Now there are diversities of gifts The symmetry of the Church [1] consists, so to speak, of a manifold unity, [2] that is, when the variety of gifts is directed to the same object, as in music there are different sounds, but suited to each other with such an adaptation, as to produce concord. Hence it is befitting that there should be a distinction of gifts as well as of offices, and yet all harmonize in one. Paul, accordingly, in the 12th chapter of Romans, commends this variety, that no one may, by rashly intruding himself into another's place, confound the distinction which the Lord has established. Hence he orders every one to be contented with his own gifts, and cultivate the particular department that has been assigned to him. [3] He prohibits them from going beyond their own limits by a foolish ambition. In fine, he exhorts that every one should consider how much has been given him, what measure has been allotted to him, and to what he has been called. Here, on the other hand, he orders every one to bring what he has to the common heap, and not keep back the gifts of God in the way of enjoying every one his own, apart from the others, [4] but aim unitedly at the edification of all in common. In both passages, he brings forward the similitude of the human body, but, as may be observed, on different accounts. The sum of what he states amounts to this -- that gifts are not distributed thus variously among believers, in order that they may be used apart, but that in the division there is a unity, inasmuch as one Spirit is the source of all those gifts, one God is the Lord of all administrations, and the author of all exercises of power. Now God, who is the beginning, ought also to be the end. One Spirit This passage ought to be carefully observed in opposition to fanatics, [5] who think that the name Spirit means nothing essential, but merely the gifts or actions of divine power. Here, however, Paul plainly testifies, that there is one essential power of God, whence all his works proceed. The term Spirit, it is true, is sometimes transferred by metonymy to the gifts themselves. Hence we read of the Spirit of knowledge -- of judgment -- of fortitude -- of modesty. [6] Paul, however, here plainly testifies that judgment, and knowledge, and gentleness, and all other gifts, proceed from one source. For it is the office of the Holy Spirit to put forth and exercise the power of God by conferring these gifts upon men, and distributing them among them. One Lord. The ancients made use of this testimony in opposition to the Arians, for the purpose of maintaining a Trinity of persons. For there is mention made here of the Spirit, secondly of the Lord, and lastly of God, and to these Three, one and the same operation is ascribed. Thus, by the name Lord, they understood Christ. But for my part, though I have no objection to its being understood in this way, I perceive, at the same time, that it is a weak argument for stopping the mouths of Arians; for there is a correspondence between the word administrations and the word Lord. The administrations, says Paul, are different, but there is only one God whom we must serve, whatever administration we discharge. This antithesis, then, shows what is the simple meaning, so that to confine it to Christ is rather forced.

Footnotes

1 - "La proportion et ordre bien compasse qui est en l'Eglise;" -- "The proportion and well regulated order that is in the Church."

2 - "Consiste en vne vnite faite de plusieurs parties assemblees;" -- "Consists of a unity made up of many parts put together."

3 - "I1 vent donc qu'un chacun se contentant du don qu'il a receu, s'employe a le faire valoir, et s'acquitter de son deuoir;" -- "He would, therefore, have every one, contenting himself with the gift that he has received, to employ himself in improving it, and carefully discharge his duty."

4 - "Pour en iouyr a part, sans en communiquer a ses freres;" -- "So as to enjoy them apart, without imparting of them to his brethren."

5 - "Vn tas d'esprits enragez;" -- "A troop of furious spirits."

6 - "De discretion;" -- "Of discretion."

Now there are diversities of gifts - There are different endowments conferred on Christians. For the meaning of the word "gifts," see the note at Romans 1:11; compare Romans 5:15-16; Romans 6:23; Romans 11:29; Romans 12:6; 1-Corinthians 1:7; 1-Corinthians 7:7.
But the same Spirit - Produced by the same Spirit - the Holy Spirit. What those diversities of gifts are, the apostle enumerates in 1-Corinthians 12:8-11. The design for which he refers to these various endowments is evidently to show those whom he addressed, that since they are all produced by the same Holy Spirit, have all the same divine origin, and are all intended to answer some important purpose and end in the Christian church, that, therefore, none are to be despised; nor is one man to regard himself as authorized to treat another with contempt. The Spirit has divided and conferred those gifts according to his sovereign will; and his arrangements should be regarded with submission, and the favors which he confers should be received with thankfulness. That the Holy Spirit - the third person of the adorable Trinity - is here intended by the word "Spirit," seems to be manifest on the face of the passage, and has been the received interpretation of the church until it was called in question by some recent German commentators, at the head of whom was Eichhorn. It is not the design of these notes to go into an examination of questions of criticism, such as an inquiry like this would involve. Nor is it necessary. Some of the arguments by which the common interpretation is defended are the following:
(1) It is the obvious interpretation. It is that which occurs to the great mass of readers, as the true and correct exposition.
(2) it accords with the usual meaning of the word Spirit. No other intelligible sense can be given to the word here. To say, with Eichhorn, that it means "nature," that there are the same natural endowments, though cultivated in various measures by art and education, makes manifest nonsense, and is contrary to the whole structure and scope of the passage.
(3) it accords with all the other statements in the New Testament, where the endowments here referred to "wisdom," "knowledge," "faith," "working of miracles," etc., are traced to the Holy Spirit, and are regarded as his gift.
(4) the harmony, the concinnity of the passage is destroyed by supposing that it refers to anything else than the Holy Spirit. In this verse the agency of the Spirit is recognized, and his operations on the mind referred to; in the next verse the agency of the Son of God (see the note on the verse) is referred to; and in the following verse, the agency of God - evidently the Father - is brought into view; and thus the entire passage 1-Corinthians 12:4-6 presents a connected view of the operations performed by the Father, Son, and Holy Spirit in the work of redemption. To deny that this verse refers to the Holy Spirit is to break up the harmony of the whole passage, and to render it in no small degree unmeaning. But if this refers to the Holy Spirit, then it is an unanswerable argument for his personality, and for his being on an equality with the Father and the Son.

There are diversities of gifts - Χαρισματων· Gracious endowments, leading to miraculous results; such as the gift of prophecy, speaking different tongues, etc. And these all came by the extraordinary influences of the Holy Spirit.

(4) Now there are diversities of gifts, but the (d) same Spirit.
(4) In the second place, he lays another foundation, that is, that these gifts are different, as the functions also are different and their offices different, but that one self same Spirit, Lord, and God is the giver of all these gifts, and that to one end, that is, for the profit of all.
(d) The Spirit is plainly distinguished from the gifts.

Now there are diversities of gifts,.... Of spiritual ones, as in 1-Corinthians 12:1 which spring from the free grace, and good will and pleasure of God, and are not owing to the merits of men; and therefore such who have the largest share of them should not boast of them as acquired by themselves, or be puffed up on account of them; and those who have the smallest measure should be content and thankful; for though the gifts are different, some have greater, and others lesser, none have all, but all have some, yet not alike:
but the same Spirit; is the author and giver of all as he pleases; the lesser gifts, and the smallest degree of them, come from the Spirit of God, as well as the greater. Gifts here seem to be the general name for all that follow; and
administrations and
operations are the two species of them; and of these a particular account is afterwards given.

diversities of gifts--that is, varieties of spiritual endowments peculiar to the several members of the Church: compare "dividing to every man severally" (1-Corinthians 12:11).
same Spirit--The Holy Trinity appears here: the Holy Spirit in this verse; Christ in 1-Corinthians 12:5; and the Father in 1-Corinthians 12:6. The terms "gifts," "administrations," and "operations," respectively correspond to the Divine Three. The Spirit is treated of in 1-Corinthians 12:7, &c.; the Lord, in 1-Corinthians 12:12, &c.; God, in 1-Corinthians 12:28. (Compare Ephesians 4:4-6).

Now there are diversities of gifts, but the same Spirit. The especial gifts of the Spirit imparted to fit members for various duties, are now discussed. These are various in their manifestations, but all proceed from the same Spirit.
Differences of ministrations; of ministries or offices, but all are in the service of the same Lord.
Diversities of workings. The inward workings of the Spirit are not always the same, but it is God, one God, the same God, who causes them all. The object of this section is to show that one divine source accounts for spiritual gifts diverse in their manifestations.

There are diversities of gifts, but the same Spirit - Divers streams, but all from one fountain. This verse speaks of the Holy Ghost, the next of Christ, the sixth of God the Father. The apostle treats of the Spirit, 1-Corinthians 12:7, &c.; of Christ, 1-Corinthians 12:12, &c.; of God, 1-Corinthians 12:28, &c.