For lest one should say, "what if there be the same Lord, the same Spirit, the same God? Yet I have received less:" he says, that thus it was profitable.

But he calls miracles a "manifestation of the Spirit," with evident reason. For to me who am a believer, he that has the Spirit is manifest from his having been baptized: but to the unbeliever this will in no way be manifest, except from the miracles: so that hence also again there is no small consolation. For though there be a difference of gifts, yet the evidence is one: since whether you have much or little, you are equally manifest. So that if you desire to show this, that you have the Spirit, you have a sufficient demonstration.

Wherefore, now that both the Giver is one and the thing given a pure favor, and the manifestation takes place thereby, and this is more profitable for you; grieve not as if despised. For not to dishonor you has God done it, nor to declare you inferior to another, but to spare you and with a view to your welfare. To receive more than one has ability to bear, this rather is unprofitable, and injurious, and a fit cause of dejection.

Source: Homily 29 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 12:7
Whatever measure of the Spirit has been given to you, it is for your benefit, so there is no reason to complain of what seems like a small gift.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 29.5
[AD 458] Theodoret of Cyrus on 1 Corinthians 12:7
Even in our time grace is given to those who are deemed worthy of holy baptism, but it may not take the same form as it did in those days.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 243
[AD 220] Tertullian on 1 Corinthians 12:8
You have at hand, no doubt, some learned brother gifted with the grace of knowledge, some one of the experienced class, some one of your close acquaintance who is curious like yourself; although with yourself, a seeker he will, after all, be quite aware that it is better for you to remain in ignorance, lest you should come to know what you ought not, because you have acquired the knowledge of what you ought to know. "Thy faith," He says, "hath saved thee" not observe your skill in the Scriptures.

Source: The Prescription Against Heretics
[AD 220] Tertullian on 1 Corinthians 12:8
"To another prophecy, to another discerning of spirits, to another divers kinds of tongues, to another the interpretation of tongues; "this will be "the spirit of knowledge." See how the apostle agrees with the prophet both in making the distribution of the one Spirit, and in interpreting His special graces.

Source: Against Marcion Book V
[AD 384] Ambrosiaster on 1 Corinthians 12:8
In other words, he is given knowledge not by book learning but by the enlightenment of the Holy Spirit.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 400] Pseudo-Clement on 1 Corinthians 12:8
But if you have received "the word of knowledge, or the word of instruction, or of prophecy," [1 Corinthians 12:8-10] blessed be God, "who helps every man without grudging — that God who gives to every man and does not upbraid him." [James 1:5] With the gift, therefore, which you have received from our Lord, serve your spiritual brethren, the prophets who know that the words which you speak are those of our Lord; and declare the gift which you have received in the Church for the edification of the brethren in Christ (for good and excellent are those things which help the men of God), if so be that they are truly with you.

Source: Two Epistles on Virginity
[AD 407] John Chrysostom on 1 Corinthians 12:8
"For to one is given through the Spirit the word of wisdom; to another the word of knowledge according to the same Spirit;"

Source: Homily 29 on First Corinthians
[AD 425] Severian of Gabala on 1 Corinthians 12:8
The utterance of wisdom means understanding what God has said through the prophets and evangelists and communicating this to those who are listening. The utterance of knowledge is the revelation of things which have been forgotten, which someone learns for the first time and then shares with others.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 430] Augustine of Hippo on 1 Corinthians 12:8
Wisdom refers to the knowledge of divine things, and knowledge to human science.

Source: ON THE TRINITY 14
[AD 384] Ambrosiaster on 1 Corinthians 12:9
Paul says this to encourage the person concerned to suppress his shyness and receive the ability to profess and lay claim to faith.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 386] Cyril of Jerusalem on 1 Corinthians 12:9
This faith which is given by the Spirit as a grace is not just doctrinal faith but a faith which empowers activities surpassing human nature, a faith which moves mountains.… For just as a grain of mustard seed is of little bulk but of explosive energy, taking a trifling space for its planting and then sending out great branches all around, so that when it is grown it can give shelter to the birds, so in like manner the faith present in one’s soul achieves the greatest things by the most summary decision. For such a one places the thought of God before his mind and as enlightenment of faith permits it, beholds God. His mind also ranges through the world from end to end, and with the end of this age not yet come, beholds the judgment already, and the bestowal of the promised rewards.

Source: Catechetical Lecture 5.11
[AD 407] John Chrysostom on 1 Corinthians 12:9
"To another, faith in the same Spirit; to another gifts of healing in the one Spirit."

Do you see how he every where makes this addition, saying, "through the same Spirit, and according to the same Spirit?" For he knew that the comfort from thence was great.

Source: Homily 29 on First Corinthians
[AD 430] Augustine of Hippo on 1 Corinthians 12:9
Without the spirit of faith no one will rightly believe. Without the spirit of prayer no one will profitably pray. It is not that there are so many spirits, “but in all things one and the same Spirit works, who apportions to each one individually as he wills.”

Source: LETTER 191, To Sixtus
[AD 458] Theodoret of Cyrus on 1 Corinthians 12:9
The faith mentioned here is not the kind given to every believer but the kind which can move mountains.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 244
[AD 1963] CS Lewis on 1 Corinthians 12:9
That this gift [spiritual healing] was promised to the Church is certain from Scripture. Whether any instance of it is a real instance, or change, or even (as might happen in this wicked world) fraud, is a question only to be decided by the evidence in that particular case. And unless one is a doctor one is not likely to be able to judge the evidence. Very often, I expect, one is not called upon to do so. Anything like a sudden furore about it in one district, especially if accompanied by a public campaign on modern commercial lines, would be to me suspect: but even then I might be wrong. On the whole, my attitude would be that any claim may be true, and that it is not my duty to decide whether it is.

Source: The Collected Letters of C.S. Lewis, Volume 3, 1950-1963, To Mary Van Deusen, 7/12/50, page 69
[AD 253] Origen of Alexandria on 1 Corinthians 12:10
In the distribution of spiritual gifts, it is also added that “discernment of spirits” is given to some. It is a spiritual gift, therefore, by which the spirit is discerned, as the apostle says: “Test the spirits, if they are from God.”.

Source: HOMILIES ON EXODUS 3
[AD 384] Ambrosiaster on 1 Corinthians 12:10
To interpret is to interpret faithfully by God’s gift the sayings of those who speak in tongues or in writing.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 397] Ambrose of Milan on 1 Corinthians 12:10
According to Paul, prophecy is not only through the Father and the Son but also through the Holy Spirit. On this account the office is one, the grace is one.

Source: On the Holy Spirit 2.13.143
[AD 407] John Chrysostom on 1 Corinthians 12:10
"To another working of miracles; to another prophecies; to another discernings of spirits; to another various kind of tongues; to another the interpretation of tongues."

Thus, since they boasted themselves in this, therefore he placed it last, and added,

Source: Homily 29 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 12:10
The Corinthians boasted of their speaking in tongues, which is why Paul put it last in his list.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 29.5
[AD 458] Theodoret of Cyrus on 1 Corinthians 12:10
These gifts were given to women as well as men, as the Acts of the Apostles makes plain.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 245
[AD 108] Ignatius of Antioch on 1 Corinthians 12:11
And also one Holy Spirit, who wrought.
And it is manifest that all these gifts
[AD 215] Clement of Alexandria on 1 Corinthians 12:11
For were we to say that the apostles were at once prophets and righteous, we should say well, "since one and the self-same Holy Spirit works in all."

Source: Clement of Alexandria Stromata Book V
[AD 384] Ambrosiaster on 1 Corinthians 12:11
Paul is here attributing to the Holy Spirit what he earlier attributed to all three persons. Because they are of one nature and power, the Three do what the One does. There is only one God, whose grace is distributed to individuals as he wishes, not according to the merits of any particular person but for the upbuilding of his church. All those things which the world wants to imitate but cannot, because it is carnal, may be seen in the church, which is the house of God, where they are granted by the gift and instruction of the Holy Spirit.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 386] Cyril of Jerusalem on 1 Corinthians 12:11
Let us assert of the Holy Spirit only what is written. Let us not busy ourselves about what is not written. The Holy Spirit has authored the Scriptures. He has spoken of himself all that he wished, or all that we could grasp. Let us confine ourselves to what he has said, for it is reckless to do otherwise.

Source: Catechetical Lecture 16:2
[AD 386] Cyril of Jerusalem on 1 Corinthians 12:11
One and the same rain comes down on all the world, yet it becomes white in the lily, red in the rose, purple in the violets and hyacinths, different and many-colored in manifold species. Thus it is one in the palm tree and another in the vine, and all in all things, though it is uniform and does not vary in itself. For the rain does not change, coming down now as one thing and now as another, but it adapts itself to the thing receiving it and becomes what is suitable to each. Similarly the Holy Spirit, being One and of one nature and indivisible, imparts to each one his grace “according as he will.” The dry tree when watered brings forth shoots. So too does the soul in sin, once made worthy through repentance of the grace of the Holy Spirit, flower into justice. Though the Spirit is one in nature, yet by the will of God and in the name of the Son, he brings about many virtuous effects. For he employs the tongue of one for wisdom, illumines the soul of another by prophecy, to another he grants the power of driving out devils, to another the gift of interpreting the sacred Scriptures. He strengthens the self-control of one while teaching another the nature of almsgiving, and still another to fast and humble himself, and another to despise the things of the body. He prepares another for martyrdom. He acts differently in different persons, though he himself is not diverse.

Source: Catechetical Lecture 14:12
[AD 397] Ambrose of Milan on 1 Corinthians 12:11
The Spirit spoke also in the patriarchs and the prophets, and finally the apostles then began to be more perfect after they had received the Holy Spirit. Thus there is no separation of the divine power and grace, for although “there are varieties of gifts, yet there is the same Spirit.”

Source: On the Holy Spirit 2.12.138
[AD 397] Ambrose of Milan on 1 Corinthians 12:11
It belongs to God’s justice that he divides and to his power that he divides according to his will or because he wishes to give to each one what he knows will be of profit.

Source: LETTER VII.7
[AD 407] John Chrysostom on 1 Corinthians 12:11
"But all these works one and the same Spirit."

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 you may understand their dignity to be the same.

But what is "the word of wisdom?" That which Paul had, which John had, the son of thunder.

And what is "the word of knowledge?" That which most of the faithful had, possessing indeed knowledge, but not thereupon able to teach nor easily to convey to another what they knew.

"And to another, faith:" not meaning by this faith the faith of doctrines, but the faith of miracles; concerning which Christ says, "If you have faith as a grain of mustard-seed, you shall say to this mountain, Remove, and it shall remove." [Matthew 17:20] And the Apostles too concerning this besought Him, saying, "Increase our faith:" [Luke 17:5] for this is the mother of the miracles. But to possess the power of working miracles and gifts of healing, is not the same thing: for he that had a gift of healing used only to do cures: but he that possessed powers for working miracles used to punish also. For a miracle is not the healing only, but the punishing also: even as Paul inflicted blindness: as Peter slew.

"To another prophecies; and to another discernings of spirits." What is, "discernings of spirits?" the knowing who is spiritual, and who is not: who is a prophet, and who a deceiver: as he said to the Thessalonians, "despise not prophesyings:" [1 Thessalonians 5:20-21] but proving all things, hold fast that which is good. For great was at that time the rush of the false prophets, the devil striving underhand to substitute falsehood for the truth. "To another various kinds of tongues; to another the interpretation of tongues." For one person knew what he spoke himself, but was unable to interpret to another; while another had acquired both these or the other of the two. Now this seemed to be a great gift because both the Apostles received it first, and the most among the Corinthians had obtained it. But the word of teaching not so. Wherefore that he places first, but this last: for this was on account of that, and so indeed were all the rest; both prophecies, and working of miracles, and various kinds of tongues, and interpretation of tongues. For none is equal to this. Wherefore also he said, "Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and in teaching." [1 Timothy 5:17] And to Timothy he wrote, saying, "Give attendance to reading, to exhortation, to teaching; neglect not the gift that is in you." [1 Timothy 4:13-14] Do you see how he calls it also a gift?

6. Next, the comfort which he before gave, when he said, "the same Spirit," this also he here sets before us, saying, "But all these works 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 does also in the Epistle to the Romans, when he says, But who are you that repliest against God? [Romans 9:20] So likewise here, "dividing to each one severally as he will."

And that which was of the Father, this he signifies to be of the Spirit also. For as concerning the Father, he says, "but it is the same God who works all things in all;" so also concerning the Spirit, "but all these things works one and the same Spirit." But, it will be said, "He does it, actuated by God." Nay, he no where said this, but you feign it. For when he says, "who actuates all things in all," he says this concerning men: you will hardly say that among those men he numbers also the Spirit, though you should be ever so manifold in your doting and madness. For because he had said "through the Spirit," that you might not suppose this word, "through," to denote inferiority or the being actuated, he adds, that "the Spirit works," not "is worked," and works "as he will," not as he is bidden. For as concerning the Father, the Son says that "He raises up the dead and quickens;" in like manner also, concerning Himself, that "He quickens whom He will:" [John 5:21] thus also of the Spirit, in another place, that He does all things with authority and that there is nothing that hinders Him; (for the expression, "blows where it lists" [John 3:8,] though it be spoken of the wind is apt to establish this) but here, that "He works 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 knows," says he, "the things of a man, but the spirit of the man? Even so the things of God none knows save the Spirit of God." [1 Corinthians 2:11] 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 does 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 knows 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 spoke 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 has 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.

7. 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 works the one and the same Spirit, dividing to every man severally as he will."

"Let us not, I pray you, be at a loss," says 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 you know that he vouchsafed it from providential care, consider that from the same care he has given also the measure of it, and be content and rejoice in what you have received: but murmur not at what you have not received; yea, rather confess God's favor that you have not received things beyond your power."

5. And if in spiritual things one ought not to be over-curious, much more in temporal things; but to be quiet and not nicely enquire why one is rich and another poor. For, first of all, not every single rich man is rich from God, but many even of unrighteousness, and rapine, and avarice. For he that forbade to be rich, how can he have granted that which he forbade to receive?

But that I may, far above what the case requires, stop the mouths of those who concerning these things gainsay us, come, let us carry our discourse higher up, to the time when riches used to be given by God; and answer me. Wherefore was Abraham rich whereas Jacob wanted even bread? Were not both the one and the other righteous? Does He not say concerning the three alike, "I am the God of Abraham, and of Isaac, and of Jacob?" [Exodus 3:6] Wherefore then was the one a rich man, and the other a hired servant? Or rather, why was Esau rich, who was unrighteous and a murderer of his brother, while Jacob was in bondage for so long a time? Wherefore again did Isaac live in ease all his time, but Jacob in toils and miseries? For which cause also he said, "Few and evil are my days." [Genesis 47:9]

Wherefore did David, who was both a prophet and a king, himself also live all his time in toils? Whereas Solomon his son spent forty years in security above all men, in the enjoyment of profound peace, glory, and honor, and going through every kind of deliciousness? What again could be the reason, that among the prophets also one was afflicted more, and another less? Because so it was expedient for each. Wherefore upon each our remark must be, "Your judgments are a great deep." [Psalm 36:6] For if those great and wonderful men were not alike exercised by God, but one by poverty, and another by riches; one by ease, and another by trouble; much more ought we now to bear these things in mind.

8. But besides this, it becomes one to consider also that many of the things which happen do not take place according to His mind, but arise from our wickedness. Say not then, "Why is one man rich who is wicked, and another poor who is righteous?" For first of all, one may give an account of these things also, and say that neither does the righteous receive any harm from his poverty, nay, even a greater addition of honor; and that the bad man in his riches possesses but a store of punishment on his future road, unless he be changed: and, even before punishment, often-times his riches become to him the cause of many evils, and lead him into ten thousand pitfalls. But God permits it, at the same to signify the free choice of the will, and also to teach all others not to be mad nor rave after money.

"How is it then, when a man being wicked is rich, and suffers nothing dreadful?" say you. "Since if being good he has wealth, he has it justly: but if bad, what shall we say?" That even therein he is to be pitied. For wealth added to wickedness aggravates the mischief. But is he a good man, and poor? Yet is he nothing injured. Is he then a bad man, and poor? This is he so justly and by desert, or rather even with advantage to himself. "But such an one," say you, "received his riches from his ancestors and lavishes it upon harlots and parasites, and suffers no evil." What do you say? Does he commit whoredom, and do you say, "he suffers no evils?" Is he drunken, and do you think that he is in luxury? Does he spend for no good, and do you judge that he is to be envied? Nay what can be worse than this wealth which destroys the very soul? But you, if the body were distorted and maimed, would say that his was a case for great lamentation; and do you see his whole soul mutilated, yet countest him even happy? "But he does not perceive it," say you. Well then, for this very reason again is he to be pitied, as all frantic persons are. For he that knows he is sick will of course both seek the physician and submit to remedies; but he that is ignorant of it will have no chance at all of deliverance. Do you call such an one happy, tell me?

But it is no marvel: for the more part are ignorant of the true love of wisdom. Therefore do we suffer the extremest penalty, being chastised and not even withdrawing ourselves from the punishment. For this cause are angers, dejections, and continual tumults; because when God has shown us a life without sorrow, the life of virtue, we leave this and mark out another way, the way of riches and money, full of infinite evils. And we do the same, as if one, not knowing how to discern the beauty of men's bodies but attributing the whole to the clothes and the ornaments worn, when he saw a handsome woman and possessed of natural beauty, should pass quickly by her, but when he beheld one ugly, ill-shaped, and deformed, but clothed in beautiful garments, should take her for his wife. Now also in some such way are the multitude affected about virtue and vice. They admit the one that is deformed by nature on account of her external ornaments, but turn away from her that is fair and lovely, on account of her unadorned beauty, for which cause they ought especially to choose her.

9. Therefore am I ashamed that among the foolish heathen there are those that practise this philosophy, if not in deeds, yet so far at least as judgment goes; and who know the perishable nature of things present: whereas among us some do not even understand these things, but have their very judgment corrupted: and this while the Scripture is ever and anon sounding in our ears, and saying, "In his sight the vile person is contemned, but he honors them that fear the Lord: [Psalm 15:4] the fear of the Lord excels every thing ; fear God, and keep His commandments; for this is the whole of man: [Ecclesiastes 12:13;] be not thou envious of evil men; [Psalm 49:16;] all flesh is grass, and all the glory of man as the flower of grass;" [Isaiah 40:7] For these and such-like things though we hear every day, we are yet nailed to earth. And as ignorant children, who learn their letters continuously, if they be examined concerning their order when they are disarranged, naming one instead of another, make much laughter: so also ye, when here we recount them in order, follow us in a manner; but when we ask you out of doors and in no set order, what we ought to place first and what next among things, and which after which; not knowing how to answer, you become ridiculous. Is it not a matter of great laughter, tell me, that they who expect immortality and the good "things which eye has not seen, nor ear heard, neither have entered into the heart of man," should strive about things which linger here and count them enviable? For if you have need yet to learn these things that riches are no great thing, that things present are a shadow and a dream, that like smoke they are dissolved and fly away: stand for the present without the sanctuary: abide in the vestibule: since you are not yet worthy of the entrance to the palace-courts on high. For if you know not to discern their nature which is unstable and continually passing away, when will you be able to despise them?

But if you say you know, cease curiously to inquire and busy yourself, what can be the reason why such an one is rich and such an one poor: for you do the same when you ask these questions, as if you went round and enquire, why one is fair and another black, or one hook-nosed and another flat-nosed. For as these things make no difference to us, whether it be thus or thus; so neither poverty nor riches, and much less than they. But the whole depends upon the way in which we use them. Whether you are poor, you may live cheerfully denying yourself; or rich, you are most miserable of all men if you fly from virtue. For these are what really concern us, the things of virtue. And if these things be not added, the rest are useless. For this cause also are those continual questions, because the most think that indifferent things are of importance to them, but of the important things they make no account: since that which is of importance to us is virtue and love of wisdom.

Because then ye stand I know not where, at some far distance from her, therefore is there confusion of thoughts, therefore the many waves, therefore the tempest. For when men have fallen from heavenly glory and the love of heaven, they desire present glory and become slaves and captives. "And how is it that we desire this," say you? From the not greatly desiring that. And this very thing, whence happens it? From negligence. And whence the negligence? From contempt. And whence the contempt? From folly and cleaving to things present and unwillingness to investigate accurately the nature of things. And whence again does this latter arise? From the neither giving heed to the reading of the Scripture nor conversing with holy men, and from following the assemblies of the wicked.

That this therefore may not always be so, and lest wave after wave receiving us should carry us out into the deep of miseries and altogether drown and destroy us; while there is time, let us bear up and standing upon the rock, I mean of the divine doctrines and words, let us look down upon the surge of this present life. For thus shall we both ourselves escape the same, and having drawn up others who are making shipwreck, we shall obtain the blessings which are to come, through the grace and mercy, etc.

Source: Homily 29 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 12:11
The universal medicine of his consolation stems from the same root, from the same treasure, the same stream. Therefore Paul occasionally dwells on this expression so as to level out apparent inequalities and console them.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 29.5
[AD 420] Jerome on 1 Corinthians 12:11
Notice that Paul does not say “according to the will of each and every member” but “according to the will of the Spirit.”

Source: Against the Pelagians 1.16
[AD 430] Augustine of Hippo on 1 Corinthians 12:11
For not everyone has all of them, but some have these and others those, although each has the Gift himself by whom the things proper to each one are divided, namely, the Holy Spirit.

Source: ON THE TRINITY 15
[AD 458] Theodoret of Cyrus on 1 Corinthians 12:11
Here Paul is comforting those who received the lesser gifts, pointing out that they too come from the Holy Spirit.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 246
[AD 99] Clement of Rome on 1 Corinthians 12:12
The great cannot subsist without the small, nor the small without the great. There is a kind of mixture in all things, and thence arises mutual advantage. Let us take our body for an example. The head is nothing without the feet, and the feet are nothing without the head; yea, the very smallest members of our body are necessary and useful to the whole body. But all work harmoniously together, and are under one common rule for the preservation of the whole body.

Source: Letter to the Corinthians (Clement)
[AD 215] Clement of Alexandria on 1 Corinthians 12:12
The divine apostle writes accordingly respecting us: "For now we see as through a glass; "

Source: Clement of Alexandria Stromata Book I
[AD 220] Tertullian on 1 Corinthians 12:12
This, too, I may confidently say: he who has likened the unity of our body throughout its manifold and divers members to the compacting together of the various gifts of the Spirit, shows also that there is but one Lord of the human body and of the Holy Spirit.

Source: Against Marcion Book V
[AD 407] John Chrysostom on 1 Corinthians 12:12
For as the body is one, and has many members, and all the members of the body, being many, are one body; so also is Christ.

After soothing them from the considerations that the thing given was of free favor; that they received all from "one and the self-same Spirit;" that it was given "to profit withal," that even by the lesser gifts a manifestation was made; and withal having also stopped their mouth from the duty of yielding to the authority of the Spirit: ("for all these," says he, "works the one and the same Spirit, dividing to each one severally even as he will;" wherefore it is not right to be over-curious:) he proceeds now to soothe them in like manner from another common example, and betakes himself to nature itself, as was his use to do.

For when he was discoursing about the hair of men and women, after all the rest he drew matter thence also to correct them, saying, "Does not even nature itself teach you that if a man have long hair, it is a dishonor to him? But if a woman have long hair, it is a glory to her?" [1 Corinthians 11:14-15] And when he spoke concerning the idol-sacrifices, forbidding to touch them, he drew an argument from the examples also of them that are without, both making mention of the Olympic games, where he says, "they which run in a race run all, but one receives the prize:" [1 Corinthians 9:24] and confirming these views from shepherds and soldiers and husbandmen. Wherefore he brings forward here also a common example by which he presses on and fights hard to prove that no one was really put in a worse condition: a thing which was marvellous and surprising to be able to show, and calculated to refresh the weaker sort, I mean, the example of the body. For nothing so consoles the person of small spirit and inferior gifts, or so persuades him not to grieve, as the being convinced that he is not left with less than his share. Wherefore also Paul making out this point, thus expresses himself: "for as the body is one and has many members."

Do you see his exact consideration? He is pointing out the same thing to be both one and many. Wherefore also he adds, pressing the point more vigorously, "and all the members of the one body, being many, are one body." He said not, "being many, are of one body," but "the one body itself is many:" and those many members are this one thing. If therefore the one is many, and the many are one, where is the difference? Where the superiority? Where the disadvantage? For all, says he, are one: and not simply one, but being strictly considered in respect of that even which is principal, i.e., their being a body, they are found all to be one: but when considered as to their particular natures, then the difference comes out, and the difference is in all alike. For none of them by itself can make a body, but each is alike deficient in the making a body, and there is need of a coming together since when the many become one, then and not till then is there one body. Wherefore also covertly intimating this very thing, he said, "And all the members of the one body, being many, are one body." And he said not, "the superior and the inferior," but "being many," which is common to all.

And how is it possible that they should be one? When throwing out the difference of the members, you consider the body. For the same thing which the eye is, this also is the foot in regard of its being a member and constituting a body. For there is no difference in this respect. Nor can you say that one of the members makes a body of itself, but another does not. For they are all equal in this, for the very reason that they are all one body.

But having said this and having shown it clearly from the common judgment of all, he added, "so also is Christ." And when he should have said, "so also is the Church," for this was the natural consequent he does not say it but instead of it places the name of Christ, carrying the discourse up on high and appealing more and more to the hearer's reverence. But his meaning is this: "So also is the body of Christ, which is the Church." For as the body and the head are one man, so he said that the Church and Christ are one. Wherefore also he placed Christ instead of the Church, giving that name to His body. "As then," says he, "our body is one thing though it be composed of many: so also in the Church we all are one thing. For though the Church be composed of many members, yet these many form one body."

2. Thus having, you see, recovered and raised up by this common example him who thought himself depreciated, again he leaves the topic of common experience, and comes to another, a spiritual one, bringing greater consolation and indicative of great equality of honor. What then is this?

Source: Homily 30 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 12:12
Paul talks about Christ when perhaps he might well have said the church. In doing so, he raises the level of discourse and appeals more and more to the hearers’ sense of awe.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 30.1
[AD 458] Theodoret of Cyrus on 1 Corinthians 12:12
Paul is pointing out that just as the body has many members, some of which are more important than others, so it is with the church also. But every member is necessary and useful.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 246
[AD 1963] CS Lewis on 1 Corinthians 12:12-27
The Christian is called not to individualism but to membership in the mystical body... The very word membership is of Christian origin, but it has been taken over by the world and emptied of all meaning. In any book on logic you may see the expression "members of a class." It must be most emphatically stated that the items or particulars included in a homogeneous class are almost the reverse of what St. Paul meant by members. By members he meant what we should call organs, things essentially different from, and complimentary to, one another, things differing not only in structure and function but also in dignity. Thus, in a club, the committee as a whole and the servants as a whole may both properly be regarded as "members"; what we should call the members of the club are merely units. A row of identically dressed and identically trained soldiers set side by side, or a number of citizens listed as voters in a constituency are not members of anything in the Pauline sense. I am afraid that when we describe a man as "a member of the Church" we usually mean nothing Pauline; we mean only that he is a unit - that he is one more specimen of some kind of things as X and Y and Z. How true membership in a body differs from inclusion in a collective may be seen in the structure of a family. The grandfather, the parents, the grown-up son, the child, the dog, and the cat are true members (in the organic sense), precisely because they are not members or units of a homogenous class. They are not interchangeable. Each person is almost a species in himself. The mother is not simply a different person from the daughter; she is a different kind of person. The grown-up brother is not simply one unit in the class children; he is a separate estate of the realm. The father and grandfather are almost as different as the cat and the dog. If you subtract any one member, you have not simply reduced the family in number; you have inflicted an injury on its structure. Its unity is a unity of unliked, almost of incommensurables...

The society into which the Christian is called at baptism is not a collective but a Body. It is in fact that Body of which the family is an image on the natural level. If anyone came to it with the misconception that membership of the Church was membership in a debased modern sense - a massing together of persons as if they were pennies or counters - he would be corrected at the threshold by the discovery that the head of this Body is so unlike the inferior memberships that they share no predicate with Him save by analogy.

Source: Weight of Glory, Membership
[AD 1963] CS Lewis on 1 Corinthians 12:12-31
The only rite which we know to have been instituted by Our Lord Himself is the Holy Communion ('Do this in remembrance of me' - 'If you do not eat the flesh of the Son of Man and drink His blood, ye have no life in you'). This is an order and must be obeyed. The other services are, I take it, traditional and might lawfully be altered. But the New Testament does not envisage solitary religion: some kind of regular assembly for worship and instruction is everywhere taken for granted in the Epistles. So we must be regular practising members of the Church.

Of course we differ in temperament. Some (like you - and me) find it more natural to approach God in solitude: but we must go to church as well. Others find it easier to approach Him through the services: but they must practice private prayer and reading as well. For the Church is not a human society of people united by their natural affinities but the Body of Christ in which all members however different (and He rejoices in their differences and by no means wishes to iron them out) must share the common life, complementing and helping and receiving one another precisely by their differences. (Re-read 1st Corinthians cap 12 and meditate on it. The word translated members would perhaps be better translated organs).

Source: The Collected Letters of C.S. Lewis, Volume 3, 1950-1963, To Mary Van Deusen, 7/12/50, page 68
[AD 108] Ignatius of Antioch on 1 Corinthians 12:13
Since "we have been called in one hope of our calling."
[AD 215] Clement of Alexandria on 1 Corinthians 12:13
And again he writes in another place: "For by one spirit are we all baptized into one body, whether Jews or Greeks, whether bond or free, and we have all drunk of one cup."

Source: Clement of Alexandria The Instructor Book I
[AD 215] Clement of Alexandria on 1 Corinthians 12:13
You are all one in Christ Jesus. It is not that some are enlightened gnostics and others less perfect spirituals. Everyone, putting aside all carnal desires, is equal and spiritual before the Lord.

Source: CHRIST THE EDUCATOR 1.5.31
[AD 384] Ambrosiaster on 1 Corinthians 12:13
Paul is teaching that we should not treat anyone with contempt, nor should we regard anyone as perfect.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 397] Ambrose of Milan on 1 Corinthians 12:13
There is one work because there is one mystery, there is one baptism because there was one death for the world. There is a unity of outlook which cannot be separated.

Source: On the Holy Spirit 1.3.45
[AD 407] John Chrysostom on 1 Corinthians 12:13
"For in one Spirit, says he, were we all baptized into one body, whether Jews or Greeks, whether bond or free."

Now his meaning is this: that which established us to become one body and regenerated us, is one Spirit: for not in one Spirit was one baptized, and another another. And not only is that which has baptized us one, but also that unto which He baptized us, i.e., for which He baptized us, is one. For we were baptized not that so many several bodies might be formed, but that we might all preserve one with another the perfect nature of one body: i.e., that we might all be one body, into the same were we baptized.

So that both He who formed it is one, and that into which He formed it is one. And he said not, "that we might all come to be of the same body;" but, "that we might all be one body." For he ever strives to use the more expressive phrases. And well said he, "we all," adding also himself. "For not even I, the Apostle, have any more than thou in this respect," says he. "For you are the body even as I, and I even as thou, and we have all the same Head and have passed through the same birth-pains. Wherefore we are also the same body." "And why speak I," says he, "of the Jews? Since even the Gentiles who were so far off from us, He has brought into the entireness of one body." Wherefore having said, "we all," he stopped not here, but added, "whether Jews or Greeks, whether bond or free." Now if, having before been so far off, we were united and have become one, much more after that we have become one, we can have no right to grieve and be dejected. Yea, the difference, in fact, has no place. For if to Greeks and Jews, to bond and free, He has vouchsafed the same blessings, how can it be that after so vouchsafing He divides them, now that He has bestowed a greater perfection of unity by the supply of His gifts?

"And were all made to drink of one Spirit."

Source: Homily 30 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 12:13
He who formed the body is one, and the body which he formed is also one.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 30.2
[AD 384] Ambrosiaster on 1 Corinthians 12:14
The unity of the body consists in the fact that its many members supply the things which the other parts lack.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 395] Gregory of Nyssa on 1 Corinthians 12:14
Those who are experts in such matters say that the virtues are not separate from each other and that it is not possible to grasp one of the virtues properly without attaining to the rest of them, but where one of the virtues is present the others will necessarily follow.

Source: On Virginity 15
[AD 407] John Chrysostom on 1 Corinthians 12:14
"For the body is not one member, but many."

i.e., We have come to the same initiation, we enjoy the same Table. And why said he not, "we are nourished by the same body and drink the same blood?" Because by saying "Spirit," he declared them both, as well the flesh as the blood. For through both are we "made to drink of the Spirit."

But to me he appears now to speak of that visitation of the Spirit which takes place in us after Baptism and before the Mysteries. And he said, "We were made to drink," because this metaphorical speech suited him extremely well for his proposed subject: as if he had said respecting plants and a garden, that by the same fountain all the trees are watered, or by the same water; so also here, "we all drank the same Spirit, we enjoyed the same grace," says he.

If now one Spirit both formed us and gathered us all together into one body; for this is the meaning of, "we were baptized into one body:" and vouchsafed us one table, and gave us all the same watering, (for this is the meaning of, "we were made to drink into one Spirit ,") and united persons so widely separated; and if many things then become a body when they are made one: why, I pray, are you continually tossing to and from their difference? But if you say, "Because there are many members and diverse," know that this very thing is the wonder and the peculiar excellency of the body, when the things which are many and diverse make one. But if they were not many, it were not so wonderful and incredible that they should be one body; nay, rather they would not be a body at all.

3. This however he states last; but for the present he goes to the members themselves, saying thus:

Source: Homily 30 on First Corinthians
[AD 425] Severian of Gabala on 1 Corinthians 12:14
Paul says this in order not to overlook the humbler members of the church. For even if someone is lesser by nature, he still belongs to the body of the church.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 384] Ambrosiaster on 1 Corinthians 12:15
This means that a weak brother cannot say that he is not a part of the body simply because he is not strong.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 12:15
"If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?"

Source: Homily 30 on First Corinthians
[AD 384] Ambrosiaster on 1 Corinthians 12:16
Paul is saying that the person who is slightly inferior should not for that reason think that he is unnecessary to the body. Commentary on Paul’s Epistles.
[AD 407] John Chrysostom on 1 Corinthians 12:16
"And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?"

For if the one being made inferior and the other superior, does not allow their being of the body, the whole is done away. Do not say therefore, "I am not the body, because I am inferior." For the foot also has the inferior post, yet is it of the body: for the being or not being part of the body, is not from the one lying in this place and the other in that; (which is what constitutes difference of place;) but from the being conjoined or separated. For the being or not being a body, arises from the having been made one or not. But do thou, I pray, mark his considerate way, how he applies their words to our members. For as he said above, "These things have I in a figure transferred to myself and Apollos," [1 Corinthians 4:6] just so likewise here, to make his argument free from invidiousness and acceptable, he introduces the members speaking: that when they shall hear nature answering them, being thus convicted by experience herself and by the general voice, they may have nothing further to oppose. "For say, if you will," says he, "this very thing, murmur as you please, you cannot be out of the body. For as the law of nature, so much more does the power of grace guard all things and preserve them entire." And see how he kept to the rule of having nothing superfluous; not working out his argument on all the members, but on two only and these the extremes; having specified both the most honorable of all, the eye, and the meanest of all, the feet. And he does not make the foot to discourse with the eye, but with the hand which is mounted a little above it; and the ear with the eyes. For because we are wont to envy not those who are very far above us, but those who are a little higher, therefore he also conducts his comparison thus.

Source: Homily 30 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 12:16
Note that Paul couples the foot with the hand, which is mounted a little above it, and the ear with the eye likewise. This is because we are prone to envy not those who are far above us but those who are only a little bit above.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 30.3
[AD 407] John Chrysostom on 1 Corinthians 12:17
"If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?"

Thus, because, having fallen upon the difference of the members, and having mentioned feet, and hands, and eyes, and ears, he led them to the consideration of their own inferiority and superiority: see how again he consoles them, intimating that so it was expedient: and that their being many and diverse, this especially causes them to be a body. But if they all were some one, they would not be a body. Wherefore, he says, "If they were all one member, where were the body?" This however, he mentions not till afterwards; but here he points out also something more; that besides the impossibility of any one being a body, it even takes away the being of the rest.

"For if the whole were hearing, where were the smelling," says he.

4. Then because after all they were yet disturbed: that which he had done above, the same he does also now. For as there he first alleged the expediency to comfort them and afterwards stopped their mouths, vehemently saying, "But all these works the one and the same Spirit, dividing to each one man severally even as He will:" so also here having stated reasons for which he showed that it was profitable that all should so be, he refers the whole again to the counsel of God, saying,

Source: Homily 30 on First Corinthians
[AD 458] Theodoret of Cyrus on 1 Corinthians 12:17
Even if the body had only its most important member, it would still be useless without the others.

Source: COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 247
[AD 407] John Chrysostom on 1 Corinthians 12:18
"But now God has set the members each one of them in the body, even as it pleased Him."

Even as he said of the Spirit, "as He will," so also here, "as it pleased Him." Now do not thou seek further into the cause, why it is thus and why not thus. For though we have ten thousand reasons to give, we shall not be so able to show them that it is well done, as when we say, that as the best Artificer pleased, so it came to pass. For as it is expedient, so He wills it. Now if in this body of ours we do not curiously enquire about the members, much more in the Church. And see his thoughtfulness in that he does not state the difference which arises from their nature nor that from their operation, but that from their local situation. For "now," says he, "God has set the members each one of them in the body even as it pleased Him." And he said well, "each one," pointing out that the use extends to all. For you can not say, "This He has Himself placed but not that: but every one according to His will, so it is situated." So that to the foot also it is profitable that it should be so stationed, and not to the head only: and if it should invert the order and leaving its own place, should go to another, though it might seem to have bettered its condition, it would be the undoing and ruin of the whole. For it both falls from its own, and reaches not the other station.

Source: Homily 30 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 12:18
God has placed each part of the body where he has chosen, so we must not enquire any further as to why he has done it the way he has. For even if we could come up with ten thousand explanations, we would never find one better than this—that it pleased the Creator to make it the way he chose.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 30.4
[AD 384] Ambrosiaster on 1 Corinthians 12:19
If everyone in the church were equal, there would be no body, because a body is governed according to the difference in the functions of its members.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 12:19-20
5. "And if they were all one member, where were the body?" "But now are they many members, but one body."

Thus having silenced them sufficiently by God's own arrangement, again he states reasons. And he neither does this always nor that, but alternates and varies his discourse. Since on the one hand, he who merely silences, confounds the hearer, and he, on the contrary, who accustoms him to demand reasons for all things, injures him in the matter of faith; for this cause then Paul is continually practising both the one and the other, that they may both believe and may not be confounded; and after silencing them, he again gives a reason likewise. And mark his earnestness in the combat and the completeness of his victory. For from what things they supposed themselves unequal in honor because in them there was great diversity, even from these things he shows that for this very reason they are equal in honor. How, I will tell you.

"If all were one member," says he, "where were the body?"

Now what he means is, If there were not among you great diversity, you could not be a body; and not being a body, you could not be one; and not being one, you could not be equal in honor. Whence it follows again that if you were all equal in honor, you were not a body; and not being a body, you were not one; and not being one, how could ye be equal in honor? As it is, however, because you are not all endowed with some one gift, therefore are you a body; and being a body, you are all one, and differ nothing from one another in this that you are a body. So that this very difference is that which chiefly causes your equality in honor. And accordingly he adds, "But now they are many members, yet one body."

6. These things then let us also consider and cast out all envy, and neither grudge against them that have greater gifts nor despise them that possess the lesser. For thus had God willed: let us then not oppose ourselves. But if you are still disturbed, consider that your work is oft-times such as your brother is unable to perform. So that even if you are inferior, yet in this you have the advantage: and though he be greater, he is worse off in this respect; and so equality takes place. For in the body even the little members seem to contribute no little, but the great ones themselves are often injured by them, I mean by their removal. Thus what in the body is more insignificant than the hair? Yet if you should remove this, insignificant as it is, from the eyebrows and the eyelids, you have destroyed all the grace of the countenance, and the eye will no longer appear equally beautiful. And yet the loss is of a trifle; but notwithstanding even thus all the comeliness is destroyed. And not the comeliness only, but much also of the use of the eyes. The reason is that every one of our members has both a working of its own and one which is common; and likewise there is in us a beauty which is peculiar and another which is common. And these kinds of beauty appear indeed to be divided, but they are perfectly bound together, and when one is destroyed, the other perishes also along with it. To explain myself: let there be bright eyes, and a smiling cheek, and a red lip, and straight nose, and open brow; nevertheless, if you mar but the slightest of these, you have marred the common beauty of all; all is full of dejection; all will appear foul to look on, which before was so beautiful: thus if you should crush only the tip of the nose you have brought great deformity upon all: and yet it is the maiming of but a single member. And likewise in the hand, if you should take away the nail from one finger, you would see the same result. If now you would see the same taking place in respect of their function also, take away one finger, and you will see the rest less active and no longer performing their part equally.

Since then the loss of a member is a common deformity, and its safety beauty to all, let us not be lifted up nor trample on our neighbors. For through that small member even the great one is fair and beautiful, and by the eyelids, slight as they are, is the eye adorned. So that he who wars with his brother wars with himself: for the injury done reaches not only unto that one, but himself also shall undergo no small loss.

7. That this then may not be, let us care for our neighbors as for ourselves, and let us transfer this image of the body now also to the Church, and be careful for all as for our own members. For in the Church there are members many and diverse: and some are more honorable and some more deficient. For example, there are choirs of virgins, there are assemblies of widows, there are fraternities of those who shine in holy wedlock ; in short, many are the degrees of virtue. And in almsgiving again in like manner. For some empty themselves of all their goods: others care for a competency alone and seek nothing more than necessaries; others give of their superfluity: nevertheless, all these adorn one another; and if the greater should set at nought the less, he would in the greatest degree injure himself. Thus, suppose a virgin to deal scornfully with a married woman, she has cut off no small part of her reward; and he again that emptied himself of all should he upbraid him that has not done so, has emptied himself of much of the fruit of his labors. And why speak I of virgins, and widows, and men without possessions? What is meaner than those who beg? And yet even these fulfill a most important office in the Church, clinging to the doors of the sanctuary and supplying one of its greatest ornaments: and without these there could be no perfecting the fullness of the Church. Which thing, as it seems, the Apostles also observing made a law from the beginning, as in regard to all other things, so also that there should be widows: and so great care did they use about the matter as also to set over them seven deacons. For as bishops and presbyters and deacons and virgins and continent persons, enter into my enumeration, where I am reckoning up the members of the Church, so also do widows. Yea, and it is no mean office which they fill. For thou indeed comest here when you will: but these both day and night sing psalms and attend: not for alms only doing this; since if that were their object, they might walk in the market place and beg in the alleys: but there is in them piety also in no small degree. At least, behold in what a furnace of poverty they are; yet never shall you hear a blasphemous word from them nor an impatient one, after the manner of many rich men's wives. Yet some of them often lie down to their rest in hunger, and others continue constantly frozen by the cold; nevertheless, they pass their time in thanksgiving and giving glory. Though you give but a penny, they give thanks and implore ten thousand blessings on the giver; and if you give nothing they do not complain, but even so they bless, and think themselves happy to enjoy their daily food.

"Yes," it is replied, "since whether they will or no, they must bear it." Why, tell me? Wherefore have you uttered this bitter expression? Are there not shameful arts which bring gain to the aged, both men and women? Had they not power to support themselves by those means in great abundance, provided they had chosen to cast off all care of upright living? Do you see not how many persons of that age, by becoming pimps and panders and by other such ministrations, both live, and live in luxury ? Not so these, but they choose rather to perish of hunger than to dishonor their own life and betray their salvation; and they sit throughout the whole day, preparing a medicine of salvation for you.

For no physician stretching out the hand to apply the knife, works so effectually to cut out the corruption from our wounds, as does a poor man stretching out his right hand and receiving alms, to take away the scars which the wounds have left. And what is truly wonderful, they perform this excellent chirurgery without pain and anguish: and we who are set over the people and give you so much wholesome advice, do not more truly discourse than he does, who sits before the doors of the church, by his silence and his countenance. For we too sound these things in your ears every day, saying, "Be not high-minded, O man; human nature is a thing that soon declines and is ready to fall away; our youth hastens on to old age, our beauty to deformity, our strength to weakness, our honor to contempt, our health falls away to sickness, our glory to meanness, our riches to poverty; our concerns are like a violent current that never will stand still, but keeps hastening down the steep."

The same advice do they also give and more than this, by their appearance and by their experience itself too, which is a yet plainer kind of advice. How many, for instance, of those who now sit without, were in the bloom of youth and did great things? How many of these loathsome looking persons surpassed many, both in vigor of body and in beauty of countenance? Nay, disbelieve it not nor deride. For surely, life is full of ten thousand such examples. For if from mean and humble persons many have oftentimes become kings, what marvel is it if from being great and glorious, some have been made humble and mean? Since the former is much the more extraordinary: but the latter, of perpetual occurrence. So that one ought not to be incredulous that any of them ever flourished in arts, and arms, and abundance of wealth, but rather to pity them with great compassion and to fear for ourselves, lest we too should sometime suffer the same things. For we too are men and are subject to this speedy change.

8. But perchance some one of the thoughtless, and of those who are accustomed to scoff, will object to what has been said, and will altogether deride us, saying, "How long will you not cease continually introducing poor men and beggars in your discourses, and prophesying to us of misfortunes, and denouncing poverty to come, and desiring to make us beggars?" Not from a desire to make beggars of you, O man, do I say these things, but hastening to open unto you the riches of heaven. Since he too, who to the healthy man makes mention of the sick and relates their anguish, says it not to make him diseased, but to preserve him in health, by the fear of their calamities cutting off his remissness. Poverty seems to you to be a fearful thing and to be dreaded, even to the mere name of it. Yea, and therefore are we poor, because we are afraid of poverty; though we have ten thousand talents. For not he who has nothing is poor, but he who shudders at poverty. Since in men's calamities also it is not those who suffer great evils whom we lament and account wretched, but those who know not how to bear them, even though they be small. Whereas he that knows how to bear them is, as all know, worthy of praises and crowns. And to prove that this is so, whom do we applaud in the games? Those who are much beaten and do not vex themselves, but hold their head on high; or those who fly after the first strokes? Are not those even crowned by us as manly and noble; while we laugh at these as unmanly and cowards? So then let us do in the affairs of life. Him that bears all easily let us crown, as we do that noble champion ; but weep over him that shrinks and trembles at his dangers, and who before he receives the blow is dead with fear. For so in the games; if any before he raised his hands, at the mere sight of his adversary extending his right hand, should fly, though he receive no wound, he will be laughed to scorn as feeble and effeminate and unversed in such struggles. Now this is like what happens to these who fear poverty, and cannot so much as endure the expectation of it.

Evidently then it is not we that make you wretched, but you yourselves. For how can it be that the devil should not hence-forth make sport of you, seeing you even before the stroke afraid and trembling at the menace? Or rather, when thou dost but esteem this a threat, he will have no need so much as to strike you any more, but leaving you to keep your wealth, by the expectation of its being taken away he will render you softer than any wax. And because it is our nature (so to speak,) not to consider the objects of our dread so fearful after suffering, as before and while yet untried: therefore to prevent you from acquiring even this virtue, he detains you in the very height of fear; by the fear of poverty, before all experience of it, melting you down as wax in the fire. Yea, and such a man is softer than any wax and lives a life more wretched than Cain himself. For the things which he has in excess, he is in fear: for those which he has not, in grief; and again, concerning what he has he trembles, keeping his wealth within as a wilful runaway slave, and beset by I know not what various and unaccountable passions. For unaccountable desire, and manifold fear and anxiety, and trembling on every side, agitate them. And they are like a vessel driven by contrary winds from every quarter, and enduring many heavy seas. And how much better for such a man to depart than to be enduring a continual storm? Since for Cain also it were more tolerable to have died than to be for ever trembling.

Lest we then for our part suffer these things, let us laugh to scorn the device of the devil, let us burst his cords asunder, let us sever the point of his terrible spear and fortify every approach. For if you laugh at money, he has not where to strike, he has not where he may lay hold. Then have you rooted up the root of evils; and when the root is no more, neither will any evil fruit grow.

9. Well: these things we are always saying and never leave off saying them: but whether our sayings do any good, the day will declare, even that day which is revealed by fire, which tries every man's work, [1 Corinthians 3:13] which shows what lamps are bright and what are not so. Then shall he who has oil, and he who has it not, be manifest. But may none then be found destitute of the comfort; rather may all, bringing in with them abundance of mercy, and having their lamps bright, enter in together with the Bridegroom.

Since nothing is more fearful and full of anguish than that voice which they who departed without abundant almsgiving shall then hear the Bridegroom, "I know you not." [Matthew 25:12] But may we never hear this voice, but rather that most pleasant and desirable one, "Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world." [Matthew 25:34] For thus shall we live the happy life, and enjoy all the good things which even pass man's understanding: unto which may we all attain, through the grace and mercy, etc.

Source: Homily 30 on First Corinthians
[AD 384] Ambrosiaster on 1 Corinthians 12:20
The diversity in the members of the body unites for the purpose of ensuring that the body fulfills its potential.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 12:20
If there were not great diversity among you, you could not be a body. If you were not a body, you could not be unified. If you were not one, you would not be equal in honor. It is because you are not all endowed with the same gift that you are a body.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 30.5
[AD 253] Origen of Alexandria on 1 Corinthians 12:21
If the eye is healthy and one can see clearly, what joy will it have if the other members of the body are missing? How would it appear to be perfect without the hands, the feet or the other parts of the body?

Source: HOMILIES ON LEVITICUS 7
[AD 384] Ambrosiaster on 1 Corinthians 12:21
The person who is greater in rank or dignity cannot do without those who are lower. For there are things which a humbler person can do which an exalted one cannot, just as iron can do things which gold cannot. Because of this, the feet perform an honorable function for the head.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 12:21
And the eye cannot say to the hand, I have no need of you: or again the head to the feet, I have no need of you.

Having checked the envy of those in lower rank, and having taken off the dejection which it was likely that they would feel from greater gifts having been vouchsafed to others, he humbles also the pride of these latter who had received the greater gifts. He had done the same indeed in his discourse also with the former. For the statement that it was a gift and not an achievement was intended to declare this. But now he does it again even more vehemently, dwelling on the same image. For from the body in what follows, and from the unity thence arising, he proceeds to the actual comparison of the members, a thing on which they were especially seeking to be instructed. Since there was not so much power to console them in the circumstance of their being all one body, as in the conviction that in the very things wherewith they were endowed, they were not left greatly behind. And he says, "The eye cannot say to the hand, I have no need of you: or again the head to the feet, I have no need of you."

For though the gift be less, yet is it necessary: and as when the one is absent, many functions are impeded, so also without the other there is a maim in the fullness of the Church. And he said not, "will not say," but "cannot say." So that even though it wish it, though it should actually say so, it is out of the question nor is the thing consistent with nature. For this cause having taken the two extremes, he makes trial of his argument in them, first in respect of the hand and the eye, and secondly, in respect of the head and feet, adding force to the example.

For what is meaner than the foot? Or what more honorable and more necessary than the head? For this, the head, more than anything, is the man. Nevertheless, it is not of itself sufficient nor could it alone perform all things; since if this were so, our feet would be a superfluous addition.

2. And neither did he stop here, but seeks also another amplification, a kind of thing which he is always doing, contending not only to be on equal terms but even advancing beyond. Wherefore also he adds, saying,

Source: Homily 31 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 12:21
The greater gifts cannot do without the lesser ones, because if even the lesser ones are harmed, the body will not function properly. What is lower than the foot? Or what is more honorable or necessary than the head? But the head, however important it is, is not self-sufficient, nor can it do everything by itself. If that were so, there would be no need to have feet.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 31.1
[AD 420] Jerome on 1 Corinthians 12:21
The church has real eyes: its teachers and leaders who see in sacred Scripture the mysteries of God.… It also has hands, effective persons who are not eyes but hands. Do they plumb the mysteries of sacred Scripture? No, but they are powerful in works. The church has feet: those who make official journeys of all kinds. The foot runs that the hand may find the work it is to do. The eye does not scorn the hand, nor do these three scorn the belly as if it were idle and unemployed.

Source: HOMILIES ON MATTHEW 85
[AD 384] Ambrosiaster on 1 Corinthians 12:22
No matter how elevated a person may be, if he has no one under him, his rank is worthless. The greatest emperor still needs an army.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 12:22
Nay, much rather those members of the body, which seem to be more feeble are necessary:

Source: Homily 31 on First Corinthians
[AD 220] Tertullian on 1 Corinthians 12:23
He will love the flesh which is, so very closely and in so many ways, His neighbour-(He will love it), although infirm, since His strength is made perfect in weakness; although disordered, since "they that are whole need not the physician, but they that are sick; " although not honourable, since "we bestow more abundant honour upon the less honourable members; " although ruined, since He says, "I am come to save that which was lost; " although sinful, since He says, "I desire rather the salvation of the sinner than his death; " although condemned, for says He, "I shall wound, and also heal.

Source: On the Resurrection of the Flesh
[AD 384] Ambrosiaster on 1 Corinthians 12:23
Because our feet are lowly and lacking in dignity, we adorn them with shoes. It is clear that our private parts, which are thought to be shameful, cover themselves with respectability by avoiding public display, so as not to obtrude irreverently. Likewise, some of the brothers who are poor and unseemly in their dress are nevertheless not without grace, because they are members of our body. They go about in dirty little garments and barefoot. Though they may look contemptible, they are more to be honored because they usually lead a cleaner life. What men find despicable, God may find quite beautiful.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 12:23
"And those parts of the body which we think to be less honorable, upon these we bestow more abundant honor; and our uncomely parts have more abundant comeliness."

In every clause adding the term "body," and thereby both consoling the one and checking the other. "For I affirm not this only," says he, "that the greater have need of the less, but that they have also much need. Since if there be anything weak in us, if anything dishonorable, this is both necessary and enjoys greater honor." And he well said, "which seem," and, "which we think;" pointing out that the judgment arises not from the nature of the things, but from the opinion of the many. For nothing in us is dishonorable, seeing it is God's work. Thus what in us is esteemed less honorable than our genital members? Nevertheless, they enjoy greater honor. And the very poor, even if they have the rest of the body naked, cannot endure to exhibit those members naked. Yet surely this is not the condition of things dishonorable; but it was natural for them to be despised rather than the rest. For so in a house the servant who is dishonored, so far from enjoying greater attention, has not even an equal share vouchsafed him. By the same rule likewise, if this member were dishonorable, instead of having greater privileges it ought not even to enjoy the same: whereas now it has more honor for its portion: and this too the wisdom of God has effected. For to some parts by their nature He has given not to need it: but to others, not having granted it by their nature, He has compelled us to yield it. Yet are they not therefore dishonorable. Since the animals too by their nature have a sufficiency, and need neither clothing nor shoes nor a roof, the greater part of them: yet not on this account is our body less honorable than they, because it needs all these things.

Yea rather, were one to consider accurately, these parts in question are even by nature itself both honorable and necessary. Which in truth Paul himself imitated, giving his judgment in their favor not from our care and from their enjoying greater honor, but from the very nature of the things.

Wherefore when he calls them "weak" and "less honorable," he uses the expression, "which seem:" but when he calls them "necessary," he no longer adds "which seem," but himself gives his judgment, saying, "they are necessary;" and very properly. For they are useful to procreation of children and the succession of our race. Wherefore also the Roman legislators punish them that mutilate these members and make men eunuchs, as persons who do injury to our common stock and affront nature herself.

But woe to the dissolute who bring reproach on the handy-works of God. For as many are wont to curse wine on account of the drunken, and womankind on account of the unchaste; so also they account these members base because of those who use them not as they ought. But improperly. For the sin is not allotted to the thing as a portion of its nature, but the transgression is produced by the will of him that ventures on it.

But some suppose that the expressions, "the feeble members," and "less honorable," and "necessary," and "which enjoy more abundant honor," are used by Paul of eyes and feet, and that he speaks of the eye as "more feeble," and "necessary," because though deficient in strength, they have the advantage in utility: but of the feet as the "less honorable:" for these also receive from us great consideration.

3. Next, not to work out yet another amplification, he says,

Source: Homily 31 on First Corinthians
[AD 430] Augustine of Hippo on 1 Corinthians 12:23
Just as it is good to use evils well, so it is honest to use the unseemly well. Not because of the beauty of the divine work, but because of the ugliness of lust, the apostle calls these members of the body unseemly. The chaste are not bound by a necessity to depravity, for they resist lust lest it compel them to commit unseemly acts. Yet not even honorable procreation can exist without lust. In this way in chaste spouses there is both the voluntary, in the procreation of offspring, and the necessary, in lust. Honesty arises from unseemliness when chaste union accepts, but does not love, lust.

Source: AGAINST JULIAN 5.9.37
[AD 384] Ambrosiaster on 1 Corinthians 12:24
We do not have to add anything to those whose eagerness for expertise and respectability is obvious—the honor due to them is given already. But an exhortation is necessary regarding the despised and lowly, to ensure that due honor is given to them, so that they may be seen as useful. Otherwise, if these people are despised, they will become more negligent about themselves.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 12:24
"But our comely parts have no need:"

That is, lest any should say, "Why what kind of speech is this, to despise the honorable and pay court to the less honored?" "we do not this in contempt," says he, "but because they 'have no need.'" And see how large a measure of praise he thus sets down in brief, and so hastens on: a thing most conveniently and usefully done. And neither is he content with this, but adds also the cause, saying, "But God tempered the body together, giving more abundant honor unto that part which lacked:"

Source: Homily 31 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 12:24
Nothing in us is dishonorable, seeing that it is God’s work. What is there in us which is less esteemed than our genitals? Nevertheless, they enjoy greater honor, and even the very poor, who may be completely naked otherwise, cannot allow those parts to be uncovered.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 31.2
[AD 430] Augustine of Hippo on 1 Corinthians 12:24
Aren’t the hairs of your head certainly of less value than your other members? What is cheaper, more despicable, more lowly in your body than the hairs of your head? Yet if the barber trims your hair unskillfully, you become angry at him because he does not cut your hair evenly. Yet you do not maintain that same concern for unity of the members in the church.

Source: THE USEFULNESS OF FASTING 6
[AD 379] Basil of Caesarea on 1 Corinthians 12:25
With those among whom harmony is not secured, however, the bond of peace is not preserved, mildness of spirit is not maintained, but there is dissension, strife and rivalry. It would be a great piece of audacity to call such persons “members of Christ” or to say that they are ruled by him. It would be the expression of an honest mind to say openly that the wisdom of the flesh is master there and wields a royal sovereignty. .
[AD 384] Ambrosiaster on 1 Corinthians 12:25
Paul is saying that the human body is so organized that all its members are necessary, and because of this, all are concerned for one another. One cannot exist without the other, and parts which are thought to be inferior are usually more necessary. No one ought to be despised as useless.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 12:25
"That there should be no schism in the body."

Now if He tempered it together, He did not suffer that which is more uncomely to appear. For that which is mingled becomes one thing, and it does not appear what it was before: since otherwise we could not say that it was tempered. And see how he continually hastens by the defects, saying, "that which lacked." He said not, "to that which is dishonorable," "to that which is unseemly," but, to that which lacked, ("that which lacked;" how? By nature,) giving more abundant honor. And wherefore? "That there should be no schism in the body." Thus because, though they enjoyed an endless store of consolation, they nevertheless indulged grief as if they had received less than others, he signifies that they were rather honored. For his phrase is, "Giving more abundant honor to that which lacked."

Next he also adds the reason, showing that with a view to their profit he both caused it to lack and more abundantly honored it. And what is the reason? "That there should be no schism," says he, "in the body." (And he said not, "in the members," but, "in the body.") For there would indeed be a great and unfair advantage, if some members were cared for both by nature and by our forethought, others not even by either one of these. Then would they be cut off from one another, from inability to endure the connection. And when these were cut off, there would be harm done also to the rest. Do you see how he points out, that of necessity "greater honor" is given to "that which lacks?" "For had not this been so, the injury would have become common to all," says he. And the reason is, that unless these received great consideration on our part, they would have been rudely treated, as not having the help of nature: and this rude treatment would have been their ruin: their ruin would have divided the body; and the body having been divided, the other members also would have perished, which are far greater than these.

Do you see that the care of these latter is connected with making provision for those? For they have not their being so much in their own nature, as in their being one, by virtue of the body. Wherefore if the body perish, they profit nothing by such health as they have severally. But if the eye remain or the nose, preserving its proper function, yet when the bond of union is broken there will be no use for them ever after; whereas, suppose this remaining, and those injured, they both support themselves through it and speedily return to health.

But perhaps some one may say, "this indeed in the body has reason, that 'that which lacks has received more abundant honor,' but among men how may this be made out?" Why, among men most especially you may see this taking place. For so they who came at the eleventh hour first received their hire; and the sheep that had wandered induced the shepherd to leave behind the ninety and nine and run after it, and when it was found, he bore and did not drive it; and the prodigal son obtained more honor than he who was approved; and the thief was crowned and proclaimed before the Apostles. And in the case of the talents also you may see this happen: in that to him that received the five talents, and to him that received two, were vouchsafed the same rewards; yea, by the very circumstance that he received the two, he was the more favored with great providential care. Since had he been entrusted with the five, with his want of ability he would have fallen from the whole: but having received the two and fulfilled his own duty, he was thought worthy of the same with him that had gained the five, having so far the advantage, as with less labor to obtain the same crown. And yet he too was a man as well as the one that traded with the five. Nevertheless, his Master does not in any wise call him to a strict account, nor compel him to do the same with his fellow-servant, nor does he say, "Why can you not gain the five?" (though he might justly have said so,) but assigned him likewise his crown.

4. Knowing these things therefore, you that are greater, trample not on the less, lest, instead of them, you injure yourselves. For when they are cut off, the whole body is destroyed. Since, what else is a body than the existence of many members? As also Paul himself says, that "the body is not one member, but many." If therefore this be the essence of a body, let us take care that the many continue many. Since, unless this be entirely preserved, the stroke is in the vital parts; which is the reason also why the Apostle does not require this only, their not being separated, but also their being closely united. For instance, having said, "that there be no schism in the body," he was not content with this, but added, "that the members should have the same care one for another." Adding this other cause also of the less enjoying more honor. For not only lest they should be separated one from another has God so contrived it, but also that there may be abundant love and concord. For if each man's being depends on his neighbor's safety, tell me not of the less and the more: in this case there is no more and less. While the body continues you may see the difference too, but when it perishes, no longer. And perish it will, unless the lesser parts also continue.

If now even the greater members will perish when the less are broken off, these ought to care in like manner for the less, and so as for themselves, inasmuch as in the safety of these the greater likewise remain. So then, should you say ten thousand times, "such member is dishonored and inferior," still if you provide not for it in like manner as for yourself, if you neglect it as inferior, the injury will pass on to yourself. Wherefore he said not only, that "the members should care one for another," but he added, "that they should have the same care one for another," i.e., in like manner the small should enjoy the same providential care with great.

Say not then, that such is an ordinary person, but consider he is a member of that body which holds together the whole: and as the eye, so also does he cause the body to be a body. For where the body is built up, there none has anything more than his neighbor: since neither does this make a body, there being one part greater and another less, but their being many and diverse. For even as thou, because you are greater, helped to make up the body, so also he, because he is less. So that his comparative deficiency, when the body is to be built up, turns out of equal value with you unto this noble contribution : yea, he avails as much as yourself. And it is evident from hence. Let there be no member greater or less, nor more and less honorable: but let all be eye or all head: will not the body perish? Every one sees it. Again, if all be inferior, the same thing will happen. So that in this respect also the less are proved equal. Yea, and if one must say something more, the purpose of the less being less is that the body may remain. So that for your sake he is less, in order that you may continue to be great. And here is the cause of his demanding the same care from all. And having said, "that the members may have the same care one for another," he explains "the same thing" again, by saying,

Source: Homily 31 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 12:25
Paul points out that if division in the body is to be avoided, greater attention must be given to the lesser parts, so that they will not be harmed or feel excluded. If they were badly treated they would be destroyed, and their destruction would be the ruin of the body.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 32.3
[AD 155] Polycarp of Smyrna on 1 Corinthians 12:26
But call them back as suffering and straying members, that ye may save your whole body. For by so acting ye shall edify yourselves.
[AD 220] Tertullian on 1 Corinthians 12:26
brethren and fellow-servants, where there is common hope, fear, joy, grief, suffering, because there is a common Spirit from a common Lord and Father, why do you think these brothers to be anything other than yourself? Why flee from the partners of your own mischances, as from such as will derisively cheer them? The body cannot feel gladness at the trouble of any one member, it must necessarily join with one consent in the grief, and in labouring for the remedy.

Source: On Repentance
[AD 258] Cyprian on 1 Corinthians 12:26
That you bewail and grieve over the downfall of our brethren I know from myself, beloved brethren, who also bewail with you and grieve for each one, and suffer and feel what the blessed apostle said: "Who is weak," said he, "and I am not weak? who is offended, and I burn not?" And again he has laid it down in his epistle, saying, "Whether one member suffer, all the members suffer with it; or one member rejoice, all the members rejoice with it." I sympathize with you in your suffering and grief, therefore, for our brethren, who, having lapsed and fallen prostrate under the severity of the persecution, have inflicted a like pain on us by their wounds, inasmuch as they tear away part of our bowels with them,-to these the divine mercy is able to bring healing.

Source: Epistle XI
[AD 258] Cyprian on 1 Corinthians 12:26
If we reject the repentance of those who have some confidence in a conscience that may be tolerated; at once with their wife, with their children, whom they had kept safe, they are hurried by the devil's invitation into heresy or schism; and it will be attributed to us in the day of judgment, that we have not cared for the wounded sheep, and that on account of a single wounded one we have lost many sound ones. And whereas the Lord left the ninety and nine that were whole, and sought after the one wandering and weary, and Himself carried it, when found, upon His shoulders, we not only do not seek the lapsed, but even drive them away when they come to us; and while false prophets are not ceasing to lay waste and tear Christ's flock, we give an opportunity to dogs and wolves, so that those whom a hateful persecution has not destroyed, we ruin by our hardness and inhumanity. And what will become, dearest brother, of what the apostle says: "I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved. Be ye followers of me, as I also am of Christ." And again: "To the weak I became as weak, that I might gain the weak." And again: "Whether one member suffer, all the members suffer with it; or one member rejoice, all the members rejoice with it."

Source: Epistle LI
[AD 258] Cyprian on 1 Corinthians 12:26
With excessive grief of mind, and not without tears, dearest, brethren, I have read your letter which you wrote to me from the solicitude of your love, concerning the captivity of our brethren and sisters. For who would not grieve at misfortunes of that kind, or who would not consider his brother's grief his own, since the Apostle Paul speaks, saying, "Whether one member suffer, all the members suffer with it; or one member rejoice, all the members rejoice with it; " and in another place he says, "Who is weak, and I am not weak? " Wherefore now also the captivity of our brethren must be reckoned as our captivity, and the grief of those who are endangered is to be esteemed as our grief, since indeed there is one body of our union; and not love only, but also religion, ought to instigate and strengthen us to redeem the members of the brethren.

Source: Epistle LIX
[AD 379] Basil of Caesarea on 1 Corinthians 12:26
Our sufferings are such as to have reached even to the limits of our inhabited world. When one member suffers, all the members suffer along with it.

Source: LETTER 242, TO THE WESTERNERS
[AD 407] John Chrysostom on 1 Corinthians 12:26
5. "And whether one member suffers all the members suffer with it; or one member is honored, all the members rejoice with it."

"Yea, with no other view," says he, "did He make the care He requires common, establishing unity in so great diversity, but that of all events there might be complete communion. Because, if our care for our neighbor be the common safety, it follows also that our glory and our sadness must be common." Three things therefore he here demands: the not being divided but united in perfection: the having like care for another: and the considering all that happens common. And as above he says, "He has given more abundant honor to that part which lacked," because it needs it; signifying that the very inferiority was become an introduction to greater honor; so here he equalizes them in respect of the care also which takes place mutually among them. For "therefore did he cause them to partake of greater honor," says he, "that they might not meet with less care." And not from hence only, but also by all that befalls them, good and painful, are the members bound to one another. Thus often when a thorn is fixed in the heel, the whole body feels it and cares for it: both the back is bent and the belly and thighs are contracted, and the hands coming forth as guards and servants draw out what was so fixed, and the head stoops over it, and the eyes observe it with much care. So that even if the foot has inferiority from its inability to ascend, yet by its bringing down the head it has an equality, and is favored with the same honor; and especially whenever the feet are the cause of the head's coming down, not by favor but by their claim on it. And thus, if by being the more honorable it has an advantage; yet in that, being so it owes such honor and care to the lesser and likewise equal sympathy: by this it indicates great equality. Since what is meaner than the heel? What more honorable than the head? Yet this member reaches to that, and moves them all together with itself. Again if anything is the matter with the eyes, all complain and all are idle: and neither do the feet walk nor the hands work, nor does the stomach enjoy its accustomed food; and yet the affection is of the eyes. Why do you cause the stomach to pine? Why keep your feet still? Why bind your hands? Because they are tied to the feet, and in an unspeakable manner the whole body suffers. For if it shared not in the suffering, it would not endure to partake of the care. Wherefore having said, "that the members may have the same care one for another," he added, "whether one member suffers, all the members suffer with it; or one member is honored, all the members rejoice with it." "And how do they rejoice with it?" say you. The head is crowned, and the whole man is honored. The mouth speaks, and the eyes laugh and are delighted. Yet the credit belongs not to the beauty of the eyes, but to the tongue. Again if the eyes appear beautiful, the whole woman is embellished: as indeed these also, when a straight nose and upright neck and other members are praised, rejoice and appear cheerful: and again they shed tears in great abundance over their griefs and misfortunes, though themselves continue uninjured.

6. Let us all then, considering these things, imitate the love of these members; let us not in any wise do the contrary, trampling on the miseries of our neighbor and envying his good things. For this is the part of madmen and persons beside themselves.  Just as he that digs out his own eye has displayed a very great proof of senselessness; and he that devours his own hand exhibits a clear evidence of downright madness.

Now if this be the case with regard to the members, so likewise, when it happens among the brethren, it fastens on us the reputation of folly and brings on no common mischief. For as long as he shines, your comeliness also is apparent and the whole body is beautified. For not at all does he confine the beauty to himself alone, but permits you also to glory. But if you extinguish him, you bring a common darkness upon the whole body, and the misfortune you cause is common to all the members: as indeed if you preserve him in brightness, you preserve the bloom of the entire body. For no man says, "the eye is beautiful:" but what? "such a woman is beautiful." And if it also be praised, it comes after the common encomium. So likewise it happens in the Church. I mean, if there be any celebrated persons, the community reaps the good report of it. For the enemies are not apt to divide the praises, but connect them together. And if any be brilliant in speech, they do not praise him alone but likewise the whole Church. For they do not say only, "such a one is a wonderful man," but what? "the Christians have a wonderful teacher:" and so they make the possession common.

7. And now let me ask, do heathens bind together, and do you divide and war with your own body, and withstand your own members? Do you not know that this overturns all? For even a "kingdom," says he, "divided against itself shall not stand." [Matthew 12:25]

But nothing so divides and separates as envy and jealousy, that grievous disease, and exempt from all pardon, and in some respect worse than "the root of all evils." [1 Timothy 6:12] For the covetous is then pleased when himself has received: but the envious is then pleased, when another has failed to receive, not when himself has received. For he thinks the misfortunes of others a benefit to himself, rather than prosperity; going about a common enemy of mankind, and smiting the members of Christ, than which what can be more akin to madness? A demon is envious, but of men, not of any demon: but thou being a man enviest men, and withstandest what is of your own tribe and family, which not even a demon does. And what pardon shall you obtain, what excuse? Trembling and turning pale at sight of a brother in prosperity, when you ought to crown yourself and to rejoice and exult.

If indeed you wish to emulate him, I forbid not that: emulate, but with a view to be like him who is approved: not in order to depress him but that you may reach the same lofty point, that you may display the same excellence. This is wholesome rivalry, imitation without contention: not to grieve at the good things of others but to be vexed at our own evils: the contrary to which is the result of envy. For neglecting its own evils, it pines away at the good fortune of other men. And thus the poor is not so vexed by his own poverty as by the plenty of his neighbor; than which what can be more grievous? Yea, in this respect the envious, as I before said, is worse than the covetous; the one rejoicing at some acquisition of his own, while the other finds his delight in some one else failing to receive.

Wherefore I beseech you, leaving this evil way, to change to a proper emulation, (for it is a violent thing, this kind of zeal, and hotter than any fire,) and to win thereby mighty blessings. Thus also Paul used to guide those of Jewish origin unto the faith, saying, "If by any means I may provoke to emulation them which are my flesh, and may save some of them." [Romans 11:14] For he whose emulation is like what Paul wished for does not pine when he sees the other in reputation, but when he sees himself left behind: the envious not so, but at the sight of another's prosperity. And he is a kind of drone, injuring other men's labors; and himself never anxious to rise, but weeping when he sees another rising, and doing every thing to throw him down. To what then might one compare this passion? It seems to me to be like as if a sluggish ass and heavy with abundance of flesh, being yoked with a winged courser, should neither himself be willing to rise, and should attempt to drag the other down by the weight of his carcass. For so this man takes no thought nor anxiety to be himself rid of this deep slumber, but does every thing to supplant and throw down him that is flying towards heaven, becoming an exact emulator of the devil: since he too, seeing man in paradise, sought not to change his own condition, but to cast him out of paradise. And again, seeing him seated in heaven and the rest hastening there, he holds to the same plan, supplanting them who are hastening there and hereby heaping up the furnace more abundantly for himself. For in every instance this happens: both he that is envied, if he be vigilant, becoming more eminent; and he that is envious, accumulating to himself more evils. Thus also Joseph became eminent, thus Aaron the priest: the conspiracy of the envious caused God once and again to give His suffrage for him, and was the occasion of the rod's budding. Thus Jacob attained his abundant wealth and all those other blessings. Thus the envious pierce themselves through with ten thousand evils. Knowing as we do all these things, let us flee such emulation. For wherefore, tell me, do you envy? Because your brother has received spiritual grace? And from whom did he receive it? Answer me. Was it not from God? Clearly then He is the object of the enmity to Which you are committing yourself, He the bestower of the gift. Do you see which way the evil is tending, and with what sort of a point it is crowning the heap of your sins; and how deep the pit of vengeance which it is digging for you?

Let us flee it, then, beloved, and neither envy others, nor fail to pray for our enviers and do all we can to extinguish their passion: neither let us feel as the unthinking do who being minded to exact punishment of them, do all in their power to light up their flame. But let not us do so; rather let us weep for them and lament. For they are the injured persons, having continual worm gnawing through their heart, and collecting a fountain of poison more bitter than any gall. Come now, let us beseech the merciful God, both to change their state of feeling and that we may never fall into that disease: since heaven is indeed inaccessible to him that has this wasting sore, and before heaven too, even this present life is not worth living in. For not so thoroughly are timber and wool wont to be eaten through by moth and worm abiding therein, as does the fever of envy devour the very bones of the envious and destroy all self-command in their soul.

In order then that we may deliver both ourselves and others from these innumerable woes, let us expel from within us this evil fever, this that is more grievous than any gangrene: that having regained spiritual strength, we may both finish the present course and obtain the future crowns; unto which may we all attain, by the grace and mercy of our Lord Jesus Christ, with Whom to the Father, with the Holy Ghost, be glory, power, honor, now and ever, and world without end. Amen.

Source: Homily 31 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 12:26
Sharing all things in common, both good and bad, is the only way to achieve complete communion.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 31.5
[AD 430] Augustine of Hippo on 1 Corinthians 12:26
Far be it from us to refuse to hear what is bitter and sad to those whom we love. It is not possible for one member to suffer without the other members suffering with it.
[AD 430] Augustine of Hippo on 1 Corinthians 12:26
Suppose you had a disjointed finger. Would you not tremble in all your limbs? Would you not hurry to the doctor to have the finger set? Surely, then, your body is in good condition when all its members are in agreement, the one with the other. Then you are considered healthy, and really are well.

Source: THE USEFULNESS OF FASTING 6
[AD 220] Tertullian on 1 Corinthians 12:27
And, accordingly, why excuse it on the ground of pristine precedent? It did not bear the names of "body of Christ," of "members of Christ," of "temple of God," at the time When it used to obtain pardon for adultery.

Source: On Modesty
[AD 407] John Chrysostom on 1 Corinthians 12:27
Now you are the body of Christ and severally members thereof.

For lest any should say, "What is the example of the body to us? Since the body is a slave to nature but our good deeds are of choice;" he applies it to our own concerns; and to signify that we ought to have the same concord of design as they have from nature, he says, "Now you are the body of Christ." But if our body ought not to be divided, much less the body of Christ, and so much less as grace is more powerful than nature.

But what is the expression, "severally?" "So far at least as appertains to you; and so far as naturally a part should be built up from you." For because he had said, "the body," whereas the whole body was not the Corinthian Church, but the Church in every part of the world, therefore he said, "severally:" i.e., the Church among you is a part of the Church existing every where and of the body which is made up of all the Churches: so that not only with yourselves alone, but also with the whole Church throughout the world, you ought to be at peace, if at least ye be members of the whole body.

Source: Homily 32 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 12:27
The Corinthian church was not the whole body by itself but was part of a worldwide community of faith. Therefore the Corinthians ought to be at peace with the church in every other place, if it is a true member of the body.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 32.1
[AD 425] Severian of Gabala on 1 Corinthians 12:27
We are not individual members who elect to join together to form a whole but rather organic members of a wider whole, which is the whole body.

Source: PAULINE COMMENTARY FROM THE GREEK CHURCH
[AD 465] Maximus of Turin on 1 Corinthians 12:27
In Christ’s resurrection, all his members have necessarily risen with him. For while he passes from the depths to the heights, he has made us pass from death to life.

Source: SERMON 54
[AD 202] Irenaeus on 1 Corinthians 12:28
For all the other prophets preached the advent of the paternal Light, and desired to be worthy of seeing Him whom they preached; but John did both announce .
for this purpose, that all the members receiving it may be vivified; and the .
Paul then, teaching us where one may find such, says, "God hath placed in the Church, first, apostles; secondly, prophets; thirdly, teachers."

Source: Against Heresies Book III
[AD 304] Victorinus of Pettau on 1 Corinthians 12:28
"Seven thunders uttered their voices." The seven thunders uttering their voices signify, the Holy Spirit of sevenfold power, who through the prophets announced all things to come, and by His voice John gave his testimony in the world; but because he says that he was about to write the things which the thunders had uttered, that is, whatever things had been obscure in the announcements of the Old Testament; he is forbidden to write them, but he was charged to leave them sealed, because he is an apostle, nor was it fitting that the grace of the subsequent stage should be given in the first. "The time," says he, "is at hand." For the apostles, by powers, by signs, by portents, and by mighty works, have overcome unbelief. After them there is now given to the same completed Churches the comfort of having the prophetic Scriptures subsequently interpreted, for I said that after the apostles there would be interpreting prophets.

For the apostle says: "And he placed in the Church indeed, first, apostles; secondly, prophets; thirdly, teachers," and the rest. And in another place he says: "Let the prophets speak two or three, and let the others judge." And he says: "Every woman that prayeth or prophesieth with her head uncovered, dishonoureth her head" And when he says, "Let the prophets speak two or three, and let the others judge," he is not speaking in respect of the Catholic prophecy of things unheard and unknown, but of things both announced and known. But let them judge whether or not the interpretation is consistent with the testimonies of the prophetic utterance. It is plain, therefore, that to John, armed as he was with superior virtue, this was not necessary, although the body of Christ, which is the Church, adorned with His members, ought to respond to its position.

Source: Victorinus Commentary on the Apocalypse of the Blessed John
[AD 384] Ambrosiaster on 1 Corinthians 12:28
Paul has placed the apostles at the head of the church. They may be identified with bishops, as Peter said of Judas: “Let another take his bishopric.” There are two types of prophets, those who predict the future and those who interpret the Scriptures. The apostles are also prophets, because the top rank has all the others subordinated to it. Even a wicked man like Caiaphas uttered prophecies on the strength of his rank, not for any virtue he might have possessed. Teachers are those who instructed boys in the synagogue, a practice which has come down to us as well.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 12:28
2. "And God has set some in the Church: first apostles, secondly prophets, thirdly teachers, then miracles, then gifts of healings, helps, governments, various kinds of tongues."

Thus what I spoke of before, this also he now does. Because they thought highly of themselves in respect of the tongues he sets it last every where. For the terms, "first" and "secondly," are not used by him here at random, but in order by enumeration to point out the more honorable and the inferior. Wherefore also he set the apostles first who had all the gifts in themselves. And he said not, "God has set certain in the Church, apostles" simply, "or prophets," but he employs "first, second," and "third," signifying that same thing which I told you of.

"Secondly, prophets." For they used to prophesy, as the daughters of Philip, as Agabus, as these very persons among the Corinthians, of whom he says, "Let the prophets speak, two or three." [1 Corinthians 14:29] And writing also to Timothy, he said, "Neglect not the gift that is in you, which was given you by prophecy." [1 Timothy 4:14] And they were much more many that prophesied. And if Christ says, "The Law and the Prophets prophesied until John," [Matthew 11:13] He says it of those prophets who before proclaimed His coming.

"Thirdly, teachers." For he that prophesies speaks all things from the Spirit; but he that teaches sometimes discourses also out of his own mind. Wherefore also he said, "Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and in teaching:" [1 Timothy 5:17] whereas he that speaks all things by the Spirit does not labor. This accordingly is the reason why he set him after the prophet, because the one is wholly a gift but the other is also man's labor. For he speaks many things of his own mind, agreeing however with the sacred Scriptures.

3. "Then miracles, then gifts of healings."  Do you see how he again divides the healings from the power, which also he did before. For the power is more than the healing: since he that has power both punishes and heals, but he that has the gift of healings does cures only. And observe how excellent the order he made use of, when he set the prophecy before the miracles and the healings. For above when he said, "To one is given by the Spirit the word of wisdom, and to another the word of knowledge," he spoke, not setting them in order, but indifferently. Here, on the other hand, he sets a first and a second rank. Wherefore then does he set prophecy first? Because even in the old covenant the matter has this order. For example, when Isaiah was discoursing with the Jews, and exhibiting a demonstration of the power of God, and bringing forward the evidence of the worthlessness of the demons, he stated this also as the greater evidence of his divinity, his foretelling things to come. [Isaiah 41:22-23] And Christ Himself after working so many signs says that this was no small sign of His divinity: and continually adds, "But these things have I told you, that when it has come to pass, you may believe that I am He." [John 13:19; 14:29; 16:4]

"Well then; the gifts of healing are justly inferior to prophecy. But why likewise to teaching?" Because it is not the same thing to declare the word of preaching and sow piety in the hearts of the hearers, as it is to work miracles: since these are done merely for the sake of that. When therefore any one teaches both by word and life, he is greater than all. For those he calls emphatically teachers, who both teach by deeds and instruct in word. For instance: this made the Apostles themselves to become Apostles. And those gifts certain others also, of no great worth, received in the beginning, as they who said, "Lord, did we not prophesy by Your Name, and do mighty works?" and after this were told, "I never knew you; depart from Me, you that work iniquity." [Matthew 7:22] But this twofold mode of teaching, I mean that by deeds and by words, no bad man would ever undertake. As to his setting the prophets first marvel not at it. For he is not speaking of prophets simply, but of those who by prophecy do also teach and say every thing to the common benefit: which in proceeding he makes more clear to us.

"Helps, governments." What is, "helps?" To support the weak. Is this then a gift, tell me? In the first place, this too is of the Gift of God, aptness for a patron's office ; the dispensing spiritual things; besides which he calls many even of our own good deeds, "gifts;" not meaning us to lose heart, but showing that in every case we need God's help, and preparing them to be thankful, and thereby making them more forward and stirring up their minds.

"Divers kind of tongues." Do you see where he has set this gift, and how he every where assigns it the last rank?

4. Further, since again by this catalogue he had pointed out a great difference, and stirred up the afore-mentioned distemper of those that had lesser gifts, he darts upon them in what follows with great vehemence, because he had already given them those many proofs of their not being left much inferior. What I mean is; because it was likely that on hearing these things they would say, "And why were we not all made Apostles?" — whereas above he had made use of a more soothing tone of discourse, proving at length the necessity of this result, even from the image of the body; for "the body," says he, "is not one member;" and again, "but if all were one member, where were the body?" and from the fact that they were given for use; for to each one is given "the manifestation of the Spirit," says he, "to profit withal:" and from all being watered from the same Spirit: and from what is bestowed being a free gift and not a debt; "for there are," says he, "diversities of gifts, but the same Spirit:" and from the manifestation of the Spirit being made alike through all; for "to each one," says he, "is given the manifestation through the Spirit:" and from the fact that these things were shaped according to the pleasure of the Spirit and of God; "for all these," says he, "works the one and the same Spirit, dividing to each one severally even as he will:" and, "God has set the members each one of them in the body, even as it pleased Him:" and from the inferior members also being necessary; "for those which seem," says he, "to be more feeble are necessary:" from their being alike necessary, in that they from the greater too needing the less: "for the head," says he, "cannot say to the feet, I have no need of you:" from these latter enjoying even more honor; for "to that which lacks," says he, "He has given more abundant honor:" from the care of them being common and equal; for "for all the members have the same care one for another:" and from there being one honor and one grief of them all; for "whether," says he, "one member suffers, all the members suffer with it; or one member is honored, all the members rejoice with it:"— whereas, I say, he had above exhorted them by these topics, here and henceforth he uses language so as to bear them down and rebuke them. For, as I said, it behooves us neither always to exhort people nor always to silence them. Therefore also Paul himself, because he at length exhorted them, does henceforth vehemently attack them, saying,

Source: Homily 32 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 12:28
The order goes from the higher to the lower, and quite deliberately, because the Corinthians were in the habit of putting speaking in tongues at the top of the list.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 32.2
[AD 384] Ambrosiaster on 1 Corinthians 12:29
A church has only one bishop, and prophecy is not given to everybody.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 400] Pseudo-Clement on 1 Corinthians 12:29
Such are the ways of all those who do not work, but go hunting for tales, and think to themselves that this is profitable and right. For such persons are like those idle and prating widows "who go wandering about among houses" [1 Timothy 5:13] with their prating, and hunt for idle tales, and carry them from house to house with much exaggeration, without fear of God. And besides all this, barefaced men as they are, under pretence of teaching, they set forth a variety of doctrines. And would that they taught the doctrines of truth! But it is this which is so disquieting, that they understand not what they mean, and assert that which is not true: because they wish to be teachers, and to display themselves as skilful in speaking; because they traffic in iniquity in the name of Christ — which it is not right for the servants of God to do. And they hearken not to that which the Scripture has said: "Let not many be teachers among you, my brethren, and be not all of you prophets." For "he who does not transgress in word is a perfect man, able to keep down and subjugate his whole body." [James 3:2]

Source: Two Epistles on Virginity
[AD 407] John Chrysostom on 1 Corinthians 12:29
"Are all apostles? Are all prophets? Have all gifts of healing?"

And he does not stop at the first and the second gift, but proceeds to the last, either meaning this that all cannot be all things, (even as he there says, "if all were one member, where were the body?") or establishing some other point also along with these, which may tell in the way of consolation again. What then is this? His signifying that even the lesser gifts are contended for equally with the greater, from the circumstance that not even these were given absolutely to all? For "why," says he, "do you grieve that you have not gifts of healing? Consider that what you have, even though it be less, is oftentimes not possessed by him that has the greater." Wherefore he says,

Source: Homily 32 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 12:30
"Do all speak with tongues? Do all interpret?"

For even as the great gifts God has not vouchsafed all to all men, but to some this, and to others that, so also did He in respect of the less, not proposing these either to all. And this He did, procuring thereby abundant harmony and love, that each one standing in need of the other might be brought close to his brother. This economy He established also in the arts, this also in the elements, this also in the plants, and in our members, and absolutely in all things.

5. Then he subjoins further the most powerful consolation, and sufficient to recover them and quiet their vexed souls. And what is this?

Source: Homily 32 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 12:30
Even as God did not grant the greater gifts to everyone, so also did he give the lesser gifts to some and not to others. He did this in order to obtain the maximum of harmony and love, since each one would see his need of the others and therefore be brought closer to them.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 32.4
[AD 220] Tertullian on 1 Corinthians 12:31
This Spirit, (according to the apostle's showing, ) meant not that the service of these gifts should be in the body, nor did He place them in the human body); and on the subject of the superiority of love above all these gifts, He even taught the apostle that it was the chief commandment, just as Christ has shown it to be: "Thou shalt love the Lord with all thine heart and soul, with all thy strength, and with all thy mind, and thy neighbour as thine own self.

Source: Against Marcion Book V
[AD 384] Ambrosiaster on 1 Corinthians 12:31
The graces of the Lord which are seen in persons do not relate to the merit of the individual but to the honoring of God.

Source: COMMENTARY ON PAUL’S EPISTLES
[AD 407] John Chrysostom on 1 Corinthians 12:31
"Desire earnestly," says he, "the better gifts. And a still more excellent way show I unto you."

Now by saying this, he gently hinted that they were the cause of their own receiving the lesser gifts, and had it in their power, if they would, to receive the greater. For when he says, "desire earnestly," he demands from them all diligence and desire for spiritual things. And he said not, the greater gifts, but "the better," i.e., the more useful, those which would profit. And what he means is this: "continue to desire gifts; and I point out to you a fountain of gifts." For neither did he say, "a gift," but "a way," that he might the more extol that which he intends to mention. As if he said, It is not one, or two, or three gifts that I point out to you, but one way which leads to all these : and not merely a way, but both "a more excellent way" and one that is open in common to all. For not as the gifts are vouchsafed, to some these, to others those, but not all to all; so also in this case: but it is an universal gift. Wherefore also he invites all to it. "Desire earnestly," says he, "the better gifts and yet show I unto you a more excellent way;" meaning love towards our neighbor.

Then intending to proceed to the discourse concerning it and the encomium of this virtue, he first lowers these by comparison with it, intimating that they are nothing without it; very considerately.  For if he had at once discoursed of love, and having said, "I show unto you a way," had added, "but this is love," and had not conducted his discourse by way of comparison; some might possibly have scoffed at what was said, not understanding clearly the force of the thing spoken of but still gaping after these. Wherefore he does not at once unfold it, but first excites the hearer by the promise, and says, "I show unto you a more excellent way," and so having led him to desire it, he does not even thus straightway proceed to it, but augmenting still further and extending their desire, he discourses first of these very things, and shows that without it they are nothing; reducing them to the greatest necessity of loving one another; seeing also that from neglect of it sprang that which caused all their evils. So that in this respect also it might justly appear great, if the gifts not only brought them not together, but divided them even when united: but this, when many were so divided, would reunite them by virtue of its own and make them one body. This however he does not say at once, but what they chiefly longed for, that he sets down; as that the thing was a gift and a most excellent way to all the gifts. So that, even if you will not love your brother on the score of friendship, yet for the sake of obtaining a better sign and an abundant gift, cherish love.

6. And see whence he first begins; from that which was marvellous in their eyes and great, the gift of tongues. And in bringing forward that gift, he mentions it not just in the degree they had it in, but far more. For he did not say, "if I speak with tongues," but,

Source: Homily 32 on First Corinthians
[AD 407] John Chrysostom on 1 Corinthians 12:31
All along he wants to point them higher still and whets their appetite for the greatest gift of all.

Source: HOMILIES ON THE EPISTLES OF PAUL TO THE CORINTHIANS 32.5